132 Sentences With "uncivilised" | Random Sentence Generator

To them, China is authoritarian, vulgar, brutal, materialistic and uncivilised.

The childcare industry cannot be allowed to grow in an uncivilised fashion.

Left with no choice, the park's staff started to issue tickets to visitors partaking in "uncivilised" behaviour.

"The uncivilised behaviour of the diners was secondary — the main problem was our poor management," he said.

" It added that it was "Britain's offshore prison," and that "no one should be surprised at uncivilised acts emanating from the country.

A century before Cook, a Dutch seaman called Abel Tasman had returned with reports of a land whose people were "rough, uncivilised, full of verve".

In 1919, Churchill declared that he was "strongly in favor of using poisoned gas against uncivilised tribes," and enthusiastically supported its use against "Bolshies" in Russia.

If she had the chance, Hosein would want to further study the representation of Muslim men, who are often depicted as violent and uncivilised—though there are some exceptions, like the Green Lantern Simon Baz.

Svin'in's watercolour of a European man in a top hat grappling with two barely clothed Native American men in a canoe (pictured) powerfully encapsulates the offensive misconception—held by Euro-American societies for centuries—that indigenous American cultures are uncivilised and uncouth.

15 years pass. Dada, Moti and the child live in the forest. Karzan has grown close to animals and is uncivilised. Since he moves only with animals, he learns their language.

A matter of sociology books of grade 12th in Punjab province describing Baloch people as "uncivilised people engaged in murder and looting". came for criticism in Pakistani Parliaments upper house in 2016.

Negative stereotypes for Asian Indians included being presumed as unfriendly, cliquish, unemotional, weird, snobbish, uncivilised, terrorists and cheap. Many of these stereotypes did not lead to inter-ethnic bullying, but some did.

Uncivilised is a 1936 Australian film directed by Charles Chauvel. It was an attempt by Chauvel to make a more obviously commercial film, and was clearly influenced by Tarzan. The film is known as Uncivilized and Pituri in the United States.

Onus had roles in a series of Australian movies including Uncivilised (1936), Lovers and Luggers (1937) and The Overlanders (1946). He also appeared in the documentary Forgotten People (1967). In 1962, Onus was presenter of the Alcheringa documentary series on ABC Television.

The violence of > sadomasochistic encounters involves the indulgence of cruelty by sadists and > the degradation of victims. [...] Society is entitled and bound to protect > itself against a cult of violence. Pleasure derived from the infliction of > pain is an evil thing. Cruelty is uncivilised.

Society is entitled and bound to protect itself > against a cult of violence. Pleasure derived from the infliction of pain is > an evil thing. Cruelty is uncivilised. I would answer the certified question > in the negative and dismiss the appeals of the appellants against > conviction.

In the case of the Romans who conquered several Celtic realms, they would have likely been biased in favour of making the Celts look uncivilised, thereby giving the "civilised" Romans more reason to conquer them.Dr Ray Dunning (1999) The Encyclopedia of World Mythology Parragon. .

The film was released in Los Angeles on the double bill with the Australian film Pituri (also known as Uncivilised). The Los Angeles Times said that "those who love their mystery and their Lugosi will find this film unusually sinister." The film was colorized in the 1990s.

He dismissed objections as "unreasonable". "I am strongly in favour of using poisoned gas against uncivilised tribes".Our last occupationWorld Orders, Old and New In March and July 1992, US Representative Henry B. Gonzalez, speaking in the House of Representatives, claimed that Britain used gas against the Kurds.

Touch has historically been included as one of the 'lower' senses, that is, not requiring any skill of the mind to be used. German naturalist Lorenz Oken characterised Africans as the uncivilised "skin-man," as opposed to the civilised European "eye-man," thus utilising touch to support racist ideology. As a result of this view of touch as a 'lower' and 'uncivilised' sense, serious historical analysis of the role touch has played in the past was lacking until the end of the 20th century, when interest in sensory history first 'boomed'. Histories of touch naturally lend themselves to a history of sexuality, but touch is also central to histories of Christian practices.

The colour red of his skin was decided only in 1949; before then various colours had been used (natural skin colour in the first half of the 20th century). The wildman, though unusual in heraldry, is an old symbol of the uncivilised north and appeared in books and woodcuts of the 16th century.

Se vinen som får 100 poeng av 100 mulige Skomakerstuen, Bjørn, Aftenposten (November 11, 2010). Solgte vin for 6 mill. på tre dager As a result of considerable enthusiasm surrounding these product launches, the trends of customer behaviour has come under criticism for sinking to an uncivilised level.Økland, Nils Are, Vinforum (November 8, 2010).

A paling fence is made of pales ganged side by side, and the word palisade is derived from the same root. From this came the figurative meaning of "boundary". The Oxford English Dictionary is dubious about the popular notion that the phrase beyond the pale, as something outside the boundary — i.e., uncivilised, derives from this specific Irish meaning.

Turner, p. 145. These men included soldiers who would become infamous in England for their uncivilised behaviour, including Falkes de Breauté, Geard d'Athies, Engelard de Cigongé, and Philip Marc.Barlow, p. 326. Many barons perceived the King's household as what Ralph Turner has characterised as a "narrow clique enjoying royal favour at barons' expense" staffed by men of lesser status.

Another early concern of the Board was the cruelty involved when animals were used in entertainment. In 1964, the Board published the booklet, "Circuses - Amusement for the Uncivilised". In 2001, the government passed the Performing Animals Rules, which were amended in 2005. In 2012, the Board reported that the Rules were being implemented in an effective way.

Resistance to the Austro-Hungarian takeover came mainly from the Orthodox Serbs (43% of the population) and the Bosnian Muslims (39%), barely at all from the Catholic Croats (18%). The Muslim population stood to lose the most under the new Christian government. The resistors were characterised by the Austro-Hungarian government as "uncivilised" (unzivilisiert) and "treacherous" (verräterisch).

International Churchill Society. Retrieved 2020-06-08. He held mixed views of West Asian Muslims, calling Afghans and Iraqis "uncivilised tribes", and held particular contempt for the Arabic people. However, Churchill was supportive of Ibn Saud, insofar as Saud would support the policy for a Jewish state in Palestine that Churchill had driven personally in the 1920s.

In 1936 he made Uncivilised, a "jungle story" filmed in Cape York, in Far North Queensland, Australia. Aimed at the U.S. market, it is the story of an upper class "girl-reporter" investigating the white leader of an Aboriginal tribe. That year also saw the release of Rangle River (1936), based on a script by Charles and Elsa Chauvel.

Srinivas stated that the depiction of the goddess Pathala Bhairavi before Ramudu sacrifices the sorcerer was reminiscent of the representation of Poleramma worship by dalits in the film Mala Pilla (1938). He added that Pathala Bhairavi "ratifies certain social relationships by presenting them as natural and given" and "at the same time, some other practices are presented as inhuman and uncivilised".

Chauvel showed preview scenes to the press in May. Uncivilised had to have two scenes excised by the censor for export. One scene was Margot Rhys swimming in the nude, another was a strangulation of an aborigine.p.108 Reade, Eric History and Heartburn: The Saga of Australian Film 1896–1978 1980 Fairleigh Dickinson University Press No cuts were required in Victoria.

In Leininger's analysis, Caliban is treated in a similar fashion, forced into the role of an uncivilised savage without heed for his individual needs and desires—much in the same way that Miranda is expected to marry Ferdinand and reject Caliban's advances simply because her father wishes it.Leninger, Lorrie Jerrell. "The Miranda Trap: Sexism and Racism in Shakespeare's Tempest." Trans.

In the old Jain book Acaranga Sutra (around 4th century) there is mention of Sumha and Ladha (Rarh?) and there too the reference is to an area inhabited by uncivilised and barbaric people.Ghosh, Binoy, Paschim Banger Sanskriti, (in Bengali), part I, 1976 edition, pp. 60-62, pp. 328-331, Prakash BhabanRay, Nihar Ranjan, Bangalir Itihas Adi Parba, (in Bengali), 1980 edition, pp.

