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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
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Carmen M. Mangion

de Mirepoix, the mother prioress, and ordered the evacuation of the cloister. Twenty-nine nuns, eight lay sisters, two servants and two chaplains left Dieppe, France, on 16 October 1792 aboard the Prince of Wales. They remained in temporary quarters in London until they found a suitable residence at Bodney Hall, near Brandon, Norfolk, in March 1793.59 They were just one of twenty-three communities that fled the continent to England during the period 1792–1800. Nineteen were English communities cominghome’. Each community had its own story of the difficulties of

in Contested identities
Sarah Glynn

the Pakistan Workers’ Union (PWU). The area around Euston has a large Bengali population, and in the summer of 1967 the PWU documented over thirty separate attacks on Bengalis, often on people coming home late after working in West End restaurants. They set up self-defence patrols and, according to Louise London’s account in Race Today, ‘they did achieve some measure of success both in reducing further incidents in the area and in actually apprehending some of 107 Glynn 05_Tonra 01 19/06/2014 12:51 Page 108 108 CLASS, ETHNICITY AND RELIGION IN THE BENGALI EAST

in Class, ethnicity and religion in the Bengali East End
Cara Delay

1935, the Public Dance Halls Act not only required the licensing of dance hall spaces but also allowed for police to inspect them at will.75 Newspapers in the following months and years detailed ongoing debates about dance halls, demonstrating how influential the Catholic clergy were in either sanctioning or forbidding them. In September 1935, the Irish Examiner published an article focusing on the potential granting of a dance-hall licence in Dingle. The local Catholic priests objected to the licence ‘on moral grounds’ because it meant that ‘young people were coming

in Irish women and the creation of modern Catholicism, 1850–1950
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Cara Delay

landscape, Catholic ritual, and community life. A County Longford woman remembered: I mean the Church was the center of your day – of your life – and nobody would ever think of missing Mass and then where there would be a houseful, one would stay at home to mind the house and do the things … You walked to Mass, everybody walked to Mass. But the people was used to walking and they were good at it – people wouldn’t bring a bicycle to Mass. They liked … ­especially the coming home part, they liked the chat …110 Mass attendance also emerged as central to women’s communities

in Irish women and the creation of modern Catholicism, 1850–1950
Marian devotion, the Holy Family and Catholic conceptions of marriage and sexuality
Alana Harris

can do her mothering for her’.329 With the pressure in certain sectors of the post-war welfare state requiring women’s labour, and the growing levels of affluence and consumption, the Catholic media began to address the issue of working women, across all strata of society, coming home from the workplace tired, jaded and ‘unfitted for the job for which they became mothers’.330 Addressing the 130-201 FaithFamily Ch 4.indd 183 24/04/2013 15:53 184 Faith in the family frequently voiced arguments of women who worked to provide more for their children, these writers

in Faith in the family
Politics and theology, 1701–09P
Jeffrey R. Wigelsworth

Godolphin kept close tabs on him because if he was indeed in Harley’s service, it behoved them to keep abreast of their rival’s overseas activities. Marlborough reported that some of the ‘honest men’ in the Netherlands ‘had a mind to send’ Toland out of their country. By November 1708 Godolphin was worried over rumours that Toland was coming home and had been amassing material for another book. Purportedly the 64 9780719078729_4_002.qxd 11/26/08 10:33 Page 65 The issue of succession incomplete manuscript attacked Marlborough, but nothing substantive could be

in Deism in Enlightenment England