This chapter examines alternative perspectives on conflict resolution in chapter 7. The authors attempt to broaden the debates beyond the liberal peace and examine the issues which could shape responses to conflict in a different way. They focus on experience, traditions and culture, as well as interaction between actors in a given setting. The authors look at different types of resistance and analyze how and which of those are manifested in Bihar and Jharkhand, Bosnia-Herzegovina, and Cyprus. They conclude that everyday resistance can be manifested in a violent, non-violent, short or long-term, sporadic and constant forms, proactive and offensive; it can come as a result of social dissatisfaction; directed and intentional, but also undirected and unintentional.

This chapter urges for studying anthropological practice within colonial situations in a capacious way that questions the distinction between the guild of academic anthropologists and other less schooled and credentialed practitioners. Moving between Belgian and French Africa, the chapter provides the reason to think about differences and convergences between ethnographic and statistical representation that Talal Asad posed rather elusively some time ago. The chapter suggests that, at least for Africa, an excellent place to begin is with scientific practice in relation to colonial situations where eugenic and labour anxieties about 'dying races' and infertility flourished. Histories of medical anthropology are typically cursory and instrumentalist, starting with W.H.R. Rivers and perhaps Evans-Pritchard and then jumping to applied anthropology, sanitation, health and development in the post-World War II period. The chapter compares two equatorial situations where birth rates were low, and where there were childless women who wished to be mothers.

In this chapter, Richard Francis Burton charted and deployed a series of sexual geographies. He asserted that men who have sex with men 'deserve, not prosecution but the pitiful care of the physician and the study of the psychologist'. The Sotadic Zone is distanced from England, and is both geographically and sexually disconnected. Most tangibly, Burton reproduces geographical and imaginative distance between contemporary constructions of Occident and Orient, by pinning his Sotadic Zone. By traversing a series of sexual cultures, accumulating a picture of diversity, he assembled a case against the moral universalism of his time. Most immediately, Burton spoke to sexuality politics in British colonies. English laws governing sex between men, like those on other subjects, were extended to some other parts of the Empire. The European sexualisation of Africans, central to colonial discourse, spoke to a wider set of colonial questions and relationships.

This chapter examines the relationship between the condition of political union and artistic display in the Ireland of the nineteenth century. It focuses on two exhibitions of English paintings that attracted considerable public attention in Dublin and Belfast. The two images, Porter's panorama of the 'Storming of Seringapatam' and Thomas Jones Barker's Secret of England's Greatness, are distinctly partisan, that is, they create a false sense of cultural homogeneity. The Dublin exhibition of 1865, for example, devoted a whole gallery to 'soldiers who had won the Victoria Cross in the Crimea, India and elsewhere'. Art works frequently toured the United Kingdom either in group exhibitions or in small shows such as that enjoyed by the Barker canvas. In 1875, for example, William Holman Hunt's highly acclaimed The Shadow of Death went on show in Dublin and Belfast. Hunt's painting shows Jesus the carpenter, stretching his limbs after a day's labour.

This chapter focuses on non-academic ethnographies produced during Italian colonial rule in Eritrea. It analyzes early Italian colonial experience and its ethnographic production by focusing on Alberto Pollera, an Italian colonial officer who became a self-made ethnographer, living almost his entire adult life in Eritrea and Ethiopia. The chapter also focuses on Pollera's early ethnographic works produced between 1902 and 1922 concerning aspects of the so-called customary laws. Local justice in the western lowlands and the highlands of Eritrea, domestic and private customs, and the way Pollera defined 'tradition' while acting as colonial civil judge. Pollera's ethnographic knowledge evolved over time and reciprocally influenced his administrative practice. Pollera agreed that Italian women's sexuality needed to be strictly controlled and that they should be forbidden to marry colonial subjects. He also agreed with a partial restriction on unions between Italian men and colonial women.

This conclusion presents some closing thoughts on the concepts discussed in this book. The book provides an account of the exemplary silk textile collections, particularly the significance of the provincial archives, which for the first time have been identified as manifestly important. The numerous textile collections were frequently the legacy of major international exhibitions, which were time and again the stimulus, as well as the source, of core collections in public museums in England and India. The book aims to clarify the means by which India's silk textiles were made available to English silk manufacturers through collections that were formed to stimulate the English and Indian silk trades. It then demonstrates that Indian silks were admired by English textile manufacturers both for their technical and aesthetic attributes, and for their ability to help undermine French supremacy in European silk production.

This chapter looks at the media that existed for the diffusion of the natural sciences and at the places where ordinary Spaniards could learn about the natural world. For those Spaniards unable to view nature in the flesh, or keen to supplement their knowledge, a proliferation of natural history books and periodicals made reading about nature more practicable. Introducing a collection of plates designed to supplement Paseo, the naturalist suggested that children might amuse themselves by colouring in these images, which had been 'printed on a separate sheet' for this purpose. The chapter highlights the practical advantages associated with natural history and examines some of the techniques used to facilitate its study, particularly, among the younger generation. The natural history museum was the ideal venue in which to appreciate God's wisdom and ingenuity, since it enabled the pious viewer to survey at a glance His most wondrous creations.

The Roman Catholic Convent was the only school in Mandalay that catered specifically for Eurasian girls. A.W. Bestall launched a furious campaign to persuade the Missionary Committee to provide funds for a Wesleyan Eurasian girls' school in Mandalay. The missionaries were also very interested in certain aspects of public health, but their preoccupations were extremely selective. Leprosy melted hearts in Victorian England. One other social problem was entirely new. Wayward Burmese adolescents were addicted to films. They may have picked up the bad habit from the missionaries' magic-lantern shows, where mesmerised audiences gawped at cartoon Bible stories. Although leprosy brought the lives of individual sufferers crashing down, it was not the most important health problem in Burma. It was a political issue. In 1900 the missionaries asked the Missionary Society to send a missionary doctor. In 1911 Bradford described the hospital in Pakokku, a 'congested town, which is unsanitary'.

This chapter explores the varied identities held by the Scots and the Irish in New Zealand assessing, firstly, the broadest level of identification at the national level, before considering regional and county origins. It then turns to look at local attachments to specific places in the homelands. Quite apart from identifying with their varied Irish and Scottish origins, other identities such as British and New Zealander are also examined. The complexity of ethnic and national identities in Northern Ireland has puzzled some film commentators. Irish migrants were less inclined than their Scottish counterparts to comment on regional origins, but when they did so it was usually with reference to distinguishing the northernmost province of Ireland. County affiliations were also occasionally connected to the Scots and Irish in New Zealand. Irish Catholic commentary on Britain and the Empire, however, appears and is frequently aggressive.