Derrida always stressed the importance of his engagement with Heidegger and often returned throughout his life to different aspects of Heidegger’s thought. With the recent publication of his 1964-65 course, Heidegger: The Question of Being and History greater insight is now possible into the exact terms of Derrida’s early engagement with Heidegger and the significance he would accord it in the major works of 1967 and beyond. With the reception of this text just beginning, many lines of interpretation are being (...) unfolded. However, one aspect not yet addressed in this early reception which will be crucial for approaching and orienting this work is the theme of auto-affection. The concept of auto-affection is important for assessing Derrida’s Heidegger course for two reasons. Firstly, Derrida understands auto-affection to be Heidegger’s most radical figuration of temporality in the period of Being and Time. Secondly, tracing Derrida’s early focus on auto-affection in Heidegger can provide an important context for understanding the initial development of what would become a prominent theme in Derrida’s own work. My argument in this paper is structured in three sections. In the first, I give a brief introduction to Derrida’s course. I then present the theme of auto-affection in this course and demonstrate its central importance. In conclusion, I show how Derrida’s treatment of this theme in the context of his early Heidegger engagement can be seen to look forward to his employment of auto-affection in Speech and Phenomena. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christianity, Democracy, and the Shadow of Constantine eds. by George E. Demacopoulos and Aristotle PapanikolaouMyles Werntz and Logsdon SeminaryChristianity, Democracy, and the Shadow of Constantine Edited by George E. Demacopoulos and Aristotle Papanikolaou new york: fordham university press, 2017. 304 pp. $125.00 / $35.00Since the collapse of Communism in Eastern Europe, one of the new rapprochements that has emerged is between the worlds of Eastern Orthodoxy and that (...) of Protestants and Catholics. In this set of constructive essays, contributors from each of these veins of Christianity explore the relationship between Christianity and democracy from their vantage point. Drawing together political theologians, ethicists, and historical theologians, the volume creates an encounter between "East" and "West" that addresses some critical questions facing the whole of Christianity.The first section of essays details the post-Communist situation for Orthodox churches and how they wrestle with traditions of human rights. These essays set the scene broadly for the second set of essays, which bring together Protestant and Catholic political thought together with their Orthodox counterparts. In this section, essays from Luke Bretherton on consociational democracy, Eric Gregory on Augustine and the Good Samaritan, and Nathaniel Wood on Russian visions of theosis in a liberal world make for compelling and informative contributions. The third section—a historical set of essays—explores the actual influence of Constantine's theopolitical vision in the East and West. Contributions from luminaries such as Timothy D. Barnes and J. Bryan Hehir elucidate some of the effects of a theopolitical synthesis in various historical epochs. Barnes's essay on what did and did not occur in Constantinople is of particular note here. The final section, a single essay by Stanley Hauerwas, "How (Not) to Be a Political Theologian," is a vintage essay reflecting on legacies of "Constantinian" thinking in American Christianity.The most prominent strengths of the volume are twofold. First, it brings into focus one of the critical challenges facing Christianity globally: political representation. Presently, the globe is engulfed in any number of challenges to popular sovereignty, whether conceived of in terms of revolution or tyranny. As such, democracy—while imperfect and theologically problematic in many respects—is the de facto form of governance standing between these extremes. Christian traditions of all persuasions have reasons to be suspicious of even the best of these alternatives, making this set of essays all the more pressing. Second, it contributes in a practical way to the ecumenical labors taking place in synods and councils across the world. While the World Council of Churches has undertaken some of the common moral issues affecting various Protestant [End Page 202] communions, cooperation among Orthodox, Protestant, and Catholic communions remains ad hoc. Volumes such as this contribute to the practical work of more highly publicized doctrinal discussions.As with most edited volumes, the vast theme of the book tends to be cumbersome; linking together Protestant, Catholic, and Orthodox sources around democracy and liberalism creates a wide-ranging but at times unfocused conversation. The quality of the essays themselves is quite uniformly good—a rarity among edited volumes!—but such a wide range of topics and contributors makes for a set of essays that is more indicative of future discussions than definitive. In short, the volume illuminates and provocatively indicates future directions without being a definitive statement on democracy and Christianity, opening new doors for future work.Myles WerntzHardin-Simmons UniversityLogsdon SeminaryHardin-Simmons UniversityCopyright © 2018 Society of Christian Ethics... (shrink)

