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In 1914, Blaise Diagne was elected as Senegal’s first black African representative to the National Assembly in France. Education as Politics reinterprets the origins and significance of this momentous election, showing how colonial schools had helped reshape African power and politics during the preceding decades and how they prepared the way for Diagne’s victory.
            Kelly M. Duke Bryant demonstrates the critical impact of colonial schooling on Senegalese politics by examining the response to it by Africans from a variety of backgrounds and statuses—including rural chiefs, Islamic teachers, and educated young urbanites. For those Africans who chose to engage with them, the French schools in Senegal provided a new source of patronage, a potentially beneficial connection to the bureaucratizing colonial state, a basis for claims to authority or power, or an arena in which to debate pressing issues like the future of Qur’anic schooling and the increasing racism of urban society under colonial rule.
            Based on evidence from archives in Senegal and France, and on interviews Duke Bryant conducted in Senegal, she demonstrates that colonial schooling remade African politics during this period of transition to French rule, creating political spaces that were at once African and colonial, and ultimately allowing Diagne to claim election victory.

This study examines the complex history of slavery in East Africa, focusing on the area that came under German colonial rule. In contrast to the policy pursued at the time by other colonial powers in Africa, the German authorities did not legally abolish slavery in their colonial territories. However, despite government efforts to keep the institution of slavery alive, it significantly declined in Tanganyika in the period concerned. The book highlights the crucial role played by the slaves in the process of emancipation.

Author Jan-Georg Deutsch explores the rise of slavery in Tanganyika in the second half of the nineteenth century, when the region became more fully integrated into the world economy.

An analysis of German colonial policy reveals that the authorities believed that abolition should be avoided at all costs since it would undermine the power and prosperity of the local slave-owning elites whose effective collaboration was thought to be indispensable to the functioning of colonial rule.

The author demonstrates how slaves by their own initiative brought the ”evil institution“ to an end, making the best of limited choices and opportunities available to them.

The study, of interest to historians of East Africa, makes a contribution to the more general debate about the demise of slavery on the continent.

The dark years of European fascism left their indelible mark on Africa. As late as the 1970s, Angola was still ruled by white autocrats, whose dictatorship was eventually overthrown by black nationalists who had never experienced either the rule of law or participatory democracy. Empire in Africa takes the long view of history and asks whether the colonizing ventures of the Portuguese can bear comparison with those of the Mediterranean Ottomans or those experienced by Angola’s neighbors in the Belgian Congo, French Equatorial Africa, or the Dutch colonies at the Cape of Good Hope and in the Transvaal. David Birmingham takes the reader through Angola’s troubled past, which included endemic warfare for the first twenty-five years of independence, and examines the fact that in the absence of a viable neocolonial referee such as Britain or France, the warring parties turned to Cold War superpowers for a supply of guns. For a decade Angola replaced Vietnam as a field in which an international war by proxy was conducted. Empire in Africa explains how this African nation went from colony to independence, how in the 1990s the Cold War legacy turned to civil war, and how peace finally dawned in 2002.

Featuring essays written by the influential historian Antoinette Burton since the mid-1990s, Empire in Question traces the development of a particular, contentious strand of modern British history, the “new imperial history,” through the eyes of a scholar who helped to shape the field. In her teaching and writing, Burton has insisted that the vectors of imperial power run in multiple directions, argued that race must be incorporated into history writing, and emphasized that gender and sexuality are critical dimensions of imperial history. Empire in Question includes Burton’s groundbreaking critiques of British historiography, as well as essays in which she brings theory to bear on topics from Jane Eyre to nostalgia for colonial India. Burton’s autobiographical introduction describes how her early encounters with feminist and postcolonial critique led to her convictions that we must ask who counts as a subject of imperial history, and that we should maintain a healthy skepticism regarding the claims to objectivity that shape much modern history writing. In the coda, she candidly reflects on shortcomings in her own thinking and in the new imperial history, and she argues that British history must be repositioned in relation to world history. Much of Burton’s writing emerged from her teaching; Empire in Question is meant to engage students and teachers in debates about how to think about British imperialism in light of contemporary events.