Under the looser version of the Hays code that existed up to 1934, nudity involving "civilised" (i.e. white) women was banned, but permitted with "uncivilised" (i.e. all non-white women), a loophole that was exploited by the producers of Virgins of Bali.Doherty, Thomas Pre-Code Hollywood: Sex, Immorality, and Insurrection in American Cinema, 1930–1934, New York: Columbia University Press, 1999 page 133.

During the period of Lord Vaikundar the lower caste people of the South Travancore are not allowed to enter the temples. So they erected small pyramids of mud or brick and use to worship them. Ayya found these practises as uncivilised custom and put forward a new way of worship. This serves as a religious reformation in the socio-cultural history of South Travancore.

We also see them in 1629. Here they are masters of the land, and more adapted to survival here than the Dutch sailors. We are also shown glimpses of the 19th century, where the Aboriginal people are largely regarded uncivilised or savage. What unfolds throughout the novel is the complexity of the Aboriginal past including its history told in rock art and passed down in oral stories.

The colonial power was mainly in urban towns and cities and were served by elected governments. The indigenous power was found in rural villages and were ruled by tribal authority, which seemed to be more in keeping with their history and tradition. Mamdani mentions that in urban areas, native institutions were not recognised. The natives, who were portrayed as uncivilised by the Europeans, were excluded from the rights of citizenship.

This lack of sanitation and proper sewage systems add to this discourse of the people of Africa and Africa itself being savages and uncivilised, playing a central role in how the west justified the case of the civilising process. Brown refers to this process of abjectification using discourses of dirt as a physical and material legacy of colonialism that is still very much present in Kampala and other African cities today.

Map showing the colonial statuses of the world in 1945 with the intertropical zone highlighted. Tropical geography refers to the study of places and people in the tropics. When it first emerged as a discipline, tropical geography was closely associated with imperialism and colonial expansion of the European empires as contributing scholars tended to portray the tropical places as "primitive" and people "uncivilised" and "inferior".Arnold, David, 2000.

Uricoechea described the term as a combination of gue- ("village") and cha, which means "man" or "male"; "man of the village". The name guecha has been changed in modern Colombian Spanish as guache, meaning "uncivilised", "brute". Palabras muiscas que usamos los bogotanos sin saberlo The guecha warriors enjoyed special privileges and were considered a higher class of the society. They ranked below the priests, but above the general people.

Their country is very hilly generally. They are all at feud with the people of Bajawar ; in 1827 and 1850 they engaged the Mohmands. They are a tall, stout, and fair race, are sober but uncivilised, and have frequent quarrels amongst themselves. They provided refuge to Khushal Khan Khattak at Barmol banda (north east of Khui Barmol) while he was at war with Emperor Aurangzeb mughals and his own son.

In December 1956 Jedda Ltd reported a profit of £50,454 for the year to 30 June, reducing the debit balance in the production account to £69,697. The film had been successful in Australia but performed disappointingly overseas. The film was released in the UK as Jedda the Uncivilised. Some time after the film was completed and released in locations around the world, the film in Gevacolor was found to have faded from ageing.

After making Heritage, Expeditionary Films were in an expansive mood and increased their capital from £15,000 to £50,000. They announced they had signed a contract with E. V. Timms to provide a story, and also planned to make a movie about contemporary city life. The second project was never made. In July 1935 Chauvel announced the film would be called Uncivilised and concern a white man who grows up among the natives in Northern Queensland.

Oxford Street, in London's West End "epitomizes the conflict between traffic and environment". The mixing of traffic and pedestrians had created "the most uncivilised street in Europe". The report had considered running car parks, through-traffic and access roads in shallow cuttings underground while raising the shop levels over four pedestrianised storeys above it. However they concluded that this had already become impractical — for a generation at least — because of piecemeal redevelopment.

The Japanese government remained firm on the fact that the treatment of Christians and Catholics should be dealt with internally without the interference of the western countries. However, the media coverage portrayed japan as an uncivilised country due to the treatment of Christians and led to slow reformation. The persecution of Christians in Japan had completely come to a halt when a ‘freedom of religion’ clause was established in the year 1889.

Lionel's father was a friend of the king before he was cast away because of his gambling. Lionel's father left to take his life, but before he did so he left a letter for the king to take care of his family after his death. After Lionel's father died the letter was never delivered. Lionel and his sister grow up with no parental influence, and as a result, grow to be uncivilised.

Another source of Anti-South Korean sentiment within China originates from reports by a number of overseas Chinese students in Korea, who experienced negative attitudes of local Koreans. It is reported that they are discriminated against based on the stereotype that they are uncivilised, poor, and ignorant by Koreans. Many Chinese Nationals of Korean descent also suffer from discrimination. Many of them work in "3D" jobs, referring to dirty, difficult and dangerous work conditions.

This stock character provides pathos as yet another counterpoint to the plays' comic business and royal pomp."Andrew Griffin, Helen Ostovich, and Holger Schott Syme, Locating the Queen's Men, 1583-1603: Material Practices and Conditions of ... (2009), 172. Tara Brabazon discusses how the "school ma'am on the colonial frontier has been a stock character of literature and film in Australia and the United States. She is an ideal foil for the ill mannered, uncivilised hero.

First broadcast 26 May 2006, this episode challenges the popular view of Celtic society as a primitive culture that was uncivilised. Compared to Rome, it was actually an advanced society and, in some ways, even more advanced than Rome. For example, many of the roads in Gaul that were assumed to have been built by the Romans were actually built by the Celts themselves. However, Gaul was rich and tempting to Rome.

According to Guruji, all people are humans, and no inhumane treatment is justified. He believes that even if the local primitive people behave in an uncivilised way, they are not animals, and that every person has the ability to be transformed by love and affection. Even though the primitive people endanger Guruji's life, Guruji decides to advocate for them. A police inspector named Arjun attacks the primitive people, but Guruji saves him after he is badly injured.

As such, few individual Māori met the property requirement personally – even if they were part-owners of vast amounts of land, they did not have any land which they owned exclusively, and so did not qualify to vote. In 1867, however, Parliament passed the Maori Representation Act, which created four special electorates for Māori. These seats did not have a property qualification. The creation of the seats was controversial, being opposed by those Pākehā who saw Māori as uncivilised.

The Tatars ruled by Kubla Khan were seen in the tradition Coleridge worked from as a violent, barbaric people and were used in that way when Coleridge compared others to Tatars. They were seen as worshippers of the sun, but uncivilised and connected to either the Cain or Ham line of outcasts. However, Coleridge describes Khan in a peaceful light and as a man of genius. He seeks to show his might but does so by building his own version of paradise.

At the advent of the first missionaries, the white element of the population was almost insignificant. Agriculture was practically unknown; industry, later a source of wealth, was altogether ignored. The Catholic population was then composed of about two hundred in Durban and three hundred in Pietermaritzburg; it comprised only white immigrants, from England and especially from Ireland. The native population, scattered all over Natal, Zululand and the Transkei, which districts formed also a portion of the Vicariate of Natal, was considered altogether uncivilised.

Rosenfeld wrote, "The Israel that emerges in [the book] Radicals, Rabbis and Peacemakers – a country characterised as 'amoral', 'barbaric', 'brutal', 'destructive', 'fascistic', 'oppressive', 'racist', 'sordid', and 'uncivilised' – is indistinguishable from the despised country regularly denounced by the most impassioned anti- semites." Rosenfeld derides the interviewed subjects of the book for "not driven by anything remotely like reasoned historical analysis, but rather by a complex range of psychological as well as political motives that subvert reason and replace it with something akin to hysteria".

He stated that constipation is caused by the overuse of food preservatives, stress and the lack of "natural foods" in the diet. Barker opposed the use of toilet seats and promoted squatting which would assist bowel movements. In 1924, Barker authored the book Cancer: How It Is Caused; How It Can Be Prevented, which ran to more than 400 pages. Barker stated that cancer is a disease of civilization and rarely occurs amongst primitive tribes or uncivilised nations due to their lack of intestinal stasis.

