Search results

You are looking at 61 - 70 of 263 items for :

  • "coming home" x
  • Refine by access: All content x
Clear All
The 1940s to the 1960s
A. James Hammerton

mobility, which he now enjoyed mostly with his family. His move to Canada in 1971, intended to be a temporary visit, was more an act of return migration, dictated by family dynamics, work and welfare, than a continuation of his earlier pattern of carefree – and single – global wandering. Canada, rather than Britain, had for years been the site of 38  Migration from austerity to prosperity his original and extended family, ‘chain migrants’ who followed his first move in 1948, so Miles was finally ‘coming home’. Yet in later years he never really lost his sojourning

in Migrants of the British diaspora since the 1960S
Ian Connor

in Individual Identities: The Case of German Refugees and Expellees from the East’, in Rock and Wolff (eds), Coming Home to Germany?, p. 42. Ibid. W. Abelshauser, ‘Schopenhauers Gesetz und die Währungsreform: Drei Anmerkungen zu einem methodischen Problem’, VfZ, 33(1) (1985), p. 217. Neumann, Der Block der Heimatvertriebenen und Entrechteten, pp. 500–2. Hughes, Shouldering the Burdens of Defeat, p. 186. Neumann, Der Block der Heimatvertriebenen und Entrechteten, pp. 347–51. Wennemann, ‘Flüchtlinge und Vertriebene in Niedersachsen’, p. 102. Neumann, Der Block der

in Refugees and expellees in post-war Germany
Abstract only
Socially critical movies
Chris Beasley and Heather Brook

continued, the muffled edge of socially critical films began to sharpen again. Disquiet over the Vietnam War and associated social oppression/civil rights concerns were a catalyst for more critical productions. From the late 1960s to the early 1980s a range of films offered social critiques which, compared with those of the immediate post-war period, did not shy away from ‘difficult’ or uncomfortable issues and offered much more searching critiques of dominant social values. Films like Midnight Cowboy (1969), Taxi Driver (1976), The Deer Hunter (1978), Coming Home (1978

in The cultural politics of contemporary Hollywood film
British POW medics’ memoirs of the Second World War
Carol Acton and Jane Potter

Ministry … explaining that [POWs’] experiences had caused them to be slightly unbalanced. Not too much was to be expected of us and great patience had to be exercised. The letter did not help our rehabilitation and caused most of our relatives to view me with a kind of compassionate apprehension.’126 As Allport suggests: ‘Perhaps the POW experience was so alienating because it defied the national narrative of victory.’127 Thus MacCarthy was right to use the plural pronoun when he declared, ‘Now, with some reluctance, we faced life again’.128 Adams described coming home

in Working in a world of hurt
Julian M. Simpson

treatment of patients see R. Bivins, ‘Cominghome” to (post) colonial medicine: Treating tropical bodies in post-war Britain, Social History of Medicine, 26:1 (2013) ’. Bivins further explores the interactions between the development of the NHS, imperial legacies and migrant patients in Contagious Communities. 3 However, see Jones & Snow, Against the Odds, pp. 6–​22. 4 E. W. Said, Culture and Imperialism (London: Vintage Books, 1994), pp. xxii–​x xiii. 5 Bivins, ‘Cominghome”’. 83 Empire, migration and the NHS83 6 See E. Consterdine, ‘Community versus

in Migrant architects of the NHS
Abstract only
Older people in the family
Jane Gray, Ruth Geraghty, and David Ralph

GRAY PRINT.indd 177 17/12/2015 16:44 178 Part II: Changing families across the life course Panel 6.3  Looking at the data: Sally’s story Sally (b. 1949, LHSC) was born into a farming family in the south-east of Ireland. She has warm memories of her paternal grandmother who lived in the family home until she died: ‘I’ll always remember coming home from school and if my mother wasn’t there, it was kinda acceptable, Granny was always there to give the dinner to us’. After a short time working in Dublin Sally married a farmer and moved in with his mother and

in Family rhythms
Intercontinental mobility and migrant expectations in the nineteenth century
Eric Richards

. The history of Australian immigration has a number of distinctive features which bear upon the question of returning home – much of it to do with the tyranny said to have been exercised by its distance from the homelands in the British Isles. The people coming home were the least visible of migrants and, in the Australian context, the least probable. Australia was simply too far away; it was expensive to get there and, even more so to return home. When an emigrant left the British Isles for Sydney or Melbourne or Adelaide or

in Emigrant homecomings
Abstract only
E.A. Jones

advertised that Mr Mayor, the master, aldermen and I have been, according to the king’s grace’s commission, at all the places of the friars in Oxford, and for as much as we be in doubt of many things, we thought good to know your lordship’s pleasure ere we went any further; and I shall express in order what hitherto we have done. At Mr Pye’s coming home, Mr Mayor and Mr Fryer were at London, and for as much as we doubted of their

in Hermits and anchorites in England, 1200–1550
Abstract only
Claire Eldridge

’aujourd’hui, 135 (November 2005), 12. 35 For further discussion of this phenomenon, see Claire Eldridge, ‘The Pied-Noir Community and the Complexity of “Coming Home” to Algeria’, in Coming Home? Vol. 2: Conflict and Postcolonial Return Migration in the Context of France and North Africa, 1962–2009, ed. by Scott Soo and Sharif Gemie (Newcastle-upon-Tyne, 2013), pp. 12–32. 36 Among innumerable articles advancing this view a particularly good example is Michel Sanchez, ‘Réfléxion: décolonisations bâclées: histoire ou actualité?’, Pieds-noirs magazine, 22 (January 1992), 26. 37

in From empire to exile
Carmen Mangion

say goodbye to them and I remember being taken to a door … the Novice Mistress said ‘You are now going into enclosure.’ Well. So I raised my body, straightened my back and thought ‘This is it’ … and in I went but I can’t remember feeling happy, not even sad, I wasn’t homesick or anything um because you know this, I was coming home, home. 23 But, of course, the ministries of teaching, nursing and parish work usually required sisters to leave their convent spaces. When outside the convent, enclosure was consciously performed in embodied ways: through distance and

in Catholic nuns and sisters in a secular age