By focusing on the “nature” of mapping, this thesis falls under the category of critical cartography closely associated with the work of Brian Harley in the 1980s and early 1990s. As such the purpose of this research is to highlight the historical context of British maps, map-making and map-reading in relation to West Africa between 1749 and 1841. I argue that maps lie near the heart of Britain’s interactions with West Africa though their appearance, construction and use evolved dramatically during this period. By beginning this study with a prominent French example (Jean Baptiste Bourguignon d’Anville’s 1749 “Afrique”) I show how British map-makers adapted cartography from France for their own purposes before circumstances encouraged the development of new materials. Because of the limited opportunities to make enquiries in the region and the relatively few people involved in affecting change to the map’s content, this thesis highlights the episodes and manufactured narratives which feature in the chronology of evolving cartographies. This study concludes with the failure of the 1841 Niger Expedition, when Britain’s humanitarian agenda saw the attempted establishment of a model farm on banks of the Niger River and the negotiation of anti-slave trade treaties with nearby Africans. The cartography and geographical knowledge which supported this scheme is in stark contrast with what existed in the mid-eighteenth century. More than simply illustrating geographical and ethnographical information though, these maps helped inform Britons about themselves and I argue that much of what occurs here features prominently in national discourses about identity, civilization and the justification of British efforts to improve Africa.

What must we transform in ourselves as white settlers to become open to the possibility of ethical, respectful, authentic relationships with Indigenous peoples and Indigenous lands? Situating this research in Stó:lō Téméxw (Stó:lō lands/world) and in relationships with Stó:lō people, this question has become an effort to understand what it means to be xwelítem and how white settlers might transform xwelítem ways of being towards more ethical ways of being. Xwelítem is a Halq’eméylem concept used by Stó:lō people which translates as the hungry, starving ones, and is often used to refer to ways of being many Stó:lō associate with white settler colonial society, past and present. Drawing on insights and wisdom of Stó:lō and settler mentors I consider three aspects of xwelítem ways of being. First, to be xwelítem is to erase Stó:lō presence, culture and nationhood, colonial history and contemporary colonial realities of Indigenous oppression and dispossession, and settler privilege. Second, being xwelítem means attempting to dominate, control, and repress those who are painted as “inferior” in dominant cultural narratives, it means plugging into racist colonial narratives and stereotypes. Third, being xwelítem is to be hungry and greedy, driven by consumption and lacking respect, reverence and reciprocity for the land. Guided by Indigenous and decolonizing methodologies, critical place inquiry, narrative therapy, and autoethnography, I shape three narratives that speak to each aspect of being xwelítem, looking back towards its roots and forward towards pathways of transformation. I draw on interviews and experiences with Stó:lō and settler mentors, personal narratives, family history, and literature from critical Indigenous studies, anti-colonial theory, settler colonial studies, analytic psychology, and critical race theory. I aim to share what I have learned from rather than about Stó:lō culture, stories, teachings, and practices as these have been shared in relationships and as they have pushed me towards seeing anew myself and my family, communities, histories, and cultures. I have also walked this path as I have become a mom, and the co-alignment of these journeys has meant a focus on my role as a parent in recognizing and intervening with becoming/being xwelítem as it influences my daughter. I specifically center the space of intergenerational parent-child relationships and intimate family experiences as a deep influence on developing white settler subjectivities, and therefore also a relational space of profound transformative potential. I end with a call for settlers to offer our gifts towards the wellbeing of the land and Indigenous peoples through cycles of reciprocity as a basis for ethical relationships. Transforming white settler subjectivities is situated within the broader vision of participating in co-resistance, reparations and restitution, of bringing about justice and harmony, which inherently involves supporting the self-determination and resurgence of Indigenous peoples. / Graduate

