Jane Haggis

This article considers one of the first series of study tour groups for young Indian women in the mid-1930s, organised under the auspices of the Geneva-based International Student Service. Led by Mrs Alexandrena Datta, wife of the Indian Christian nationalist leader S.K. Datta, the tours took groups of 20 women students and young professionals from diverse faith, caste and ethnic backgrounds on four-month study tours across Europe, visiting progressive social and educational programmes and reform-minded people. Combining albums of the tours assembled by Mrs Datta and the published accounts of the 1935 tour by a participant, Mrs Kuttan Nair, images and text are deconstructed to identify how a politics of friendship within a global imperial social formation emerges. The article argues that the politics of friendship discernible in the remnant archive of the tours was part of a cosmopolitan thought zone that linked a nationalist and structuralist critique of imperial modernity to a vision of Indian women as agentic anti-colonial subjects.

This article seeks to contribute to the modest stock of empirical research on citizenship by exploring how refugees in Australia approach citizenship through the prism of their experiences of arrival and settlement. Their narratives support research elsewhere which argues that ...

Until the late twentieth century the letter was still a central form of communication within the private and public spheres and across their somewhat fluid boundary. Not all letters survive but they do have a tangible form and even the epistles of the very ordinary can turn up in a ...

This special issue opens an interdisciplinary space to reflect on the deceptively simple question: 'what is a letter?' The idea for the issue emerged out of a symposium hosted by the Department of Sociology and the Life Writing Research Group and held at the Humanities ...

This article discusses how imperial emotions as translated by imagery and vocabulary were played out in affective communities of mission in British India. Emotion is used as another form on which racialised power circulated to form an imperial social formation which delineates the differences between Indian and British subjects. Nineteenth century missionary publications are geared towards an audience located at home in Great Britain and not those in India. The involvement of active and complex agencies in the imposition of Christianity on a socially weak elements of Hinduism is discussed. The shared emotional community that brings together the Indian Christian and British missionary women is mentioned. Nevertheless, the community is still fractured along lines of race and class.

This paper takes the work by Professor Margaret Allen on the transnational connections between India and Australia in the nineteenth and early twentieth centuries to reflect on the relationship between history, facts and fiction. It does this by discussing recent contributions by David Christian, Dirk Moses and Carolyn Steedman to debates over history as an empirical science or a literary genre. The article draws on Joan Scott’s recent explication of storytelling as a way of doing decentred history to describe and analyse how Professor Allen’s work demonstrates an historical method that bridges these debates in constructive ways. Along the way, her work is shown to add depth and complexity to feminist historiographies of imperialism, modernity and transnationalism.

Our starting point in this paper is the notion of the 'contact zone' first elaborated by Mary Louise Pratt (1992) to reconceptualise colonialism as a space of cross-cultural interaction and agency rather than as a static picture of domination and incorporation. The paper draws upon our ...

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... least questioned the conventionalities of images of national identity. In this sense, it risks getting away from its Anglo-Celtic keepers in offi cial multiculturalism. However, as our interview with Paul (cited above) indicates, everyday ...

In this article we want to engage with white feminist praxis. Re ecting our own positionings, we bring together some issues raised in cross-cultural encounters between black, Indigenous, and Third World feminists on the one hand, and white Western middle-class ...

In her latest essay, Whitefella Jump Up: The Shortest Way to Nationhood (2003) Germaine Greer calls for white Australians to recognise the Aboriginality of their culture and themselves and to become a 'hunter gatherer nation'. Ghassan Hage articulates a similar prescription in the ...

On her arrival in Travancore in 1819 Mrs Mault, as wife of the new missionary, f immediately set about establishing a school for convert girls and a 'lace industry' ? to employ convert women. Her actions reflect that pattern of activism and organiz-! ation historians of ...

The legacies of colonialism continue to resonate, in a new era of intensified globalisation that once again places race and religion at the centre of a search for peaceful co-existence. This book looks back to the period 1860–1950 in order to grasp how alternative visions of amity and co-existence were forged between people of faith, within but resistant to imperial contact zones. Our argument in the book is that networks of faith and friendship played a vital role in forging new vocabularies of cosmopolitanism that presaged the post-imperial world of the 1950s.

... 10" Becoming a Development Category" by Nanda Shrestha (1995). ... London and New York: Zed Books, 31-55. 22" Maya Hackers and the Cyberspatialized Nation-state: Modernity, Ethnos-talgia, and a Lizard Queen in Guatemala" by Diane M. Nelson (1996). Abridged version. ...