Following the publication of Adam Smith’s The Wealth of Nations, nineteenth-century liberal economic thinkers insisted that a globally hegemonic Britain would profit only by abandoning the formal empire. British West Indians across the divides of race and class understood that, far from signaling an invitation to nationalist independence, this liberal economic discourse inaugurated a policy of imperial “neglect”—a way of ignoring the ties that obligated Britain to sustain the worlds of the empire’s distant fellow subjects. In Empire of Neglect Christopher Taylor examines this neglect’s cultural and literary ramifications, tracing how nineteenth-century British West Indians reoriented their affective, cultural, and political worlds toward the Americas as a response to the liberalization of the British Empire. Analyzing a wide array of sources, from plantation correspondence, political economy treatises, and novels to newspapers, socialist programs, and memoirs, Taylor shows how the Americas came to serve as a real and figurative site at which abandoned West Indians sought to imagine and invent postliberal forms of political subjecthood.

How is knowledge about religion and religions produced, and how is that knowledge authenticated and circulated? David Chidester seeks to answer these questions in Empire of Religion, documenting and analyzing the emergence of a science of comparative religion in Great Britain during the second half of the nineteenth century and its complex relations to the colonial situation in southern Africa. In the process, Chidester provides a counterhistory of the academic study of religion, an alternative to standard accounts that have failed to link the field of comparative religion with either the power relations or the historical contingencies of the imperial project.
 
In developing a material history of the study of religion, Chidester documents the importance of African religion, the persistence of the divide between savagery and civilization, and the salience of mediations—imperial, colonial, and indigenous—in which knowledge about religions was produced. He then identifies the recurrence of these mediations in a number of case studies, including Friedrich Max Müller’s dependence on colonial experts, H. Rider Haggard and John Buchan’s fictional accounts of African religion, and W. E. B. Du Bois’s studies of African religion. By reclaiming these theorists for this history, Chidester shows that race, rather than theology, was formative in the emerging study of religion in Europe and North America. Sure to be controversial, Empire of Religion is a major contribution to the field of comparative religious studies.

Europe’s imperial projects were often predicated on a series of legal and scientific distinctions that were frequently challenged by the reality of social and sexual interactions between the colonized and the colonizers.When Emmanuelle Saada discovered a 1928 decree defining the status of persons of mixed parentage born in French Indochina—the métis—she found not only a remarkable artifact of colonial rule, but a legal bombshell that introduced race into French law for the first time. The decree was the culmination of a decades-long effort to resolve the “métis question”: the educational, social, and civil issues surrounding the mixed population. Operating at the intersection of history, anthropology, and law, Empire’s Children reveals the unacknowledged but central role of race in the definition of French nationality.

Through extensive archival work in both France and Vietnam, and a close reading of primary and secondary material from the Pacific islands and sub-Saharan and North Africa, Saada has created in Empire’s Children an original and compelling perspective on colonialism, law, race, and culture from the end of the nineteenth century until decolonization.

We are in a moment of profound overlapping crises. The landscape of politics and entitlement is being rapidly and unpredictably remade. As movements against colonial legacies and state violence coincide with the rise of new authoritarian regimes, it is the analytical lens of racism, and the politics of race, that offers the sharpest focus. In Empire's Endgame, eight leading scholars make a powerful collective intervention in debates around racial capitalism and political crisis in the British context. While the 'Hostile Environment' policy and Brexit Referendum have thrown the centrality of race into sharp relief, discussions of racism have too often focused on individual attitudes and behaviors. Foregrounding instead the wider political and economic context, the authors of Empire's Endgame trace the ways in which the legacies of empire have been reshaped by global capitalism, the digital environment and the instability of the nation-state. Engaging with contemporary movements such as Black Lives Matter and Rhodes Must Fall, Empire's Endgame offers both an original perspective on race, media, the state and criminalization, and a vision of a political infrastructure that might include rather than expel in the face of crisis.

In Energy without Conscience David McDermott Hughes investigates why climate change has yet to be seen as a moral issue. He examines the forces that render the use of fossil fuels ordinary and therefore exempt from ethical evaluation. Hughes centers his analysis on Trinidad and Tobago, which is the world's oldest petro-state, having drilled the first continuously producing oil well in 1866. Marrying historical research with interviews with Trinidadian petroleum scientists, policymakers, technicians, and managers, he draws parallels between Trinidad's eighteenth- and nineteenth-century slave labor energy economy and its contemporary oil industry. Hughes shows how both forms of energy rely upon a complicity that absolves producers and consumers from acknowledging the immoral nature of each. He passionately argues that like slavery, producing oil is a moral choice and that oil is at its most dangerous when it is accepted as an ordinary part of everyday life. Only by rejecting arguments that oil is economically, politically, and technologically necessary, and by acknowledging our complicity in an immoral system, can we stem the damage being done to the planet.