Cette thèse étudie les crises et les reconfigurations de la relation d'autorité au sein de l'année française entre 1954 et 1966. La guerre d'Algérie apparaît comme le point d'aboutissement de nombreux écrits théorico-pratiques visant à donner l'initiative aux chefs et à instituer l'obéissance active des soldats. Sur le terrain du commandement, la guerre d'Algérie consacre l'initiative des petits chefs, où chacun peut faire sa règle. Pourtant, la relation d'autorité est minée par des phénomènes de concurrences entre chefs, qui se disputent pour obtenir des honneurs et des résultats. Dans le cadre d'une armée de masse, de nombreuses contre-autorités émergent pour contrer, annuler ou parfois collaborer avec l'autorité hiérarchique. Les soldats, se font critiques et commettent des actes de résistance dans le dos de l'autorité. En prenant appui sur le TPF A de Constantine, nous avons pris soin de compter et d 'historiciser les formes de désobéissance enregistrées, mais aussi de décrire les profils de ceux qui commettent des atteintes à la relation d'autorité. Ces désobéissances sont d'abord fortes, caractérisant l'entrée en guerre entre 1954 et 1957. Pendant le temps fort de la guerre (1957-1961), les désobéissances restent nombreuses, mais les sanctions se concentrent sur les faits les plus graves, si bien qu'elles semblent se tasser. La fin de la guerre (1961-1966), entre le putsch et le départ des forces françaises, est marquée par une véritable crise de la discipline, suivie de nombreuses réformes découlant de la guerre d'Algérie, visant à refonder le lien entre l'armée et les citoyens-soldats. / This thesis studies the crises and reconfigurations of authority within the French am1y from 1954 to 1966. The Algerian war appears as the end point of many theoretical and practical writings aiming at endowing chiefs with initiatives and at establishing active submission on the part of soldiers. At the level of leadership, the Algerian war sanctions small chiefs' initiative that allows them to make their own rules. And yet, power relations are undermined by phenomena of competition between chiefs who fight between themselves to obtain honours and results. ln the context of a mass am1y many counter-power emerge to counter, cancel or sometimes collaborate with hierarchical authority. The soldiers become the cri tics of such practices and commit acts of resistance in the back of the hierarchy. By building on the TPF A of Constantine, we meticulously index and historicise the forms of disobedience recorded but we also describe the profiles of those who breached these power relations. These acts of disobedience are strong during the period of the beginning of the war between 1954 and 1957. During the high of the war (1957-1961), the acts of disobedience stay plenty but the sanctions only focus on the most serious cases thus giving the impression that they diminished. The end of the war ( 1961-1966), between the putsch and the departure of the French am1y, is marked by a crisis of discipline that leads to a series of reforms aiming at rebuilding the relations between the army and the citizen­-soldiers.

There is a wide range of contemporary publications dealing with Maji Mai War in German East Africa (1905-1907) during which mor than 100000 people lost their lives as a consequence of brutal fighting, deliberate destruction and famine. Only three of these publications were written by Africans. The Swahili text reprinted here attests the view of Mzee bin Ramadhani, the headman (liwali) of Songea town, after colonial military had gained the upper hand in June 1906. It contains polemic statements against leaders and supporters of the Maji Maji movement and depicts aspects of mutual support of colonial officers and Swahili residents from a local perspective. His article as a whole presents the colonial regime as a non-interfering and supportive factor in regard to the Swahili Diaspora. Thus it is reasonable to assume that in his eyes succesful Swahili men were at least equal in many respects (e.g. linguistic competence, social experience, religious conviction) rather than inferior according to colonial understanding.

Text in Afrikaans / In this thesis the term post-colonialism in the Afrikaans drama is investigated, focussing on the post-sixties. The term post-colonialism is difficult to define. Not only are theories of post-colonialism in a state of continuous flux and shifting emphasis, but as a result of different colonial dominations, separate identities have been constructed in South-Africa; so that defining the terms colonial, post colonial and post-colonial proves to be even more problematic. The purpose of this study is to determine to what extent the Afrikaans drama fits into these discourses. The basic point of departure is the fact that post-colonialism played a considerable role in the development of the Afrikaans drama, at the same time providing a more varied scope. The research covers several aspects of post-colonialism in Afrikaans drama; each dealt with in a separate chapter. A multitude of perspectives are featured within the broader discourse in order to obtain multiple norms and standards in a phase of self-criticism. The focus falls mainly on themes and not on performance aspects. New perspectives on issues such as canon texts, silence, hero-worship, the portrayal of woman, patriarchy, and neo-colonialism are presented (chapter 1). In chapter 2 focus falls on the period before 1960, and notably the question of nationalism (associated with apartheid) and the portrayal of the Afrikaner. The literary canon, forms of violence and the position of the super-Afrikaner are viewed in a new light during the re-writing of post-colonial history and the resulting paradigm shifts after 1960. Renewed emphasis is placed on discourse concerning land (chapter 3). Contrasting concepts regarding race, class, language, gender and religion are reconsidered in order to contribute towards the heterogeneous nature of post-colonialism (chapter 4). The function of theatre is to re-evaluate in the context of a post-1994 democratic system. Texts now focus especially on empowerment, re-discovery and re-ordering of history, reconciliation, inter-cultural contact and a post-apartheid syndrome (chapter 5). Anti-hegemonic resistance in Afrikaans literature since the sixties has confronted writers with the challenge of depicting or creating a larger post-colonial reality through their texts. / Afrikaans & Theory of Literature / D. Litt. et Phil. (Afrikaans)