Bernard Stiegler's account of technology as constitutive of the human as such is without precedent. However, Stiegler's work must also be understood in terms of its explicit appropriations from the thought of Jacques Derrida. An important, yet overlooked, context for framing Stiegler's relation to Derrida is the question of nonhuman life thought in terms of différance . As I argue, Stiegler's account does not unfold the most profound implications of Derrida's understanding of nonhuman life as différance . While Stiegler (...) describes human life as prosthetic and in default of origin, there is no treatment of the way in which nonhuman life is also aporetic and constituted in terms of its relatedness to exteriority. I conclude with a reconsideration of Stiegler's work from the perspective of Derrida's richer account of nonhuman life as différance in order to bring to light an anthropocentric aspect of Stiegler's work. (shrink)

Charles Bambach’s recent book Heidegger’s Roots: Nietzsche, National Socialism, and the Greeks traces the themes of rootedness and the earthly in Heidegger’s thought. Focusing on the role of these themes in the major works of the 1930’s, Bambach offers an account of Heidegger’s relation to contemporaneous conservative and National Socialist ideologies. In this review article, I question the fundamental presupposition guiding Bambach’s approach and present specific reservations regarding his use of untranslated material from Heidegger’s Nietzsche lecture courses.

In this essay, I argue that the scope of Heidegger’s dialog with Hölderlin in Contributions to Philosophy is wider than has often been acknowledged. Traditionally, accounts of this relation have focused solely on tracing Heidegger’s appropriation of Hölderlin’s “flight and arrival of the gods.” In addition to this theme, the relation between Heidegger’s Hölderlin and the project of Contributions should also be framed in light of the specific understanding of attunement which Heidegger developed in his 1934-35 Hölderlin lecture courses. (...) class='Hi'>From the perspective opened by this reading, I bring into question and offer an alternative to a widely accepted interpretation of Contributions’ structural composition. (shrink)

Most accounts of Heidegger’s relation to Nietzsche have traditionally focused on his famous Nietzsche lecture courses or upon his brief yet highly significant references to Nietzsche in Being and Time. However, with recent English translations of key lecture courses from Heidegger’s early Freiburg period it has become clear that during this time another distinct phase of Heidegger’s long and complex relation to Nietzsche can be identified. In this essay, I first chronicle Heidegger’s earliest references to Nietzsche in the period (...) from 1909–1916. I then turn to Heidegger’s early Freiburg lecture courses and demonstrate that the proximity between Nietzsche and Heidegger’s understanding of phenomenology in this period was much greater than has traditionally been said. In conclusion, I argue that one of the most important examples of Heidegger’s appropriation of Nietzsche in this period can be seen in the concept of destruction which played a central role in Heidegger’s account of phenomenological methodology. (shrink)

Two challenges facing Archbishop John Bede Polding after arriving in Sydney in 1835 were providing for the spiritual needs of Catholics in the colony and managing their affairs in a way that attempted to guarantee a good working relationship with the government. It became apparent to Polding that education was fundamental in developing both these areas. Polding regarded education as a means of social advancement, beneficial to those 'on the lower steps of the social scale'. He wanted a 'native race (...) of priests and statesmen, of lawyers and physicians, of solicitors, and sailors, and artists'. He sought to emulate Downside Abbey's approach to education in Australia; specifically in the field of secondary education that would 'transcend the mere bread-and-butter preoccupations of the masses and prepare an 'elite' from among whom the offices of Church and state could eventually be filled'. Polding's goal was to create schools that would provide a Catholic education for its students founded on the principles of Benedictine ideals. But, as Francesca Fitz-Walter argues, it was the colonial conditions of the time that placed obstacles on Polding's expression of the Benedictine ideal in education. Given that the colonial conditions of the time imposed restrictions on the expression of the Benedictine ideal, Polding still maintained that a lifelong education was significant in developing in the student the ability to make an informed Christian response to whatever circumstance might emerge in the life of that person. (shrink)

