T.J. Tallie | University of San Diego (original) (raw)

Publications by T.J. Tallie

Apartheid Israel: The Politics of An Analogy, 2015

Thinking through the relevance of the historical analogy of 'apartheid,' a South African politica... more Thinking through the relevance of the historical analogy of 'apartheid,' a South African political system, to the current conditions of the Israeli state.

This article explores the dynamics of the mission field in the nineteenth-century British colony ... more This article explores the dynamics of the mission field in the nineteenth-century British colony of Natal in southern Africa. By “mission field” I mean the broader bundle of concepts, aspirations, and activities that surrounded the work of Christian conversion in Natal. The term denotes both a material process—proselytization, primarily within the physical spaces of missionary stations—and a discursive one—reliance upon the articulation of difference to justify both settler occupation and imperial attempts to reshape indigenous life. For colonial actors, the “civilizing mission” within Christianity required revolutions in clothing, which were viewed as material manifestations of divine transformation. The mission field operated as more than a side theater of colonialism; rather, it represented the stakes of settlement—that bodies and souls both indigenous and settler would be transformed into industrious and moral paragons, albeit unequally and with respect to the inherent raced and gendered hierarchies embedded within Natal.

BRANCH (Britain, Representation and Nineteenth Century History), Jan 20, 2015

In August of 1882, the deposed Zulu monarch Cetshwayo kaMpande arrived in London to plead for the... more In August of 1882, the deposed Zulu monarch Cetshwayo kaMpande arrived in London to plead for the restoration of his kingdom, from which he had been deposed following the Anglo-Zulu War of 1879. Despite the ferocity of the war, particularly after Britain’s humiliating defeat at the Battle of Isandhlwana in January 1879, the newly elected Gladstone government sought to repudiate larger imperial goals and reversed their decision, approving Cetshwayo’s restoration. This article focuses on the depictions of Cetshwayo in the metropolitan press during his momentous 1882 visit.

GLQ: A Journal of Lesbian and Gay Studies, Mar 4, 2013

The media coverage of President Jacob Zuma and the “problem” of his foreign and potentially threa... more The media coverage of President Jacob Zuma and the “problem” of his foreign and potentially threatening polygamy reveals the long-extant gendered and raced fault lines of the presumably postcolonial relationship between Britain and South Africa. The discourses in the British press that marked Zuma as a “buffoon,” “barbaric,” and less civilized than his “distinctly monogamous” hosts can be traced to nineteenth-century settler colonial regimes and their violent attempts at reordering the lands and peoples they sought to occupy and replace. The arrival of British settlers in the nineteenth-century colony of Natal brought them into conflict with the Zulu peoples they sought to supplant and exploit. A reading of emigrant letters, missionary pamphlets, and newspaper correspondence reveals that the persistence of the practice of isithembu (polygamy) and ilobolo (the ritual exchange of cattle upon marriage) among Zulus in the face of British attempts to control their social and political formations challenged the very heart of the settler project. As British settlers sought to create and define a “modern” sexuality predicated on a heteronormative family unit, polygamy became the flashpoint in a biopolitical battle between colonists and indigenous peoples in Natal. For settlers, polygamy failed at being properly heteronormative, instead indicating an overweening hyper-heterosexuality in Zulu men. As a result, to white observers, polygamy presented a dangerous and disruptive challenge to the gendered, raced, and sexual order they wished to construct — in short, it became queer. The destabilizing queer potential of indigenous polygamy to the settler project reveals the assumptions about sexuality, civilization, and conjugality that underwrite colonial aspiration and postimperial anxieties.

Journal of Natal and Zulu History, Dec 2012

and later annexation of the Zulu Kingdom by British forces. British settlers sought to make good ... more and later annexation of the Zulu Kingdom by British forces. British settlers sought to make good their claims to control the land and labour of the region, particularly following the defeat of the Zulu military in 1879. Yet, these claims were frequently negotiated between erstwhile colonists and colonised peoples; such assertions of power took place in an atmosphere of constant negotiation, as evidenced in the life and career of Natal settler and ostensible Zulu chieftain John Dunn.