Ce travail se propose d’étudier l’histoire de l’ethnie des Indiens de Copiapo, groupe situé au Chili, dans la vallée de Copiapo, aux marges méridionales du désert d’Atacama. C’est ainsi que la période abordée (1544-1806) répond au développement-même de ce groupe durant la période coloniale, depuis sa création en tant que groupe d’encomienda jusqu’à sa disparition. En effet, ce groupe apparaît lorsque le gouverneur du Royaume du Chili don Pedro de Valdivia décide d’octroyer en encomienda l’ensemble des habitants de la vallée, qui constituaient jusqu’alors une ethnie, les transformant en tributaires et Indiens de service, et étant emmenés à vivre sous la tutelle politique et économique de leur encomendero, déracinés de la majorité de leur territoire ancestral. Ce système juridique et son application au Chili d’une manière générale, et à Copiapo d’une façon plus spécifique, provoqua toute une série de ruptures au niveau même des structures sociales de ce groupe : déclin démographique rapide, perte des terres communautaires, changement des formes politiques, perte de la langue et de la religion. A travers l’étude du développement de ces différents processus, nous montrons comment cette ethnie disparut, car perdant l’ensemble des caractéristiques de leur identité et des moyens qui leur auraient permis de se reformuler en tant que communauté. / The purpose of this work is to study the history of Copiapo Indians ethnic group, situated in Chile, specifically in the valley of Copiapo, in the southern borders of the Atacama Desert. Thus the treaty period (1544-1806) follows the development of this group during the Colony, from its birth as an encomienda to its disappearance. Indeed, this group appears on the time that the governor of the Kingdom of Chile, Don Pedro de Valdivia decided to entrust all the inhabitants of the valley on a single encomienda, which were previously an ethnic group, transforming them into fiscal persons and servant Indians, and taken to live under the political and economic tutelage of their encomenderos, uprooted from the majority of their ancestral territory. This legal system and its application in Chile in general, and specifically in Copiapo, triggered a series of ruptures at the level of the social structures of this group: rapid population decline, loss of community lands, changing political forms, loss of language and religion. Through the study of the development of these various processes, we show how this ethnic group disappeared, having lost the feature set of its identity and the means that would have allowed them to rebuild as a community.Keywords : / El objetivo de este trabajo es estudiar la historia de la etnia de los Indios de Copiapó, grupo situado en Chile, específicamente en el valle de Copiapó, en los márgenes meridionales del desierto de Atacama. Es así que el periodo tratado (1544-1806) responde al desarrollo mismo de este grupo durante la Colonia, desde su nacimiento como grupo encomendado hasta su desaparición. En efecto, esta grupo aparece en el momento en el que el gobernador del Reino de Chile don Pedro de Valdivia decide encomendar a todos los habitantes del valle, que hasta entonces conformaban una etnia, transformándolos en tributarios e indios de servicio, y llevados a vivir bajo la tutela política y económica de su encomendero, desarraigados de gran parte de su territorio ancestral. Este sistema jurídico y su aplicación en Chile de forma general, y en Copiapó específicamente, provocó una serie de rupturas a nivel de las estructuras sociales de este grupo: veloz descenso demográfico, pérdida de las tierras comunitarias, cambio de las formas políticas, pérdida de la lengua y de la religión. A través del estudio del desarrollo de estos diferentes procesos, mostramos cómo esta etnia desapareció, al haber perdido el conjunto de características de su identidad y de los medios que les habrían permitido reconstruirse como comunidad.

This thesis examines how the law dealt with international fugitives. It focuses on formal extradition and the cross-border abduction of wanted criminals by police officers and other state officials. Debates over extradition and abduction reflected important issues of state power and civil liberty, and were shaped by currents of thought circulating throughout the imperial, Atlantic, and common law worlds. Debates over extradition involved questioning the very basis of international law. They also raised difficult questions about civil liberties and human rights. Throughout this period escaped American slaves and other groups made claims for what we would now call refugee status, and argued that their surrender violated codes of law and ideas of justice that transcended the colonies and even the wider British Empire. Such claims sparked a decades-long debate in North America and Europe over how to codify refugee protections. Ultimately, Britain used its imperial power to force Canada to accept such safeguards. Yet even as the formal extradition system developed, an informal system of police abductions operated in the Canadian-American borderlands. This system defied formal law, but it also manifested sophisticated local ideas about community justice and transnational legal order. This thesis argues that extradition and abduction must be understood within three overlapping contexts. The first is the ethos of liberal transnationalism that permeated all levels of state officials in British North America/Canada. This view largely prioritised the erosion of domestic barriers to international cooperation over the protection of individual liberty. It was predicated in large part on the idea of a common North American civilization. The second context is Canada’s place in the British Empire. Extradition and abduction highlight both how British North America/Canada often expounded views on legal order radically different from Britain, but also that even after Confederation in 1867 the empire retained real power to shape Canadian policy. The final context is international law and international legal order. Both extradition and abduction were aspects of law on an international and transnational level. As a result, this thesis examines the processes of migration, adoption, and adaptation of international law.

