The struggle for the state and the politics of belonging in contemporary Angola, 1975–2015

On the occasion of the 40th anniversary of Angola’s independence, this essay revisits key dimensions of the country’s postcolonial trajectory through the prism of the complex politics of the nationalist struggle and the first decades of self-rule. Its goal is to provide a series of reflections, mostly centred on the MPLA regime, rather than a comprehensive treatment of all political actors in Angolan politics of recent decades. It argues, firstly, that Angola’s trajectory from independence to the end of the country’s long civil war in 2002 was powerfully conditioned by the structural legacies of late colonialism, the associated intra-nationalist politics and the particular circumstances of the end of empire in 1975. To these legacies, the essay adds the (constrained, but real) choices made by Angolan decision-makers in terms of institutional consolidation, the management of the economy and state–society relations. Secondly, the essay outlines the extent to which the MPLA’s 2002 victory against UNITA in the country’s civil war did away with the fragmentation that had characterised Angolan politics since the 1960s. The clashing, indeed mutually exclusionary, nationalist projects that had jostled for control of the Angolan state were replaced by a would-be hegemonic political force with a strong sense of legitimacy and a self-defined project of postwar nation building. The key question for the contemporary study of Angola – and one that the oil-fuelled politics of the national reconstruction era provided plenty of reflection on – is the extent to which the MPLA’s postwar vision can supersede the country’s historical divisions and provide the population with both the material prosperity it yearns for and a shared understanding of belonging.     

The selfie and the transformation of the public–private distinction

The selfie is a contemporary form of self-portraiture, representing a photographic image of the human face. The selfie is created for the purpose of reproduction and to communicate images visually with others from a distance. The proliferation of web 2.0 technologies and mobile smart phones enables users to generate and disseminate images at an unprecedented scale. Coupled with the increasing popularity of social media platforms, these technologies allow the selfie to be distributed to a wide audience in close to real time. Drawing upon Erving Goffman’s approach to the study of face-to-face social interaction, this article presents a discussion of the production and consumption of the selfie. We draw upon Goffman’s dramaturgical approach, to explore how the ‘presentation of self’ occurs in the context of a selfie. Next, we consider how the selfie as a form of visual communication holds critical implications for mediated life online as individuals go about doing privacy. We conclude by reflecting on the role of the selfie and its impact on the boundaries between public and private domains in contemporary social life.     

Homonegativity in the Religious Dress History of the Marist Brothers, 1817–1840

This article presents a historical sociological case study of sexual oppression within the early nineteenth-century foundation period of a French Roman Catholic male religious order, the Marist Brothers, founded in 1817. The different sexualities of two rival founder figures, the priests Jean-Claude Courveille and Marcellin Champagnat, the former homosexual, the latter heterosexual, found expression in radically divergent conceptions of the religious habit. For Courveille, the costume design for the Brothers was ostentatious and stylish; for Champagnat, it was sober and clericalised. This archive-based investigation shows how Courveille's sexual orientation led to his fall from grace within the Church and the suppression of his sartorial self-expression. Champagnat, whose conventional dress rules prevailed, became a canonized saint. In the victory of the orthodox sacred dress code, the ideology of ‘clerical masculinism’ weaves its hegemonic power over the bodies of ‘men of the cloth’.     

