Dragons in the Drawing Room: Chinese Embroideries in British Homes

Chinese embroideries have featured in British domestic interiors since at least the seventeenth century. However, Western imperial interests in China during the mid-nineteenth and early twentieth century created a particular set of meanings around Chinese material culture, especially a colonial form of nostalgia for pre-nineteenth century China, with its emperors and 'exotic' court etiquette. This article examines the use of Chinese satin-stitch embroideries in British homes between 1860 and 1949, and explores how a range of British identities was constructed through the ownership, manipulation and display of these luxury Chinese textiles

Exoticism in Gertrude Bell's Persian pictures

Victorian travelers in colonial contexts encountered differences in landscape, mores and manners, society, politics and culture, among other things, and registered their responses to the places visited in their published travel books for the home audience. Postcolonial critics contend that exoticism, i.e., a Western traveler's response to and description of the differences encountered in the context of travel, was deeply informed by the asymmetrical power relation between the representer/colonizer and the represented/colonized. As a result, these critics argue, exoticism in colonial travel writing was appropriative since it tended to construct the dichotomy of self/other in such a way as to justify imperial interventions in other countries (Forsdick, “Sa(L)Vaging Exoticism” 30–34; Said 1–28). As Graham Huggan rightly argues, difference of the colonial other in its various aspects was denigrated and dismissed as exotic when “translated into the master code of empire,” since it superimposed “a dominant way of seeing, speaking and thinking onto marginalised peoples” (24)

Islands of relationality and resilience: the shifting stakes of the Anthropocene

In recent decades island studies scholars have done much to disrupt static notions of the island form, increasingly foregrounding how islands form part of complex networks of relations, assemblages and flows. In this paper, we shift the terms of debate more explicitly to relationality in the Anthropocene. We consider the implications and challenges that a wider set of debates, particularly surrounding island ‘resilience’, concerning the Anthropocene in the social sciences and humanities pose for island studies

Change management, intersectoral migration and the economic development of small island states

This paper argues that there is a need to better acknowledge and problematise the manner in which individuals, households, organisations and governments in small island jurisdictions develop mechanisms that allow them to exploit the benefits, and/or minimise the losses, of episodic economic lurches. A ‘strategic flexibility’ approach is proposed to explain how actors practise intersectoral migration: cleverly shifting focus, interest and scope, not just out of necessity (reactively) but in ‘smelling’ promising opportunities (proactively). In a scenario where change is taken as a given, managing and coping with such change become the hallmarks of economic survival: just like surfers handling the ocean swell.peer-reviewe

Reviewing the impact of the Confederation Bridge

Islands are the challenging targets of a global pursuit in the closing of gaps, their distinct geography so far having seemingly eluded and mocked both human ingenuity and terra firma. This article seeks to deconstruct the concept of the bridge as more than just a value-free symbol of inexorable technological progress, and uses islands as the reference point to flesh out such an argument. Bridges impact on the subtle balance between the characteristic ‘local–global’ nature of an island identity; such an impact is multi-faceted, complex and case-specific. These ideas are applied to the specific case of the Confederation Bridge, the 14-km structure linking Prince Edward Island to New Brunswick, and which celebrated its tenth anniversary in June 2007.peer-reviewe

Islands and despots

This paper challenges a conventional wisdom: that when discussing political systems, small is democratic. And yet, can there be paradises without serpents? The presumed manageability of small island spaces promotes and nurtures dispositions for domination and control over nature and society. In such dark circumstances, authoritarian rule is a more natural fit than democracy. By adopting an inter-disciplinary perspective, this paper argues that small island societies may be wonderful places to live in, as long as one conforms to a dominant cultural code. Should one deviate from expected and established practices, the threat of ostracism is immense. Formal democratic institutions may and often do exist, and a semblance of pluralism may be manifest, but these are likely to be overshadowed by a set of unitarist and homogenous values and practices to which many significant social players, in politics and civil society, subscribe (at least in public).peer-reviewe

Francophone conjunctures

[First paragraph]
 Decolonizing the Text: Glissantian Readings in Caribbean and African-American Literatures. DEBRA L. ANDERSON. New York: Peter Lang, 1995. 118 pp. (Cloth US46.95) L'Eau: Source d'une ecriture dans les litteratures feminines francophones. YOLANDE HELM (ed.). New York: Peter Lang, 1995. x + 295 pp. (Cloth US 65.95)
 Postcolonial Subjects: Francophone Women Writers. MARY JEAN GREEN, KAREN GOULD, MICHELINE RICE-MAXIMIN, KEITH L. WALKER & JACK A. YEAGER (eds.). Minneapolis: University of Minnesota Press, 1996. xxii + 359 pp. (Paper US$ 19.95)
 Statue cou coupe. ANNIE LE BRUN. Paris: Jean-Michel Place, 1996. 177 pp. (Paper FF 85.00) 
 
 Although best remembered as a founding father of the Negritude movement along with Aime Cesaire, Leopold Senghor was from the very outset of his career equally committed - as both a poet and a politician - to what he felt were the inseparable concepts of la francophonie and metissage. Senghor's has been an unabashedly paradoxical vision, consistently addressing the unanswerable question of how one can be essentially a "black African" and at the same time (in Homi Bhabha's words) "something else besides" (1994:28). In his "Eloge du metissage," written in 1950, Senghor ably described the contradictions involved in assuming the hybrid identity of a metis (an identity that offers none of the comforting biological and/or cultural certainties - about "rhythm," "intuition," and such like - upon which the project of Negritude was founded): "too assimilated and yet not assimilated enough? Such is exactly our destiny as cultural metis. It's an unattractive role, difficult to take hold of; it's a necessary role if the conjuncture of the 'Union francaise' is to have any meaning. In the face of nationalisms, racisms, academicisms, it's the struggle for the freedom of the Soul - the freedom of Man" (1964:103). At first glance, this definition of the metis appears as dated as the crude essentialism with which Senghor's Negritude is now commonly identified: in linking the fate of the metis to that of the "Union francaise," that imperial federation of states created in the years following upon the end of the Second World War with the intention of putting a "new" face on the old French Empire, Senghor would seem to have doomed the metis and his "role ingrat" to obsolescence. By the end of the decade, the decolonization of French Africa had deprived the "Union franchise" of whatever "meaning" it might once have had. The uncompromisingly manichean rhetoric of opposition that flourished in the decolonization years (and that was most famously manipulated by Fanon in his 1961 Wretched of the Earth) had rendered especially unpalatable the complicities to which Senghor's (un)assimilated metis was subject and to which he also subjected himself in the name of a "humanism" that was around this same time itself becoming the object of an all-out assault in France at the hands of intellectuals like Foucault