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This book reviews the colonial projects of the nineteenth and twentieth century which cast a long shadow on the laws, politics, and culture of nations around the world. It mentions the colonial residue that is apparent in fears about caravans of refugees and their effects on national culture. It also highlights the argument that nationalism isn't something that appeared out of nowhere, pointing out that liberals failed to see it coming because of the philosophical concepts that can't capture the importance of imperial thinking to liberal notions of self and nation. The book looks at a range of concepts that fall outside of traditional political measures and that structure the ways in which nations and individuals conceive of themselves. It considers Europe as a "shatterzone," an eighteenth-century geological term for areas of fissured rock that networks of veins that fill with rich mineral deposits.

Abstract
There is an emerging scholarly concern for reconstructing and engaging with diverse approaches that theorize the question of power. Scholars focusing on the Global South critically explore how power dynamics shaping forestry governances hold western colonial assumptions that erase complexities of nature-society relations. Yet, many studies have not systematically (re)conceptualized issues of knowledge-power nexus as an instrument of control and power through Foucauldian and coloniality lens in Tanzania. The review critically discusses politics and power by plotting it within environmentality and coloniality literature. It argues that postcolonial forestry governance is devoid of its colonial residue that seems to be visible in the current forestry governance regimes. It proposes an alternative critical constructivist approach that considers the role of knowledge production through which forest discourses as assemblages of power mechanisms are crucial in producing uneven social and ecological implications.

By focusing on the materials and practices that prosecute drone warfare, critical scholarship has emphasised the internal state rationalisation of this violence, while positioning secrecy and absence as barriers to research. This neglects the public existence of covert U.S. drone strikes through the rumours and debris they leave behind, and the consequences for legitimisation. This article argues that by signifying the possible use of covertness, the public residue of unseen strikes materialises spaces of suspected secrecy. This secrecy frames seemingly arbitrary traces of violence as significant in having not been secreted by the state, and similarly highlights the absence in these spaces of clear markers of particular people and objects, including casualties. Drawing on colonial historiography, the article conceptualises this dynamic as producing implicit significations or intimations, unverifiable ideas from absences, which can undermine rationalisations of drone violence. The article examines the political consequences of these allusions through an historical affiliation with lynching practice. In both cases, traces of unseen violence represent the practice as distanced and confounding, prompting a focus on the struggle to comprehend. Intimations from spaces of residue position strikes as too ephemeral and materially insubstantial to understand. Unlike the operating procedures of drone warfare, then, these traces do not dehumanise targets. Rather, they narrow witnesses' ethical orientation towards these events and casualties, by prompting concern with intangibility rather than the infliction of violence itself. A political response to covert strikes must go beyond 'filling in' absences and address how absence gains meaning in implicit, inconspicuous ways.

This book explores the work of artists based in the global south whose practices and methods interrogate and explore the residue of Empire. In doing so, it highlights the way that contemporary art can assist in the un-forgetting of colonial violence and oppression that has been systemically minimized. The research draws from various fields including memory studies; postcolonial and decolonial strategies of resistance; activism; theories of the global south; the intersection between colonialism and the Anthropocene, as well as practice-led research methodologies in the visual arts. Told through the author's own perspective as an artist and examining the work of Julie Gough, Yuki Kihara, Megan Cope, Yhonnie Scarce, Lisa Reihana and Karla Dickens, the book develops a number of unique theories for configuring the relationship between art and a troubled past

Explores the character of the African postcolonial condition with an eye toward identifying the source of failure in the traces of the colonial past lingering in the present. Discussion begins with a look at European colonialism & its deleterious impact on Africa. It is asserted that the most persistent cultural legacy of colonialism lies in the internalized colonial model of human existence & history in a segment of African society. Further, Western imagination vis-a-vis Africa is founded on an "epistemology of imperialism" rooted in the modern tradition of Western philosophy, which drew some inspiration from 400 years of abusive writings on Africa. It is contended that, despite eventual African independence, there persists a colonial residue that must be purged through cultural, economic, & political restructuring & intensive systematic critique of the "Occidental tradition" that works to dislodge Western hegemony. Adapted from the source document.