Kadu and his followers were working under the banner called Prahar Yuvashakti Sanghatana that became the Prahar Party. On 22 April 2017, Punjab Bharatiya Janata Party MP Hema Malini said she would take action against Kadu for making derogatory comments towards Malini days earlier .In 2019, he entered in a bank premises along with his supporters and threatened and abused a bank manager. This created an outrage among bankers and they started a social media campaign against Bachhu Kaddu exposing his misbehaviour and uncivilised nature.

Also available: Full text and Liberty Fund edition. This still meant that he could be very critical of the Catholic Church, dismissing it with the standard Protestant accusations of superstition and idolatry, as well as dismissing as idolatry what his compatriots saw as uncivilised beliefs. He also considered extreme Protestant sects, the members of which he called "enthusiasts", to be corrupters of religion. By contrast, in "The Natural History of Religion", Hume presents arguments suggesting that polytheism had much to commend it over monotheism.

Islamophobia in Australia is highly speculative, affective distrust and hostility towards Muslims, Islam, and those perceived as following the religion. This social aversion and bias is often facilitated and perpetuated in the media through the stereotyping of Muslims as violent and uncivilised. Various Australian politicians and political commentators have capitalised on these negative stereotypes and this has contributed to the marginalization, discrimination, and exclusion of the Muslim community. Islamophobia and intolerance towards Muslims has existed well prior to the September 11 attacks on the United States.

Roy Ellen tackled the debate between nature and culture. Stating that the conception of nature has varied historically and ethnographically and as a result has become cultural. A popular environmental discourse in which the opposition is drawn between the holistic systemic vision of what is viewed as traditional or tribal and the dualism of the modern scientific Christian tradition. In his view nature has become some topological grid dividing the civilised and the uncivilised, which has led to the rejection of the very idea of nature.

Thai poster from the Phibun era, showing prohibited "uncivilised" dress on the left, and proper Western dress on the right. Phibun immediately prioritized Thai nationalism to the point of ultranationalism, and to support this policy he launched a series of major reforms known as the Thai Cultural Revolution to increase the pace of modernisation in Thailand. His goal "Aimed to uplift the national spirit and moral code of the nation and instilling progressive tendencies and a newness into Thai life". A series of cultural mandates were issued by the government.

They were also marginalised by other Moro peoples because they still practised animist folk religions either exclusively or alongside Islam, and thus were viewed as "uncivilised pagans". Boat-dwelling and shoreline Sama-Bajau had a very low status in the caste- based Tausūg Sultanate of Sulu. This survived into the modern Philippines where the Sama-Bajau are still subjected to strong cultural prejudice from the Tausūg. The Sama-Bajau have also been frequent victims of theft, extortion, kidnapping, and violence from the predominantly Tausūg Abu Sayyaf insurgents as well as pirates.

ADB: Frank Hutchens, ADB Online, Australian National University Evans wrote some film scores for the developing movie industry: for Charles Chauvel's Uncivilised (1936), Forty Thousand Horsemen (1940) with Willy Redstone and Alfred Hill, The Rats of Tobruk (1944), and Ken G. Hall's Tall Timbers (1937). For thirty years from 1939, Lindley Evans was featured as "Mr Melody Man" in the ABC Children's Hour and the Argonauts Club. His interest in music for children led to involvement in the National Music Camp Association as piano tutor, administrator, director and councillor.

The disdain of the British people for the Boers was recorded as early as the 18th century. The Boers were portrayed to the British public in literature and editorial cartoons as uncivilised and cruel, especially in order to obtain the support of the British public for British imperialism and the Second Boer War. The English term Boer-hater was used in a political context in the British Cape Colony as early as 1889, referring to persons opposing Cape Dutch interests, the use of their language in Parliament in particular.

The motion condemned the proposal, described human beings as "obscene, perverted, cruel, uncivilised and lethal", and proposed that the House "looks forward to the day when the inevitable asteroid slams into the Earth and wipes them out, thus giving nature the opportunity to start again". It was signed by only two other MPs, Jeremy Corbyn and John McDonnell. Banks was also a supporter of the arts and chaired the House of Commons Works of Art Committee, which had responsibility for historic paintings and sculptures in the Palace of Westminster.

Waxmann Verlag 2007. p40 With the close political ties of the Franco-Scottish alliance in the late Medieval period, before William Shakespeare's Macbeth, English Elizabethan theatre dramatised the Scots and Scottish culture as comical, alien, dangerous and uncivilised. In comparison to the manner of Frenchmen who spoke a form of English,Macbeth by William Shakespeare. A. R. Braunmuller p9 Cambridge University Press, 1997 Scots were used in material for comedies; including Robert Greene's James IV in a fictitious English invasion of Scotland satirising the long Medieval wars with Scotland.

"One may question whether real civilisation is so safely afloat," he wrote in his last published letter (1966), "that we can afford to use our pens for boring holes in the bottom of it."Lucas, F. L., 'La Vendée', Times Literary Supplement, 12 May 1966 The writer or artist serving up "slapdash nightmares out of his Unconscious",Lucas, F. L., Journal Under the Terror, 1938 (London, 1939), p.44, p.74 "in an age morbidly avid of uncivilised irreticence",Lucas, F. L., The Drama of Ibsen and Strindberg (London, 1962), p.

Australian bushman with his dog and horse, c. 1910 The term "frontier" was frequently used in colonial Australia in the meaning of country that borders the unknown or uncivilised, the boundary, border country, the borders of civilisation, or as the land that forms the furthest extent of what was frequently termed "the inside" or "settled" districts.See e.g. Parliamentary Debate April 14 Legislative Assembly of NSW (Australian April 14, 1848, p.4 Robinson) The "outside" was another term frequently used in colonial Australia, this term seemingly covered not only the frontier but the districts beyond.

In 2010, an American lecturer missed out on a job after criticising barefoot locals in a newspaper. The lecturer wrote barefoot locals were "not only backward and uncivilised, but dangerously unhygienic and repulsive to North Americans" in response to an article mocking a no shoes, no service policy in Texas. In 2012, a travel writer for The New York Times wrote the number of New Zealanders barefoot in public, including shops was "striking". Many expats in New Zealand have been surprised how many people, of all races and classes, carry on daily business barefoot.

In contrast to the racist stereotype of the uncivilised, uneducated, spear- carrying cannibal, or the eroticised "noble savage" that characterised the depictions of Africans in most Western comic books from the time, Spearman was sharp, stylish and sophisticated.Mail & Guardian. (7 Dec 2012) The evolution of African pulp fiction Combining re-appropriated Western references with a distinctly African cultural identity, he reflected a newly defined black Atlantic modernity. Here was a comic book hero that presented a potential critique of colonialism, as well as a significant variation in how the genre classically figured normality and otherness.

He differentiated two types of myths: Myths about the level of civilisation and nobility of some races as opposed to the backwardness and slave mentality of others. The second myth is about the philosophic-scientific gifts of certain races and the corresponding lack in other races, Africa always being on the ungifted and uncivilised side of the scale. ;Illusion of appearance He divided the meaning of appearance into three parts. In the first part, he describes a reliance on outward appearance as a disease of most people in the society.

The political (rather than analytic or conceptual) critique of binary oppositions is an important part of third wave feminism, post-colonialism, post-anarchism, and critical race theory, which argue that the perceived binary dichotomy between man/woman, civilized/uncivilised, and white/black have perpetuated and legitimized societal power structures favoring a specific majority. In the last fifteen years it has become routine for many social and/or historical analyses to address the variables of gender, class, sexuality, race and ethnicity.Dunk, T 1997, 'White guys: studies in post-modern domination and difference', Labour, vol. 40, p.

Jesuit missionaries began to make close investigations of south Indian languages in the sixteenth century. They determined that Tamil fitted sufficiently into the Latin and Greek linguistic model such that they were able to analyse and teach it using their standard methodology. The Cartilha, published in 1554, compared the syntactic structures of Portuguese and Tamil. The authors found that Tamil was distant enough from the Classical languages that, according to Županov, the Portuguese consigned it and Tamil culture to a "barbarian" (or uncivilised) state, with an impoverished vocabulary.

