Explore the vast range of titles available.

Based on three decades of fieldwork throughout the developing world,Scars of Partitionis the first book to systematically evaluate the long-term implications of French and British styles of colonialism and decolonization for ordinary people throughout the so-called Third World. It pays particular attention to the contemporary legacies of artificial boundaries superimposed by Britain and France that continue to divide indigenous peoples into separate postcolonial states. In so doing, it uniquely illustrates how the distinctive stamps of France and Britain continue to mark daily life along and behind these inherited borders in Africa, Asia, Oceania, and the Caribbean. Scars of Partitiondraws on political science, anthropology, history, and geography to examine six cases of indigenous, indentured, and enslaved peoples partitioned by colonialism in West Africa, West Indies, South Pacific, Southeast Asia, South India, and the Indian Ocean. William F. S. Miles demonstrates that sovereign nations throughout the developing world, despite basic differences in culture, geography, and politics, still bear the underlying imprint of their colonial pasts. Disentangling and appreciating these embedded colonial legacies is critical to achieving full decolonization-particularly in their borderlands.

Bringing a comparative perspective to the study of autobiography, Edgard Sankara considers a cross-section of postcolonial francophone writing from Africa and the Caribbean in order to examine and compare for the first time their transnational reception. Sankara not only compares the ways in which a wide selection of autobiographies were received locally (as well as in France) but also juxtaposes reception by the colonized and the colonizer to show how different meanings were assigned to the works after publication. Sankara's geographical and cultural coverage of Africa and its diaspora is rich, with separate chapters devoted to the autobiographies of Hampâté Bâ, Valentin Mudimbé, Kesso Barry, Patrick Chamoiseau, Raphaël Confiant, and Maryse Condé. The author combines close reading, reception study, and postcolonial theory to present an insightful survey of the literary connections among these autobiographers as well as a useful point of departure for further exploration of the genre itself, of the role of reception studies in postcolonial criticism, and of the stance that postcolonial francophone writers choose to take regarding their communities of origin. Modern Language Initiative

The expansion of empires and colonial rule significantly shaped the movement of religious communities, practices, and institutions across borders. This article examines the intersections of empire, colonialism, and religious mobility with a view to exploring how colonial administrations facilitated, restricted, or co-opted religious movements for governance and control. Religious actors—such as missionaries, clerics, traders, and diasporic communities—played roles in transnational exchanges, carrying faith traditions across imperial networks while simultaneously influencing local spiritual landscapes. The study situates religious mobility within the broader framework of colonial power structures and analyzes how missionary enterprises, religious conversions, and state-sponsored religious policies were used to consolidate imperial control. It also considers how indigenous religious movements navigated, resisted, or transformed under colonial rule. The case studies include Christian missionary networks in British and French colonies, the movement of Islamic scholars across the Ottoman and Mughal empires, and the role of Buddhism in colonial southeast Asia. These examples highlight the role of religion not just as a tool of empire but as a vehicle for indigenous agency, resistance, and syncretic transformation. This article explores the transnational mobility of religious artifacts, sacred texts, and pilgrimage networks, demonstrating how colonial expansion altered religious landscapes beyond political boundaries. The study critically engages with postcolonial perspectives to interrogate how colonial legacies continue to shape contemporary religious diasporas and global faith-based movements.

Established in 2012, Art Labor is a collective based in Ho Chi Minh City, Vietnam. The three core members are artists Thao Nguyen Phan and Truong Cong Tung, and \"art labourer\" Arlette Quynh-Anh Tran. Since its creation, the collective has worked closely with the Jarai people--an Indigenous community in the Central Highlands of Vietnam--to develop ongoing cross-disciplinary projects. Following the implementation of the Doi Moi reforms in 1986, Vietnam moved from a centrally planned economy to a socialist-oriented market economy. This shift drove the agricultural sector into fast-paced industrialization and modernization due to increased demand from international trade. It also brought many Vietnamese farmers and foreign corporations to the Central Highlands, displacing native communities. (1)

This article considers the ways in which two contemporary novels by the Tahitian writer, Mourareau, shed light on the historical causes of changing climates in Oceania, especially the legacy of the Pacific Testing Center, the French colonial body that established a base for the testing of nuclear missiles in 1964 and dramatically altered the social and economic land-and seascapes of Ma'ohi Nui [French Polynesia]. In Meridien zero (2020) and Maeva nulle part (2024), Mourareau depicts characters who struggle with the aftermath of what Isabel Hofmeyr has called \"hydrocolonialism,\" or the legacy of colonial views of the Pacific Islands as utopias that would later be subjected to the global powers of tourism and militarism. The article argues that by recentering the history of Ma'ohi Nui in larger transoceanic currents Mourareau's fiction has much to contribute to current debates in the recent collaboration between the Blue Humanities and Oceania Studies. Keywords: French Polynesia, Oceania, Mourareau, hydrocolonialism, tourism, militarism, climate change

How did four and a half decades of European colonial intervention transform Moroccan identity? As elsewhere in North Africa and in the wider developing world, the colonial period in Morocco (1912-1956) established a new type of political field in which notions about and relationships among politics and identity formation were fundamentally transformed. Instead of privileging top-down processes of colonial state formation or bottom-up processes of local resistance, the analysis in Making Morocco focuses on interactions between state and society. Jonathan Wyrtzen demonstrates how, during the Protectorate period, interactions among a wide range of European and local actors indelibly politicized four key dimensions of Moroccan identity: religion, ethnicity, territory, and the role of the Alawid monarchy. This colonial inheritance is reflected today in ongoing debates over the public role of Islam, religious tolerance, and the memory of Morocco's Jews; recent reforms regarding women's legal status; the monarchy's multiculturalist recognition of Tamazight (Berber) as a national language alongside Arabic; the still-unresolved territorial dispute over the Western Sahara; and the monarchy's continued symbolic and practical dominance of the Moroccan political field.

In this contribution, we will attempt, in line with the legacy left to us by Abdelmalek Sayad, to start from spatial conditions in order to analyse more broadly the national/not national representations made by the descendants of Algerians, born and raised in France. The investigation will be based on ethnographic research carried out in the Belsunce neighbourhood in Marseille, which began in September 2022 and ended in September 2023. The questions the research aims to answer are: what is the representation of spaces made by young descendants of Algerians? How does the neighbourhood participate in the production and reproduction of the national/non-national categorisation (Sayad, 1979a; 1979b) that affects the descendants of migrants? The article therefore questions the description of Belsunce made by some young descendants of Algerians women and men who live there or work there. Through their words, their reflections and the observation of the spatial practices they implement, it is possible to notice how Belsunce, and therefore Marseille as a whole, is the product of the persistent effects of the colonial organisation of space and also how the neighbourhood participates in the reproduction of processes of colonial categorisation and racialisation; French/non-French, national/non-national, civilised/uncivilised, integrated/barbarians. Confirming that space is not only structured but also structuring.