Argues that in content and orientation islands' educational system during colonial period was geared more to the metropole than to the local situation. Uses career and initiatives of J.O. Cutteridge, British educational official in Trinidad, to portray the occasional absurdity of the system. Highlights religious bodies' meaningful role in building schools and in other educational activities. Concludes that despite problems, education did provide a mechanism for upward social mobility and for overcoming barriers imposed by race, class, or ethnicity. Includes list of island scholars from late-19th century through 1939.

Endless Education is the first comprehensive study of education in Trinidad and Tobago during the long thirty-year regime of the People's National Movement (PNM), from 1956 to 1986. Carl Campbell focuses on the efforts by Williams and the PNM to use education as an instrument of postcolonial nation building, and the consequent tensions and conflicts between him and the churches, between 'creoles' and Indians, and between Tobago and Trinidad. His study concludes that the goal of national integration through education eluded the planners, and that diversity, not unity, characterized the education system. Significantly, Campbell finds that as in many other facets of national life, only partial and incomplete decolonization was attained in education. This study is useful as a source book in schools, colleges and at the University of the West Indies. Readers who reside outside of the Caribbean and who want to know more about the social history of one of the most important English-speaking Caribbean islands should find this book of more than passing interest. This is the companion volume to Campbell's The Young Colonials: A Social History of Education in Trinidad and Tobago 1834-1939 (The University of the West Indies Press, 1996).

Over the course of the nineteenth century a remarkable array of types appeared – and disappeared – in Australian literature: the swagman, the larrikin, the colonial detective, the bushranger, the “currency lass”, the squatter, and more. Some had a powerful influence on the colonies’ developing sense of identity; others were more ephemeral. But all had a role to play in shaping and reflecting the social and economic circumstances of life in the colonies. In Colonial Australian Fiction: Character Types, Social Formations and the Colonial Economy, Ken Gelder and Rachael Weaver explore the genres in which these characters flourished: the squatter novel, the bushranger adventure, colonial detective stories, the swagman’s yarn, the Australian girl’s romance. Authors as diverse as Catherine Helen Spence, Rosa Praed, Henry Kingsley, Anthony Trollope, Henry Lawson, Miles Franklin, Barbara Baynton, Rolf Boldrewood, Mary Fortune and Marcus Clarke were fascinated by colonial character types, and brought them vibrantly to life. As this book shows, colonial Australian character types are fluid, contradictory and often unpredictable. When we look closely, they have the potential to challenge our assumptions about fiction, genre and national identity. The preliminary pages and introduction to this work are available free to download at the Sydney eScholarship Repository: https://hdl.handle.net/2123/16435 Contents Introduction: The Colonial Economy and the Production of Colonial Character Types 1 The Reign of the Squatter 2 Bushrangers 3 Colonial Australian Detectives 4 Bush Types and Metropolitan Types 5 The Australian Girl Works Cited Index About the series The Sydney Studies in Australian Literature series publishes original, peer-reviewed research in the field of Australian literature. The series comprises monographs devoted to the works of major authors and themed collections of essays about current issues in the field of Australian literary studies. The series offers well-researched and engagingly written re-evaluations of the nature and importance of Australian literature, and aims to reinvigorate its study both in Australia and internationally.

How can religious freedom be granted to people who do not have a religion? While Indian indentured workers in colonial Trinidad practiced cherished rituals, "Hinduism" was not a widespread category in India at the time. On this Caribbean island, people of South Asian descent and African descent came together—under the watchful eyes of the British rulers—to walk on hot coals for fierce goddesses, summon spirits of the dead, or honor Muslim martyrs, practices that challenged colonial norms for religion and race. Drawing deeply on colonial archives, Alexander Rocklin examines the role of the category of religion in the regulation of the lives of Indian laborers struggling for autonomy. Gradually, Indians learned to narrate the origins, similarities, and differences among their fellows' cosmological views, and to define Hindus, Muslims, and Christians as distinct groups. Their goal in doing this work of subaltern comparative religion, as Rocklin puts it, was to avoid criminalization and to have their rituals authorized as legitimate religion—they wanted nothing less than to gain access to the British promise of religious freedom. With the indenture system's end, the culmination of this politics of recognition was the gradual transformation of Hindus' rituals and the reorganization of their lives—they fabricated a "world religion" called Hinduism.