The article aims to map the contemporary techno-social networks, together with delineation of the algorithmic governmentality, computational unconscious, the epistemic structure of the Eurocentric matrix of power haunted by its own repetition of the constant abyss of horrors, only to search for gestures of resistance. Gestures of resistance, contrary to the false conviction of capitalist realism, can be found everywhere, including in Jordan Peele's Nope (2022). Through a variety of motifs, themes, and cultural and cinematic references, Peele creates a resistance (...) image, i.e., an image that resists the historical trajectory of the violence of the digital colonial matrix of knowledge. In particular with Nope, in which the history of racial violence is disentangled by evoking the relation between the entanglement of capital and epistemic violence embodied in an all-devouring predator UFO. But Nope is also about visualizing silenced histories. Indeed, to strive to capture UFO with the camera is to break away from modernity as a totalizing onto-epistemology and in this register generating a false universal subject of a Man. (shrink)

This article explores the duality of law with regard to the LGBTQ+ community, examining both its historical regulation of non-heteronormative genders and sexualities and its contradictory potential to transcend such regulations over time. Situated within a postcolonial analytical framework, it undertakes a thematic overview and narrative appraisal of research materials, drawn from a diverse array of social science disciplinary intersections, spanning the timeline from 1990 to 2022, that expounds on the intricate and overlapping imbrications between law and the (...) LGBTQ+ community in India. It was observed that the extant academic deliberations on the subject are dispersed across disciplinary boundaries within the larger scope of humanities and social sciences, necessitating an integrative approach. By delving into the historical antecedents of the subject matter, the current findings are situated within four domains, namely: i) the colonial nexus; ii) the postcolonial public redress; and iii) other domains of sustained legal contestation, such as healthcare, workplace, media censorship, and the fraught terrain of identity and legal lexicon. (shrink)

When the American colonists crossed, first the Atlantic, and then the mountains and the prairies, on their way westward they tended to leave certain things behind: the fine arts most obviously, but also theoretical science. Three things, however, were not left behind, at least not for long: the art of government, religion, and philosophy. The first could not be dispensed with, nor the second; and indeed, the very reasons for leaving the Old World were often intensely religious. Also philosophizing, like (...) religion, is almost native to man as such. Moreover, the diversity of religions favored philosophical reflection, and it led to the early establishment of freedom of thought to a degree which had been uncommon in western civilization generally. So we need not be surprised that Jonathan Edwards was far better as a theologian and philosopher than any of the colonists was as a scientist. Down to the end of the nineteenth century the country produced only one natural scientist of superb quality, Willard Gibbs, and it is typical of the situation that few U.S. citizens have even heard of him. Pure scientific theory was not greatly encouraged in a land where the need was for applications of existing knowledge to transform a wilderness into farms, habitations, roads, railroads, and other means of communication. The inventor, not the scientist, was most honored. Practicality was in order. But the political and religious questions were not to be evaded, and reflection upon them could be accepted as practical enough. Such reflections easily led into the depths of philosophy. Thus it was perhaps almost predictable that Gibbs should have been followed by a half-dozen philosophers of great distinction, and many others of only lesser merit. Europe does not yet quite realize it, but this was one of the supreme philosophical flowerings of all times and all lands. (shrink)

In the last two decades, major cities in Malaysia have witnessed a spate of urban redevelopment including commercial and retail complexes, and residential estates. The current urban transformations taking place in Malaysian cities are mainly market-driven and characterized by fast-track development with a strong priority on the road infrastructure. This is a typical example of an intensive property-led development that is becoming a central driver of the national economy. This article provides a deeper understanding of the complexity of urban development (...) in Malaysia. Here, the major aim is to understand the Malaysian cities' transitions in the trajectory of their colonial past, national identity, multi-cultural community, culture, and religion. Focusing on South East Asian urbanism, this article determines how internal and external forces and global trends such as neoliberalism and property-led development affect the transformation of urban landscapes and expansions in Malaysia. The outcomes of this paper will indicate how much property-led development and globalisation have affected the traditional and tropical climate-responsive urban environment in Malaysia. It will also identify sustainable design and planning measures that should be implemented in the cities of Malaysia to combat the ill-effects of globalisation. (shrink)

This book poses questions about viewing modernity today from the vantage point of traditionally disparate disciplines engaging scholars from sociology to science, philosophy to robotics, medicine to visual culture, mathematics to cultural theory, etc., including a contribution by Alain Touraine. From coloniality to pandemic, modernity can now represent a global necessity in which awareness of human and environmental crises, injustices, and inequality would create the possibility of a modernity-to-come.

