Seeing ourselves as citizens of the world helps us to relatavise [ sic ] our own situation, since it is part of a much bigger whole. 1
Sister M. Philip (née Elizabeth) Rendall’s worldview changed sometime in the late 1960s. She began transitioning from her local, teaching-centred ministry to a global ministry ignited by her passion for justice. Born in London in 1924, she attended St Angela’s Ursuline Convent School at Forest Gate. She entered the Ursulines, aged eighteen, a few years before the Second World War began. After her novitiate training, she
Noble Communities and the Completion of the Psalter-Hours John Rylands Library Latin MS 117
Judging from repetitious appearances of her marital arms in the painted line-endings, the Psalter-Hours John Rylands Library Latin MS 117 probably belonged to Jeanne of Flanders (c.1272–1333), daughter of Count Robert III of Flanders and in 1288 second wife to Enguerrand IV of Coucy. Yet the line-endings also contain some 1,800 diminutive painted escutcheons, many of which refer to other members of the local nobility active during the 1280s. This study, based on an exhaustive survey of the total heraldic and codicological evidence, suggests that the majority of the extant Psalter predated the Hours and that the two parts were combined after the 1288 marriage. The ‘completed’ manuscript bears witness to major events that unfolded in and around the Coucy barony over the course of the decade. It suggests a complex relationship between Jeanne of Flanders and a lesser member of the local nobility, a certain Marien of Moÿ, who may have served as her attendant.
The newly digitised Manchester Observer (1818–22) was
England’s leading radical newspaper at the time of the Peterloo meeting
of August 1819, in which it played a central role. For a time it enjoyed the
highest circulation of any provincial newspaper, holding a position comparable
to that of the Chartist Northern Star twenty years later and
pioneering dual publication in Manchester and London. Its columns provide
insights into Manchester’s notoriously secretive local government and
policing and into the labour and radical movements of its turbulent times. Rich
materials in the Home Office papers in the National Archives reveal much about
the relationship between radicals in London and in the provinces, and show how
local magistrates conspired with government to hound the radical press in the
north as prosecutions in London ran into trouble. This article also sheds new
light on the founding of the Manchester Guardian, which endured
as the Observer’s successor more by avoiding its
disasters than by following its example. Despite the imprisonment of four of its
main editors and proprietors the Manchester Observer battled on
for five years before sinking in calmer water for lack of news.
European settlers in Canada, Australia and South Africa said they were building ‘better Britains’ overseas. But devastating wars, rebellions, epidemics and natural disasters often threatened these new societies. It is striking that settlers in such environments turned to old traditions of collective prayer and worship to make sense of these calamities. At times of acute stress, colonial governments set aside whole days of fasting, humiliation and intercession so that entire populations could join together to implore God’s intervention, assistance or guidance. And at moments of relief and celebration, such as the coming of peace, or the birth of a royal, the whole empire might participate in synchronised acts of thanksgiving and praise to God. This book asks why acts of ‘special worship’ with origins in early modernity became numerous in the democratic, pluralistic and often secularised conditions found in the settler societies of the ‘British world’. Such intense and highly visible occasions had the potential to reach all members of a colonial society: community-wide occasions of prayer were hard to ignore, they required considerable organisation, and they stimulated debate and reflection on a range of political, social and religious issues. The book argues that religion, and more specifically traditional rituals and practices, had a vital role to play in the formation of regional identities and local particularisms in what remained, in many ways, a loosely networked and unconnected empire.
-up mass protests, local, national and international, emerging out of student and worker movements, anti-nuclear and anti-war demonstrations and the civil, women’s and gay rights rallies that took place from the late 1950s into the 1970s. 5 Protests gave voice to many who felt unrepresented in social and political spheres. 6 One scholar has suggested that the Cold War emphasis on freedom and democracy ‘led [the] young to expect democratic institutions to live up to their democratic rhetoric’. 7 Many uprisings reflected a frustration and discontent, built up over time