Pulpit condemnations were part of a conversation with the flock rather than simply authoritative monologues. Priests did not operate in isolation from lay Catholics and weighed their words carefully depending on their audience. This chapter examines clerical interaction with republicans. Often the republican response to condemnation took the form of verbal criticism. The interaction included theological arguments about the legitimacy or otherwise of IRA killings. Some priests intervened actively to prevent the carrying out of IRA operations. By way of response, Volunteers sometimes resorted to intimidation of clerics. This chapter looks at instances of clerical obstruction of the IRA and its consequences, and at republican criticism of clerical condemnation. It also analyses the different theological arguments about the moral status of the guerrilla war. Finally, it looks at another important question concerning the clergy’s response: it asks whether clergy furthered or countered the allegedly sectarian nature of the guerrilla campaign.

This chapter traces a narrow path through equatorial equatorial rainforest of nineteenth- and later twentieth-century sources by following a set of key themes. It also traces Fang exceptionalism through the ethnographic record. The chapter focuses on the work of four key ethnographers: explorer and adventurer Paul Du Chaillu, Spiritain missionary Henri Trilles, and professional anthropologists Georges Balandier and James Fernandez. Nineteenth-century explorers and missionaries in equatorial Africa were interested in questions of origins, history and migration of the specific tribes they helped to delineate. These interests subsequently preoccupied both academic historians and anthropologists and Africans themselves. The chapter illustrates the ongoing impact of colonial anthropology on the postcolonial ethnographic imagination in Gabon. It examines briefly the commentaries of the Mvet epic as an example of auto-ethnography. The Mvet epic is chanted by Fang-, Bulu-, and Betispeaking artists in villages and cultural festivals of northern Gabon, southern Cameroon and Rio Muni.

This chapter explores an aspect of parents' power over children and provides instances where parents' power is exercised so as to promote children's agency. It discusses the findings from the psychology literature on child development, where a positive association is hypothesised between children's positive freedom and children's ever-increasing independence from parental control. To use the concepts of political philosophy, in the psychology literature, a positive association is hypothesised between children's negative freedom and positive freedom. The chapter looks at Joseph Raz's discussion of positive freedom, which refers to both 'the inner capacities required for the conduct of an autonomous life' and 'an adequate range of options' to choose from. Like Raz, Isaiah Berlin acknowledges that moral considerations can pull in different directions leading to moral conflicts. He indicates how practical reasoning can be critical and can take account of the background conditions supportive of autonomy.

Politics and religion were two sides of the same coin. Wesleyan missionaries went to Upper Burma for many and complex reasons but their main purpose was to convert Burmans to Christianity. Religious conversions caused bitter divisions within colonial communities. Wesleyans in Burma, for example, often suspected new converts of seeking social or political preferment. Wesleyans in Upper Burma discovered that Indian street sweepers and lepers were most easily proselytised. Winston described Buddhist Burmans as primitive, backward and crude. In 1904, despondent Wesleyan missionaries complained that the Burmese national character had been 'formed by generations of loose morality.' Wesleyan attitudes softened as the Burmans became more compliant. Many of the younger missionaries were captivated by their 'confiding, simple nature'. During the 1920s, the transformation was evident in the bazaars and backstreets of Upper Burmese towns. Spiritual confrontations between Christians and Buddhists became intensely political.

This chapter examines the productivity of the margins with reference to material colonial geographies, the next turns to their metaphorical counterparts, exploring the form and significance for sexuality politics of imaginative and discursive colonial geographies. The special conditions that allowed certain parts of certain colonies to become laboratories were a function of specific dynamic situated intersections of colonial power. Certain large colonial cities such as Bombay have been located with reference to models of urbanism and urban governance that were not only described by historians as modern, but conceived as such by contemporary planners, civic leaders and colonial governors. The municipal authority also played an important part in the adoption of the Indian Contagious Diseases (CD) Act in Bombay. The Bombay Act provided for the registration and medical examination of 'all common prostitutes' living within the city, under the supervision of a health officer.

This introduction presents an overview of the key concepts discussed in the subsequent chapters of this book. The book focuses on the state of sericulture in England from the early nineteenth century to the early twentieth century. It summarises English design education, which was identified as contributing to the weakness of design skills. The book provides a short overview of silk textile production in India where cloth is central to the culture. It also explains the state of sericulture in India from the early nineteenth century to the early twentieth century. The book covers Thomas Wardle's background influences and highlights the role of the small business in international trade. It centres on Wardle's travels in India and his role in the modernisation of its silk industry. The book also focuses on William Morris, the Leek Embroidery Society and Liberty and Co.

