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In 1970, Sultan Qaboos bin Said seized power from his father Sultan Said bin Taimur in a bloodless coup with backing from the British. Prior to this, bin Taimur led with policies that left Oman open to foreign involvement and internal divisions between the interior and exterior of the country. After coming to power, Qaboos undertook several progressive policies to modernize and unite the country. This paper examines how two cultural symbols- camel racing and military pageantry- were used to develop ethnic nationalism into civic nationalism.

In the years immediately following the imposition of mandatory rule in Syria in July 1920, French administrators declared their intention to develop the region in accordance with the ideals of progress and scientific rationality. Among the areas targeted for special attention and improvement was the field of agriculture. The first French agricultural counselor for the mandate, E. Achard, emphasized that attention to the mise en valeur (enhancement and development) of this sector could not only serve France's need for specific commodities but would also make French mandatory rule a vehicle through which progress and scientific rationality would be imparted to what he depicted as an underdeveloped Syria. However, fifteen years later, it seems, little had changed. In 1935, Mohammed Sarrage, a Syrian student at Toulouse University, wrote a dissertation that soundly criticized the mandate government for its failure to institute the reforms necessary to advance or significantly increase Syria's agricultural production. A closer examination of Sarrage's critique and his proposed program for reform not only reveals the incoherence between French official discourse and actual policy, but suggests an alternative narrative to that of French officials regarding the sources of progress and modernity.

"In Primitive Normativity Elizabeth W. Williams traces the genealogy of a distinct narrative about African sexuality that British colonial authorities in Kenya used to justify their control over African populations. She identifies a discourse of "primitive normativity" that suggested that Kenyan Africans were too close to nature to develop the forms of sexual neuroses and practices such as hysteria, homosexuality, and prostitution that were supposedly common among Europeans. Primitive normativity framed Kenyan African sexuality as less sexually polluted than that of the more deviant populations who colonized them. Williams shows that colonial officials and settlers used this narrative to further the goals of white supremacy by arguing that Africans' sexuality was proof that Africans must be protected from the forces of urbanization, Western-style education, and political participation, lest they be exposed to forms of civilized sexual deviance. Challenging the more familiar notion that Europeans universally viewed Africans as hypersexualized, Williams demonstrates how narratives of African sexual normativity, rather than deviance, reinforced ideas about the evolutionary backwardness of African peoples and their inability to govern themselves"--

The West Indian and African roots of the anti-apartheid movement in Britain -- 'Enemies of apartheid...friends of South Africa' : the British government and the anti-apartheid movement, 1950s-80s -- The ANC, PAC and opposition to apartheid in Britain, 1960s-80s -- The anti-apartheid movement and the formation of the Black and Ethnic Minority Committee during the 1980s -- Partners in protest, black solidarity with the anti-apartheid struggle, 1970s-80s -- Black radical solidarity with the anti-apartheid struggle, 1970-90 -- Conclusion

Abstract
In 1905 the establishment of the International Institute of Agriculture (IIA), the forerunner to the Food and Agriculture Organization (FAO) of the United Nations, created a forum for bureaucrats and technocrats from around the globe to exchange information about the latest developments in agricultural practice and administration. Representatives from the Ottoman Empire were active participants in the institute's early activities. This article traces their contributions to the institute's formative debates that aimed to set international standards as well as the imperial-level projects that resulted from their participation. It argues that the institute, in addition to representing a space in which Ottoman officials could assert their expertise and perform their capacity to be a part of global standard-setting processes, provided an impetus for collating and comparing statistics from across the empire. The projects undertaken drew from existing provincial statistics-gathering institutions and served to reveal differences across provinces in a step toward greater empire-wide legibility. Focusing on the empire's Eastern Mediterranean provinces, the article demonstrates how these statistics' public circulation not only enabled Ottoman officials to identify regions they considered ripe for further agricultural development, but also supported French officials' justifications for imposing colonial rule post–World War I.

AbstractThis article examines two household guides produced by and for settler housewives in colonial Kenya. The article argues that these texts were part of a larger discursive project which emphasised the necessity of maintaining social and affective distance between white women and the African men who worked as domestic servants in colonial homes. Importantly, this distance was viewed as necessary to maintaining the sexual wellbeing of the colony, since both officials and settlers suggested that white women were to blame for cases of interracial rape in the colony. This discourse held that white women inculcated sexual desires in their servants by behaving towards them with excessive intimacy. This article focuses especially on 'KiSetla', the dialect of KiSwahili used in Kenyan settler homes. As a language native neither to mistress nor servant, KiSetla was predestined to produce daily confusion between white women and their African male employees. Yet, this was precisely the point – the production of quotidian hostilities helped diffuse anxieties about cross‐racial and gendered contact. This article positions household guides as disciplinary texts which sought to manage the intimacies of the colonial home through scripting affective distance between white mistresses and African servants.