The Vegetable Marketing Organization (VMO) historically has long been a focal point of the study of the postwar boom of local agriculture in Hong Kong for two reasons. First, it centralized/monopolized the city's vegetable wholesaling by eradicating all traditional marketing channels; second, its semiofficial status allowed it to accumulate a set of useful statistics on the production and circulation of local fresh produces. This article draws on fieldwork on local market gardeners and studies of colonial marketing institutions to argue that official statistics are rather inadequate to grasp the dynamics of local agriculture. A study of the so-called "dawn markets" and the vegetative dimension of the plants that lie outside the official system is necessary. It also suggests that dawn markets were not any residue from the pre-VMO era, but an "unruly twin" of the post-World War II colonial Hong Kong's governmentality.

In Home Truths: Fictions of the South Asian Diaspora in Britain (2002), Susheila Nasta argues that "the arrival in Britain of several generations of black and Asian 'immigrants' in the period following decolonization and Independence was not simply the residue of the end of Empire, it was the culmination of a long but hidden relationship, a relationship that has persistently been written out of the nation's political, cultural and literary histories" (Nasta 3). In light of this statement, this paper aims at tracing the presence of the Colonial Other in late-Victorian culture via a reading of Arthur Conan Doyle's "The Black Doctor" (1898) and "The Brown Hand" (1899). These under-read tales provide a constructive counterpoint to widespread and far more popular late-Victorian narrations of reverse colonization such as Bram Stoker's Dracula (1897) or Richard Marsh's The Beetle (1897), which exemplify the "brutally abjected, demonized or stereotyped" treatment of race in nineteenth-century English literature (Daileader 75). This paper is informed by literary-historical excavations into black British history such as Antoinette Burton's At the Heart of Empire: Indians and the Colonial Encounter (1998), Rozina Visram's Asians in Britain: 400 Years of History (2002) and Peter Fryer's Staying Power: The History of Black People in Britain (1984). Additionally, I draw upon Kathleen Brogan's concept of 'cultural haunting', in which "the individual's or family's haunting clearly reflects the crisis of a larger social group", to delve into issues of ethnicity, race and exoticism out of "a poorly documented, partially erased cultural history" (Brogan 2). Ultimately, I argue that, although the tales under analysis must necessarily be framed within Western representation of the Colonial Other and they evince traces of Edward Said's model of Orientalism, they conversely provide a more benign portrayal of the presence of diasporic collectives on Victorian Britain, more aimed at representing issues of integration, transculturation ...

The purpose of this article is to introduce a holistic framework of power that can serve to examine constraining and enabling manifestations of power within international Sport for Development and Peace (SDP) partnerships. The article is grounded in the recognition that the international SDP sector is wrapped up in 'post-colonial residue' and brings to the fore issues and power and inequality based on the construction and maintenance of hegemonic power relations. The article calls for SDP scholars to challenge the nature of partnerships and practices within the sector between international partners from the global north and global south. To develop and advance the case for this novel theoretical framework for studying power in SDP, the article is organized into three parts. The first part highlights the critical literature from the SDP and international development sectors concerning the nature of power relations with a specific focus on critical debates concerning social hierarchies. The second part offers a theoretical proposition and a three-phase theoretical model drawing on the work of Giulianotti, Lukes and Coleman to argue that power within international SDP partnerships is not static but needs to be recognized as a complex interplay of actions and outcomes. Finally, the article highlights how and why the holistic theoretical framework may be useful for SDP scholars in analysing and challenging power relations in future empirical-based research.

Cover -- Endorsement -- Half Title -- Series -- Title -- Copyright -- Dedication -- Contents -- List of contributors -- Introduction: sport and physical activity in catastrophic environments-tuning to the 'weird' and the 'eerie' -- Part I The end of capitalism -- 1 Skateboarding in Jamaica: commoning a postcapitalist future -- 2 Post-Colonial residue in sport-for-development partnerships: localised insights from Cameroon -- 3 The extractives industry, Indigenous communities and the use of sport, recreational and cultural programs in catastrophic environments -- Part II The end of the social -- 4 An examination of physical activity norms and code making during a global pandemic: watchful indifference and managing the bubble -- 5 Physical activity and community resilience -- 6 Women's basketball and political activism in the time of COVID-19: inside the 'Wubble' -- 7 Sport governance in times of crisis: the case of montenegro and COVID-19 -- Part III The end of nature -- 8 Mountain biking in the (Neg)Anthropocene: encountering, witnessing and reorienting to the end of the 'Natural' world -- 9 An urban explorer's experiences of meshwork, melding and the uncanny: invisible cities of the rubble -- 10 Climate change, catastrophe and hope in football fandom: football as an island of hope in a warming sea of despair -- Part IV The end of morality -- 11 Informational hazards and moral harm: sport and exercise science laboratories as sites of moral catastrophes -- 12 Participant-Centred skateboarding in the West Bank, occupied Palestine: an Analysis of the Work of SkatePal -- 13 The use of sports for former child soldiers: the faces, forces and barriers behind social inclusion -- Index.