According to New Narratives of Guangdong by the Qing scholar Qu Dajun, the Lo Ting, a half-man, half-fish hybrid, were living around the Lantau Island area. The aquatic creatures looked human with yellowish-dark eyes and bodies covered with short, brownish hair. The story tells of a man who brought a female Lo Ting onto the land, offering her food and clothes and teaching her to talk. Curiously, Lo Ting does not appreciate such kindness and wants to return to the sea, choosing an "uncivilised form of living".

European nations became increasingly involved in the glass bead trade with Africa which consequently aided in the foreign exploitation of natural resources, including slaves. Because Westerners viewed Africans as “the uncivilised of the World,”7 glass beads known crudely as “slave beads” were commonly exchanged for human cargo which could then be shipped and traded for other desired goods. The residual effects from the glass bead trade had dramatically varying results across Sub- Saharan Africa. While most regions suffered economic and social hardship due to abusive foreign monopolies, some nations prospered from this interaction.

Integration of newer Chinese migrants has been harder due to different cultural behaviours and norms between Singaporeans. With the increase of Chinese nationals in Singapore, they are stereotyped to have uncivilised and objectionable behaviours while being out in public. The high influx of immigrants into Singapore has also resulted increasingly xenophobic behaviour against some foreign communities in Singapore. Another reason would be the perception that the Singaporean government gives special treatment to foreigners or permanent residents as compared to Singaporeans, even though some of them do not pledge allegiance to the country.

In 1936, Onus appeared in Charles Chauvel's feature film Uncivilised, then in 1937 had an acting role in Ken G.Hall's romantic melodrama Lovers and Luggers and this was followed by Onus' appearance in Harry Watt's 1946 classic film The Overlanders. In the mid-1940s Onus moved to Melbourne where he worked for a shipping company as a clerk. In 1949, Onus organised an indigenous revue which brought together traditional ceremonies and acts with more contemporary acts and indigenous artists. The revue was called 'Corroboree 1949' and was performed in Melbourne at Wirth's Olympia.

One of the key pillars of the Dutch colonial era was conversion of the natives to Christianity. From the descriptions of the early missionaries, the native religion was animist in nature, in one case presided over by priestesses called Inibs. The Formosans also practiced various activities which the Dutch perceived as sinful or at least uncivilised, including mandatory abortion (by massage) for women under 37, frequent marital infidelity, non-observation of the Christian Sabbath and general nakedness. The Christian Bible was translated into native aboriginal languages and evangelised among the tribes.

Outside, the world is recovering from the effects of the war and Ophelia is able to experience things she has previously only known about via her father's lessons. They discover the cattle owners are Johnson's community, and Bill is soon reunited with Catherine, who is heavily pregnant with her eighth child. She married Johnson when she was in her teens, but six of the children she has already given birth to have died in infancy due to genetic mutation. Since Johnson is old enough to be Catherine's father, Ophelia is disgusted, thinking the outsiders are uncivilised compared to the people in the bunker.

82-86, Prakash Bhaban In the old Jain book Acaranga Sutra (around 4th century AD) there is mention of Sumha and Ladha (Rarh?) and there too the reference is to an area inhabited by uncivilised and barbaric people. Many historians opine that assimilation with Proto-Indo-Europeans took place first in northern and eastern Bengal and then in western Bengal. This has also been the broad course of the spread of Buddhism and Jainism in Bengal. There is ample evidence of pre-eminence of Aryan religion and culture in West Bengal from around 6th century AD.

Most died and never returned home to Queensland. They were part of two captures by Robert A Cunningham who had sent them originally to answer a call by P T Barnum for examples of "uncivilised natives". The people captured were exhibited as "cannibals" in Europe and the US and they were photographed by anthropologists like Bonaparte. These people were all thought to be dead and buried until the mummified body of Kukamunburra (Tambo) was discovered in a funeral home in Cleveland, Ohio. Tambo's mummified body had been an exhibit in Drew’s Dime Museum after his death aged 21 from pneumonia.

Zambezia, 31 (2), p. 136 The Senior Drama Lecturer at the University of Zimbabwe, Owen Seda, notes that "as a conquest society, colonial Rhodesia was in dire need of legitimacy in its values and existence as a domineering settler society…Through theatre and other arts, western civilisation was contrasted with the lives of indigenous people who were regarded as uncivilised and without a culture." It was inevitable that after independence this segregation of Zimbabwean theatre would continue. Indeed, for the first decade following Zimbabwe's independence in 1980, the National Theatre Organisation (a colonial establishment) continued its support of exclusive white amateur theatre companies.

These organsiations were thus in possible conflict with data protection legislation. The head lawyer at the journalism trade asscoiation Danske Medier believed there could be a "potentially huge problem" if many people exercised their right to have their information deleted from the unregistered databases. As a result of the Se og Hør case, politicians suggested a tripling of both the fines in press-related legal cases and the prison sentences for libel. Bent Falbert, a former editor-in- chief at Ekstra Bladet, called this "an uncivilised measure" and suggested that the freedom of the press in Denmark was in danger.

In the Peter Pan stories, Peter represents a golden age of pre-civilisation in both the minds of very young children, before enculturation and education, and in the natural world outside the influence of humans. Peter Pan's character is both charming and selfish emphasizing our cultural confusion about whether human instincts are natural and good, or uncivilised and bad. J. M. Barrie describes Peter as ‘a betwixt and between’, part animal and part human, and uses this device to explore many issues of human and animal psychology within the Peter Pan stories. Pan Reclining, by Peter Paul Rubens.

The distinction between Huá and Yí (), also known as Sino–barbarian dichotomy, is an ancient Chinese concept that differentiated a culturally defined "China" (called Huá, Huaxia , or Xià ) from cultural or ethnic outsiders (Yí, conventionally "barbarians"). Although Yí is often translated as "barbarian", other translations of this term in English include "foreigners", "ordinary others" Liu believes the Chinese in early China did not originally think of Yi as a derogatory term. "wild tribes", and "uncivilised tribes". The Hua–Yi distinction asserted Chinese superiority, but implied that outsiders could become Hua by adopting Chinese values and customs.

The "Black Stump" at Mundubbera, Queensland, a concrete structure The Australian expression 'black stump' is the name for an imaginary point beyond which the country is considered remote or uncivilised, an abstract marker of the limits of established settlement. The origin of the expression, especially in its evolved use as an imaginary marker in the landscape, is contested. The various claims are discussed below. The term "Black stump" was used as land markers on a surveyors plan and was first referred to as a boundary marker in a New South Wales court case involving a land law dispute.

Uddin published an article titled "Decolonising ethnography in the field: an anthropological account]" in the International Journal of Social Research Methodology where he articulated a theoretical proposition as ethnography is a "joint product". Uddin wrote, 'Colonialism does not end with the withdrawal of colony from occupied territories but it exists across time. There is a constant dialogue between colonial domination and post-colonial transformation both in principle and practice. Doing ethnographic fieldwork therefore involves justifiable positioning of researcher in the interface between subjectivity and objectivity whilst ethnography itself is struggling with the question of representation in connection with the colonial tradition of imaging anthropological object as 'uncivilised others'.

Although the revolt initially started as a resistance against French influence and tightening of administration, it later changed objective into stopping the French suppression of the opium trade.Stuart-Fox, pp. 37–38 Instability continued in the north of Laos in 1919 when Hmong groups, who were the chief opium producers in Indochina, revolted against French taxation and special status given to the Lao Loum, who were minorities in the highlands, in a conflict known as the War of the Insane. Hmong rebels claimed that both Lao and French officials were treating them as subordinate and uncivilised groups and were later defeated in March 1921.

Hooker's speech ended by satirising the opponents of evolution at the 1860 meeting as an uncivilised tribe who saw "every new moon as a new creation of their gods" and ate "the missionaries of the most enlightened nation" for explaining the truth. "The priests first attacked the new doctrine and with fury... the medicine men, however, sided with the missionaries – many from spite to the priests, but a few, i could see, from conviction." Now after six years, the elders were baptised in the new faith and applauded their president for leading them out of the wilderness. Darwin was told of the stunned silence at first, followed by roars of laughter.

