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Published: 5 July 2023

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1

Evans, J. Martin. Milton's imperial epic: Paradise lost and the discourse of colonialism. Ithaca, N.Y: Cornell University Press, 1996.

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2

Azouqa, Aida O. The Circassians in the imperial discourse of Pushkin, Lermontov and Tolstoy. Jordan: University of Jordan, 2004.

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3

Spurr, David. The rhetoric of empire: Colonial discourse in journalism, travel writing, and imperial administration. Durham: Duke University Press, 1993.

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4

1949-, Franklin Michael J., ed. Representing India: Indian culture and imperial control in eighteenth-century British orientalist discourse. New York: Routledge, 2000.

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5

The rise of Confucian ritualism in late imperial China: Ethics, classics, and lineage discourse. Stanford, Calif: Stanford University Press, 1994.

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6

Imperial encounters: The politics of representation in North-South relations. Minneapolis: University of Minnesota Press, 1996.

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7

The ambivalence of imperial discourse: Cervantes's La Numancia within the 'lost generation' of Spanish drama (1570-90). Oxford: Peter Lang, 2008.

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8

Heianchō monogatari bungaku to wa nani ka : "Taketori" "Genji" "Sagoromo" to ekurichūru: The discourse of Japanese literature of Heian period (Imperial Court). Kyōto-shi: Mineruva Shobō, 2020.

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9

Efrossini, Spentzou, ed. Reflections of Romanity: Discourses of subjectivity in Imperial Rome. Columbus: Ohio State University Press, 2011.

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10

Alston, Richard. Reflections of Romanity: Discourses of subjectivity in Imperial Rome. Columbus: Ohio State University Press, 2011.

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11

Hidalgo, Javiera Jaque, and Miguel A. Valerio. Indigenous and Black Confraternities in Colonial Latin America. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463721547.

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Employing a transregional and interdisciplinary approach, this volume explores indigenous and black confraternities –or lay Catholic brotherhoods– founded in colonial Spanish America and Brazil between the sixteenth and eighteenth century. It presents a varied group of cases of religious confraternities founded by subaltern subjects, both in rural and urban spaces of colonial Latin America, to understand the dynamics and relations between the peripheral and central areas of colonial society, underlying the ways in which colonialized subjects navigated the colonial domain with forms of social organization and cultural and religious practices. The book analyzes indigenous and black confraternal cultural practices as forms of negotiation and resistance shaped by local devotional identities that also transgressed imperial religious and racial hierarchies. The analysis of these practices explores the intersections between ethnic identity and ritual devotion, as well as how the establishment of black and indigenous religious confraternities carried the potential to subvert colonial discourse.
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12

Baker, Bernadette M. William James, Sciences of Mind, and Anti-Imperial Discourse. University of Cambridge ESOL Examinations, 2015.

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13

Baker, Bernadette M. William James, Sciences of Mind, and Anti-Imperial Discourse. Cambridge University Press, 2013.

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14

Baker, Bernadette M. William James, Sciences of Mind, and Anti-Imperial Discourse. Cambridge University Press, 2013.

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15

Martin, Evans. Milton's Imperial Epic: Paradise Lost and the Discourse of Colonialism. Cornell University Press, 2018.

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16

Magus, Simon. Rider Haggard and the Imperial Occult: Hermetic Discourse and Romantic Contiguity. BRILL, 2021.

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17

Kim, Su Yun. Imperial Romance. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501751882.001.0001.

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This book argues that the idea of colonial intimacy within the Japanese empire of the early twentieth century had a far broader and more popular influence on discourse makers, social leaders, and intellectuals than previously understood. The book investigates representations of Korean–Japanese intimate and familial relationships — including romance, marriage, and kinship — in literature, media, and cinema, alongside documents that discuss colonial policies during the Japanese protectorate period and colonial rule in Korea (1905–45). Focusing on Korean perspectives, the book uncovers political meaning in the representation of intimacy and emotion between Koreans and Japanese portrayed in print media and films. It disrupts the conventional reading of colonial-period texts as the result of either coercion or the disavowal of colonialism, thereby expanding our understanding of colonial writing practices. The theme of intermarriage gave elite Korean writers and cultural producers opportunities to question their complicity with imperialism. Their fictions challenged expected colonial boundaries, creating tensions in identity and hierarchy, and also in narratives of the linear developmental trajectory of modernity. Examining a broad range of writings and films from this period, the book maps the colonized subjects' fascination with their colonizers and with moments that allowed them to become active participants in and agents of Japanese and global imperialism.
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18

Ge, Liangyan. Scholar and the State: Fiction As Political Discourse in Late Imperial China. University of Washington Press, 2015.

