Studying of the meanings of education, mission identities, and cultural change in Southern Rhodesia, Summers shows how mission-educated Africans negotiated new identities for themselves and their communities within the confines of segregation. From the beginning of the 20th century to the end of the Second World War, Africans in Southern Rhodesia experienced massive changes. Colonialism was systematized, segregation grew rigid and intensive, and economic changes affected every aspect of life from assembling bridewealth to entrepreneurial opportunities. This book provides a challenging portrayal of the possibilities and limits of African agency within the colonial context. Mission-educated Africans who aspired to elements of European material culture experienced these transformations most directly. Individually and collectively, they met the barriers erected by an increasingly restive white settler population and Native administration. This book details the strikes organized by students and parents, struggles over curricula, efforts of African teachers to improve their professional status, and conflicts between colonial officials regarding administrative control over schools and development programs. Summers reveals the ways in which these tensions and conflicts allowed select groups of Africans to reconfigure and, to some extent, appropriate aspects of European power.

Our Civilizing Mission is both an exploration of colonial education and a response to current anxieties about the foundations of the 'humanities'. Focusing on the example of Algeria, it asks what can be learned by treating colonial education not just as an example of colonialism but as a provocative, uncomfortable example of education.

Subject Lessons offers a fascinating account of how western knowledge “traveled” to India, changed that which it encountered, and was itself transformed in the process. Beginning in 1835, India’s British rulers funded schools and universities to disseminate modern, western knowledge in the expectation that it would gradually replace indigenous ways of knowing. From the start, western education was endowed with great significance in India, not only by the colonizers but also by the colonized, to the extent that today almost all “serious” knowledge about India—even within India—is based on western epistemologies. In Subject Lessons, Sanjay Seth’s investigation into how western knowledge was received by Indians under colonial rule becomes a broader inquiry into how modern, western epistemology came to be seen not merely as one way of knowing among others but as knowledge itself. Drawing on history, political science, anthropology, and philosophy, Seth interprets the debates and controversies that came to surround western education. Central among these were concerns that Indian students were acquiring western education by rote memorization—and were therefore not acquiring “true knowledge”—and that western education had plunged Indian students into a moral crisis, leaving them torn between modern, western knowledge and traditional Indian beliefs. Seth argues that these concerns, voiced by the British as well as by nationalists, reflected the anxiety that western education was failing to produce the modern subjects it presupposed. This failure suggested that western knowledge was not the universal epistemology it was thought to be. Turning to the production of collective identities, Seth illuminates the nationalists’ position vis-à-vis western education—which they both sought and criticized—through analyses of discussions about the education of Muslims and women.

Looks at the homes, clothes, family life, and community activities of boys and girls in the New England colonies.

This book highlights important parallels between Carr and three influential figures in the first wave of post-colonialism—DuBois, Césaire and Fanon—on the analysis of imperialism and the causes of war. Specifically, Carr’s analysis of imperialism and war parallels the first wave post-colonial thinkers in two respects. First, Carr’s work historically situates imperialism in the context of the social question in Western democracies. Second, Carr’s work provides an ideology critique to Enlightenment rationalism, which postulates that ‘reason could determine what [are] the universally valid moral laws’ and thus ‘by the voice of reason men could be persuaded both to save their own immoral souls and to move along the path of political enlightenment and progress’ (Carr 1984, 22 and 24). Carr’s ideology critique exposes the Enlightenment’s pretences of reason and universality as a deceptive plea that legitimates imperialism. These parallels, the book argues, reveal that Carr did not only recognise global hierarchy, but also theorised the role of what Julian Go refers to as the ‘episteme of empire’—that is, ‘the meanings and modalities of seeing and knowing that ... accompanied empire and made it possible in the first place’ (Go 2017, 19–20). Carr’s IR theory, in short, was much closer to post-colonial thinking than previously appreciated in the discipline.

Practical strategies, activities, and assessments help teachers differentiate lessons to meet the individual needs, styles, and abilities of students. Each unit of study includes key concepts, discussion topics, vocabulary, and assessments in addition to a wide range of activities for visual, logical, verbal, musical, and kinesthetic learners. Helpful extras include generic strategies and activities for differentiating lessons and McREL content standards.

Inserting China into the history of nineteenth-century colonialism, English Lessons explores the ways that Euroamerican imperial powers humiliated the Qing monarchy and disciplined the Qing polity in the wake of multipower invasions of China in 1860 and 1900. Focusing on the processes by which Great Britain enacted a pedagogical project that was itself a form of colonization, James L. Hevia demonstrates how British actors instructed the Manchu-Chinese elite on “proper” behavior in a world dominated by multiple imperial powers. Their aim was to “bring China low” and make it a willing participant in British strategic goals in Asia. These lessons not only transformed the Qing dynasty but ultimately contributed to its destruction. Hevia analyzes British Foreign Office documents, diplomatic memoirs, auction house and museum records, nineteenth-century scholarly analyses of Chinese history and culture, campaign records, and photographs. He shows how Britain refigured its imperial project in China as a cultural endeavor through examinations of the circulation of military loot in Europe, the creation of an art history of “things Chinese,” the construction of a field of knowledge about China, and the Great Game rivalry between Britain, Russia, and the Qing empire in Central Asia. In so doing, he illuminates the impact of these elements on the colonial project and the creation of a national consciousness in China.