Brecon Beacons National Park, looking from the highest point of Pen y Fan (886 m/2907 feet) to Cribyn (795 m/2608 feet). The head of Wasdale - this view appears on the logo of the Lake District National Park Authority Archaeological evidence from prehistoric Britain shows that the areas now designated as national parks have been occupied by humans since the Stone Age, at least 5,000 years ago and in some cases much earlier. Before the 19th century, relatively wild, remote areas were often seen simply as uncivilised and dangerous. In 1725 Daniel Defoe described the High Peak as "the most desolate, wild and abandoned country in all England".

In the television programme The Battle for Britain's Heroes, first broadcast by Britain's Channel 4 in late May 2018, Hirsch raised lesser-known aspects of the career of former British prime minister Winston Churchill, such as his attitude to Indians and advocacy of gassing "uncivilised tribes" in Mesopotamia (now partly modern-day Iraq) after the First World War. In his review of the programme, Hugo Rifkind in The Times wrote that the "subtext is often that Hirsch is attacking Britain in even mentioning this stuff", which itself implies, because of her own background that it "is frankly uppity of her", but Hirsch does not let "her views be defined in opposition to those of her detractors".

According to K. N. T. Sastry in his book Alanati Chalana Chitram, the film begins with the theme of Dhairye Sahase Lakshmi (Bravery gives wealth) which is present throughout the film. While the characters of Rama Rao and Ranga Rao epitomise heroism, the character of the princess played by Malathi epitomises innocence and sensuality. Pathala Bhairavi sets up an opposition between the worship of Rama by the protagonist's mother and the worship of Pathala Bhairavi by the sorcerer; the former being a frequent one inhabited in a domestic space while the latter being an uncivilised one. According to Azim Premji University liberal studies faculty member S. V. Srinivas, Pathala Bhairavi was a blend of folklore and social drama.

Critical theory on the colonisation of Africa is largely unified in a condemnation of imperial activities. Postcolonial theory has been derived from this anti-colonial/anti-imperial concept and writers such as Mbembe, Mamdani and Brown, and many more, have used it as a narrative for their work on the colonisation of Africa. Postcolonial geographers are consistent with the notion that colonialism, although maybe not in such clear-cut forms, is still concurrent today. Both Mbembe, Mamdani and Brown’s theories have a consistent theme of the indigenous Africans having been treated as uncivilised, second class citizens and that in many former colonial cities this has continued into the present day with a switch from race to wealth divide.

In areas of Albania were Malisors lived, the empire only posted Ottoman officers who had prior experience of service in other tribal regions of the state like Kurdistan or Yemen that could bridge cultural divides with Gheg tribesmen. Albanian Malisors in an early 20th postcard. Sultan Abdul Hamid II, Ottoman officials posted to Albanian populated lands and some Albanians strongly disproved of blood feuding viewing it as inhumane, uncivilised and an unnecessary waste of life that created social disruption, lawlessness and economic dislocation. To resolve disputes and clamp down on the practice the Ottoman state addressed the problem directly by sending Blood Feud Reconciliation Commissions (musalaha-ı dem komisyonları) that produced results with limited success.

The East India Company forced the local rulers to collect taxes from these people. When they broke out in violent rebellion, they were despised as ‘Chuars’ meaning uncivilised in Bengali. According to L.S.S. O’Malley, a British administrator who produced the Bengal District Gazetteers, “In March 1766 Government resolved to send an expedition into the country west and north-west of Midnapore in order to coerce them into paying revenue, and to capture and demolish as many of their strongholds as possible.” Amongst the many dispossessed zamindars, who lent support to the rebels were such royalty as Durjan Singh of Raipur, Managat Singh of Panchet, Dubraj Singh of Birbhum, the Rani of Karnagar and Raja Madhu Singh of Manbhum.

International forces were pressured to take action against the trafficking of women and girls. However, this concern was primarily focused on European prostitutes. There was a growing concern for “White Slavery”, a term that was coined in the 1880s to describe the international trafficking in European prostitutes. A mass obsession grew over the concern for sexually pure European women who could be violated in “uncivilised lands” as the result of trafficking. Because of this concern for European women, both feminist and Christian abolitionist movements made the fight against “White Slavery”, a focal point in their respective agendas. In most cases, European prostitutes were considered “poor whites” or “low Europeans”, indicating their perceived low socio-economic class.

Ovid, the Roman poet from the period of Augustus's reign presented a Rome-centred, imperial perspective in this writing, stemming from his context within the Roman Empire. His poems Tristia ("Sorrows") and Epistulae ex Ponto ("Letters from the Black Sea") written during his exile to a remote city called Tomis on the Black Sea has been interpreted by historians, such as Thomas Habinek, to display Rome as the "necessary centre of the empire", as the root of artistic and political authority and Tomis as an uncivilised, mostly barbarian and culture less city. His poem Metamorphoses is a display of the adoption of Greek culture being adopted and adapted so that it is Romanised by Romans.

Chánov housing estate The Chanov housing projects on the outskirts of Most, north-west Bohemia, were built by the Czechoslovak Communist authorities in the late 1970s as a means of housing much of the Romany population that resided in the old royal city of Most. The city was demolished during the 1970s and 1980s to extract the brown coal deposits that lay underneath. The reconstruction of the city and the necessity to relocate the Romany population gave the Communist authorities an opportunity to attempt "to transform all inhabitants into productive and modern socialist citizens". The Communists believed that moving the Roma into modern housing would end behaviour that the Communists considered uncivilised, and resolve the "Gypsy problem".

Several aspects of the story served to reinforce prejudices of the time, and were useful in justifying policies of colonisation and the evangelisation and subjugation of indigenous peoples. The supposed effect of alcohol on the indigenous people is described in graphic terms: "… Indians cannot resist it, and drink it […] till they get mad or helpless". Their transformation from civil welcome to diabolical murderers is presented as evidence of their uncivilised primitive barbarity, embodying the wild idea of evil. Elisa Bravo, by contrast, presents a figure of heroic virtue, the stereotype of the virtuous woman resisting, albeit unsuccessfully, the depraved savages who immolate her companions and violate her, producing a family of mestizos (mongrels).

After 1920 Iraqi revolt against the British, Churchill advocated the use of tear gas against "uncivilized tribes" instead of bombing as it would disperse rebels without loss of life or having to resort to lethal force: > I do not understand this squeamishness about the use of gas. We have > definitely adopted the position at the Peace Conference of arguing in favour > of the retention of gas as a permanent method of warfare. It is sheer > affectation to lacerate a man with the poisonous fragment of a bursting > shell and to boggle at making his eyes water by means of lachrymatory [tear] > gas. I am strongly in favour of using poisoned gas against uncivilised > tribes.

The prologue opens with MPS officer Cheng (Carol Cheng) and her nephew Hsiao-Sheng (Alfred Cheung) riding on a coach to Hong Kong. They are depicted as deep-rooted communists and uncivilised people, singing My Motherland, smoking, spitting and using profanity. Simultaneously, Superintendent Cheng (Lam Chung) briefs Chief Inspector Wu (Tony Leung Ka-Fai) about a criminal case – Wong Ti, aka Niu (Michael Chow), who admits to smuggling drugs from the Golden Triangle to Hong Kong, is seeking to escape the PRC's capital punishment by helping the Royal Hong Kong Police prosecute his boss, drug dealer Su Kuo-Jung (Sunny Fang Kang). That is why Cheng is on her way escorting Wong to Hong Kong.

Chin saw Hong Kong as the true claimant of the traditional Chinese culture and saw the Hong Kong–Chinese cultural distinction as the Confucian notion of Hua–Yi distinction (civilised–uncivilised dichotomy). Thus, such right-wing tendency of culturalist localism often mixed with anti-mainland and anti-immigrant sentiments and was condemned as "xenophobic" and "nativist" by some activists and the government. On the basis of Chin's school of thought, he founded the Hong Kong Resurgence Order with a manifesto aiming to "restore the ancient Chinese civilisation". Some other small political groups including the Conservative Party which favoured the return of Hong Kong to become a British Overseas Territory were also set up.

