Civilizing mission
You can help expand this article with text translated from the corresponding article in French. (May 2023) Click [show] for important translation instructions.
|
This article possibly contains original research. (August 2020) |
Part of a series on |
Indigenous rights |
---|
Rights |
Governmental organizations |
NGOs and political groups |
Issues |
Legal representation |
Countries |
|
Category |
The civilizing mission (
Origins
The civilizing mission originated in the Christian theology of the
Modernization theory — progressive transition from
According to Jennifer Pitts, there was considerable skepticism among French and British liberal thinkers (such as Adam Smith, Jeremy Bentham, Edmund Burke, Denis Diderot and Marquis de Condorcet) about empire in the 1780s. However, by the mid-19th century, liberal thinkers such as John Stuart Mill and Alexis de Tocqueville endorsed empire on the basis of the civilizing mission.[16]
By state
British colonialism
Although the British did not invent the term, the notion of a "civilizing mission" was equally important for them to justify colonialism. It was used to legitimatize British rule over the colonized, especially when the colonial enterprise was not very profitable.[2]
The British used
The idea that the British were bringing civilization to the uncivilized areas of the world is famously expressed in Rudyard Kipling's poem The White Man's Burden.
French colonialism
Alice Conklin explained in her works that the French colonial empire coincided with the apparently opposite concept of "Republic".[citation needed]
Dutch colonialism
American colonialism
The concept of a "civilizing mission" would also be adopted by the
Similar "civilizing" tactics were also incorporated into the American colonization of Puerto Rico in 1900. They would include extensive reform such as the legalization of divorce in 1902 in an attempt to instill American social mores into the island’s populace to "legitimatize the emerging colonial order."[27]
Purported benefits for the colonized nation included "greater exploitation of natural resources, increased production of material goods, raised living standards, expanded market profitability and sociopolitical stability". [28]
However, the occupation of Haiti in 1915 would also show a darker side to the American "civilizing mission." The historian Mary Renda has argued that the occupation of Haiti was solely for the "purposes of economic exploitation and strategic advantage,"[29] rather than to provide Haiti with "protection, education and economic support."[30]
Portuguese colonialism
After consolidating its territory in the 13th century through a
As the Portuguese extended their influence around the coast to
Forts and
The first of the major European trading
Although the
The
Estatuto do Indigenato
The establishment of a dual,
Between the two groups, there was a third small group, the assimilados, comprising native blacks, mulatos, Asians, and mixed-race people, who had at least some formal education, were not subjected to paid forced labor, were entitled to some citizenship rights, and held a special identification card that differed from the one imposed on the immense mass of the African population (the indigenas), a card that the colonial authorities conceived of as a means of controlling the movements of forced labor (CEA 1998). The indigenas were subject to the traditional authorities, who were gradually integrated into the colonial administration and charged with solving disputes, managing the access to land, and guaranteeing the flows of workforce and the payment of taxes. As several authors have pointed out (Mamdani 1996; Gentili 1999; O'Laughlin 2000), the Indigenato regime was the political system that subordinated the immense majority of native Africans to local authorities entrusted with governing, in collaboration with the lowest echelon of the colonial administration, the "native" communities described as tribes and assumed to have a common ancestry, language, and culture.
After
Colonial wars
The
Examples of this policy include several black Portuguese Africans who would become prominent individuals during the war or in the post-independence, and who had studied during the Portuguese rule of the territories in local schools or even in Portuguese schools and universities in the mainland (the
Since 1961, with the beginning of the colonial wars in its overseas territories, Portugal had begun to incorporate black Portuguese Africans in the war effort in Angola, Portuguese Guinea, and Portuguese Mozambique based on concepts of multi-racialism and preservation of the empire. African participation on the Portuguese side of the conflict ranged from marginal roles as laborers and informers to participation in highly trained operational combat units, including platoon commanders. As the war progressed, the use of African counterinsurgency troops increased; on the eve of the military coup of 25 April 1974, Africans accounted for more than 50 percent of Portuguese forces fighting the war. Due to the technological gap between both civilizations and the centuries-long colonial era, Portugal was a driving force in the development and shaping of all Portuguese Africa since the 15th century.
