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Distance, perspective and an ‘inclusive nationhood’
Mary Chamberlain

. 99 G. Lamming, ‘Coming, coming, coming home’, opening address to the CARIFESTA V Symposia Series, Trinidad, Aug. 1992. In G. Lamming, Coming, Coming Home: Conversations II (St Martin, Caribbean: House of Nehesi Publishers, 2000 ), p. 33. 100 For an excellent appraisal of the links between

in Empire and nation-building in the Caribbean
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Daniel Owen Spence

Commander … when we were coming home, he gived [ sic ] a speech, he say … ‘Unna Caymanians was the pride of the Navy’. 67 That the Caymanians were publicly told they ‘were the backbone of that branch of the Navy’, to the visible chagrin of ‘Trinidadian officers there’, 68 can be seen as a case of

in Colonial naval culture and British imperialism, 1922–67
Guy Vanthemsche

natural riches and the daily life of its indigenous inhabitants. 47 Leopold and Lilian ‘privately’ travelled to this region early that year, in part to attend the shooting of the movie, which the former king officially supported in his capacity as honorary president of FIS. However, this voyage also had a dimension that exceeded the purely scientific (or touristic) aspects. On coming home, Leopold made it clear, in a private

in Royals on tour
Edward Ashbee

steams the tea bag contingent is legitimate. They see their jobs vanish in front of their eyes as Wall Street gets trillions. They see their wages stagnate. They worry that their children will be even less well off than they are. They sense that Washington doesn’t really care about them. On top of that, many are distraught about seeing their sons and daughters coming home in wheelchairs or body bags. With no one appearing to champion their cause, they line up with the anti-Obama crowd, and they stir in some of their social worries about gay marriage and abortion, dark

in The Right and the recession
The State, autonomous communities and the culture wars
Duncan Wheeler

Guanches were ethnically and linguistically Berbers. 95 In 1969, radical pro-independence movements planted a bomb in Las Palmas airport whilst, according to Carlos Robles Piquer, he accompanied Adolfo Suárez and Juan Carlos to a meeting with the OUA’s President, Edem Kodjo, and Canarian nationalists, at which the latter expressed their regret at not being able to rip off their white skins. 96 The Francoist rhetoric of its African territories being provinces of Spain, as opposed to colonial possessions, was coming home to roost: their independence

in Following Franco
Claude McKay’s experience and analysis of Britain
Winston James

collection. 3 These facts escape Wayne Cooper and Robert Reinders, who in their article on McKay’s visit to England, frame their argument around the notion of a black Briton coming home only to be disillusioned. It is as if McKay had not changed between 1911, when he wrote ‘Old England’, and December 1919

in West Indian intellectuals in Britain
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Mary Gilmartin

used) public spaces of common rooms’ (Smith 2013: 168). As the asylum process in Ireland is often long and protracted, people spend years in reception centres, but they can be moved from one centre to another with little notice. Smith describes her reaction to one such removal in poignant terms: ‘many of those being moved had school-aged children, and I wondered how the children would react coming home in their school uniforms and with their school books in tow only to learn that they would not be back to school the next day’ (Smith 2013: 174–5). The treatment of

in Ireland and migration in the twenty-first century
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Mark Maguire and Fiona Murphy

schools to tell them about cultural differences that have implications for education. You see the children were still coming home complaining, ‘Oh, they call me a black monkey,’ things like that. Well, we thought the best thing is to go into the schools, talk to the children and the staff. We introduced the international day to other schools: we’d cook some food, get dressed up and show them the vibrancy in our colours and all that. (Interview, 2010) 3817 Integration, locality 2nd version:Layout 1 14 22/6/12 12:45 Page 14 Integration in Ireland: lives of African

in Integration in Ireland
Arthur Aughey

’s Satanic Verses, Powell appeared to believe that because British history had happened overseas the English had lost their sense of selfhood. The imperial experience had waylaid the politics of England and sometimes corrupted the minds of its politicians. Only in coming home to itself could England discover that ‘the continuity of her existence was unbroken when the looser connections which had linked her with distant continents and strange races fell away’. The romantic Toryism of the conservative outlook would provide guidance in this new circumstance. In his famous

in The politics of Englishness
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Barbara Hately-Broad

.G., ‘Reuniting of Families in Europe during and after the Second World War’ in International Review of the Red Cross. No. 211, 1979. pp. 171–183; No. 216, 1980. pp. 115–128; and No. 227, 1982. pp. 71–85; Swindells, J., ‘Coming Home to Heaven: Manpower and Myth in 1944 Britain’ in Women’s History Review. Vol. 4, No. 2, 1995. pp. 223–234; Fishman, S., ‘The Cult of the Return: Prisoner of War Wives in France During the Second World War’ in Proceedings of the Annual Meeting of the Western Society for French History. Vol. 17, 1990; Hartmann, S.M., ‘Prescriptions for Penelope

in War and welfare