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Leeds in the age of great cities
Derek Fraser

began to address the anomaly by wiping out many ‘pocket and rotten boroughs’ and giving Leeds and other new industrial cities seats their own two MPs. When the first election campaign in Leeds took place, there was an unexpected piece of evidence as to the existence of a small but identifiable Jewish community. Baines and the Mercury decreed that Leeds liberals should have one local MP and one national figure. The local was John Marshall junior, an obvious choice given the importance of the family flax-spinning business. The national figure was Thomas Babington

in Leeds and its Jewish Community
Tony Kushner

, murders, family jars, weddings, and banquets to esteemed fellow citizens, and a languid drooping interest in the rest of the spacious land. Was this inward-looking journalistic vision of the world not very provincial, asked Dewey, to which he responded, ‘No, not at all. Just local, just human, just at home, just where they live.’ 1 Dewey was convinced after the First World War and the growing movement in the United States for ‘Americanization’ that ‘We are discovering that the locality is the only universal. Even the suns and stars have their

in Anglo-Jewry since 1066
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Changing ministries
Carmen Mangion

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

in Catholic nuns and sisters in a secular age
Jennifer Lloyd

4 Philanthropists, volunteers, fund-raisers, and local preachers I n 1889 Sarah Mary Babbage Terrett, Bible Christian founder of the English White Ribbon temperance organization, suddenly collapsed and died while attending a meeting at which she was a featured speaker. The shock and sense of loss must have been considerable because she was well known for her stirring addresses – on the third anniversary of the White Ribbon campaign she quoted Nelson and Tennyson’s Charge of the Light Brigade to call on ‘all engaged in this glorious work, in the name and

in Women and the shaping of British Methodism
Fabian Graham

local bureaus of the Communist Party of China (CCP) and by the overseas popularisation of Tua Di Ya Pek. These factors are best illustrated by briefly recounting its pre-1989 history and events following its post-1990 relocation. The following data has been pieced together from multiple sources, including the temple’s self-published Anxi County Chenghuang Temple’s History ; face-to-face and online interviews with Chen Qixin, 1 Hu Jingzi and Anxi’s present temple manager Chen Yiqun; 2 interviews at Singapore’s first City God temple

in Voices from the Underworld
Place, locality and memory
Author: Tony Kushner

This book is a study of the history and memory of Anglo-Jewry from medieval times to the present and explores the construction of identities, both Jewish and non-Jewish, in relation to the concept of place. The introductory chapters provide a theoretical overview focusing on the nature of local studies. The book then moves into a chronological frame, starting with medieval Winchester, moving to early modern Portsmouth, and then it covers the evolution of Anglo-Jewry from emancipation to the twentieth century. Emphasis is placed on the impact on identities resulting from the complex relationship between migration (including transmigration) and the settlement of minority groups. Drawing upon a range of approaches, including history, cultural and literary studies, geography, Jewish and ethnic and racial studies, the book uses extensive sources including novels, poems, art, travel literature, autobiographical writing, official documentation, newspapers and census data.

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II. By the opening of the sixteenth century, the church was larger and more elaborate than any non-monastic church in Lancashire, with numerous chantry chapels erected by local aristocratic and mercantile families, an aisled choir with magnificent stalls, and a polygonal chapter house. Members of the College were provided with a spacious purpose-built accommodation on the site of de la Warre’s Manchester manor house, known as Baronshull or Baronsyard. It is not clear whether the manor house was standing at

in Manchester Cathedral

. The result was that after the Restoration at least two curates – Henry Finch of Birch (from 1672 to 1697) and John Angier of Denton (from 1632 to his death in 1677), both related to local gentry families – remained in post without conforming. 17 The churchwardens had to send men to ‘break up an unlawful assembly’ at Birch in September 1683. 18 Gorton also saw sporadic Dissenter use of the chapel in 1668–69 and again later. As late as 1778 and 1789, tithes could not be collected there because of

in Manchester Cathedral
Michael Carter-Sinclair

liberalism. One letter to Vaterland , from an anonymous priest, praised this idea with the phrase, ‘You can learn from your enemies,’ since the associations that had their roots in the 1860s had been an essentially liberal phenomenon. 22 In 1874, Dittrich left his post as rector of the seminary to become priest for the parish of Ottakring, where he was to become a noted local activist in the struggles against the liberals. 23 One of his main weapons consisted of Catholic associations, which were generally established at parish level. Major milestones in the

in Vienna’s ‘respectable’ antisemites
Writing the history of Manchester’s Collegiate Church and Cathedral

thereunto’. 2 The Collegiate Church continued both to shape and to be shaped by this local milieu in the following centuries, helping to give at least a partial collective identity to the town, and later city, in ways which are akin to the Italian concept of campanilismo , where the bell-tower of the communal church represents (and gives) a sense of place and belonging to inhabitants. Even after it became a cathedral in 1847, and without denying or downplaying its wider diocesan role during the next hundred and seventy

in Manchester Cathedral