As I look back across two decades of writing and publishing in the specific areas of gender and imperialism and critical race and whiteness studies, the consistent thread is a concern to explicate the link between ‘history’ and (my)self. Or, to put it another way, the thread has been between private biography and social inquiry within which social and cultural history, along with sociology, anthropology and psychology, take shape (Mills 1970; Clifford 1986; Steedman 1986). This project seems to echo Nora’s own—to rework, rethink, reimagine the
relationships between the past and the present. Ien Ang’s trope of entanglement encompasses the sense in which the methodological imperative is not simply an
awareness of how self connects with one’s ‘History’, but the ways in which both self and History are constrained by the entanglements with those other stories
Barklay-Brown captures in ‘gumbo ya ya’. The methodological journey is from a disruption of singularity to an awareness of partiality, plurality and perspective
that does not reconstitute a unity. My narrative of self necessarily demands to be deconstructed to reveal its ‘entanglements’, complicit and resistant, with other stories of class, race, geography and nation, that work to take the
singularity out of History and replace it with a messy tale, unsure of its origins or its trajectory beyond the objective of transparency and (perhaps) an ethical accountability for the ‘H/his/her story’ so produced.

... Title: White women and colonialism: towards a non-recuperative history. Authors: Haggis,Jane. Issue Date: 2003. Publisher: Taylor and Francis. Citation: Haggis, J., 2003. White women and colonialism: towards a non-recuperative history. ...

Sometime in the 1980s, two elderly people embarked on a collaboration; a collaboration that affirmed half a lifetime of political fellowship and personal friendship. The result was an English-language book Gandhi. His Gift of the Fight. The lives of Marjorie Sykes and Jehangir P. Patel gain historical timbre in the interstices of the larger tale they seek to tell. Two lives take shape in ways that unravel the binaries informing taken-for-granted assumptions about the colonial. They offer a case study of cosmopolitanisms that provincialises the European concept. These provincial cosmopolitanisms did not need to reject a sense of patriotism as a pernicious parochialism. Instead, they inscribed patriotism and nationalism into universalisms that challenged the assumed universalism of European imperialism.

The legacies of colonialism continue to resonate, in a new era of intensified globalisation that once again places race and religion at the centre of a search for peaceful co-existence. This book looks back to the period 1860–1950 in order to grasp how alternative visions of amity and co-existence were forged between people of faith, within but resistant to imperial contact zones. This chapter contextualises our argument that networks of faith and friendship played a vital role in forging new voca- bularies of cosmopolitanism that presaged the post-imperial world of the 1950s.

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                ABSTRACT

This thesis documents the professionalisation of the work of missionary women during the 19th . century and locates this as part of the wi der process of m iddle class single women 's entry into the work-force i n Bri tai n. The thesis shows how the representation of the relationships between missionary women and Indian women in the writings of the British protestant missionary societies facilitated this process of professionalisation in a path of convention which brought missionary women out of the home and into work. Methodologically it constructs a post-colonial , feminist framework for historical analysis.

The basic argument is that 'lady missionaries' and missionary wives were represented as the emancipators of Indian women , involved in a 'mission of sisterhood ' to transform the latter into 'true Christian women '. The mechanism for this transformation was the concept of 'women 's work ', based on the notion of 'separate spheres with in British gender ·ideologies of the period. The portrayal of Indian women as victi ms of a degenerate· male culture and religion alloowed missionary wives in the first instance to carve out a sphere of 'women 's work' in the mission field , one which soon demanded the more specialised efforts of single women .
The thesis charts the ways in which the growth of single women 's involvement in 'women 's work', particularly from the 1870s when the major missionary societies employed women directly, involved a subtle transformation in the meaning of 'women's work '. By 1900 'women 's work' had become 'work by (single) women '- professional , salaried , and integrated into the general mission . Missionary wives were marginalised as amateur and primarily defined by their domestic location, thereby experiencing a qualitative loss in both visibility and scope .

The provision of education and training by the missionary women brought Indian Christian women into 'women 's work as teachers and nurses in a contradictory form of the same process.  Missionary emphasis on making 'good wives and mothers' of converts reinforced indigenous conventions of marriage as the primary social relation for Indian women It was, therefore, as working wives that Indian Christian women reaped the benefits of missionary provided education and training , employed as mission nurses and teachers.
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The thesis charts this process from the general model of 'sisterhood ' and  'women 's work ' represented  in  the missionary periodicals to a detailed case study of the London Missionary Society, charting the changes i n 'women 's work' from its British organisation to its operations in the South Travancore district, South India.