The politics of portrait photographs in southern Nigerian newspapers, 1945–1954

This paper focuses on the increasingly important role played by pictorial journalism in the struggle for Nigerian self-rule. From the late 1920s onwards, daily newspapers printed portrait photographs with a pro-colonial slant: members of the colonial administration, international heads of state, foreign ministers and, occasionally, the highest-ranking Nigerian politicians. To challenge a dominance of pro-colonial depictions, the anti-colonial West African Pilot introduced a new style of printed portrait photographs in 1937 that became a role model for other newspapers in the 1940s and the 1950s. This article focuses on the use of these portrait photographs for the political propaganda of party-affiliated newspapers, such as the Daily Service, the West African Pilot and the Southern Nigeria Defender, which were published in the southwest of Nigeria. The technological difficulties of printing photographs in newspapers in the 1940s meant that editors had a limited choice of which portrait photographs to include (mainly photographs of politicians, businessmen and chiefs were available). The editors were further constrained by the scarcity of photographs of ordinary people. In addition, photographs depicting the colonial administration’s personnel or edifices were not in line with the editorial policy of the anti-colonial newspapers. In the 1950s, when Nigerian newspapers were able to afford the technological equipment to reproduce their own photographs, a representative cross-section of Nigerian society was still rarely included in the portrait photographs. The photographs that were printed showed the self-fashioning of Nigerian leaders of democratic parties, ahead of the emergence of a new style of democratic and charismatic leaders in Senegal. Although these anti-colonial images were more democratic than the old colonial images in pro-colonial newspapers, they replaced the imperial hierarchies which editors rejected, with the new social hierarchies of local Nigerian elites foreshadowing the politics of independent Nigeria.     

Where do classifications come from? The DSM-III,the transformation of American psychiatry,and the problem of origins in the sociology of knowledge

When something serves a function, it is easy to overlook its origins. The tendency is to proceed directly to function and retroactively construct a story about origin based on the function it fills. In this article, I address this problem of origins as it appears in the sociology of knowledge, using a case study of the publication of the 3rd edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM-III) in 1980. The manual revolutionized American psychiatry and the treatment of mental illness, because it served the function of classification that had become critical to the field of mental health by this time. But this function must be bracketed in order to reveal the “extra-functional” origins of the DSM-III. Using field theory, I argue that the manual was necessary for reasons other than the function it filled as a classification. Specifically, its origin lies in a series of conflicts among psychiatrists, psychoanalysts, and clinical psychologists within the field of mental health, which followed in the wake of the collapse of psychoanalysis as the dominant treatment type for mental illness. I reveal the generative formula behind the production of the DSM-III, capturing a variety of social processes that influenced the format of the manual and made it a useful classification, but which are not reducible to function. In this way, I reproduce its raison d’etre in a manner similar to how the DSM-III appeared for the people who produced it. This focus on generative formulas offers the sociology of knowledge a way to capture the epistemic importance of a range of different social processes. Most importantly, it avoids the functional fallacy of reducing origin to function, and ignoring the idea that innovations might appear necessary even without clear recognition of their functional consequences.     

The effect of the Cold War on African-American civil rights: America and the world audience, 1945–1968

Theory and Society -     

Slavery,Sugar, and the Culture of Refinement: Picturing the British West Indies, 1700–1840

This article delineates the economic frameworks that structured the slave trade in the Arabian Sea and traces their persistence beyond the supposed abolition of these traffics after 1873. The author argues that British officials entrusted with suppressing the slave trade in fact neglected the smuggling traffic, condoned those slave purchases which resembled kinship transactions, and privileged British businesses in transactions of ‘free’ labour. The assumption that labour was always transacted through markets permitted labour brokers to easily evade, accommodate and ultimately exploit abolitionist policies and profit from the traffic in coerced labour.     

Slavery,emancipation and the creole world view of Jamaican colonists, 1800–1834

Focussing on the early nineteenth century, this article examines the ways in which white slaveholders in Jamaica developed a distinctive local ideology based on the institution of slavery. Whites were in a minority in Jamaican slave society, slaveholding was widespread amongst white settlers, and all white men experienced privileges in a society organised around racialised boundaries of rule. These factors helped to ensure that Jamaican colonists developed a distinctively local, or creole, world view characterised by the defence of slavery and a culture of white male solidarity. However, local slaveholders maintained close links with Britain and were militarily dependent on the metropole. Metropolitan culture influenced their ideology, and Jamaican slaveholders saw themselves as loyal subjects of the British Crown. They were therefore colonial creoles and, in spite of the rise of abolitionism in the metropole, they maintained that their local practices were reconcilable with their status as transplanted Britons. By the 1830s changed circumstances in Britain and Jamaica forced slaveholders to reach a compromise with the British Government and to accept the abolition of slavery, but in spite of the important changes that this entailed, the main features of their creole world view persisted.     