El siguiente artículo revisa brevemente diferentes aspectos de los Comentarios Acerca del alma, dictados por el franciscano chileno fray Juan de Fuica, en mayo de 1689, en el Colegio San Diego de Alcalá de Santiago de Chile. Presentamos, primero, una nota biográfica del fraile con información relativa a su trayectoria académica y administrativa dentro de la orden franciscana. Luego, analizamos en cinco categorías los aspectos fundamentales de este curso inédito: características generales, características del lenguaje, estructura, método de enseñanza y contenidos (...) ad mentem Scoti. Creemos que con la edición de este testimonio exclusivo de la enseñanza filosófica de la época, visibilizamos el patrimonio filosófico colonial del país y, en consecuencia, llenamos una gran laguna en la historia de la filosofía chilena. This article briefly reviews the different aspects of the Commentaries On the Soul, dictated in 1689 by Chilean Franciscan Friar Juan de Fuica at San Diego de Alcalá College, Santiago de Chile. First, we present a biographical note on the Friar with information concerning his academic and administrative career within the Franciscan order. Second, we analyze in five categories the fundamental aspects of this unreleased manuscript: general features, language features, structure, teaching method and ad mentem Scoti contents. We believe that with the edition of this exclusive testimony of philosophical teachings at that time, we give visibility to the colonial philosophical heritage of the country and, thereby, fill a gap in the history of Chilean philosophy. (shrink)

A reconsideration of the crucial historical role of slavery in the consolidation of the global regime of capital accumulation provides a vital source of Marxian critique for our postcolonial present. The Atlantic slave trade literally transformed African men and women into human commodities. The reduction of human beings into human commodities, or ‘human capital’ – indeed, into labour and nothing but labour – which was the very essence of modern slavery, served as a necessary prerequisite for the consolidation and perfecting (...) of what Marx called ‘labour in the abstract’, and requires us to re-situate enslaved labour as the defining and constitutive limit for how we comprehend labour as such under capitalism. The production of labour in the abstract, or labour ‘in general’, depended nonetheless upon concrete productions of sociopolitical difference, particularly the branding of race. The term ‘Black’, which was devised to literally and figuratively brand the flesh of enslaved people, was also contrived to signify their particular sociopolitical condition of brutal degradation as the ultimate limit for the subjugation of labour. Blackness names that limit. Thus, Blackness is in fact necessary for apprehending labour as such under capitalism. Marx’s scathing critique of wage labour is always haunted by the long shadow of slavery as its limit figure. If we comprehend labour to be the antithesis of capital, then to the extent that Blackness names the ultimate condition of labour’s subordination and subjection to capital, we need to recognise the tendency for all labour under capital to be pressed toward a sociopolitical condition of Blackness (or approximating Blackness), where Blackness does not name any kind of essential identity but the racialised sociopolitical condition of that subordination/subjection. Consequently, the labour theory of value – which has always been in fact, more accurately, a value theory of labour – must be complemented with what we might posit to be a racial theory of labour. Such an ostensibly historical perspective on the foundational role of slavery in the genesis of capitalism is no mere scholastic exercise in the historiography of ‘primitive accumulation’, however, but rather must be re-purposed toward the ends of elaborating what has remained an as-yet underdeveloped Marxian theory of migrant labour. Extrapolating key insights from Marx’s corpus for the formulation of a racial theory of labour, this essay is ultimately concerned with the ways that slavery supplies capitalism with a defining horizon for all labour, and thus how this insight might instructively serve to comprehend the racialised subordination of migrant labour within our global/postcolonial sociopolitical order. (shrink)

This essay discusses whether an indigenous African ethic, as expressed in ubuntu, may serve as an example of how to decolonise Western knowledge. In the first part, the key claims of decolonisation of knowledge are set out. The second part analyses three strategies to construct models of ‘African’ ethics, namely transfer, translation and stating of a substantive rival model as contained in ubuntu ethics. After a critical appraisal of this substantive proposal, part three indicates the potential and limitation of the (...) decolonisation project: possibilities lie in the -contextualisation of knowledge, whereas limitations are related to constructing an alternative to what is known as ‘scientific’ knowledge. As far as the author knows, this is the first attempt to frame ethics in terms of the epistemological search for ‘decolonised’ knowledge. (shrink)

This essay offers a snapshot of the some of the challenges facing seminary education, specifically teaching the Bible, in the late 19th century that have proved to be fruitful opportunities to recast biblical hermeneutics and, more broadly, theological education in new ways. It examines the way the Bible is handled today in the seminary classroom and charts how we got here theologically and pedagogically as a result of these challenges.