In this essay Katherine Franke examines two contemporary cites in which state efforts to eradicate the traces of empire and to resurrect an authentic post-colonial nation have produced sexual subjects that serve as a kind of existential residue and reminder of a demonized colonial past and absence. Looking first at post-colonial Zimbabwe, Franke argues that President Mugabe's aggressively homophobic policies have played a key role in fortifying his leadership as authentically African and post-colonial. Franke then turns to current efforts by the Mubarak government in Egypt to publically prosecute men for having sex with men. The Mubarak government has used homosexual show trials, first in security courts, and then in civilian courts, as a dry run for the reorganization of the Egyptian court system's jurisdiction over dissenters and outcasts.

In this essay Katherine Franke examines two contemporary sites in which state efforts to eradicate the traces of empire & to resurrect an authentic post-colonial nation have produced sexual subjects that serve as a kind of existential residue & remainder of a demonized colonial past & absence. Looking first at post-colonial Zimbabwe, Franke argues that President Mugabe's aggressively homophobic policies have played a key role in fortifying his leadership as authentically African & post-colonial. Franke then turns to current efforts by the Mubarak government in Egypt to publicly prosecute men for having sex with men. The Mubarak government has used homosexual show trials, first in security courts, & then in civilian courts, as a dry run for the reorganization of the Egyptian court system's jurisdiction over dissenters & outcasts. 88 References. [Copyright 2004 Elsevier Ltd.]

AbstractThis paper challenges the broad consensus in current historiography that holds the Indian stereotype of criminal tribe to be a myth of colonial making. Drawing on a selection of precolonial descriptions of robber castes—ancient legal texts and folktales; Jain, Buddhist and Brahmanic narratives; Mughal sources; and Early Modern European travel accounts—I show that the idea of castes of congenital robbers was not a British import, but instead a label of much older vintage on the subcontinent. Enjoying pride of place in the postcolonial critics' pageant of "colonial stereotypes," the case of criminal tribes is representative and it bears on broader questions about colonial knowledge and its relation to power. The study contributes to the literature that challenges the still widespread tendency to view colonial social categories, and indeed the bulk of colonial knowledge, as the imaginative residue of imperial politics. I argue that while colonialusesof the idea of a criminal tribe comprises a lurid history of violence against communities branded as born criminals in British law, the stereotype itself has indigenous roots. The case is representative and it bears on larger problems of method and analysis in "post-Orientalist" historiography.

This essay looks at the way in which the history of South Africa is imprinted in representations of place. It examines images of the land as sites of inscription, exploring the residue of deep colonial history as well as the more immediate past of apartheid on the signs and signifiers that we encounter in the landscape. The works of seven contemporary South African artists are discussed in this context, including the photography of David Goldblatt, Guy Tillim, and Santu Mofokeng, video work and anamorphic drawings by William Kentridge, film by Berni Searle, painting by Vivienne Koorland, and installation by Nicholas Hlobo. The examples therefore cross generations and media in an attempt to understand the ongoing challenge of history for contemporary representations of place in the context of postapartheid South Africa.

This article traces the colonially inscribed spread of global capitalism through the lives and legacies of mobile vernacular capitalists in the Indian Ocean during the early-to-mid 20th century, centring the merchant-turned-industrialist-and-philanthropist Nanji Kalidas Mehta. Turning to a figure that shaped and challenged the infrastructures and outcomes of empire, but advanced forms of hierarchical differentiation – between capital and labour, and across race and caste – this article makes two interventions. First, it complicates literature on worldmaking by highlighting a figure in a register distinctive from the 'progressive' internationalisms associated with Bandung. Second, it reveals entanglements between race, caste and capital, illuminating how local hierarchies have been incorporated into differentiating logics of colonial capitalism. Considering sites, subjects and categories beyond an Atlantic frame lends to more capacious understandings of racial capitalism while challenging readings of caste as a subcontinent-bounded, feudal residue. This ultimately presents a more complex picture of global hierarchies shaping the (post)colonial present. La construction du monde des capitalistes autochtones nomades : tracer des liens entre race, caste et capital