Papers by T.J. Tallie

American Indian Culture and Research Journal

Journal of Natal and Zulu History, 2012

Enterprise & Society, 2012

Journal of World History, 2016

Abstract:This article explores the dynamics of the mission field in the nineteenth-century Britis... more Abstract:This article explores the dynamics of the mission field in the nineteenth-century British colony of Natal in southern Africa. By “mission field” I mean the broader bundle of concepts, aspirations, and activities that surrounded the work of Christian conversion in Natal. The term denotes both a material process—proselytization, primarily within the physical spaces of missionary stations—and a discursive one—reliance upon the articulation of difference to justify both settler occupation and imperial attempts to reshape indigenous life. For colonial actors, the “civilizing mission” within Christianity required revolutions in clothing, which were viewed as material manifestations of divine transformation. The mission field operated as more than a side theater of colonialism; rather, it represented the stakes of settlement—that bodies and souls both indigenous and settler would be transformed into industrious and moral paragons, albeit unequally and with respect to the inherent raced and gendered hierarchies embedded within Natal.

TSQ: Transgender Studies Quarterly, 2014

Indian Journal of Gender Studies, 2014

Barbara Reeves-Ellington, Kathryn Kish Sklar and Connie A. Shemo (Eds), Competing Kingdoms: Women... more Barbara Reeves-Ellington, Kathryn Kish Sklar and Connie A. Shemo (Eds), Competing Kingdoms: Women, Mission, Nation and the American Protestant Empire, 1812–1960. Durham: Duke University Press, 2010. 432 pages. $ 94.95 (Hardback); $ 24.95 (Paperback).

GLQ: A Journal of Lesbian and Gay Studies, 2013

The media coverage of President Jacob Zuma and the "problem" of his foreign and potenti... more The media coverage of President Jacob Zuma and the "problem" of his foreign and potentially threatening polygamy reveals the long-extant gendered and raced fault lines of the presumably postcolonial relationship between Britain and South Africa. The discourses in the British press that marked Zuma as a "buffoon," "barbaric," and less civilized than his "distinctly monogamous" hosts can be traced to nineteenth-century settler colonial regimes and their violent attempts at reordering the lands and peoples they sought to occupy and replace. The arrival of British settlers in the nineteenth-century colony of Natal brought them into conflict with the Zulu peoples they sought to supplant and exploit. A reading of emigrant letters, missionary pamphlets, and newspaper correspondence reveals that the persistence of the practice of isithembu (polygamy) and ilobolo (the ritual exchange of cattle upon marriage) among Zulus in the face of British attempts to control their social and political formations challenged the very heart of the settler project. As British settlers sought to create and define a "modern" sexuality predicated on a heteronormative family unit, polygamy became the flashpoint in a biopolitical battle between colonists and indigenous peoples in Natal. For settlers, polygamy failed at being properly heteronormative, instead indicating an overweening hyper-heterosexuality in Zulu men. As a result, to white observers, polygamy presented a dangerous and disruptive challenge to the gendered, raced, and sexual order they wished to construct—in short, it became queer. The destabilizing queer potential of indigenous polygamy to the settler project reveals the assumptions about sexuality, civilization, and conjugality that underwrite colonial aspiration and postimperial anxieties.

The English Historical Review, 2016

1 Paula Deen is an American celebrity chef, best known for her collection of extensive collection... more 1 Paula Deen is an American celebrity chef, best known for her collection of extensive collection of cookbooks and popular cooking television programs, most notably on the Food Network. Deen's unique brand of Southern-style cooking began as a small home business in the early 1990s that developed into the popular Savannah, Georgia restaurant, The Lady & Sons. Deen's high calorie culinary creations were popular with tourists and local residents alike, and her particular type of Southern-style "comfort foods" earned her a significant following. By 2002, she had joined the Food Network with her show Paula's Home Cooking. By 2013, Paula Deen was a well-recognized fixture on American cooking programs, food magazines, and on bookstore shelves. Yet legal troubles involving former staffmembers put Deen's eatery empire in jeopardy and brought discourses of race, fatness, and bodies directly in the public eye.2 In March of 2012 Lisa Jackson filed a lawsuit against Foo...

Journal of Natal and Zulu History, 2012

(2012). Hlonipha Mokoena. Magema Fuze: The Making of a Kholwa Intellectual. Moss Mashamaite, The ... more (2012). Hlonipha Mokoena. Magema Fuze: The Making of a Kholwa Intellectual. Moss Mashamaite, The Second Coming: The Life and Times of Pixley ka Isaka Seme, The Founder of the ANC. Journal of Natal and Zulu History: Vol. 30, No. 1, pp. 101-106.

Apartheid Israel: The Politics of An Analogy, 2015

Thinking through the relevance of the historical analogy of 'apartheid,' a South African politica... more Thinking through the relevance of the historical analogy of 'apartheid,' a South African political system, to the current conditions of the Israeli state.

