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In the late-nineteenth century, British travelers to the Andaman and Nicobar Islands compiled wide-ranging collections of material culture for scientific instruction and personal satisfaction. Colonial Collecting and Display follows the compelling history of a particular set of such objects, tracing their physical and conceptual transformation from objects of indigenous use to accessioned objects in a museum collection in the south of England. This first study dedicated to the historical collecting and display of the Islands' material cultures develops a new analysis of colonial discourse, using a material culture-led approach to reconceptualize imperial relationships between Andamanese, Nicobarese, and British communities, both in the Bay of Bengal and on British soil. It critiques established conceptions of the act of collecting, arguing for recognition of how indigenous makers and consumers impacted upon \"British\" collection practices, and querying the notion of a homogenous British approach to material culture from the Andaman and Nicobar Islands.

The British Virgin Islands (BVI) markets itself to international visitors as a paradise.But just whose paradise is it?Colleen Ballerino Cohen looks at the many players in the BVI tourism culture, from the tourists who leave their graffiti at beach bars that are popularized in song, to the waiters who serve them and the singers who entertain them.Interweaving more than twenty years of field notes, Cohen provides a firsthand analysis of how tourism transformed the BVI from a small neglected British colony to a modern nation that competes in a global economic market. With its close reading of everything from advertisements to political manifestos and constitutional reforms,Take Me to My Paradisedeepens our understanding of how nationalism develops hand-in-hand with tourism, and documents the uneven impact of economic prosperity upon different populations. We hear multiple voices, including immigrants working in a tourism economy, nationalists struggling to maintain some control, and the anthropologist trying to make sense of it all. The result is a richly detailed and accessible ethnography on the impact of tourism on a country that came into being as a tourist destination.

Xenocracy offers a much-needed account of the islands of the Ionian Sea during their half-century of oversight by Great Britain. It recounts how, despite Britain's liberal reforms, the Ionian State's economic deterioration anticipated the \"neocolonial\" condition with which the Greek nation struggles even today.

The Cayman Islands use some of the increasingly familiar methods of resolving administratively the problems of smallness. The country's development and administrative performance depend on human resources which need to be planned in order to reduce dependence on outsiders, especially among the middle ranks of technical and professional staff. Education and training for the public service in the Cayman Islands is inadequate. Control of the administration is weak, especially among the independent boards and commissions, and there is a need for appeal procedures when the principles of natural justice have been breached. Political manipultion in personnel matters adversely affects performance, and there is a need for an effective civil service association to deal with other abuses. The problems of public administration are solved by scaling down the role of government in favour of private enterprise and against the provision of social welfare.

We are talking, of course, about Britain. Not Britain as seen by the British, but viewed through the eyes of a German foreign correspondent, Christian Schubert, whose book, Great Britain - Island Between the Worlds, is published this week in Germany. Schubert, an award-winning journalist for the leading paper the Frankfurter Allgemeine Zeitung, has made a valiant attempt to explain Britain to a baffled German public. In the morning, Mr Jones has a shower. He doesn't have a proper, powerful shower like you get in Germany, though, but stands under a miserable trickle of water. Britain's failure to guarantee vigorous water pressure, Schubert laments, is a result of a more general British failing: we don't invest in our own infrastructure.

As in the preceding articles on Bermuda and the Cayman Islands (Kersell, 1985 and 1987), our present purpose is simply to describe how a Commonwealth microstate, the Turks and Caicos Islands, has adapted the principles of the Westminster‐Whitehall model to its particular conditions. It is even smaller than Bermuda or Cayman, and far less prosperous. Thus it has found it necessary to further scale down both jobs (to create employment) and services (to economize). To accomplish the latter, it must also omit altogether a number of government activities. The Turks and Caicos Islands are the least developed as compared to Bermuda, Cayman, or even the British Virgin Islands. It is interesting that they alone have not only tried to conserve their traditional economic base in fisheries, but have also launched vigorously into mariculture on several fronts. Later than Bermuda and Cayman, they have turned to tourism and offshore finance in order to develop economically. The base for such development, as elsewhere, is their people–a resource threatened more seriously than elsewhere by the North American appetite for illicit drugs.

In the seventeenth-century English Atlantic, religious beliefs and practices played a central role in creating racial identity. English Protestantism provided a vocabulary and structure to describe and maintain boundaries between insider and outsider. In this path-breaking study, Heather Miyano Kopelson peels back the layers of conflicting definitions of bodies and competing practices of faith in the puritan Atlantic, demonstrating how the categories of white, black, and Indian developed alongside religious boundaries between Christian and heathen and between Catholic and Protestant.Faithful Bodiesfocuses on three communities of Protestant dissent in the Atlantic World: Bermuda, Massachusetts, and Rhode Island. In this puritan Atlantic, religion determined insider and outsider status: at times Africans and Natives could belong as long as they embraced the Protestant faith, while Irish Catholics and English Quakers remained suspect. Colonists interactions with indigenous peoples of the Americas and with West Central Africans shaped their understandings of human difference and its acceptable boundaries. Prayer, religious instruction, sexual behavior, and other public and private acts became markers of whether or not blacks and Indians were sinning Christians or godless heathens. As slavery became law, transgressing people of color counted less and less as sinners in English puritans eyes, even as some of them made Christianity an integral part of their communities. As Kopelson shows, this transformation proceeded unevenly but inexorably during the long seventeenth century.