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Manchester Jewry and refugees, 1933–1937

from domestic 11 ‘Jews and other foreigners’ disputes to conflicts between Jewish employers and their workers, or Jewish landlords and their tenants, in a private court in Laski’s home on Smedley Lane, Cheetham Hill.9 Competition between communal institutions was resolved before it undermined the image of ‘cohesion’ on which the effectiveness of the Council’s mediating role depended.10 This role it saw as one to which it was exclusively entitled: a running battle was fought with communal mavericks, lay or clerical, who rushed into print or into action on issues of

in ‘Jews and other foreigners’
A case study in the construction of a myth

the reaches of the dissenting tide, how better to discredit dissent than bracket it with the vague catch-all, but ultimately anti-Church, label of deism, which we know was then closely linked to the term atheism? By so doing, Anglicans could credibly be seen to act as defenders of the faith and so bolster or help to maintain the dominant position of Anglicanism in the minds of the faithful. As we shall see, to tar all opponents with the same brush was not an unusual tactic for an established Church facing growing competition. For some twentieth-century historians

in The Enlightenment and religion
The parliamentary arena

in competition with the Mafdal, we agree that the State should take steps to prevent assimilation … It is legitimate to want the expulsion of Arabs or the attempt to motivate them to emigrate from this country but [it must be done] in a way that does not worsen the relations between the two nations in this country. 27 Despite what these words indicate, it is highly likely that the decision allowing Kach to compete in the elections was based on reasons which do not all come from the desire to empower the democratic foundations of the State of

in The Israeli response to Jewish extremism and violence

Reformation in which England often served as a fertile platform between the old Continent and the New World.3 The Reformation owed much to the printing press for facilitating the circulation of new ideas and beliefs that later generated a wave of creative, plebeian theologies during the English Revolution. New sects challenging the authority of the Church of England appeared virtually every year during this period and inevitably introduced a fierce competition for spiritual authority. Each of these sects sought to impose its own set of beliefs and practices by

in Enlightening enthusiasm
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lucrative and conformed with the Tories’ continuous attempt to repeal the Toleration Act in the early 1700s (see Chapter 5). Others, like Benjamin Bragg[e]‌and Robert Roger, simply exploited the market and published for both sides of the battle.80 Such practices were common after the Licensing Act lapsed in 1695. With over 60 printing houses and 150 bookshops in London by 1705, competition was therefore harsh and printers happily fomented controversies to encourage better sales.81 Samuel Keimer, the French Prophets’ unfortunate printer, was imprisoned several times for

in Enlightening enthusiasm

and Houses of Correction Act in 1744, which introduced the ‘keeping, maintaining and curing’ of detained insane alongside the use of chains to restrain them whenever necessary. The impact of such measures would not be felt until the rise of the public asylums in the latter half of the eighteenth century.100 An unfair competition? Juicy economic opportunities do not alone suffice to explain the emergence of a medical market; it was also a matter of professional legitimacy. The Royal College of Physicians sought to control the practice of medicine and increasingly

in Enlightening enthusiasm
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Civil religion in the making

manage to get seats allocated to them and how they are numerically represented relative to life peers will provide interesting insights into the image of the state and society projected at the event by its designers and will also be measures of the relative power of these groups in competition with other representatives of various social sectors and with one another. The outcomes of the contests for seats will, then, be an interesting and insightful measure of the relative power and standing of these groups more generally in UK society and government. And in addition

in Monarchy, religion and the state
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The empirical turn of Irish Catholic sociology in the 1950s

the limited period and that specific appointments had to be made urgently if recognition of UCD’s veterinary degrees in Britain was not to be jeopardised. Apart from issues of legality, the UCD practice was assailed for filling positions without advertisement or competition and making short-​term, insecure appointments. As Jack McQuillan TD observed in a Dail debate on the bill: ‘I know a lot of lecturers in Dublin and elsewhere: I have a great admiration for them; but I find they are frequently afraid of their lives to express the views they hold because human

in Church, state and social science in Ireland
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Towards ethical ethnography

(Long 2006). Finding the words 65 As Saniyah expressed to me, she had inherited a responsibility to expose these injustices in a way that was incompatible with an insistence on mutual recognition of Jewish and Palestinian suffering. In this context, my desire to connect by sharing my own narrative of victimhood reproduced a dynamic of comparison as appropriation or competition (Rothberg 2011). If I were to speak of our histories to Saniyah in an ethical register, it would need to be in way that was also true to empirical history. I would need to risk questions of

in Tragic encounters and ordinary ethics
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Conversation, friendship and democratic possibilities

iteration of ‘the Haganah’ across the two testimonies. As Simone vocalised the testimony of suffering victims of Deir Yassin, Sahir pushed her to acknowledge the Haganah as the perpetrators of this violence. Countering this, Simone then expressed pride in her grandfather’s role with the Haganah, framed within a Zionist discourse of Jewish survivors as heroic victims. For Michael Rothberg (2011), memory politics which set victims against each other in antagonistic logics of competition, and which fail to attend to differentiated empirical historical injustices, are

in Tragic encounters and ordinary ethics