This article explores the dynamics of the mission field in the nineteenth-century British colony ... more This article explores the dynamics of the mission field in the nineteenth-century British colony of Natal in southern Africa. By “mission field” I mean the broader bundle of concepts, aspirations, and activities that surrounded the work of Christian conversion in Natal. The term denotes both a material process—proselytization, primarily within the physical spaces of missionary stations—and a discursive one—reliance upon the articulation of difference to justify both settler occupation and imperial attempts to reshape indigenous life. For colonial actors, the “civilizing mission” within Christianity required revolutions in clothing, which were viewed as material manifestations of divine transformation. The mission field operated as more than a side theater of colonialism; rather, it represented the stakes of settlement—that bodies and souls both indigenous and settler would be transformed into industrious and moral paragons, albeit unequally and with respect to the inherent raced and gendered hierarchies embedded within Natal.

BRANCH (Britain, Representation and Nineteenth Century History), Jan 20, 2015

In August of 1882, the deposed Zulu monarch Cetshwayo kaMpande arrived in London to plead for the... more In August of 1882, the deposed Zulu monarch Cetshwayo kaMpande arrived in London to plead for the restoration of his kingdom, from which he had been deposed following the Anglo-Zulu War of 1879. Despite the ferocity of the war, particularly after Britain’s humiliating defeat at the Battle of Isandhlwana in January 1879, the newly elected Gladstone government sought to repudiate larger imperial goals and reversed their decision, approving Cetshwayo’s restoration. This article focuses on the depictions of Cetshwayo in the metropolitan press during his momentous 1882 visit.

GLQ: A Journal of Lesbian and Gay Studies, Mar 4, 2013

The media coverage of President Jacob Zuma and the “problem” of his foreign and potentially threa... more The media coverage of President Jacob Zuma and the “problem” of his foreign and potentially threatening polygamy reveals the long-extant gendered and raced fault lines of the presumably postcolonial relationship between Britain and South Africa. The discourses in the British press that marked Zuma as a “buffoon,” “barbaric,” and less civilized than his “distinctly monogamous” hosts can be traced to nineteenth-century settler colonial regimes and their violent attempts at reordering the lands and peoples they sought to occupy and replace. The arrival of British settlers in the nineteenth-century colony of Natal brought them into conflict with the Zulu peoples they sought to supplant and exploit. A reading of emigrant letters, missionary pamphlets, and newspaper correspondence reveals that the persistence of the practice of isithembu (polygamy) and ilobolo (the ritual exchange of cattle upon marriage) among Zulus in the face of British attempts to control their social and political formations challenged the very heart of the settler project. As British settlers sought to create and define a “modern” sexuality predicated on a heteronormative family unit, polygamy became the flashpoint in a biopolitical battle between colonists and indigenous peoples in Natal. For settlers, polygamy failed at being properly heteronormative, instead indicating an overweening hyper-heterosexuality in Zulu men. As a result, to white observers, polygamy presented a dangerous and disruptive challenge to the gendered, raced, and sexual order they wished to construct — in short, it became queer. The destabilizing queer potential of indigenous polygamy to the settler project reveals the assumptions about sexuality, civilization, and conjugality that underwrite colonial aspiration and postimperial anxieties.

Journal of Natal and Zulu History, Dec 2012

and later annexation of the Zulu Kingdom by British forces. British settlers sought to make good ... more and later annexation of the Zulu Kingdom by British forces. British settlers sought to make good their claims to control the land and labour of the region, particularly following the defeat of the Zulu military in 1879. Yet, these claims were frequently negotiated between erstwhile colonists and colonised peoples; such assertions of power took place in an atmosphere of constant negotiation, as evidenced in the life and career of Natal settler and ostensible Zulu chieftain John Dunn.

American Indian Culture and Research Journal

Journal of Natal and Zulu History, 2012

Enterprise & Society, 2012

Journal of World History, 2016

Abstract:This article explores the dynamics of the mission field in the nineteenth-century Britis... more Abstract:This article explores the dynamics of the mission field in the nineteenth-century British colony of Natal in southern Africa. By “mission field” I mean the broader bundle of concepts, aspirations, and activities that surrounded the work of Christian conversion in Natal. The term denotes both a material process—proselytization, primarily within the physical spaces of missionary stations—and a discursive one—reliance upon the articulation of difference to justify both settler occupation and imperial attempts to reshape indigenous life. For colonial actors, the “civilizing mission” within Christianity required revolutions in clothing, which were viewed as material manifestations of divine transformation. The mission field operated as more than a side theater of colonialism; rather, it represented the stakes of settlement—that bodies and souls both indigenous and settler would be transformed into industrious and moral paragons, albeit unequally and with respect to the inherent raced and gendered hierarchies embedded within Natal.