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19

Spurr, David. Rhetoric of Empire: Colonial Discourse in Journalism, Travel Writing, and Imperial Administration. Duke University Press, 1993.

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20

Spurr, David. Rhetoric of Empire: Colonial Discourse in Journalism, Travel Writing, and Imperial Administration. Duke University Press, 2012.

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21

Scholar and the State: Fiction As Political Discourse in Late Imperial China. University of Washington Press, 2014.

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22

Franklin, Michael J. Representing India: Indian Culture and Imperial Control in Eighteenth-Century British Orientalist Discourse. Routledge, 2000.

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23

Franklin, Michael J. Representing India: Indian Culture and Imperial Control in Eighteenth-Century British Orientalist Discourse. Routledge, 2000.

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24

Franklin, Michael J. Representing India: Indian Culture and Imperial Control in Eighteenth-Century British Orientalist Discourse. Routledge, 2000.

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25

Ge, Liangyan. The Scholar and the State: Fiction as Political Discourse in Late Imperial China. University of Washington Press, 2017.

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26

Franklin, Michael J. Representing India: Indian Culture and Imperial Control in Eighteenth-Century British Orientalist Discourse. Routledge, 2000.

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27

The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics and Lineage Discourse. Stanford University Press, 1996.

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28

Svarverud, Rune. International Law as World Order in Late Imperial China: Translation, Reception and Discourse, 1847-1911. BRILL, 2007.

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29

Sacred Founders: Women, Men, and Gods in the Discourse of Imperial Founding, Rome Through Early Byzantium. University of California Press, 2015.

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30

Angelova, Diliana N. Sacred Founders: Women, Men, and Gods in the Discourse of Imperial Founding, Rome Through Early Byzantium. University of California Press, 2015.

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31

White, Harry. The Musical Discourse of Servitude. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190903879.001.0001.

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The Musical Discourse of Servitude examines the music of Johann Joseph Fux (ca. 1660–1741) in relation to that of Johann Sebastian Bach and George Frideric Handel. Its principal argument is that Fux’s long indenture as a composer of church music in Vienna gains in meaning (and cultural significance) when situated along an axis that runs between the liturgical servitude of writing music for the imperial court service and the autonomy of musical imagination which transpires in the late works of Bach and Handel. To this end, The Musical Discourse of Servitude constructs a typology of the late Baroque musical imagination which draws Fux, Bach, and Handel into the orbit of North Italian compositional practice. This typology depends on two primary concepts, both of which derive and dissent from Lydia Goehr’s formulation of the “work-concept” in The Imaginary Museum of Musical Works (1992), namely, the “authority concept” and a revised reading of the “work-concept” itself. Both concepts are engaged through the agency of two musical genres—the oratorio and the Mass ordinary—which Fux shared with Handel and Bach respectively. These genres functioned as conservative norms in Fux’s music (most of Fux’s working life was spent in writing for the church service), but they are very differently engaged by Bach and Handel. To establish a continuity between Fux, Bach and Handel, and between the servitude of common practice and the emerging autonomy of a work-based practice in the early eighteenth-century musical imagination are the principal objectives of this study.
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32

Franklin, M. Representing India: Indian Culture and Imperial Control in 18th Century British Orientalist Discourse (Logos Studies of Colonial Encounters). Routledge, 2000.

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33

Moesch, Sophia. Augustine and the Art of Ruling in the Carolingian Imperial Period: Political Discourse in Alcuin of York and Hincmar of Rheims. Taylor & Francis Group, 2019.

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34

Moesch, Sophia. Augustine and the Art of Ruling in the Carolingian Imperial Period: Political Discourse in Alcuin of York and Hincmar of Rheims. Taylor & Francis Group, 2019.