The proposed list of 17 UN Sustainable Development Goals sets out to reframe development according to a more holistic perspective. Yet, drawing on the example of the need for sustainable, resilient and biodiverse agriculture, it is argued here that the SDGs remain essentially grounded within one cultural understanding of how to address poverty. At least with regard to agriculture, the SDGs thus remain mono-cultural, one-dimensional, overly technocratic, and are far from universal as they fail to acknowledge the stipulated alternative (...) pluriverse, frequently understood in the Global South. The problem outlined is neither a technical nor political one: being essentially related to knowledge production it calls for the pluralization of approaches to both global ethics and sustainability. (shrink)

The Three-Selves paradigm of establishing indigenous churches that are Self-Propagating, Self-Supporting, and Self-Governing has been influential in shaping the “end goal” of Protestant missions. While this paradigm oriented missions towards independence, that objective was still shaped by Colonial ideals. This paper proposes a shift from the goal of independent “Selves” to an interdependent posture of “One-Another-ing” for hosts and guests. That proposal is framed by listening to the language of hospitality from the margins: a reading of oft-neglected (...) texts in the context of northern Mozambique, Africa. (shrink)

This article explores the implications of adopting decolonial love as a theoretical and practical model for healing the wounds of coloniality by contrasting its revolutionary potential to the damaging effects of its opposite, colonial love. The latter, based in an imperialist, dualist logic, dangerously fetishizes the beloved object and participates in the oppression and subjugation of difference. Decolonial feminist theorist Chela Sandoval's concept of decolonial love, by contrast, originates “from below” and operates between those rendered other by hegemonic (...) forces. In its acceptance of fluid identities and a redefined but shared humanity, decolonial love promotes loving as an active, intersubjective process, and in so doing articulates an anti-hegemonic, anti-imperialist affect and attitude that can guide the actions that work to dismantle oppressive regimes. Literature that makes central the lived experiences of female subaltern figures works to theorize new ways of being and offers feminist philosophy a different way to understand intersubjective relation that challenges hegemonic thinking. To this end I offer a close reading of Gabriel García Márquez's underexplored Of Love and Other Demons, a novel in which the subversive power of decolonial love challenges Christian, imperialist love to foreground black lived experience and knowledge over and against the Eurocentric. (shrink)

The urochordates, whose stem groups may have included the direct predecessors of the chordate line, serve as an excellent model group of organisms for a variety of scientific disciplines. One taxon, the botryllid ascidian, has emerged as the model system for studying allorecognition; this work has concentrated on the cosmopolitan species Botryllus schlosseri. Studies analyzing self–nonself recognition in this colonial marine organism point to three levels of allorecognition, each associated with different outcomes. The first level controls natural allogeneic rejections (...) and fusions, in which blood‐shared chimeras are formed. The second level leads to morphological resorption of partners within chimeras while the third allows the development of somatic and germ cell parasitic events. Recent studies on multi‐chimeric entities formed in allogeneic fusions reveal evolutionary links between allorecognition, stem cell biology and ecology. Thus, the Botryllus system generates perspectives from different biological disciplines to yield a unique life history portrait. BioEssays 24:730–740, 2002. © 2002 Wiley Periodicals, Inc. (shrink)

This article explores the implications of adopting decolonial love as a theoretical and practical model for healing the wounds of coloniality by contrasting its revolutionary potential to the damaging effects of its opposite, colonial love. The latter, based in an imperialist, dualist logic, dangerously fetishizes the beloved object and participates in the oppression and subjugation of difference. Decolonial feminist theorist Chela Sandoval's concept of decolonial love, by contrast, originates “from below” and operates between those rendered other by hegemonic (...) forces. In its acceptance of fluid identities and a redefined but shared humanity, decolonial love promotes loving as an active, intersubjective process, and in so doing articulates an anti‐hegemonic, anti‐imperialist affect and attitude that can guide the actions that work to dismantle oppressive regimes. Literature that makes central the lived experiences of female subaltern figures works to theorize new ways of being and offers feminist philosophy a different way to understand intersubjective relation that challenges hegemonic thinking. To this end I offer a close reading of Gabriel García Márquez's underexplored Of Love and Other Demons, a novel in which the subversive power of decolonial love challenges Christian, imperialist love to foreground black lived experience and knowledge over and against the Eurocentric. (shrink)

"A second major aspect of this work is Yalom's desire to use the lens of Latin American literature - particularly magical realism - to delve into Mexican culture and history.