The first Protestant mission was established in New Zealand in 1814, initiating complex political, cultural, and economic entanglements with Māori. Tony Ballantyne shows how interest in missionary Christianity among influential Māori chiefs had far-reaching consequences for both groups. Deftly reconstructing cross-cultural translations and struggles over such concepts and practices as civilization, work, time and space, and gender, he identifies the physical body as the most contentious site of cultural engagement, with Māori and missionaries struggling over hygiene, tattooing, clothing, and sexual morality. Entanglements of Empire is particularly concerned with how, as a result of their encounters in the classroom, chapel, kitchen, and farmyard, Māori and the English mutually influenced each other’s worldviews. Concluding in 1840 with New Zealand’s formal colonization, this book offers an important contribution to debates over religion and empire.

The landscapes of the Middle East have captured our imaginations throughout history. Images of endless golden dunes, camel caravans, isolated desert oases, and rivers lined with palm trees have often framed written and visual representations of the region. Embedded in these portrayals is the common belief that the environment, in most places, has been deforested and desertified by centuries of misuse. It is precisely such orientalist environmental imaginaries, increasingly undermined by contemporary ecological data, that the eleven authors in this volume question. This is the first volume to critically examine culturally constructed views of the environmental history of the Middle East and suggest that they have often benefitted elites at the expense of the ecologies and the peoples of the region. The contributors expose many of the questionable policies and practices born of these environmental imaginaries and related histories that have been utilized in the region since the colonial period. They further reveal how power, in the form of development programs, notions of nationalism, and hydrological maps, for instance, relates to environmental knowledge production.

Contributors: Samer Alatout, Edmund Burke III, Shaul Cohen, Diana K. Davis, Jennifer L. Derr, Leila M. Harris, Alan Mikhail, Timothy Mitchell, Priya Satia, Jeannie Sowers, and George R. Trumbull IV

Errands into the Metropolis offers a dramatic new interpretation of the texts and contexts of early New England literature. Jonathan Beecher Field inverts the familiar paradigm of colonization as an errand into the wilderness to demonstrate, instead, that New England was shaped and re-shaped by a series of return trips to a metropolitan London convulsed with political turmoil. In London, dissidents and their more orthodox antagonists contended for colonial power through competing narratives of their experiences in the New World. Dissidents showed a greater willingness to construct their narratives in terms that were legible to a metropolitan reader than did Massachusetts Bay’s apologists. As a result, representatives of a variety of marginal religious groups were able to secure a remarkable level of political autonomy, visible in the survival of Rhode Island as an independent colony. Through chapters focusing on John Cotton, Roger Williams, Samuel Gorton, John Clarke, and the Quaker martyrs, Field traces an evolving discourse on the past, present, and future of colonial New England that revises the canon of colonial New England literature and the contours of New England history. In the broader field of early American studies, Field’s work demonstrates the benefits of an Atlantic perspective on the material cultures of print. In the context of religious freedom, Errands into the Metropolis shows Rhode Island’s famous culture of toleration emerging as a pragmatic response to the conditions of colonial life, rather than as an idealistic principle. Errands into the Metropolis offers new understanding of familiar texts and events from colonial New England, and reveals the significance of less familiar texts and events.

On 31 May - 3 June 1995, more than 200 participants gathered in Sydney and at Fortress Louisbourg, Nova Scotia, for the 21st annual conference of the French Colonial Historical Society. Essays in French Colonial History contains seventeen of the best articles presented at this meeting. It is a wide-ranging collection that explores many new and innovative facets of the French experience outre mer. The contributors, a mix of established experts and younger scholars, examine French activity in North America, the West Indies, Africa, and South America and focus on issues military, social, cultural, native, and political history. 
     Among the subject areas explored are: the 16th century French colonies in Brazil and Florida; Victor Hugues and the Reign of Terror on Guadeloupe; commerce and the distinctiveness of Louisbourg; the importance of letter-writing and compagnonnage; unresolved territory of the Creek Nation; case studies in the area of transition patrimonial; French colonial interests and policies in Atlantic Canada, Africa, and South America; attitudes among African Americans in post-French St. Louis; and a research report on the Historical Atlas of Quebec.