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35

Moesch, Sophia. Augustine and the Art of Ruling in the Carolingian Imperial Period: Political Discourse in Alcuin of York and Hincmar of Rheims. Taylor & Francis Group, 2019.

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36

Britains Imperial Muse The Classics Imperialism And The Indian Empire 17841914. Palgrave Macmillan, 2013.

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37

Hartmann, Anne, and Riccardo Nicolosi. Born to Be Criminal: The Discourse on Criminality and the Practice of Punishment in Late Imperial Russia and Early Soviet Union. Interdisciplinary Approaches. Transcript Verlag, 2018.

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38

Hartmann, Anne, and Riccardo Nicolosi. Born to Be Criminal: The Discourse on Criminality and the Practice of Punishment in Late Imperial Russia and Early Soviet Union. Interdisciplinary Approaches. Transcript Verlag, 2018.

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39

Belser, Julia Watts. Rabbinic Tales of Destruction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190600471.001.0001.

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Rabbinic Tales of Destruction examines early Jewish accounts of the Roman conquest of Jerusalem from the perspective of the wounded body and the scarred land. Amidst stories saturated with sexual violence, enslavement, forced prostitution, disability, and bodily risk, the book argues that rabbinic narrative wrestles with the brutal body costs of Roman imperial domination. It brings disability studies, feminist theory, and new materialist ecological thought to accounts of rabbinic catastrophe, revealing how rabbinic discourses of gender, sexuality, and the body are shaped in the shadow of empire. Focusing on the Babylonian Talmud’s longest account of the destruction of the Second Temple, the book reveals the distinctive sex and gender politics of Bavli Gittin. While Palestinian tales frequently castigate the “wayward woman” for sexual transgressions that imperil the nation, Bavli Gittin’s stories resist portraying women’s sexuality as a cause of catastrophe. Rather than castigate women’s beauty as the cause of sexual sin, Bavli Gittin’s tales express a strikingly egalitarian discourse that laments the vulnerability of both male and female bodies before the conqueror. Bavli Gittin’s body politics align with a significant theological reorientation. Bavli Gittin does not explain catastrophe as divine chastisement. Instead of imagining God as the architect of Jewish suffering, it evokes God’s empathy with the subjugated Jewish body and forges a sharp critique of empire. Its critical discourse aims to pierce the power politics of Roman conquest, to protest the brutality of imperial dominance, and to make plain the scar that Roman violence leaves upon Jewish flesh.
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40

Bucur, Maria. Eugenics in Eastern Europe, 1870s–1945. Edited by Alison Bashford and Philippa Levine. Oxford University Press, 2012. http://dx.doi.org/10.1093/oxfordhb/9780195373141.013.0024.

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Eugenics is a powerful tool used both for imperial control and for nationalist anti-imperial challenges from the Baltic to the Balkans. This article deals with the role of race theories and eugenics that has become a subject of scholarly engagement. Eugenics serves as a rationale for separating communities according to their national identity and to redistribute resources along ethnocentric lines as part of an imperial discourse. It presents an array of institutional developments connected to eugenics in this region. It shows that as the medical profession flourished in post-imperial eastern Europe, doctors of the new ethnic majorities saw opportunities open up—professionally, economically, and socially. Finally, it examines the importance of constructing a discourse that focuses on preserving and strengthening the potentialities of the underprivileged, poor, uneducated peasants for the purpose of making a persuasive argument with the political and social elites.
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41

Spentzou, Efrossini, and Richard Alston. Reflections of Romanity: Discourses of Subjectivity in Imperial Rome. Ohio State University Press, 2017.

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42

Ferguson, Heather L. The Proper Order of Things. Stanford University Press, 2018. http://dx.doi.org/10.11126/stanford/9781503603561.001.0001.