Second century AD. The Romans used the term barbarus for uncivilised people, opposite to Greek or Roman, and in fact, it became a common term to refer to all foreigners among Romans after Augustus age (as, among the Greeks, after the Persian wars, the Persians), including the Germanic peoples, Persians, Gauls, Phoenicians and Carthaginians.barbarus, Charlton T. Lewis, Charles Short, A Latin Dictionary, on Perseus The Greek term barbaros was the etymological source for many words meaning "barbarian", including English barbarian, which was first recorded in 16th century Middle English. A word barbara- is also found in the Sanskrit of ancient India, with the primary meaning of "stammering" implying someone with an unfamiliar language.Barbara (entry) SpokenSanskrit.

Although considered uncivilised and primitive, Adivasis were usually not held to be intrinsically impure by surrounding (usually Dravidian or Aryan) caste Hindu populations, unlike Dalits, who were. Thus, the Adivasi origins of Valmiki, who composed the Ramayana, were acknowledged, as were the origins of Adivasi tribes such as the Garasia and Bhilala, which descended from mixed Rajput and Bhil marriages. Unlike the subjugation of the Dalits, the Adivasis often enjoyed autonomy and, depending on region, evolved mixed hunter-gatherer and farming economies, controlling their lands as a joint patrimony of the tribe. In some areas, securing Adivasi approval and support was considered crucial by local rulers, and larger Adivasi groups were able to sustain their own kingdoms in central India.

127 did not regard the Irish people as being either savage or uncivilised, but believes that they will benefit from English influences; rather coarsely, Ireland is described as a young woman or "nymph" who needs to be "occupied".Suranyi p.148 Significantly he heaps praise on Richard Boyle, 1st Earl of Cork, for many years the dominant English settler in Munster, (and whose son Lord Orrery was his friend and patron), especially for his improvements to the recently founded town of Bandon (although Lord Cork was not, as he sometimes claimed, the actual founder of Bandon). Dublin Castle There are short but valuable descriptions the principal Irish towns (although he admits that his descriptions of Galway, Derry and Coleraine which he never visited, are based on hearsay).

In 1900, Fox Bourne expressed in a policy statement entitled The Claims of Uncivilised Races that the native had three fundamental rights: to his land, to his rites and institutions, and to an equal share of profits arising from colonisation. These rights should not be taken without his understanding and approval. Colonisation should be for the 'moral advantage' of the colonised more than for the 'material advantage' of the colonising power. Although he failed in his attempts to secure the franchise for natives in the Transvaal and Orange River colonies in 1906, his strong protests against the slave traffic in Angola and the cocoa-growing islands of São Tomé and Príncipe compelled the Portuguese government to admit the necessity of reform.

In the early Meiji period Japan derived economic benefits from Japanese emigrants to Southeast Asia, the vast majority of whom were prostitutes (Karayuki-san) who worked in brothels in British Malaya, Singapore, the Philippines, the Dutch East Indies and French Indochina. Nanshin-ron was advocated as a national policy by a group of Japanese ideologues during the 1880s and 1890s. Writings of the time often presented areas of Micronesia and Southeast Asia as uninhabited or uncivilised and suitable for Japanese colonisation and cultivation. In its initial stages Nanshin-ron focused primarily on Southeast Asia, and until the late 1920s it concentrated on gradual and peaceful Japanese advances into this region to address what the Japanese saw as the twin problems of underdevelopment and Western colonialism.

They are brought before the captain of the Königin Luise to be tried as spies. Both refuse to say how they came to the lake, but the captain sees "African Queen" written on Rose's life-saver and deduces that they must be the mechanic and the missionary's sister from the mysteriously missing launch. He decides it would be uncivilised to execute them, so he flies a flag of truce and delivers them to the British naval commander, who dismissively sends them to separate tents under guard while he takes his newly arrived reinforcements out to sink the Königin Luise. Having succeeded in this, he sends Rose and Allnutt to the coast to speak to the British Consul, where he advises Allnutt to enlist in the British Army.

Since the ill-fated Macartney Mission of 1793, British diplomats resented performing kowtow as a form of obsequience to the Emperor of China. Many considered it a religious rite and although they insisted on being treated as equals, the British and other foreign nationals were seen by the Qing Emperor and court officials as uncivilised foreigners only there to acquire tea, silk and other Chinese goods. At the time, China's social structure, as dictated by Confucian tradition, looked down on merchants, ranking them below farmers and above slaves, since they were considered citizens who only enriched themselves. Some of the earliest items sold to China in exchange for tea were British clocks, watches and musical boxes known as "sing-songs".

Tasman Higgins (8 April 1888 – 4 June 1953) was an Australian cinematographer during the early days of the Australian film industry, working for such directors as Charles Chauvel, Raymond Longford, Beaumont Smith, Louise Lovely and Rupert Kathner. He was the brother of Arthur and Ernest Higgins, with whom he occasionally collaborated.Tasman Higgins at Australian Dictionary of Biography His most notable association was with Charles Chauvel, starting with In the Wake of the Bounty (1933), which was Errol Flynn's first film and involved three months of location filming on Pitcairn Island.C. E. Chauvel, In the Wake of "The Bounty": To Tahiti and Pitcairn Island (Sydney, 1933) Other credits include Heritage (1935), Uncivilised (1936) and the cavalry scenes of Forty Thousand Horsemen (1940).

Knowing that independent filmmaking in Australia could not compete with Hollywood films in that era, specifically in terms of script writing, the Chauvels looked to create their own Australian style of film. While in California with Charles, Elsa looked to help promote his career over her own, even going so far as to decline an offer from Universal to appear in their films. Elsa accompanied Charles and cameraman Tasman Higgins to Pitcairn Island and Tahiti to film scenes for In the Wake of the Bounty (1933). Elsa was credited (under the pseudonym Ann Wynn) as production assistant on Heritage (1935), in which she also portrayed the character Mrs Macquarie. She was also an assistant director on her husband’s film, Uncivilised (1936), again credited as Ann Wynn.

There were two reasons why administration was transferred from Azad Kashmir to Pakistan: (1) the region was inaccessible to Azad Kashmir and (2) because both the governments of Azad Kashmir and Pakistan knew that the people of the region were in favour of joining Pakistan in a potential referendum over Kashmir's final status. According to the International Crisis Group, the Karachi Agreement is highly unpopular in Gilgit-Baltistan because Gilgit- Baltistan was not a party to it even while its fate was being decided upon. From then until the 1990s, Gilgit-Baltistan was governed through the colonial- era Frontier Crimes Regulations, which treated tribal people as "barbaric and uncivilised," levying collective fines and punishments. People had no right to legal representation or a right to appeal.

Similarly, there is a strong critique of modern technology among green anarchists, although not all reject it entirely. Important contemporary currents include anarcho-naturism as the fusion of anarchism and naturist philosophies; anarcho-primitivism which offers a critique of technology and argues that anarchism is best suited to uncivilised ways of life; eco- anarchism which combines older trends of primitivism as well as bioregional democracy, eco-feminism, intentional community, pacifism and secession that distinguish it from the more general green anarchism; green syndicalism, a green anarchist political stance made up of anarcho-syndicalist views; social ecology which argues that the hierarchical domination of nature by human stems from the hierarchical domination of human by human;The Anarchist FAQ Collective (2008). "A.3.3 What kinds of green anarchism are there?". "An Anarchist FAQ".

At the same time Western Kosovo was also an area dominated by the Albanian tribal system where Kosovar Malisors settled disputes among themselves through their mountain law and 600 Albanians died per year from blood feuding. Sultan Abdul Hamid II, Ottoman officials posted to Albanian populated lands, and some Albanians strongly disapproved of blood feuding, viewing it as inhumane, uncivilised and an unnecessary waste of life that created social disruption, lawlessness and economic dislocation. In 1881 local notables and officials from the areas of Debar, Pristina, Elbasan, Mati, Ohrid and Tetovo petitioned the state for the prevention of blood feuds. To resolve disputes and clamp down on the practice the Ottoman state addressed the problem directly by sending Blood Feud Reconciliation Commissions (musalaha-ı dem komisyonları) that produced results with limited success.