In the 1960s and early 1970s, in order to counter the increasing insurgency of the nationalistic guerrillas and show to the Portuguese people and the world that the overseas territories were totally under control, the Portuguese government accelerated its major development programs to expand and attempted to upgrade the infrastructure of the overseas territories in Africa by creating new roads, railways, bridges, dams, irrigation systems, schools and hospitals to stimulate an even higher level of
Colonial Brazil
When the
Initially, the Europeans saw the natives as
The
By the middle of the 16th century, the Jesuits were present in West Africa, South America, Ethiopia, India, China, and Japan. In a period of history when the world had a largely
In 1772, even before the establishment of the
In the 19th century, the Portuguese royal family, headed by
Chile
Nineteenth century elites of South American republics also used a civilizing mission rhetoric to justify armed actions against indigenous groups. On January 1, 1883, Chile refounded the old city of Villarrica, thus formally ending the process of the occupation of the indigenous lands of Araucanía.[43][44] Six months later, on June 1, president Domingo Santa María declared:[45]
The country has with satisfaction seen the problem of the reduction of the whole Araucanía solved. This event, so important to our social and political life, and so significant for the future of the republic, has ended, happily and with costly and painful sacrifices. Today the whole Araucanía is subjugated, more than to the material forces, to the moral and civilizing force of the republic ...
Modern day
See also
- Christian mission – Organized effort to spread Christianity
- Cultural assimilation – Adoption of features of another culture
- Cultural backwardness – Soviet political term
- Cultural imperialism – Cultural aspects of imperialism
- Blaise Diagne – Senegalese and French politician (1872–1934)
- Development theory – Theories about how desirable change in society is best achieved
- Discourse on Colonialism – Essay by Aimé Césaire
- Ethnocide – Extermination of a culture
- Faccetta Nera – song
- French law on colonialism
- Forced assimilation – Involuntary cultural assimilation of minority groups
- Indoctrination – Inculcating a person with certain ideas
- Lusotropicalism – Historical concept of Portuguese suitability as a coloniser
- Macaulayism – Education policy introduced in British colonies
- Manifest destiny – Cultural belief of 19th-century American expansionists
- White savior – Sarcastic or critical description
- The White Man's Burden – Poem by the English poet Rudyard Kipling
Sources
- S2CID 154801621.
- ^ a b Mitchell 1991.
- ^ Tezcan 2012, pp. 21–33.
- ^ Thurman 2016.
- JSTOR 44631473.
- OCLC 1176325685.)
{{cite book}}
: CS1 maint: location missing publisher (link - ISBN 978-90-04-15415-5.
- ^ See Gilbert Rist,Le développement. Histoire d'une croyance occidentale. Chapter 2: «Les métamorphose d'un mythe occidental», Paris 1996, pp. 48-80; The History of Development, 3rd Edition 2008
- ISBN 9782080704849. Retrieved February 20, 2022.
- ^ Knöbl, Wolfgang (2003). "Theories That Won't Pass Away: The Never-ending Story". In Delanty, Gerard; Isin, Engin F. (eds.). Handbook of Historical Sociology. pp. 96–107 [esp p. 97].
- JSTOR 2228729.
- ISBN 978-1-85649-044-3.
- ^ About the disappearance of indigenous people as the 'price' of modernization, see John H. Bodley, Victims of progress, 3rd ed., Mountain View, Calif:Mayfield Pub. Co., 1990
- ^ Rostow, Walter. The Stages of Economic Growth: A non-communist manifesto (1960); on Rostow, see Rist 1996, Chapter 6 pp.000–000
- S2CID 212940487.
- ISBN 978-1-4008-2663-6.
- ^ "'The Revenge of Plassey': Football in the British Raj". LSE International History. July 20, 2020. Retrieved September 17, 2023.
- ^ "Batting for the British Empire: how Victorian cricket was more than just a game". HistoryExtra. Retrieved September 17, 2023.
- ^ Love, Adam; Dzikus, Lars (February 26, 2020). "How India came to love cricket, favored sport of its colonial British rulers". The Conversation. Retrieved September 17, 2023.
- ISBN 978-0-231-53993-7.
- ^ Adas 2006, p. 129.
- ^ Anderson 1995, pp. 640–669.
- ^ PMID 16877715.
- ^ Anderson 1995, p. 648.
- ^ Adas 2006, p. 135.
- ISBN 978-0-226-07534-1.
- ^ Findlay 1999, p. 111.
- ^ Adas 2006, p. 12.
- ^ Renda 2001, p. 180.
- ^ Renda 2001, p. 136.
- JSTOR 621456– via JSTOR.
- ^ H. Kuper, Urbanization and Migration in West Africa - 1965 - Berkeley, Calif., U. of California
- ^ Patrick Lages, The island of Mozambique, UNESCO Courier, May, 1997.
