Many clerics who sympathised with Sinn Féin and who wished to see Ireland become an independent republic were nonetheless vociferous in condemning IRA violence. The discouragement of violence was thus an important aspect of the clergy’s traditional political alignment. This goal was pursued principally by exerting moral pressure on Irish Catholics through denunciation. This chapter examines public clerical condemnation of the IRA campaign. It looks first at its incidence, showing that priests condemned IRA violence more often as it became more frequent up to the last quarter of 1920, when denunciations dropped as British violence became harsher. The chapter also analyses the means by which clerics communicated their message and examines its contents. It shows that specific tropes of condemnation were established in the aftermath of the Soloheadbeg ambush.

This chapter seeks to achieve a number of things and to develop a niche in the ever-expanding literature relating to imperialism, society and culture. It concentrates on the subject of ephemera as a concept of display, more firmly embedding ephemera studies into the literature relating to the British Empire and popular culture than has been the case to date. The chapter examines the Bodleian Library's John Johnson Collection of Printed Ephemera and the manner in which its material can be used to investigate imperial themes. It offers insights into the types of imperial and wider world themes encountered in different types of ephemeral material. A distinct and sizeable category, scattered throughout the John Johnson Collection, comprises material related to the emigration of Britons to the settler colonies. An example of a common theme encountered in ephemeral material is that of the native porter, servant or labourer and the white leader.

This chapter constructs a social history of settler Kenya through the prism of the colonial family. Embedding the lives of the mentally ill within a critical account of the family and the home in settler culture, the chapter aims to place one of the most powerful symbols of the settler colony in new relief. The chapter also adds depth and texture to the intersecting themes of gender and class that in Kenya underpinned the myth of a ‘European race’.

Convict transportation, Edward Gibbon Wakefield agreed, had enabled 'the English' to create 'from their own loins a nation of Cyprians and Turks'. 'Like slavery', penal reformer Joseph Atkinson asserted, transportation had 'the effect of destroying all dignity in labour'. Transportation also appeared to have fostered a direct conflict between colonial interests and the British public good, placing a strain upon imperial relations. The reformers condemned the colonial economic system on the grounds that it stimulated an unnatural and demoralising reliance upon government. By the 1830s, the Colonial Reformers had acquired a marked and growing influence. Colonial conditions had equally unsettled the broader body politic. By the 1830s and 1840s, growing numbers of imperial theorists regarded the empire as a unitary state, a single body politic and the colonies as integral components of a greater British nation.

Power-ridden meanings repeatedly informed understandings of the reformed convict assignment system. Thus convicts were, in addition to being perceived as 'slaves', also imagined as animals in need of taming. Wholesale reform of the system therefore depended upon the state's ability to redirect convicts systematically from their own lodgings or government accommodation. This assault upon the foundations of the convict private sphere was an implicit part of the John Bigge's plan. Ensnared in a web of state regulations and constraints, relationships, families and households had become ever more central to the state's ability to control and discipline convicts. One result of this was that personal and supposedly private issues such as sex, childbirth and marriage were transformed into arenas of conflict and contestation. The new spatial ordering enabled the state to suppress attempts by convicts to work independently or in their own time and thus to enforce a greatly enhanced servitude.

This part examines some of the moral questions that arise when evaluating parental power. It evaluates parental power within the boundaries provided by a number of case studies. They are the right to parent and whether parents should be licensed, monitored, and trained; children's capacity and competence to provide informed consent; and sharing lives with children and shaping children's values through civic education. Each case study explores both empirical evidence as well as the relevant legal, policy, and service context.

This chapter draws on ethnographic research conducted in Vorkuta and St Petersburg under the auspices of the project 'Post-socialist punk: Beyond the double irony of self-abasement'. These two case studies are indicative of the wide spectrum of punk scenes in contemporary Russia. Through a comparison of fighting within punk cultures on different scenes in contemporary Russia, the chapter demonstrates the importance of socio-cultural context and inter-group communication in shaping cultural practices and strategies. It aims to contribute to understanding the meanings attached to fighting as well as the ambiguities over masculinity within, and around, punk culture. The chapter considers the frequently chaotic and opportunistic nature of punk violence. This mode of fighting is articulated not only as intensely pleasurable but through a peculiar narrativisation of punk fighting as tales of 'heroic incompetence' that constitute an important resource for ironic story-telling.

A colonial ethnography was emerging which concentrated on Africa; its advocates chose the uneasy path of institutional dissent in order to achieve the creation of a bureau of ethnography. In 1913, Marcel Mauss undertook the tricky task of dealing with discontented amateurs, especially with the so-called colonial ethnographers. He was aware of the gap between his own academic circle in France and colonial officers out in the field gathering valuable data. Arnold Van Gennep was a close friend of Maurice Delafosse, a dedicated ethnographer and leading figure among colonial officers serving in Africa. For his part Maurice Delafosse liaised with colonial researchers who provided the journal with new and original data and he also wrote critical reviews discussing fieldwork issues. The growing antagonism between Catholic and secular ethnologists, whether colonial or academic, was also political.