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The Proper Order of Things demonstrates how early modern Ottoman territorial control, both in general practice and in the specific contexts of Greater Syria and occupied Hungary, was enabled through the creation of a particular web of textual authority. The book therefore focuses attention on an Ottoman paper trail of legal edicts, administrative reports, and reflective treatises that extended the jurisdiction of sovereign power through an evolving textual corpus. This corpus sublimated anxieties of fragmented regional power to assertions of imperial universalism. Formalized registers and circulated protocols fostered the development of a trifecta of imperial order: the emergence of an elite administrative class defined in and through an emerging court bureaucracy; the circulation of a documentary corpus of edicts that promulgated and registered imperial supremacy via a specific idiom of power; and the establishment of a dynastic linguistic and legal medium that defined the shape, even if it did not control the content, of intellectual activity, speculative inquiry, and literary stylizations. The Proper Order of Things thus argues that a link between territorial and textual authority also formalized a particular discourse that became the means by which the Ottoman establishment managed distance and organized diversity into an ordered system of state power. This discourse created a particular orientation to authoritative texts and bridged the divide between conceptual or ideological frameworks and administrative practices.
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43

Coleman, Deirdre. Imperial Commerce, Gender, and Slavery. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199574803.003.0024.

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This chapter explores the twinned emergence in the British novel of a critique of plantation slavery and commercial imperialism with a proto-feminist questioning of the ‘commerce of the sexes’. The discourses of racial and sexual oppression resonate with one another, helping to establish connections between inequalities at home and the sufferings of distant others. It has been argued that novelistic representations of violence and suffering are central to an ‘imagined empathy’ which in turn assisted the development in the eighteenth century of humanitarian sentiment. While it might be charged that the mid-eighteenth-century novel failed to grant full humanity to the enslaved and that it was somewhat instrumentalist in its handling of slavery reform, it can be demonstrated that the versatility of the figure of slavery enabled fuller characterization of the colonized and enslaved, as well as the more explicit imagining of colonial violence.
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44

Seo, Mira. Aesthetics of Enlightenment. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.003.0004.

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Among the intellectual and literary elites of Roman Italy in the late first century CE, Christianity had yet to make significant inroads. The Stoicism of Panaetius and Seneca dominated ethical discourse in the imperial capital, whereas in the Hellenic center of Neapolis (Naples) and surrounding Campania, elites maintained the genteel Epicureanism of Philodemus. This chapter explores the innovative regional poetics and philosophy of the Bay of Naples through the architectural poems of Statius’s Silvae. Statius’s remarkable poetic innovation engages a new rhetorical approach to displays of material wealth and their social significance. In creating a new genre of “real estate” poetry imitated through late antiquity into sixteenth-century Rome and seventeenth-century England, Statius transforms earlier condemnations of lavish architecture and its tropes in philosophical and poetic discourses into ethical panegyrics to wealth. This chapter identifies Statius’s architectural poetics as a catalyst in philosophical and literary approaches to class, wealth, and social identity.
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45

Lucey, Colleen. Love for Sale. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501758867.001.0001.

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This book is the first study to examine the ubiquity of commercial sex in Russian literary and artistic production from the nineteenth century through the fin de siècle. The book offers a compelling account of how the figure of the sex worker captivated the public's imagination through depictions in fiction and fine art, bringing to light how imperial Russians grappled with the issue of sexual commerce. Studying a wide range of media — from little-known engravings that circulated in newspapers to works of canonical fiction — the book shows how writers and artists used the topic of prostitution both to comment on women's shifting social roles at the end of tsarist rule and to express anxieties about the incursion of capitalist transactions in relations of the heart. Each chapter focuses on a type of commercial sex, looking at how the street walker, brothel worker, demimondaine, kept woman, impoverished bride, and madam traded in sex as a means to acquire capital. The book argues that prostitution became a focal point for imperial Russians because it signaled both the promises of modernity and the anxieties associated with Westernization. The book integrates historical analysis, literary criticism, and feminist theory and conveys how nineteenth-century beliefs about the “fallen woman” drew from medical, judicial, and religious discourse on female sexuality. The book invites readers to draw a connection between rhetoric of the nineteenth century and today's debate on sex workers' rights, highlighting recent controversies concerning Russian sex workers to show how imperial discourse is recycled in the twenty-first century.
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46

Cornwell, Hannah. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805632.003.0006.