Eurafricans in Western Africa traces the rich social and commercial history of western Africa. The most comprehensive study to date, it begins prior to the sixteenth century when huge profits made by middlemen on trade in North African slaves, salt, gold, pepper, and numerous other commodities prompted Portuguese reconnaissance voyages along the coast of western Africa. From Senegal to Sierra Leone, Portuguese, including “New Christians” who reverted to Judaism while living in western Africa, thrived where riverine and caravan networks linked many African groups.

Portuguese and their Luso-African descendants contended with French, Dutch, and English rivals for trade in gold, ivory, slaves, cotton textiles, iron bars, cowhides, and other African products. As the Atlantic slave trade increased, French and Franco-Africans and English and Anglo-Africans supplanted Portuguese and Luso-Africans in many African places of trade.

Eurafricans in Western Africa follows the changes that took root in the eighteenth century when French and British colonial officials introduced European legal codes, and concludes with the onset of the French Revolution and Napoleonic Wars, when suppression of the slave trade and expanding commerce in forest and agricultural commodities again transformed circumstances in western Africa.

Professor George E. Brooks’s outstanding history of these vital aspects of western Africa is enriched by his discussion of the roles of the women who married or cohabited with European traders. Through accounts of incidents and personal histories, which are integrated into the narrative, the lives of these women and their children are accorded a prominent place in Professor Brooks’s fascinating discussion of this dynamic region of Africa.

Europe has long imagined itself as the centre of the universe, although its precise geographical, cultural and social terrains have always been amorphous. Exploring the fear and fascination associated with the continent as an allegory, Hamid Dabashi considers Europe to be a historically formed barricade against the world.

Frantz Fanon’s assessment that 'Europe is literally the creation of the Third World' is still true today; but in more than one sense for the colonial has always been embedded in the capital, and the capital within the colonial. As the condition of coloniality shifts, so have the dividing lines between coloniser and colonised, and this shift calls for a reappraisal of our understanding of nationalism, xenophobia and sectarianism as the dangerous indices of the emerging worlds.

As the far-right populists captivate minds across Europe and Brexit upsets the balance of power in the European Union, this book, from a major scholar of postcolonial thought, is a timely and transformative intervention.

Known for much of the nineteenth century as "the ever-faithful isle," Cuba did not earn its independence from Spain until 1898, long after most American colonies had achieved emancipation from European rule. In this groundbreaking history, David Sartorius explores the relationship between political allegiance and race in nineteenth-century Cuba. Challenging assumptions that loyalty to the Spanish empire was the exclusive province of the white Cuban elite, he examines the free and enslaved people of African descent who actively supported colonialism. By claiming loyalty, many black and mulatto Cubans attained some degree of social mobility, legal freedom, and political inclusion in a world where hierarchy and inequality were the fundamental lineaments of colonial subjectivity. Sartorius explores Cuba's battlefields, plantations, and meeting halls to consider the goals and limits of loyalty. In the process, he makes a bold call for fresh perspectives on imperial ideologies of race and on the rich political history of the African diaspora.
 

In the modern world, the public looks to scientists and scholars for their expertise on issues ranging from the effectiveness of vaccines to the causes of natural disasters. But for early Americans, whose relationship to nature was more intimate and perilous than our own, personal experience, political allegiances, and faith in God took precedence over the experiments of the learned.

In Everyday Nature, Sara Gronim shows how scientific advances were received in the early modern world, from the time Europeans settled in America until just before the American Revolution. Settlers approached a wide range of innovations, such as smallpox inoculation, maps and surveys, Copernican cosmology, and Ben Franklin’s experiments with electricity, with great skepticism.  New Yorkers in particular were distrustful because of the chronic political and religious factionalism in the colony. Those discoveries that could be easily reconciled with existing beliefs about healing the sick, agricultural practices, and the revolution of the planets were more readily embraced.

A fascinating portrait of colonial life, this book traces a series of innovations that were disseminated throughout the Atlantic world during the Enlightenment, and shows how colonial New Yorkers integrated new knowledge into their lives.