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cursorily examined what was understood by ‘liberal and comprehensive’ religious and moral education. His work from the 1960s focused on what the term meant for the inclusion or exclusion of Catholics from the terms of the Grant, coming to the conclusion that he was unsure of what was meant by the term. 59 Here a more detailed and encompassing analysis of ‘liberal and comprehensive’ is undertaken, examining
The rise and fall of the Imperial Institute in South Kensington perfectly encompassed the last phase of Britain’s direct imperial commitment between the 1880s and the 1960s. And its history provides a number of insights into ‘formal’ imperial propaganda. It was intended as a propagandist institution, but for the first forty years its record was one of almost complete
, much of the investment in agriculture committed by Portugal in the 1950s and 1960s went to high-profile, large-scale settlement schemes, such as the agricultural and irrigation settlements at Cela and Cunene in Angola, and similar projects on the Limpopo and Umbeluzi Rivers in Mozambique, which received the lion’s share of agricultural investment funds under the second Overseas Development Plan – 71 per
, international travel opportunities had been largely restricted to an elite class of diplomats, politicians, officials, businessmen, and foreign contractors. 2 By the early 1960s, advancements in jet propulsion had allowed lower-cost carriers to open up the globe to British tourists on a new scale. 3 Britain's main airline BOAC boasted that it would ‘unfold the world’ and, for affluent tourists now able to fly as far as India, East Africa, Australia, and America, this must have rung true. 4 As Rotary , the magazine of RIBI, put it in 1964, ‘never in the course of human
foster ‘Commonwealth Consciousness’ in the British public as a whole. While a considerable body of scholarship shows the significant contribution that imperial organisations made to domestic imperial culture in the early twentieth century, we know very little about their responses to the end of empire. 14 The late 1950s and 1960s were a crucial transitional period for once-imperial organisations like the RCS. Not only did they have to come to terms with the loss of the Empire – making what one member described as a ‘mental
chapter may have been given public value by the institutional frameworks within which they took place, but they were only made possible by the actions and emotional labour of the individual members involved. As Rotary explained, ‘the group alone can do nothing. The individual is the answer because the individual alone has human qualities.’ 5 In the 1960s, Rotary and the WI saw the formation of international friendships as serving two distinct yet overlapping public functions. First, friendships were used as a means to support
visibility in political and public life and identifying the ways in which the institutions, practices, and discourses of the church continued to play a meaningful role in the lives of many Britons. 6 It is in the context of this shifting consensus that we need to rethink the role of religious institutions in relation to the domestic impact of decolonisation. Humanitarianism was central to these transformations. In the 1960s discourses of Christian responsibility to those in need were a central tenet of religious international engagement. The idea of a
The Freedom from Hunger Campaign and the new humanitarian order This chapter 1 and the next are about humanitarianism as a guiding principle of international engagement. Where Chapters 2 and 3 discuss how the British public were encouraged to care about people in other countries, Chapters 4 and 5 focus on how they were encouraged to care for them. Concern for the welfare of distant strangers was not new in the 1960s, but the public's experiences of it were significantly altered by the rapid growth of the non
Liverpool occupies a prominent position in the contemporary popular imagination. In spite of decades of economic decline, urban decay and a name associated by some with poverty and crime, the city's reputation is by no means a negative one. The book is a collection of essays that focuses on the strength of Liverpool's merchant marine, representing both informal and formal empire over centuries. It discusses the interracial relationships in 1950s and 1960s Liverpool to demonstrate that many African and Afro-Caribbean sailors (and others) married or had relationships with white women. Given existing deficiencies in the historiographies of both Liverpool and the British Empire, the book aims to reassess both Liverpool's role within the British imperial system and the impact on the port city of its colonial connections. Liverpool's success has often been attributed to, and marred by, its being the leader in the slave trade after 1750. Napoleonic Wars were a period of great turbulence and difficulty for the Liverpool commercial community. Liverpool is perceived as a diasporic city, however, its ambiguous nineteenth-century identity reflected the tensions of its complex migrant connections. An analysis of Liverpool's business connections with South America reveals its relative commercial decline and the notion of 'gentlemanly capitalism'. The African ethnology collection of National Museums Liverpool's (NML) ethnology collections are displayed in the 'World Cultures' gallery of the World Museum Liverpool, which opened in 2005. Liverpool is perhaps not exceptional, though its networks are notable and striking.
We live in an age in which advertising is part of the fabric of our lives. Advertising in its modern form largely has its origins in the later nineteenth century. This book is the first to provide a historical survey of images of black people in advertising during the colonial period. It highlights the way in which racist representations continually developed and shifted throughout the nineteenth and twentieth centuries, depending on the particular political and economic interests of the producers of these images. The book analyses the various conflicting, and changing ideologies of colonialism and racism in British advertising, revealing reveal the purposes to which these images of dehumanisation and exploitation were employed. The first part deals with images of Africa, the second deals with images of black people in the West, and the third considers questions relating to issues about images and social representations in general. The Eurocentric image of the 'savage' and 'heathen', the period of slavery, European exploration and missionary activity, as well as the colonisation of Africa in the nineteenth century are explored. Representations of the servant, the entertainer, and the exotic man or woman with a rampant sexuality are also presented. The key strategy with which images of black people from the colonial period have been considered is that of stereotyping. The material interests of soap manufacturers, cocoa manufacturers, tea advertising, and tobacco advertising are discussed. The book explains the four particular types of imagery dominate corporate advertising during the 1950s and early 1960s.