The ‘Mosquito’ and the transformation of British public space

This paper explores the implications of the ‘Mosquito’ Ultrasonic Teenage Youth Deterrent device. It is used in Britain to exclude young people from public spaces despite contravening British law and European and International Human Rights legislation. The paper argues that the device is changing the relationship young people have with public spaces around them. Additionally, the paper discusses how the device has transformed the ways in which specific public space legislation is implemented and enforced to the extent that it can be viewed as a purchasable manifestation of the powers conferred upon police officers through legislative acts. The existing academic literature regarding the Mosquito is to be discussed and utilised. The device is examined against the Anti-Social Behaviour Act 2003 and the Equality Act 2010. The paper argues that the device itself can be labelled as anti-social and contravenes several pieces of UK legislation with regard to anti-social behaviour and discrimination. Finally, the paper critically appraises the impact of combatting youth anti-social behaviour with a device which itself can be labelled as anti-social.     

Liberty,slavery, and the transformation of British identity in the eighteenth‐century West Indies

This article challenges the notion that black militias were of little consequence in the antebellum United States. The establishment, personnel and equipment of these militia units, and their importance for local black organization, has largely escaped scholarly attention. The significance of armed companies of young black men at a time when they were not officially sanctioned by federal and state authorities has also not been explored.

The article makes three arguments. First, there was a trajectory towards militarization from vigilance committees to independent companies to enrolment in union armies. Second, links between self-defence and rights of citizenship were already being struggled over at local and state levels before the more famous national expression in black union soldiers fighting for the union. Third, national narratives concerning the origins of the American civil war, African American slavery, and British Canadian history, obscure the multiple roles played by people of African descent during this period. It is only through transnational approaches towards fugitives, military formation and antislavery mobilization that we realise the role of blacks in challenging American slavery in the Atlantic world.

The organization of the article is as follows. It begins with fugitives and the organization of vigilance committees of self-defense in North America. It continues with states rights of self-defence, the exclusion of black men from these rights, and the resulting organization of independent companies. The public parade of these black militias on West India Day, the most important commemoration by Americans of African descent between the early 1830’s and 1860’s, is the next section. It concludes with the continental destruction of American slavery and its consequences for the post-emancipation era.

This article has several objectives. It examines important black institutions hitherto unexamined. It aims to broaden the conventional temporal and spatial dimensions of the civil war era. The third task is to reveal the limitations of nationalist narratives by seeking out connections among people of African descent as well as in the ways in which individuals and organizations provide alternative means for comparison. Finally, this article is part of a broader project examining political mobilization against slavery in the Atlantic world.     

The Representation of the Holocaust in the Soviet Press, 1941–1945

Abstract

The article presents the first in-depth examination of the representation of the Holocaust in the Soviet press during the period of its perpetration, 1941–1945. The article illustrates that alongside growing anti-Semitism, both among the population and the regime, Soviet journalists, primarily Il'ya Ehrenburg and Vasilii Grossman, reported on the suffering and murder of European Jewry. The article examines the Soviet presentation of Nazi racial theory and compares it to the representation of Nazi racial theory in the American and British press during the war. The article looks at the reasons behind Soviet press coverage of the Holocaust, such as the use of atrocities to motivate the people to fight. It also examines the way in which the Soviet press used the Nazi persecution of the Jewish population as a means of distinguishing the fascist and socialist systems and highlighting the equality of all peoples, which it claimed existed in the Soviet Union. The article examines the Soviet representation of the behaviour of the Jews under occupation, focusing on the three main attributes — resistance, dignity and the brotherhood of the peoples. In general, the article strives to illustrate that the Soviet press reported on the Holocaust during the war and recognized the racial nature of the Nazi persecution and extermination of European Jewry.     

