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Popular imperialism in Britain, continuities and discontinuities over two centuries
John M. MacKenzie

mightily to the British self-estimation as a just empire, one supposedly capable of showing the way to others. Thus, although the emancipation campaign seemed to contain anti-imperial elements from time to time, they were only traces, soon converted to a new sense of national justification. As Clare Midgley has demonstrated, women played an important role in the anti-slavery campaign, and after this women

in European empires and the people
Neil Macmaster

tyranny which is not based on the Koran’.94 The ALN inside Algeria was quick to recognise the very real propaganda dangers presented to its own position among both the rural and urban inhabitants by the French emancipation campaign that could offer not only rhetoric, but very real material rewards such as medicines, food supplies and clothing to a desperately poor population. FLN anxieties were revealed in detail in an internal directive, Propagande et contre-propagande à mener vis-à-vis de la femme musulmane, which was found by the French army on the body of an

in Burning the veil
The origins of the Algerian women’s movement, 1945–54
Neil Macmaster

1 From the Sétif Massacre to the November insurrection: the origins of the Algerian women’s movement, 1945–54 The centre of gravity of this study lies in the French emancipation campaign from 1956 to 1962, but to understand the extent to which this was innovative or marked a break with the past requires some idea of that which preceded it. This chapter explores a number of issues: first, it provides a brief background sketch of the overall social, economic and political situation of Algerian women during the post-war decade. The triple colonial oppression of

in Burning the veil
Open Access (free)
The ‘revolutionary journées’ of 13 May 1958
Neil Macmaster

raised Malika as a Catholic rather than as a Muslim,79 and as will be seen later emancipation did indeed involve the attempted social and cultural transformation of Algerians into Europeans. How the FLN and the Algerian population, and in particular women, responded to the overall army emancipation campaign will be treated in chapters 9 and 10, but here I look at the more specific reactions to the ‘13 May’ unveiling parades. There is some evidence from intelligence reports that the FLN leadership was disconcerted by the ‘fraternisation’ demonstrations,80 which

in Burning the veil
Neil Macmaster

particularly prominent in the emancipation campaign and the Fifth Bureau, through endless portrayal of the General as the father-figure who entered into a direct appeal to, and moral relationship with, each Algerian woman, believed that such a personalisation of male authority would be in rapport with the values of patriarchal society and the Muslim ‘mind’. The women’s petitions reflect this position: some were decorated with the tri-colour or pasted in pictures of de Gaulle cut from magazines while one from Hammam-bou-Hadjar was drawn up by, ‘I, Talbia Kaddour, née Naoum

in Burning the veil
Marie Mulvey-Roberts

, the slave trade had been abolished less than a decade earlier in 1807. Slavery itself would continue for nearly thirty years more, until the Abolition of Slavery Bill in 1833 freed slaves in August 1834. This did not become truly effective until 1838, when interim measures of enforced apprenticeship ended. Between abolition and emancipation, campaigners on all sides of the debate bombarded the British public. On 16 March 1824

in Dangerous bodies
Simon James Morgan

local folk traditions. 25 Major events included Hunt’s procession to the Manchester meeting in August 1819, memorably described by Samuel Bamford, which drew on the local tradition of rush-bearing processions; Hunt’s ‘triumphal entry’ into London after Peterloo in September 1819; and the procession that accompanied Feargus O’Connor’s release from York Castle in 1842. 26 Public entries and processions were a particular feature of Daniel O’Connell’s re-invention of the Catholic Emancipation campaign as a mass movement. In July 1825 he boasted to his wife of his

in Celebrities, heroes and champions