TSQ: Transgender Studies Quarterly, 2014

Indian Journal of Gender Studies, 2014

Barbara Reeves-Ellington, Kathryn Kish Sklar and Connie A. Shemo (Eds), Competing Kingdoms: Women... more Barbara Reeves-Ellington, Kathryn Kish Sklar and Connie A. Shemo (Eds), Competing Kingdoms: Women, Mission, Nation and the American Protestant Empire, 1812–1960. Durham: Duke University Press, 2010. 432 pages. $ 94.95 (Hardback); $ 24.95 (Paperback).

GLQ: A Journal of Lesbian and Gay Studies, 2013

The media coverage of President Jacob Zuma and the "problem" of his foreign and potenti... more The media coverage of President Jacob Zuma and the "problem" of his foreign and potentially threatening polygamy reveals the long-extant gendered and raced fault lines of the presumably postcolonial relationship between Britain and South Africa. The discourses in the British press that marked Zuma as a "buffoon," "barbaric," and less civilized than his "distinctly monogamous" hosts can be traced to nineteenth-century settler colonial regimes and their violent attempts at reordering the lands and peoples they sought to occupy and replace. The arrival of British settlers in the nineteenth-century colony of Natal brought them into conflict with the Zulu peoples they sought to supplant and exploit. A reading of emigrant letters, missionary pamphlets, and newspaper correspondence reveals that the persistence of the practice of isithembu (polygamy) and ilobolo (the ritual exchange of cattle upon marriage) among Zulus in the face of British attempts to control their social and political formations challenged the very heart of the settler project. As British settlers sought to create and define a "modern" sexuality predicated on a heteronormative family unit, polygamy became the flashpoint in a biopolitical battle between colonists and indigenous peoples in Natal. For settlers, polygamy failed at being properly heteronormative, instead indicating an overweening hyper-heterosexuality in Zulu men. As a result, to white observers, polygamy presented a dangerous and disruptive challenge to the gendered, raced, and sexual order they wished to construct—in short, it became queer. The destabilizing queer potential of indigenous polygamy to the settler project reveals the assumptions about sexuality, civilization, and conjugality that underwrite colonial aspiration and postimperial anxieties.

The English Historical Review, 2016

1 Paula Deen is an American celebrity chef, best known for her collection of extensive collection... more 1 Paula Deen is an American celebrity chef, best known for her collection of extensive collection of cookbooks and popular cooking television programs, most notably on the Food Network. Deen's unique brand of Southern-style cooking began as a small home business in the early 1990s that developed into the popular Savannah, Georgia restaurant, The Lady & Sons. Deen's high calorie culinary creations were popular with tourists and local residents alike, and her particular type of Southern-style "comfort foods" earned her a significant following. By 2002, she had joined the Food Network with her show Paula's Home Cooking. By 2013, Paula Deen was a well-recognized fixture on American cooking programs, food magazines, and on bookstore shelves. Yet legal troubles involving former staffmembers put Deen's eatery empire in jeopardy and brought discourses of race, fatness, and bodies directly in the public eye.2 In March of 2012 Lisa Jackson filed a lawsuit against Foo...

Journal of Natal and Zulu History, 2012

(2012). Hlonipha Mokoena. Magema Fuze: The Making of a Kholwa Intellectual. Moss Mashamaite, The ... more (2012). Hlonipha Mokoena. Magema Fuze: The Making of a Kholwa Intellectual. Moss Mashamaite, The Second Coming: The Life and Times of Pixley ka Isaka Seme, The Founder of the ANC. Journal of Natal and Zulu History: Vol. 30, No. 1, pp. 101-106.

Historia, 2014

The majority of Guy's work has been a deeply rooted and fine grained history of African peopl... more The majority of Guy's work has been a deeply rooted and fine grained history of African peoples in both Natal and Zululand, focusing specifically on power and production both before and during the colonial occupation of these regions. His close and careful readings of sources have primarily centred on the social and political economy of African peoples within and between these spaces, most notably in The Destruction of the Zulu Kingdom (1979), The Maphumulo Uprising (2005), and Remembering the Rebellion (2006). Conversely, Guy's work has significantly avoided centring on settler and colonial society in Natal.