In this piece, we ask, what are the risks of a pedagogy and politics that begins and ends with privilege? What does it mean to declare privilege when embedded in institutions of the settler colonial state? These questions are raised through an ongoing project where we interview provincial public sector workers on Treaty 6, 7 and 8 and Coast Salish Territories about their implications in settler colonialism through public sector work. In the project, we articulate the interdisciplinary framework of (...) settler colonial socialization to consider the space between individuals and structures – the meso-space where settlers are made by learning how to take up the work of settler colonialism. For these reasons, in our research we ask, “what do the pedagogical processes of settler colonial socialization tell us about how systemic colonial violence is sustained, and how it might be disrupted or refused in public sector work?” In this paper, we narrow our focus to the declarations of privilege that many of our interview participants are making. We reflect on these declarations and consider whether focusing on settler complicity and Indigenous refusals can better support a decolonial politics for settlers working in the public sector. We argue that declarations of privilege risk reproducing settler-centric logics that maintain settler colonialism, settler jurisdiction, and settler certainty, and we reflect on how to orient participants towards the material realization of relational accountability and towards imagining otherwise. (shrink)

This paper examines the neo-colonial project of Narendra Modi implemented in Kashmir after the revocation of special status on August 5, 2019. The neo-colonial infrastructure supported by the threads of re-classification of legal residents and land designations intends to significantly transform the demography of Muslim majority Kashmir into a Muslim minority, consequently destroying the Muslim identity of the state. The abrogation of Article 370 and enactment of new domicile law has extended the legal and administrative control of New (...) Delhi, making Kashmir indistinguishable from the Indian legal system and leaving no room for the local legislative assembly to make laws beneficial for the state residents. The paper asks how India is implementing the neo-colonial settler agenda in Kashmir. How and to what extent legal and military instruments are employed to disempower Kashmiris from territorial and cultural identity? The paper argues that Prime Minister Narendra Modi is pursuing a neo-colonial settler agenda in Kashmir through ‘destroy and replace,’ which is supported by the neo-liberal agenda, including; new land management policy, new domicile law, spatial planning and development, new settlements of Hindus, authoritative central control, and massive militarization to carry out gross human rights abuses and repression. (shrink)

This paper considers recent experiments in art and artificial intelligence that crystallize around training algorithms to generate artworks based on datasets derived from the Western art historical canon. Over the last decade, a shift towards the rejection of canonicity has begun to take shape in art historical discourse. At the same time, algorithmically enabled practices in the US and Europe have emerged that entrench the Western canon as a locus and guarantor of aesthetic value. Operating within the epistemic framework (...) of a “view from nowhere,” this tendency in generative art inherits the coloniality of both art history and artificial intelligence. Producing “art histories from nowhere,” this tendency conflates the conceptual category of visual art with the histories of Western cultural production. It reproduces a set of aesthetic values that entrench the mythology of the artist-genius and his imputed whiteness and masculinity; the extolment of innovation and novelty as self-evident virtues; disembodied Cartesian models of knowing and sensing; and the erasure of contributions that have been occluded from canonical visibility. As we encounter systems trained on particular visions of art history and of the artist, how might we remain attentive to the specific lens through which they are taught to see? This essay addresses that question by bringing the coloniality of recent experiments into view, bridging data feminisms and decolonial studies to formulate alternative visions of encounters between art and AI. (shrink)

In 1878, as a consequence of an international Balkan summit in Berlin, Austria–Hungary was given permission to occupy the troubled Ottoman provinces Bosnia and Hercegovina. A gory invasion campaign ensued, followed by four decades of civil administration. Finally, the territories were annexated by the Habsburg Monarchy in 1908 as an appendix of sorts, which almost caused the premature outbreak of a great war in Europe. This article will sketch the background for this last – and lethal – expansion of the (...) empire and pursue the research questions of (a) whether this constitutes a case of colonialism within Europe and (b) what its repercussions were, critically challenging the alleged ‘civilising mission’ that would legitimise the whole undertaking. (shrink)