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Sharman Kadish

. Leeds Jewry is remarkable for its relentless suburbanisation – and its fractious congregational history; umpteen synagogues, none of which have survived from the Victorian era. Leeds Jewry has more than halved in size since 1945, today numbering about 6,850 (2011 Census). The historic city-centre Great Synagogue at Belgrave Street was closed in 1983 and blown up by a Jewish demolition expert. Happily, the stained glass windows were rescued and reused in the suburban Leeds United Hebrew Congregation (known as UHC or Shadwell Lane). Since

in Leeds and its Jewish Community
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Michaela Benson

leading out to the courtyard between the three buildings had small curved feature windows above them, which Daniel had decorated with small stained-glass birds. Once the coffee was made, we carried it upstairs with a plate of biscuits and settled ourselves in the alcove seating area on the first floor. On one wall, a large selection of small watercolours and pastel pictures were displayed; behind Alannah was a large bookcase stretching from floor to ceiling, and apart from the top shelf, where there was a collection of very colourful pottery, it was full of books piled

in The British in rural France
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The Jewish population of Leeds – how many Jews?
Nigel Grizzard

since 1926. 2 Russian here is used for all Jews in the Russian Empire and includes Jews from Poland. 3 In the United Hebrew Congregation, one of the memorial stained-glass windows is to Keetje Hertzveld, born in Arnhem. 4 Research in both Huddersfield and Bradford finds talk about a class of travelling Jewish salesmen, often in the jewellery or gifts trade, who worked across Yorkshire. 5 In Hull Paragon Station there is an Emigrants Platform and a plaque jointly unveiled by Hull City Council and Howard Golden, the President of the Borough of Brooklyn, New York

in Leeds and its Jewish Community
Modern merchant princes and the origins of the Manchester Dante Society
Stephen J. Milner

visitors and readers from the stained-glass south window in the Historic Reading Room. Wolff and Savage, Culture in Manchester.indd 62 14/08/2013 11:37:25 M a n u fa c t u r i n g t h e R e n a i s s a n c e 63 Figure 8: C.E. Kempe, stained-glass portrait of Dante (c.1897–99). South window, John Rylands Library, Manchester. Industrial Florence To imagine Dante, the medieval Florentine poet, in Manchester, the shock city of modernity, may initially seem as incongruous as setting him down in contemporary Somerset. Yet on many levels the city furnished an

in Culture in Manchester
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Street photography, humanism and the loss of innocence
Justin Carville

Catho­ licism on Irish society, relatively little visual art or architecture has been shaped by its theological concepts to the same extent as in other predominantly Catholic societies (Turpin 2002: 252–​66).Although Gesa E. Thiessen has explored the theological influence of Catholicism on modern Irish painting (1999), and artists have contributed to the pictorialisation of Catholic faith and devotion through painting, sculpture and stained-​glass window design to adorn churches, Catholicism has not   71 Refracted visions embellished Irish visual culture to an

in Tracing the cultural legacy of Irish Catholicism
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The chess-player and the literary detective
John Sharples

), particularly the knight piece, and Marlowe’s solitary chess-play within the confines of his bedroom symbolise the detective’s moral integrity in the imperfect world of Depression-era Los Angeles, the ‘tainted Eden, a place essentially dark and full of blood’.77 He moves between the world of the high and low with equal discomfort. Significantly, a knight rescuing a lady is the first symbol in The Big Sleep, in a stained glass window. The chivalric themes in The Big Sleep have been traced by Stephen Knight and Andrew Mathis to their medieval roots and the ‘code of knightly

in A cultural history of chess-players
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Mobility and anti-Semitism in the interwar period
Amanda Bergen

flush toilet, a back door, lace curtains, an electric bell and a tiny stained glass panel in the front door. 41 In 1909, Julius Silman’s middle-class family were living in Ramsden Terrace, Sheepscar; by 1914 they were in ‘a rather nice semi-detached house’ on Harehills Lane and subsequently moved to Chapeltown Road, where the family, who had several maids, ‘acquired a chauffeur’. 42 As incomes rose, increasing numbers were able to move away from the back-to-backs, often in a series of small hops and jumps, to newer properties in Harehills or

in Leeds and its Jewish Community
Ireland at the Dundrum Town Centre
Denis Linehan

means to generate an appropriate experience. It’s ‘Easy Listening’ in the morning. The tempo is stepped up after 11am. By 3pm it is tuned into middle-of-the-road classic hits, and then toned down again at 7pm. Late-night shoppers, who make up some of the mall’s biggest spenders, need to concentrate. The main corridor is illuminated with natural light from above, but there are no windows and no visual connection to the outside world. Compared for instance to the Library in Lucan, built around the same time, with stained glass windows depicting locals, there is nothing

in Defining events
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The Good' of Orange exceptionalism
Joseph Webster

depicted on many Orange banners, and in the contemporary stained glass of Glasgow Evangelical Church. In this framing, keeping the Bible open was equated with more than merely maintaining ‘Britain’s greatness’, for it also came to be equated with Britain’s very survival (both physical and spiritual) as a Protestant nation. It is difficult to overstate the importance contemporary Scots-Orangemen attach to the Queen’s role in this regard. I first came to realise how literal was the identification made by Orangemen between the British monarchy as a Protestant

in The religion of Orange politics
Migrants of the 1970s
A. James Hammerton

’s ‘seachange’ did indeed mark new directions for her, not least in professional training in her enthusiasm for lead lighting and stained glass work, effectively a new career easily balanced with childcare. Even so this did not curtail her ‘elastic band’ movements back to England, one just too late for the death of her father, and others increasing in frequency as her mother’s health deteriorated. At one point her mother vetoed Renita’s carefully planned family trip because she could not face the prospect of another emotional farewell at their departure. But the trips and 74

in Migrants of the British diaspora since the 1960S