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Peace had dominated the discourse on the nature of Roman imperialism as the political institutions of the state were questioned and debated during the civil wars of the 40s and 30s BC, to the slow reformulation of powers around the single person of Augustus. The evolution of an imperial conception of peace from the early stages of the representations of pax augusta during the slow birth of the new political structures to a fully fledged idea of the pax Romana comes to fruition in Vespasian’s templum Pacis by the mid-70s AD and illustrates the integral value and position that peace had gained in a Roman imperial vision. The accomplishment of pax represented not only the stability and security brought to the state in a post-civil war world, but also the control over an Empire that such a peace enabled.
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47

Cornwell, Hannah. Pax and the Politics of Peace. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198805632.001.0001.

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This book examines the two generations that spanned the collapse of the Republic and the Augustan period to understand how the concept of pax Romana, as a central ideology of Roman imperialism, evolved. The author argues for the integral nature of pax in understanding the changing dynamics of the Roman state through civil war to the creation of a new political system and world-rule. The period of the late Republic to the early Principate involved changes in the notion of imperialism. This is the story of how peace acquired a central role within imperial discourse over the course of the collapse of the Republican framework to become deployed in the legitimization of the Augustan regime. It is an examination of the movement from the debates over the content of the concept, in the dying Republic, to the creation of an authorized version controlled by the princeps, through an examination of a series of conceptions about peace, culminating with the pax augusta as the first crystallization of an imperial concept of peace. Just as there existed not one but a series of ideas concerning Roman imperialism, so too were there numerous different meanings, applications, and contexts within which Romans talked about ‘peace’. Examining these different nuances allows us insight into the ways they understood power dynamics, and how these were contingent on the political structures of the day. Roman discourses on peace were part of the wider discussion on the way in which Rome conceptualized her Empire and ideas of imperialism.
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48

Garipzanov, Ildar. The Sign of the Cross in Late Antiquity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815013.003.0004.

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The first section provides a synopsis of early Christian discourse on the symbolism of the cross, and emphasizes the importance of the emergence and the dissemination of the cult of the Holy Cross for the increasing public profile of the cross sign in late Roman culture from the mid-fourth century onwards. The second section overviews the appropriation of this sign by Theodosian empresses and emperors as a major imperial symbol of authority, and its rise to paramount importance for imperial culture in the course of the fifth and sixth centuries. The final section underscores beliefs in the apotropaic power of the sign of the cross as an important factor contributing to its growing popularity in late antiquity. It also points out that in this function the sign of the cross was similar to other apotropaic devices, alongside which this sign was often employed in textual amulets and ritual practices.
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49

Belser, Julia Watts. Disability Studies and the Destruction of Jerusalem. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190600471.003.0004.

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This chapter uses disability studies theory to analyze the political and cultural significations of the body amidst Roman conquest. Extending the insights of scholars who have examined way Roman colonial dominance reshapes Jewish gender discourse, it argues that imperial violence similarly restructures the way rabbinic narrative portrays the body. Bavli Gittin and Lamentations Rabbah both recount stories of Rabbi Tsadok, a celebrated priest who fasted for forty years in an attempt to avert the destruction of Jerusalem. In contrast to the beauty tales examined in the previous chapter, Rabbi Tsadok’s body is used to mark the visceral impact of Roman conquest—and to chronicle the enduring scar that catastrophe leaves upon the flesh. Yet even as these stories use disability to make visible the tremendous loss that destruction brings, they also resignify the cultural logic of imperial victory, emphasizing the subversive power of disabled Jewish flesh.
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50

Simmons, K. Merinda. Identifying Race and Religion. Edited by Paul Harvey and Kathryn Gin Lum. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190221171.013.31.

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The common usage of “race” and “religion” in popular discourse makes overlooking the complicated histories of both terms easy to do. As a corrective to this simple oversight, this chapter examines the scholarly transitions that began to reintroduce race and religion as modern classifications rather than as universal phenomena that transcend specific societal contexts. Both terms underwent massive overhauls as recently as the eighteenth and nineteenth centuries, at the height of European imperial projects. Even more recently were the mid-twentieth century transitions that saw Religious Studies and Black Studies formalized as academic fields grounded in social scientific approaches to identity. Poststructuralism paved the way for analyses that deviated from the essentialist logics of theology and biological determinism, respectively. The scholarly discourse on “slave religion” is one productive site for thinking about race and religion as organizing and legitimizing tools of classification.
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