Sociology in France, Britain, and Belgium between 1945 and the mid-1960s was oriented toward the overseas colonies as well as the European metropoles. This fact is in line with recent research showing that European empires were located at the heart of national self-understandings, social structures, and everyday practices and that loss of empire had sweeping domestic impacts. What is most immediately striking from the standpoint of intellectual history is the disciplinary amnesia about sociologists’ involvement in colonial research after 1945. The process of forgetting sociology’s colonial entanglements set in almost immediately after decolonization. European social scientists now came to resemble the “parochial” Tacitus, who was “obsessed with the history of affairs at Rome, neglecting the Empire, or seeing it only as refracted through the spectacles of a home-keeping Roman.” Most narrowed their vision to the domestic front; specialists in African kinship and witchcraft became sociologists of European medicine and European families; others retooled as specialists in community studies, race relations,migration, and development. Sociological theorists of modernization, dependency, and neocolonialism after 1960 acknowledged continuities with the past but tended to erase the specific impact of the immediately preceding colonial situation. A half

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英法帝国的社会学和殖民主义，1945-1965

1945 年至 1960 年代中期，法国、英国和比利时的社会学面向海外殖民地和欧洲大都市。这一事实与最近的研究一致，表明欧洲帝国位于民族自我理解、社会结构和日常实践的核心，并且帝国的丧失对国内产生了广泛的影响。从思想史的角度来看，最直接引人注目的是 1945 年后社会学家参与殖民研究的学科健忘症。忘记社会学的殖民纠缠的过程几乎是在非殖民化之后立即发生的。欧洲社会科学家现在变得类似于“狭隘的”塔西佗，他“痴迷于罗马的历史，忽视了帝国，或者只能通过看家罗马人的眼镜来看待它。” 大多数人将视野缩小到国内；非洲亲属关系和巫术专家成为欧洲医学和欧洲家庭的社会学家；其他人则改组为社区研究、种族关系、移民和发展方面的专家。1960 年后的现代化、依附和新殖民主义的社会学理论家承认过去的连续性，但倾向于抹去前一殖民情况的具体影响。一半 1960 年后的现代化、依附和新殖民主义的社会学理论家承认过去的连续性，但倾向于抹去前一殖民情况的具体影响。一半 1960 年后的现代化、依附和新殖民主义的社会学理论家承认过去的连续性，但倾向于抹去前一殖民情况的具体影响。一半