V.Butler, who committed him for trial. In May, Butler wrote a letter to Charles Hervey Bagot, a member of the South Australian Legislative Council, in which he listed the victims as one "old man blind and infirm", three female adults, two teenage girls (aged 15 and 12 years), and three female children (aged two years, 18 months, and a baby). Upon hearing the case, Butler stated that there was "little question of the butchery or the butcher". Nevertheless, Brown avoided trial, though few doubted his guilt, because the provisions of the Aboriginal Witnesses Act which determined that the evidence of an "uncivilised person or persons" was considered insufficient unless corroborated by other evidence - that the court could not base the conviction of a white man on the testimony of an Aboriginal witness.

In Scandinavia, the 17th-century Danish scholars Thomas Bartholin and Ole Worm and Swedish scholar Olaus Rudbeck were the first to use runic inscriptions and Icelandic Sagas as primary historical sources. During the Enlightenment and Nordic Renaissance, historians such as the Icelandic-Norwegian Thormodus Torfæus, Danish-Norwegian Ludvig Holberg, and Swedish Olof von Dalin developed a more "rational" and "pragmatic" approach to historical scholarship. By the latter half of the 18th century, while the Icelandic sagas were still used as important historical sources, the Viking Age had again come to be regarded as a barbaric and uncivilised period in the history of the Nordic countries. Scholars outside Scandinavia did not begin to extensively reassess the achievements of the Vikings until the 1890s, recognising their artistry, technological skills, and seamanship.

As a primary source his medieval geography tends to exaggeration and his depiction of the barbaric uncivilised Christians of Palermo, reflects the prevailing politics of his time. Yet his geographic accounts of his personal travels were relied upon, and found useful, by medieval Arab travellers. The chapters on Al-Andalus, in Muslim-held Spain, and particularly on Sicily, describe the richly cultivated area of Fraxinet (La Garde-Freinet), and detail a number of regional innovations practiced by Muslim farmers and fishermen. The chapter on the Byzantine Empire - known in the Muslim world as, and called by the Byzantines themselves, the "Lands of the Romans" - gives his first-hand observation of the 360 languages spoken in the Caucasus, with the Lingua Franca being Arabic and Persian across the region.

Although Eastasia is prevented from matching Eurasia's size, its larger populace compensates for that handicap. While citizens in each state are trained to despise the ideologies of the other two as uncivilised and barbarous, Goldstein's book explains that in fact the superstates' ideologies are practically identical and that the public's ignorance of this fact is imperative so that they might continue believing otherwise. The only references to the exterior world for the Oceanian citizenry are propaganda and (probably fake) maps fabricated by the Ministry of Truth to ensure people's belief in "the war". However, due to the fact that Winston only barely remembers these events as well as the Party's constant manipulation of historical records, the continuity and accuracy of these events are unknown, and exactly how the superstates' ruling parties managed to gain their power is also left unclear.

Hine and Kingsnorth providing a five-year retrospective on the Dark Mountain Project Kingsnorth announced retirement from journalism in late 2007 in a blog post. In 2009, with writer and social activist Dougald Hine, Kingsnorth founded the Dark Mountain Project, "a network of writers, artists, and thinkers who have stopped believing the stories our civilisation tells itself". Since 2009 it has run a series of summer festivals and smaller events, produced bi-annual anthologies of "uncivilised" writing and art, and built up an international collection of writers and artists who aim to "offer up a challenge to the foundations of our civilisation". One Uncivilization festival described by the New York Times in 2014 included sessions on contemporary nature writing, a panel describing criticisms of psychiatric care, a reading by Kingsnorth from his book The Wake, and a midnight ritual.

Burke proposed a bill to ban slaveholders from being able to sit in the British House of Commons claiming they were a danger incompatible with British liberty.Conor Cruise O'Brien, The Long Affair (The University of Chicago Press, 1996) 41 While Burke did believe that Africans were barbaric and needed to be "civilised" by Christianity, Gregory Collins argues that this was not an unusual attitude amongst abolitionists at the time. Furthermore, Burke seemed to believe that Christianity would provide a civilising benefit to any group of people, as he believed Christianity had "tamed" European civilisation and regarded southern European peoples as savage and barbarous. Collins also suggests that Burke viewed the "uncivilised" behaviour of African slaves as being partially caused by slavery itself, as he believed that making someone a slave stripped them of any virtues and rendered them mentally deficient, regardless of race.

According to Justin, Crescens attacked the Christians with great acrimony, calling them atheists: > Crescens, that lover of bravado and boasting; for the man is not worthy of > the name of philosopher who publicly bears witness against us in matters > which he does not understand, saying that the Christians are atheists and > impious, and doing so to win favour with the deluded mob, and to please > them.Justin Martyr, Crescens called the Christians atheotatous, "the most atheist ones", and Justin admitted that the Christians were indeed atheists regarding their attitude toward the pagan gods. The atheotatous accusation seems to be widespread among the pagan view of Christians, given that the Christians had no temples or statues of deities and did not perform sacrifices. This made the Christians comparable to other uncivilised peoples who had no gods either, such as the barbaric Scythians or nomadic Libyans.

The weakness of the case was directly related to the provisions of the Aboriginal Witnesses Act of 1848 regarding testimony given by Aboriginal witnesses. It was generally believed that Aboriginal people could not understand the oath, but the Act allowed unsworn testimony to be offered by Aboriginal witnesses, with two significant limitations. The court could determine the weight and credibility to be given to Aboriginal testimony, but even more telling was the restriction that when the punishment for a crime was death or transportation, the evidence of an "uncivilised person or persons" was considered insufficient unless corroborated by other evidence. A week later, the judge remained unconvinced about the strength of the prosecution, but given "great suspicion rested on the case", he gave the prosecution a further extension of time, and released Brown on bail of £500.

In 1689 Farewell published The Irish Hudibras or Fingallian Prince, a humorous retelling of Book VI of Virgil's Aeneid transferred to the scene of Stuart Ireland relating the adventures of an Irish prince Nees. The poem somewhat savagely caricatures Irish customs and the people of Fingal in particular to portray the Irish as superstitious, ignorant and uncivilised. While in many ways a typical work of a Protestant Englishman of the times, the work is nevertheless remarkable for its deep knowledge of the Hiberno-English of the late seventeenth century, and it remains an important source on the life and customs of life and language in Ireland of this period.Andrew Carpenter, Verse in English from Eighteenth- century Ireland, Cork University Press, 1998Jack Lynch, John T. Lynch, The Oxford Handbook of British Poetry, 1660-1800, OUP, 2016 The Oxford antiquary Anthony Wood described Farewell as "a witty young man and tolerable poet".

The Story of Little Black Sambo is a children's book written and illustrated by Scottish author Helen Bannerman and published by Grant Richards in October 1899. As one in a series of small-format books called The Dumpy Books for Children, the story was a children's favourite for more than half a century. Critics of the time observed that Bannerman presents one of the first Black heroes in children's literature and regarded the book as positively portraying Black characters in both the text and pictures, especially in comparison to the more negative books of that era that depicted Blacks as simple and uncivilised. However, it became an object of allegations of racism in the mid-20th century, due to the names of the characters being racial slurs for dark-skinned people, and the fact the illustrations were, as Langston Hughes put it, in the pickaninny style.

A basis for the deposition was the idea that the arriving student was still wild and unpolished before his immatriculation – like an animal – and had to be relieved of the signs of his uncivilised state before he could be accepted as part of the University. The student only had to go through the deposition once in his life; he would receive a deposition certificate ("Depositionsschein" in German) which he could show in case of transferring to another university. The deposition consisted of scolding, in which the unworthiness of the new student would be clarified to him, in ritual removal of animal-like artificial body parts with the help of over-dimensioned tools, as well as beating and other abuse, which would have the function of a purification ritual. In the speeches at the ritual, models from classical antiquity for the deposition process would be cited.