- ^ Alice Dinerman, "Independence redux in postsocialist Mozambique" Archived 2009-06-24 at the Wayback Machine
- ISBN 0-7453-1029-X, 9780745310299
- ^ Colorblind Colonialism? Lusotropicalismo and Portugal’s 20th. Century Empire. in Africa. Archived 2010-05-31 at the Wayback Machine Leah Fine. Barnard College Department of History, Spring 2007
- ^ (in Portuguese) 52. Universidade de Luanda
- ^ (in Portuguese) Kaúlza de Arriaga (General), O Desenvolvimento De Moçambique e a Promoção Das Suas Populações - Situação Em 1974, Kaúlza de Arriaga's published works and texts Archived September 23, 2015, at the Wayback Machine
- ^ Allen Isaacman. Portuguese Colonial Intervention, Regional Conflict and Post-Colonial Amnesia: Cahora Bassa Dam, Mozambique 1965–2002, cornell.edu. Retrieved on March 10, 2007
- Public Broadcasting Service(PBS), (24 January 2006)
- ^ Clastres, P. (1974) Guayaki cannibalism. In Native South Americans: Ethnology of the Least Known Continent, P. Lyon, ed., pp. 309–321. Boston: Little, Brown.
- ISSN 1983-1439.
- Biblioteca Nacional de Chile, retrieved June 30, 2013
- ISBN 956-244-156-3.
- ISBN 978-956-7019-83-0.
- ISBN 978-3-319-78840-1.
- S2CID 240300865.
References
- Adas, Michael (2006). Dominance by Design: Technological Imperatives and America's Civilizing Mission. Cambridge, MA: Harvard University Press.
- Aldrich, Robert (1996). Greater France: A History of French Overseas Expansion. Palgrave MacMillan. ISBN 0-312-16000-3.
- Anderson, Warwick (1995). "Excremental Colonialism: Public Health or the Poetics of Pollution". Critical Inquiry. 21 (3): 640–669. S2CID 161471633.
- Conklin, Alice L. (1998). A Mission to Civilize: The Republican Idea of Empire in France and West Africa 1895-1930. Stanford: Stanford University Press. ISBN 978-0-8047-2999-4.
- Conklin, Alice L. (1998). "Colonialism and Human Rights, A Contradiction in Terms? The Case of France and West Africa, 1895-1914". The American Historical Review. 103 (2): 419–442. JSTOR 2649774.
- Costantini, Dino (2008). Mission civilisatrice. Le rôle de l'histoire coloniale dans la construction de l'identité politique française (in French). Paris: La Découverte.
- Daughton, J. P. (2006). An Empire Divided: Religion, Republicanism, and the Making of French Colonialism, 1880-1914. Oxford: Oxford University Press. ISBN 978-0-19-537401-8.
- Falser., Michael (2015). Cultural Heritage as Civilizing Mission. From Decay to Recovery. Heidelberg, New York: Springer. ISBN 978-3-319-13638-7.
- Findlay, Eileen J. Suarez (1999). Imposing Decency: The Politics of Sexuality and Race in Puerto Rico, 1870–1920. Durham: Duke University Press. ISBN 978-0-8223-2375-4. Retrieved February 20, 2022.
- Jerónimo, Miguel Bandeira (2015). The 'civilizing mission' of Portuguese colonialism. Houndsmills, Basingstoke, Hampshire: Palgrave Macmillan. ISBN 978-1137355904.
- Manning, Patrick (1998). Francophone Sub-Saharan Africa, 1880-1995 (2nd ed.). Cambridge: Cambridge University Press. ISBN 0-521-64255-8.
- Mitchell, Timothy (1991). Colonizing Egypt. Berkeley: University of California Press.
- Olstein, Diego; Hübner, Stefan, eds. (2016). "Preaching the Civilizing Mission and Modern Cultural Encounters" (special issue). Journal of World History. 27 (2). ISSN 1527-8050.
- Renda, Mary (2001). "Moral Breakdown". Taking Haiti: Military Occupation and the Culture of U.S. Imperialism, 1915-1940. Chapel Hill. pp. 131–181.
{{cite book}}
: CS1 maint: location missing publisher (link) - Jean Suret-Canale. Afrique Noire: l'Ere Coloniale (Editions Sociales, Paris, 1971)
- Eng. translation, French Colonialism in Tropical Africa, 1900–1945. (New York, 1971).
- Tezcan, Levent (2012). Das muslimische Subjekt: Verfangen im Dialog der Deutschen Islam Konferenz. Konstanz: Konstanz University Press.
- Thurman, Kira (2016). "Singing the Civilizing Mission in the Land of Bach, Beethoven, and Brahms: The Fisk Jubilee Singers in Nineteenth-Century Germany". Journal of World History. 27 (3): 443–471. S2CID 151616806. Retrieved February 19, 2022.
- Young, Crawford (1994). The African Colonial State in Comparative Perspective. New Haven: Yale University Press. ISBN 0-300-06879-4.