This thesis examines how the law dealt with international fugitives. It focuses on formal extradition and the cross-border abduction of wanted criminals by police officers and other state officials. Debates over extradition and abduction reflected important issues of state power and civil liberty, and were shaped by currents of thought circulating throughout the imperial, Atlantic, and common law worlds. Debates over extradition involved questioning the very basis of international law. They also raised difficult questions about civil liberties and human rights. Throughout this period escaped American slaves and other groups made claims for what we would now call refugee status, and argued that their surrender violated codes of law and ideas of justice that transcended the colonies and even the wider British Empire. Such claims sparked a decades-long debate in North America and Europe over how to codify refugee protections. Ultimately, Britain used its imperial power to force Canada to accept such safeguards. Yet even as the formal extradition system developed, an informal system of police abductions operated in the Canadian-American borderlands. This system defied formal law, but it also manifested sophisticated local ideas about community justice and transnational legal order. This thesis argues that extradition and abduction must be understood within three overlapping contexts. The first is the ethos of liberal transnationalism that permeated all levels of state officials in British North America/Canada. This view largely prioritised the erosion of domestic barriers to international cooperation over the protection of individual liberty. It was predicated in large part on the idea of a common North American civilization. The second context is Canada’s place in the British Empire. Extradition and abduction highlight both how British North America/Canada often expounded views on legal order radically different from Britain, but also that even after Confederation in 1867 the empire retained real power to shape Canadian policy. The final context is international law and international legal order. Both extradition and abduction were aspects of law on an international and transnational level. As a result, this thesis examines the processes of migration, adoption, and adaptation of international law.

This thesis is concerned with the cultural shifts that have occurred in Lihir, Papua New Guinea, as Lihirians were drawn into greater engagement with the capitalist system, initially through the colonial labour trade and more recently through large-scale resource extraction. This research draws upon 15 months of fieldwork in the Lihir Islands from 2003 to 2004. This thesis is intended as a critical dialogue with world system theorists.World systems arguments are constructive for understanding how Lihirians have remained economically marginal.However, I reject the assertion commonly propounded in these approaches that the world capitalist system inevitably destroys ‘traditional’ cultures and remakes them to its own specifications. Working from Sahlins’ (1985, 1992) premise that there is always continuity in change, I have sought to illustrate those enduring structures and received cultural values that have shaped Lihirian engagement with the capitalist system. My concern iswith articulation rather than penetration; to capture the dialectic of global structural inequalities and Lihirian selective appropriation. This approach allows me to emphasise the heterogeneity of Lihirian culture, notonly prior to sustained European contact, or even mining activities, but specifically at the height of their engagement with the capitalist system. (For complete abstract open document)

Text in Afrikaans / In this thesis the term post-colonialism in the Afrikaans drama is investigated, focussing on the post-sixties. The term post-colonialism is difficult to define. Not only are theories of post-colonialism in a state of continuous flux and shifting emphasis, but as a result of different colonial dominations, separate identities have been constructed in South-Africa; so that defining the terms colonial, post colonial and post-colonial proves to be even more problematic. The purpose of this study is to determine to what extent the Afrikaans drama fits into these discourses. The basic point of departure is the fact that post-colonialism played a considerable role in the development of the Afrikaans drama, at the same time providing a more varied scope. The research covers several aspects of post-colonialism in Afrikaans drama; each dealt with in a separate chapter. A multitude of perspectives are featured within the broader discourse in order to obtain multiple norms and standards in a phase of self-criticism. The focus falls mainly on themes and not on performance aspects. New perspectives on issues such as canon texts, silence, hero-worship, the portrayal of woman, patriarchy, and neo-colonialism are presented (chapter 1). In chapter 2 focus falls on the period before 1960, and notably the question of nationalism (associated with apartheid) and the portrayal of the Afrikaner. The literary canon, forms of violence and the position of the super-Afrikaner are viewed in a new light during the re-writing of post-colonial history and the resulting paradigm shifts after 1960. Renewed emphasis is placed on discourse concerning land (chapter 3). Contrasting concepts regarding race, class, language, gender and religion are reconsidered in order to contribute towards the heterogeneous nature of post-colonialism (chapter 4). The function of theatre is to re-evaluate in the context of a post-1994 democratic system. Texts now focus especially on empowerment, re-discovery and re-ordering of history, reconciliation, inter-cultural contact and a post-apartheid syndrome (chapter 5). Anti-hegemonic resistance in Afrikaans literature since the sixties has confronted writers with the challenge of depicting or creating a larger post-colonial reality through their texts. / Afrikaans and Theory of Literature / D. Litt. et Phil. (Afrikaans)