He observed that although the legal authorities claimed that sovereignty over Australia was acquired by occupation, the country was not vacant, but already occupied; nor had it been conquered or ceded under a treaty. Rather, Judge Willis said, sovereignty was actually acquired under the principle expounded by Vattel in his The Law of Nations, referred to by both the prosecution and the defence, that a 'civilised' people may take possession of territory occupied by 'uncivilised' people, provided they leave for them sufficient land for their sustenance. The Judge next discussed the example of William Penn (an example noted also by Vattel) and his many negotiations with the Lenape Native Americans, but said that his example had "hitherto been neglected". The position of those Native Americans, he said, was that they had by treaty become dependent states, but according to Vattel, they had not in doing so surrendered their sovereignty.

Critics of the sport argue that Vale Tudo shows should all adopt the MMA "Unified" ruleset created in the United States by Athletic Commissions, and used by various other countries such as Canada and England. On the other hand, supporters of Vale Tudo criticize the Unified Rules, pointing out that there is no medical proof that the Unified Rules are safer, no contestant has ever been killed or permanently disabled while fighting under traditional rules, the Unified Rules were created not for safety, but to ban techniques that commissioners saw as "uncivilised" (such as the soccer kick and headbutt), that the Unified Rules set is not used in Japanese, Russian, Singaporean and Thai promotions, and so on. Proponents also counter that the style of mixed martial arts fighting created by the Unified Rules is now so different from traditional Vale Tudo that it should be treated as an entirely different sport, just as kickboxing is considered different from Muay Thai.

Due to historical reasons dating back to the de facto end of the Chinese Civil War, the relationship between the two majority ethnic Chinese and Mandarin Chinese-speaking regions has been tense due to the fact that the People's Republic of China has threatened repeatedly to invade if Taiwan were to declare independence, shedding the status quo of existing legally as the Republic of China and replacing a Chinese national identity with a distinctly Taiwanese identity. This creates strong divisions between mainland China and Taiwan and further strains the relationship between two nations. Anti-Chinese sentiment in Taiwan also comes from the fact that many Taiwanese, especially those in their 20s, choose to identify solely as "Taiwanese", and are against having closer ties with the Chinese mainland, like those in the Sunflower Student Movement. A number of Taiwanese have also viewed mainlanders as backwards or uncivilised, according to Peng Ming-min, a Taiwanese politician.

The Scottish sister society, the Society in Scotland for Propagating Christian Knowledge (SSPCK), was formed by royal charter in 1709 as a separate organisation with the purpose of founding schools "where religion and virtue might be taught to young and old" in the Scottish Highlands and other "uncivilised" areas of the country. It was intended to counter the threat of Catholic missionaries achieving "a serious landslide to Rome" and of growing Highland Jacobitism. Their schools were a valuable addition to the Church of Scotland programme of education in Scotland, which was based on a tax on landowners to provide a school in every parish. Some—but by no means all—Society schoolmasters were inferior in comparison to burgh and parish schools, however, "particularly in [their] acquaintance with the Evangelical System" rather than more pragmatic literacy, numeracy and teaching ability. The SSPCK had five schools by 1711, 25 by 1715, 176 by 1758 and 189 by 1808, by then with 13,000 pupils attending.

Other reasons for the building of the Wall may include the following: it helped to define who was part of "Britannia" and who was not; it gave Hadrian (and the Romans) a spectacular achievement to bolster their view of themselves as the major power in the world; and it controlled trade and movement across the frontier zone (perhaps for revenue-gathering reasons).Shotter (2004), pp. 84-86. The Solway coastal defences were probably intended to prevent outflanking attacks by the Novantae, but also to prevent economic raiding on the Solway farming communities, which may have been important suppliers of provisions for the Wall's soldiers. Taking a wider view, the relative density of Roman military in the north (along the Wall and its hinterland) presents the thorny problem of whether the Carvetii and other northern tribes were simply uncivilised and required a large army presence for internal security reasons; or, whether the army numbers were such as to deal with external enemies beyond the Wall.

Gilbert Adair in Sight & Sound contrasted David Mercer's excessively literal script in which "nothing is left unstated" with the extent of the personal mythology and fantasy which Resnais was able to introduce into the film; he found the work enriched by its anti-naturalistic devices such as the gaffes in continuity which emerge in Clive's plotting of his novel and the exchange of voices of the characters, as well as by the disjunctive appearances of a clownish footballer in inappropriate scenes; and despite certain reservations he concluded that "the dream cast perform together superbly". A specific criticism of one aspect of the film appeared in a comment column of the British Medical Journal, where it was argued that the inclusion of scenes of a post-mortem on a corpse (accurate but unsparing) was "undignified and uncivilised and ought to be condemned" because the audience was not prepared for them and they were unnecessary to the plot."Medicine in the Media", in British Medical Journal, 1 July 1978, pp. 48–49. Retrospective evaluations of Providence have generally been more positive than the contemporary ones.

Bayley, Main Line Railway pp 8-11 The road through the Bargo Brush was often all but impassible, as this letter of 1861 attests: > I have just travelled through the Bargo Brush, on the Great Southern Road, > but such a road, I unhesitatingly say, never existed in any other civilised > or uncivilised part of the world. Dr. Leichhardt met with nothing like it on > his overland journey to Port Essington ; nor did Bruce, in his travels in > Abyssinia ; nor did Mungo Park, or Dr. Livingstone, in their travels in the > interior of Africa. To give any thing like a graphic description of the > state of the road would be impossible. For about twenty miles it is a > succession of pits and bogs, and holes of every kind, and in order to > prevent the escape of any of the unfortunate travellers into the bush, a > ditch has been cut on both sides of the road, so that they are as well > secured (although not so safe) as they would be on a treadmill.

In the 1920s the inhabitants of the anarchist community at Whiteway, near Stroud in Gloucestershire, shocked the conservative residents of the area with their shameless nudity.""Nudism the radical tradition" by Terry Phillips "LA INSUMISIÓN VOLUNTARIA. EL ANARQUISMO INDIVIDUALISTA ESPAÑOL DURANTE LA DICTADURA Y LA SEGUNDA REPÚBLICA (1923-1938)" by Xavier Diez. Important contemporary currents include anarcho- naturism as the fusion of anarchism and naturist philosophies; anarcho- primitivism which offers a critique of technology and argues that anarchism is best suited to uncivilised ways of life; eco-anarchism which combines older trends of primitivism as well as bioregional democracy, eco-feminism, intentional community, pacifism and secession that distinguish it from the more general green anarchism; green syndicalism, a green anarchist political stance made up of anarcho-syndicalist views; social ecology which argues that the hierarchical domination of nature by human stems from the hierarchical domination of human by human;"While almost all forms of modern anarchism consider themselves to have an ecological dimension, the specifically eco- anarchist thread within anarchism has two main focal points, Social Ecology and "primitivist".""A.

"At a subsequent period, however, as there was no longer men of this stamp (noble character) to carry on the government, and the corruption of manners, caused by the natural fruitfulness of the country, and restrained by no strict laws, was continually on the increase, the state of Tarentum was so entirely changed, that every trace of the ancient Doric character, and particularly of the mother-country, disappeared; hence, although externally powerful and wealthy, it was from its real internal debility, in the end, necessarily overthrown, particularly when the insolent violence of the people became a fresh source of weakness."The History and Antiquities of the Doric Race, Karl Otfried Müller, 2nd ed. rev. 1839. Vol II, pg 183 The brief admiration the Athenians and their allies may have had for Spartan Doric discipline and virtue born of cultural isolation, must be viewed in the context of their early alliance against the Persians, later to be turned to hatred and rebellion in the outcome of the Pelopennesian War and their loss of democracy and autonomy. But well before events turned the other city states against the dominant Sparta, Plato deploys the term Xenelasia as synonymous with barbarity, an entirely uncivilised condition.