Between August 1903 and January 1904, the Saxon city of Crimmitschau witnessed the largest strike of textile workers in imperial Germany. The aim of stabilising a highly volatile industry in Germany was translated into colonial policies of labour education and agricultural productivity. Imperialism did not just happen 'out there', but had become a fundamental part of Germany's self representation as a 'civilised' nation, providing a cultural language with which to interpret the social and political situation at home. Perhaps the most influential analyses of German imperialism without empire came from the field of literary and cultural studies. The entanglements created by missions, commodities, pressure groups, literature and popular culture affected different strata of German society, and their impact also varied geographically. Analyses of colonial discourse and cultural figurations need to be anchored in their geographical as well as in their social reach and reflect the existence of fragmented public spheres.

Sir Cyril Radcliffe's line allotted 64 per cent of the area of undivided Punjab to Pakistan, with slightly less than 60 per cent of the populace. After Radcliffe's award was published and it became clear that both India and Pakistan were unhappy with it, the language used to describe the decision changed significantly. In early 1948, members of the British Parliament questioned Mountbatten's influence on Radcliffe's award. Mountbatten was a prime mover in the portrayal of Radcliffe as a completely independent figure. Beaumont thought that the irrigation system, particularly as it related to Bikaner, played a central role in Mountbatten's attempts to persuade Radcliffe to change his line in Ferozepur. On 19 March 1948, Mountbatten wrote to Evan Jenkins to say that he had no knowledge of any changes made to the boundary line 'between 8th and 13th August'. The geographical reality of the Radcliffe line remained as murky.

A bamboo curtain descended on Upper Burma in May 1942. Little news filtered in or out. In some respects arbitrary Japanese rule merely replaced arbitrary British colonial rule, but there was another important factor too. Many Burmans hoped the Japanese would bring independence and most feared anarchy more than they feared Japanese rule. Burmese Methodists had particular reason to fear the Burma Independence Army (BIA) which openly defied orders from the Japanese military administration. Pongyis generally kept a low profile during the occupation, but ordinary Buddhist Burmans were unhelpful and sometimes hostile. Wesley Church Mandalay had been gutted during the bombing raids of April 1942 and the Japanese requisitioned the Mission House and the Girls High School soon afterwards. The regular Burmese congregation was augmented from time to time by an eclectic mixture of Buddhists, 'Burmese princes' and Japanese soldiers.

By the time punk developed as a youth subculture in France, much of the conflict had been played out in the counterculture, throwing into question the meaning of French punk for both its observers and participants. The seemingly rapid establishment of cultural conventions within the punk subculture led many observers in France to define it as a distinctly British phenomenon that had been merely transplanted. As a result, punk had a more limited impact in France than it had in Britain during the 1970s. The relationship between punk and the ideas of the student protests suggested the potential for punk to serve as an instrument to challenge the cultural consensus in France. The importation of punk ideals and musical practices was thwarted by internal dissent among the French concerning its aesthetic values.

This chapter examines the ways in which the discovery and domestication of African society was preceded and informed by a similar process in the mountain wilderness of Switzerland. Early Swiss missionaries projected their fears and hopes onto Africa in much the same way that as a previous generation had projected sentiments onto the Alps. The chapter highlights Neuchatel's importance in the emergence of anthropology as a discipline. It unravels the contradictory imagery of Africa and the Alps developed by Swiss commentators. The chapter investigates the notion of primitiveness in Switzerland, then turn to the ways in which men like Henri-Alexandre Junod and Edouard Jacottet employed this idea to understand their surroundings in Africa. It shows how they resolved their need to find tradition and development, stasis and progress, in the representation of Alpine and African worlds.

In many ways, the opening years of Count Ludwig III of Arnstein's life seem to have been typical ones for a twelfth-century German count. The text translated in this chapter combines an account of Ludwig's life with a history of the Premonstratensian community at Arnstein. As it shows, Ludwig did not disappear from the world of the secular nobility after joining his religious foundation. On the contrary, his reputation amongst the local laity seems to have grown after he bound himself to the Premonstratensians. People flocked to his side, offering properties to Arnstein and asking Ludwig to help reform other monastic communities in the neighbourhood. This was because there was much spiritual capital to be gained by following a count who had dedicated himself to the religious life.