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Vagrancy laws and unauthorised mobility across colonial borders in New Zealand from 1877 to 1900
Catharine Coleborne

, especially since the laws of empire were shaped and influenced by both imperial practices and ideas. 7 Despite the fact that it was the movement of white European peoples that was a defining feature of the colonial period – waves of mass migration from the old world to the new – this motility was also regulated and policed by lawmakers and institutional authorities, and constituted through and by gender, class and ethnicity. Coerced by the police to ‘move on’, white vagrants were among those in the settler world whose mobility and freedom to stop was not celebrated. The

in Empire and mobility in the long nineteenth century
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Andrew S. Thompson

nineteenth century as a period in which the world witnessed the interaction of many diasporas, which in turn produced new modes of communication and new ‘global political imaginations’. He charts the rooting of diasporic cultures in their localities over time, conveying how, in the early stages of mass migration, diasporas were in flux, but later developed firmer contours, as ‘sojourning’ was replaced by

in Writing imperial histories
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Mark Hampton

continuing exodus from Hong Kong, allowing Hong Kong’s Chinese to remain in the city they called home, but some critics of the UK Government’s policy argued that a mass migration to the UK, even if it did occur, would actually redound to the latter’s benefit. At the time the Draft Agreement of the Joint Declaration was presented, in September 1984, Liberal MP Russell Johnston suggested that immigration from

in Hong Kong and British culture, 1945–97
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Mapping the contours of the British World
Kent Fedorowich and Andrew S. Thompson

chain of kith and kin, who shared common standards, forms of communication and expectations, the mass migration of people from the British Isles during the ‘long’ nineteenth century turned national (and indeed regional) identities into transnational ones. 90 When one looks more closely at the migrant networks that established themselves across this British World, what one sees is a

in Empire, migration and identity in the British world
The Church of England and the Expansion of the Settler Empire, c. 1790–1860
Author: Joseph Hardwick

When members of that oft-maligned institution, the Anglican Church – the 'Tory Party at prayer' – encountered the far-flung settler empire, they found it a strange and intimidating place. Anglicanism's conservative credentials seemed to have little place in developing colonies; its established status, secure in England, would crumble in Ireland and was destined never to be adopted in the 'White Dominions'. By 1850, however, a global ‘Anglican Communion’ was taking shape. This book explains why Anglican clergymen started to feel at home in the empire. Between 1790 and 1860 the Church of England put in place structures that enabled it to sustain a common institutional structure and common set of beliefs across a rapidly-expanding ‘British world’. Though Church expansion was far from being a regulated and coordinated affair, the book argues that churchmen did find ways to accommodate Anglicans of different ethnic backgrounds and party attachments in a single broad-based ‘national’ colonial Church. The book details the array of institutions, voluntary societies and inter-colonial networks that furnished the men and money that facilitated Church expansion; it also sheds light on how this institutional context contributed to the formation of colonial Churches with distinctive features and identities. The colonial Church that is presented in this book will be of interest to more than just scholars and students of religious and Church history. The book shows how the colonial Church played a vital role in the formation of political publics and ethnic communities in a settler empire that was being remoulded by the advent of mass migration, democracy and the separation of Church and state.

John M. MacKenzie

Highlands and in Australia, emigrant letters, and case studies in what he called ‘precipitate mass migration’. He was also able to develop his major new study entitled ‘The Origins of Modern Migration’. At the end of his visit, he did some more research in the Stafford Record Office. Eric is often to be found ‘on the wing’ to his many international academic assignments, so it is

in Imperial expectations and realities
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Panikos Panayi

, but also, because of the growth of the railway, transported Germans to emigration ports, such as Bremen and Hamburg. The main function of these ports was facilitating transatlantic mass migration. 22 Nevertheless, for much of the nineteenth century Germans on their way to the USA passed through Great Britain, which played a major role as a point of transhipment. This helped the development of

in The Germans in India
Libya as Italy’s promised land, 1911–70
Giuseppe Finaldi

represented the first time the Italian nation state bowed to the needs of its poorer and weaker citizens. 11 In a period of mass migration the government claimed the ‘ spazio vitale ’, the lebensraum necessary to staunch what was regarded as a haemorrhage to the Americas of workers, lost to the Italian economy and to the fatherland. More subtle and plausible in this spectrum of significance assigned to the

in Imperial expectations and realities
Dakar between garden city and cité-jardin
Liora Bigon

that characterised Howard’s vision and his famous sketches, he actually planned for class differences. The garden city was presented as a usable alternative to the contemporary overgrowth of urban industrial centres, which included mass migration from the countryside, the deterioration of sanitary conditions, slums, extreme poverty and crime. Each garden city – also called a

in Garden cities and colonial planning
Lindsay J. Proudfoot and Dianne P. Hall

and Ireland and elsewhere. 86 This shift coincided with the advent of mass migration to Australia, which in turn meant that there was only a short tradition of church graveyards there. By the second half of the century, the vast majority of cemeteries in Australia were public sites and administered by secular committees rather than by Churches. Cemeteries were divided into separate sections for each denomination, and

in Imperial spaces