Glynn 04_Tonra 01 19/06/2014 12:50 Page 79
Probashi Bengalis had shown massive support for their homeland as it struggled
for independence, but after the war was over very few wanted to go back and
live there. Some took up opportunities of influential positions with the ruling
party, but generally the pulls were all in the other direction. This was the time
when many of the Bengali men who were already working here began to bring
over their wives and families – partly as a response to the traumas of separation
and uncertainty that
Britain's Chief Rabbis were attempting to respond to the new religious climate, and deployed a variety of tactics to achieve their aims. This book presents a radical new interpretation of Britain's Chief Rabbis from Nathan Adler to Immanuel Jakobovits. It examines the theologies of the Chief Rabbis and seeks to reveal and explain their impact on the religious life of Anglo-Jewry. The book begins with the study of Nathan Marcus Adler, Chief Rabbi from 1845, and it then explores how in 1880 Hermann Adler became Delegate Chief Rabbi on his father's semi-retirement to Brighton. In the pre-modern era, and for a while after, rabbis saw themselves and were seen as the heirs of the rabbinic tradition, whose role first and foremost was to rule on matters of religious law. The book argues that the Chief Rabbis' response to modernity should be viewed in the context of Jewish religious responses that emerged following the Enlightenment and Emancipation. It sketches out a possible typology of those responses, so that Chief Rabbis can be placed in that context. Chief Rabbis were members of the acknowledgement school, which contained a number of different theological currents: romantic, scientific, aesthetic and nostalgic. Hermann Adler was the Chief Rabbi during his time, and his religious policies were to a great extent motivated by his religious ideas. Joseph Herman Hertz's theology placed him in the traditional group within the acknowledgement school, although he was influenced by its scientific, romantic and aesthetic branches.
This collection of essays examines the place of ‘saints’ and sanctity in nineteenth-century Britain. It argues that holy men and women were pivotal in religious discourse, as subjects of veneration and inter-confessional contention. Protestants were as fascinated by such figures as Catholics were. Long after the mechanisms of canonization had disappeared, they continued not only to engage with the saints of the past but continued to make their own saints in all but name. Just as strikingly, it claims that devotional practices and language were not the property of orthodox Christians alone. Even in an age of confessional strife, doubt and secularisation, devotional practices and language remained central to how both Christians and their opponents reflected on that changing world. Making and remaking saints is significant, then, because until now no-one has explored how sainthood remained significant in this period both as an enduring institution and as a fruitful metaphor that could be transposed into unexpected contexts. Each of the chapters in this volume focuses on the reception of a particular individual or group. Together they will attract not just historians of religion, but those concerned with material culture, the cult of history, and with the reshaping of British identities in an age of faith and doubt
Rosenthal suggested that ‘in central and western Europe assimilation was the price demanded from the Jews for their legal and social emancipation’. 14 The flight from Eastern Europe was not one made simply as an individual Jew but also one made as a community. Arrival in Leeds and other cities throughout Britain did not rob migrants of identity; rather, it afforded them an opportunity to assess in their own minds what was Jewish and what it meant to be Jewish in Leeds. However, at the same time, those who already resided there and jealously guarded hard won positions in
The book analyses why religious and racial minorities in Britain and France are unable to integrate into the nation-state. By examining their religious and cultural integration as well as their postcolonial status, I make the argument that historical attitudes towards postcolonial minorities make it very hard for them to be integrated into national life even as they become legal citizens.
The tendency among ethnic minority Muslim immigrant communities in Europe towards identification with Islam as a marker of identity is discussed in an array of studies, but seldom have they explained sufficiently how the change took place. Islam and Identity Politics among British-Bangladeshis: A Leap of Faith probes the causes of and conditions for the preference of the members of the British-Bangladeshi community for a religion-based identity vis-à-vis ethnicity-based identity, and the influence of Islamists in shaping the discourse. It also examines whether this salience of Muslim identity is a precursor to a new variant of diasporic Islam. Islam and Identity Politics delves into the micro-level dynamics, the internal and external factors and the role of the state and locates these within the broad framework of Muslim identity and Islamism, citizenship and the future of multiculturalism in Europe.
mission. 4 The most
sustained analysis of the relationship between the churches and
emigration to the ‘British world’ is Hilary Carey’s
recent monograph on the colonial missionary societies that raised funds
and sent out clergy to emigrants. Though some of these bodies, like the
SPG, are well known, others are not: for Carey, historians’
ignorance of colonial mission has left us with an anachronistic
A response to the prominent Methodist historian David Hempton's call to analyse women's experience within Methodism, this book deals with British Methodist women preachers over the entire nineteenth century, with special emphasis on the Primitive Methodists and Bible Christians. The book covers women preachers in Wesley's lifetime, the reason why some Methodist sects allowed women to preach and others did not, and the experience of Bible Christian and Primitive Methodist female evangelists before 1850. It also describes the many other ways in which women supported their chapel communities. The second half of the book includes the careers of mid-century women revivalists, the opportunities, home and foreign missions offered for female evangelism, the emergence of deaconess evangelists and Sisters of the People in late century, and the brief revival of female itinerancy among the Bible Christians.
Race, faith and freedom in American and
‘The Americans, they’re not really like us, are they?’ said the lady beside me at a
lunch in the Welsh countryside last spring, pretending, only momentarily, a kind
of grand bafﬂement before going on to pronounce her own answer: ‘they’re so religious’. To which one could only concede, yes, they were, but possibly not in the
way she assumed – which was of course to classify them as credulous devotees of
right-wing fanatics sworn to uproot the
honourable, the Lord Mayor […] April
1652 (1653); Giles Firmin, Separation
examined (1652); Worden, Rump , pp. 295–6.
Woolrych, Britain in revolution , p. 517.
[Henry Vane], Zeal examined (1652), pp. 45–6.
The presbyterian stationers were Luke Fawne, Samuel Gellibrand,
Joshua Kirton, John Rothwell, Thomas Underhill and Nathaniel Webb.
For a full survey of the controversy see T. H. Clancy, ‘The