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The Manchester School, colonial and postcolonial transformations
Author: Richard Werbner

Anthropology after Gluckman places the intimate circle around Max Gluckman, his Manchester School, in the vanguard of modern social anthropology. The book discloses the School’s intense, argument-rich collaborations, developing beyond an original focus in south and central Africa. Where outsiders have seen dominating leadership by Gluckman, a common stock of problems, and much about conflict, Richard Werbner highlights how insiders were drawn to explore many new frontiers in fieldwork and in-depth, reflexive ethnography, because they themselves, in class and gender, ethnicity and national origins, were remarkably inclusive. Characteristically different anthropologists, their careers met the challenges of being a public intellectual, an international celebrity, an institutional good citizen, a social and political activist, an advocate of legal justice. Their living legacies are shown, for the first time, through interlinked social biography and intellectual history to reach broadly across politics, law, ritual, semiotics, development studies, comparative urbanism, social network analysis and mathematical sociology. Innovation – in research methods and techniques, in documenting people’s changing praxis and social relations, in comparative analysis and a destabilizing strategy of re-analysis within ethnography – became the School’s hallmark. Much of this exploration confronted troubling times in Africa, colonial and postcolonial, which put the anthropologists and their anthropological knowledge at risk. The resurgence of debate about decolonization makes the accounts of fierce, End of Empire argument and recent postcolonial anthropology all the more topical. The lessons, even in activism, for social scientists, teachers as well as graduate and undergraduate students are compelling for our own troubled times.

Alexander Smith

process: Crucially, the changing developments in party organisation and identity in the sixties are the link between the moderate slippage in support then and the start of the dramatic fall in the seventies. The desire of the party elite to rid itself of a putative sectarian image led to what may be termed, the throwing out of the baby with the bathwater. A crucial aspect of Unionism was an ability to appeal to powerful symbols in Scottish culture which gave the party a Scottish identity irrespective of its stance on devolution. This the Conservative boo-word could not

in Devolution and the Scottish Conservatives
Greyhound racing in Britain, 1945 to the 1960s
Keith Laybourn

-​course betting in the early 1960s. This watershed moment in the late 1940s and early 1950s led to an immediate short and sharp slump in greyhound racing followed by a long, slow and steady decline. Attlee’s post-​war Labour government, the rise of the off-​course betting, planning controls and taxation Following the Second World War there was an immense surge of activity in greyhound racing. In 1946 the NGRS tracks attracted more than thirty-​nine million 60 60 Going to the dogs attendances (with figures suggesting about twenty-​five million for the sixty-​seven NGRS

in Going to the dogs
Abstract only
The Jewish population of Leeds – how many Jews?
Nigel Grizzard

of 25,000. Second World War 1939–45 The sixty-year period of the Second World War saw vast changes in British Jewish life. Thousands of young men and women from the Leeds Jewish community join HM forces and served out of Leeds for the war years. Leeds, as a city, was spared the heavy bombing experienced in London, Coventry, Hull and Sheffield and was consequently seen as a safe haven. Many families from London who were ‘bombed out’ moved north to make new lives in Leeds. Again, there are no figures but perhaps 1,000 Jews moved north to Leeds to get away from

in Leeds and its Jewish Community
Irish-American fables of resistance
Eamonn Wall

Church’s position on artificial birth control; Catholics’ attitudes on abortion are indistinguishable from those of Protestants. A majority disagree with Vatican teachers on divorce, clerical celibacy, the ordination of women, homosexuality, and the role of the laity –​and 80 percent of those see no conflict ignoring Church teaching and being good Catholics. (Dezell 2001: 163–​75) Interviewed by Dezell, Monsignor Kelley of Sacred Heart Parish in Roslindale, Mass., put it another way:  ‘men got back from the war, they went to college’, and ‘by the sixties and seventies

in Tracing the cultural legacy of Irish Catholicism
Anne Byrne

ages of thirty and fifty . . . I believe we were the kids of the sixties and we found a certain independence, not totally reliant on having appendages of a husband . . . there is a certain amount of independence among us . . . there is a certain belief in independence. (Lily, forty-three years).20 Lily wants neither to be an appendage nor to have one. Women are actively making different choices concerning marriage and motherhood that were not possible in the first half of the century. Single women are clearly not ‘anti-family’, providing much emotional and practical

in Are the Irish different?
Ian Goodyer

the novelty, the richness, the idiosyncrasy of their own experience, the sixties, preferring ancient algebras to serious reflection and troublesome thoughts.41 Those socialists within the SWP who were impatient with the culturally timid politics lambasted by Flynn were aided in their goal of relating c05.indd 112 6/5/2009 10:59:02 AM RAR, culture and social struggle 113 to trends in modern music by a political orientation which distanced them from the left’s generalised animosity towards the USA. This attitude opened up a space within which some of them could

in Crisis music
The youth sphere and its spaces of negotiation and dissent
Ljubica Spaskovska

socialist realism for high modernism, and Western cultural influences including rock and jazz were making inroads into youth culture, it was not until the late 1960s that a whole new generation born in the 1940s had come of age and marked a radical, enduring shift in Yugoslav youth politics and culture. Their coming of age coincided with the significant reform wave in politics and economics after 1965 –​most notably the sacking of the secret police chief Aleksandar Rankovic in 1966 and the launch of the first foreign capital investments in 1968. Thesixty

in The last Yugoslav generation
Breda Gray

, English-speaking Canada, Australia and New Zealand were all shaped by Irish episcopal appointments and the large number of immigrant Irish priests and nuns (Gilley, 1984). For example, of the sixty-nine bishops in the USA in 1886, thirty five were Irish-born or of Irish ancestry, so that the Irish, because they spoke English, ‘monopolized the right to define the church in American terms’ (Shannon, 1963: 136). The work of Irish Catholic clergy and religious in ministry and establishing schools in North America and Australia also promoted Irish culture and identity within

in Migrations
The 1980 Moscow boycott through contemporary Asian–African perspectives
Joseph Eaton

possible at Moscow. The USSR, long the champion of involving developing nations in international sport, faced a global boycott in 1980. The sixty-five-nation boycott denied the Soviets their long-awaited sport diplomacy triumph.5 ROFE___9781526131058_Print.indd 203 11/06/2018 09:15 ‘No sport’ as diplomacy 204 However, judging the success of American sport diplomacy in 1980 also demands scrutiny of how ‘Carter’s boycott’ was interpreted by participating nations. Within East Asia and Africa, the boycott was read to suit local perspectives, co-opted by national

in Sport and diplomacy