Slaveholders and revolution: the Jamaican planter class,British imperial politics,and the ending of the slave trade, 1775–1807

This article re-examines the declining influence of Jamaican sugar planters within the British Empire during the period between the outbreak of the American Revolution in 1775 and Parliament’s decision to abolish the slave trade in 1807. Much of the existing scholarship emphasises the consequences of the American Revolutionary War and rise of abolitionism during the 1780s as pivotal to the fall of the planters. This article argues that those challenges did not determine the fate of the Jamaican planters. Rather, it was the radicalisation of the French and Haitian Revolutions, and the extended period of war that began in 1793, that led to their eventual defeat over the question of the slave trade.     

A global sense of religious place: the production of religious and spiritual sites through local–global entanglements and global mobilities

Places of worship in the Christian tradition are often considered to retain fixed and static identities. However, circuits of globalization and global mobilities are increasingly present within such sites and drawn upon to construct new forms of place and geographies filtered through the individual church’s channels of mobilities. Following on from the new mobilities paradigm and relational approaches to ‘place’, this paper explores how the global and the local become implicated in places of worship. Using participant-observation and diary-interview methods based in Baptist churches in Bristol, UK, and framing the findings through Urry’s framework (Mobilities, Cambridge: Polity, 2007), the research examines the multiple interdependent mobilities of imaginary travel, communication, virtual travel, and corporeal travel. Whilst global mobilities were present within the sites, locality and local mobilities also featured prominently. The combination of interdependent mobilities, produced unique place identities in each of church that engaged with the global yet retained local circuits and community identity.     

Ideas in action: the politics of Prussian child labor reform, 1817–1839

This article explains the political origins of an 1839 law regulating the factory employment of children in Prussia. The article has two aims. First, it seeks to explain why Prussia adopted the particular law that it did. Existing historical explanations of this particular policy change are not correct, largely because they fail to take into account the actual motivations and intentions of key reformers. Second, the article contributes to theories of the role of ideas in public policymaking. Ideas interact with institutional and political factors to serve as motivators and as resources for policy change. As motivators, they drive political action and shape the content of policy programs; as resources, they enable political actors to recruit supporters and forge alliances. I offer a theory of the relationship between ideas, motivation, and political action, and I develop a methodological framework for assessing the reliability of political actors’ expressed motivations. Further, I explain how political actors use ideas as resources by deploying three specific ideational strategies: framing, borrowing, and citing. By tracing how different understandings of the child labor problem motivated and were embodied in two competing child labor policy proposals, I show how the ideas underlying reform had significant consequences for policy outcomes.     

Colonial collaborators: Britain and the Catholic Church in Trinidad,c. 1820–1840

Trinidad, a predominantly Catholic and Francophone island, became a British colony in 1802. The lynchpin of the Catholic Church’s authority and influence in the region, Trinidad’s religious culture was defined by powerful racial tensions. Francis de Ridder, a Roman Catholic priest, was born in 1800 to a slave mother and a Belgian-born planter father. As a priest and free person of colour in Trinidad between 1825 and the early 1830s, his experience reveals much about the complex, yet collaborative relationship that existed between the Catholic Church and Britain’s colonial office. This relationship, which expanded significantly between 1820 and the early 1840s, was informed by demographic change and the reorganization of ecclesiastical structures. The de Ridder case is used here as a springboard for exploring some of the ways that slaves and free people of colour were excluded from religious practice and Church authority structures. In working closely with colonial officials on the ground in Trinidad, these Catholic leaders, who were often bishops or their coadjutors, embedded the Church within the governing structures of elite white society. What emerges is a picture of a Church whose missionary leadership actively pushed non-whites to the periphery of the story of its global spread.