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Sarah Glynn

protesting at the mass arrest of Indian communists in 1965. The West Indian Standing Conference was actually established on the initiative of the High Commission of the West Indian Federation.47 At the same time, increasingly tangible racism, manifested both in the street and in government policy, forced immigrant activists from all groups to address British politics. Bengalis joined other immigrant and labour movement activists in the campaign against the 1962 Commonwealth Immigration Act48 and in the struggles against racist violence. In the mid-1960s, they worked with

in Class, ethnicity and religion in the Bengali East End
Sarah Glynn

, in his account of his own and others’ experiences as ‘West Indians in British politics’, records the party’s general lack of engagement with the concerns of black comrades and its failure to give them responsibility.63 And as far as the Bengali communists were concerned, it seems that the party made little attempt to integrate them into local organisations or address their specific issues. Sheikh Mannan, who was sympathetic to the Soviet Union, admitted: We demonstrated in favour of Vietnam with British student, we supported the cause of Latin American countries

in Class, ethnicity and religion in the Bengali East End
Sarah Glynn

within active black groups in Britain’, was ‘theoretically developed’ in the campaigning journal Race Today.23 Activists from the Race Today Collective worked with the Bengalis in the 1970s squatting movement and the struggles against racism discussed in this chapter. Before this, at the end of 1973, the journal had had its own black revolt, which resulted in Darcus Howe’s editorship. Just prior to taking over the reins he had published a seminal article on unemployed West Indian youth that argued that their ‘refusal to work is a legitimate form of anti

in Class, ethnicity and religion in the Bengali East End
Abstract only
Freethinking feminists and the renunciation of religion
Laura Schwartz

of a higher social standing than many of the women studied here, and, because of the need to protect her family’s good name, she never openly advocates the Freethought cause. Nevertheless, Howell’s account of her counter-conversion follows what, by the end of the century, must have appeared as a fairly set pattern: bored in her marriage to the Collector of one of the North West Indian provinces, Agatha begins to read

in Infidel feminism
mid-Victorian stories and beliefs
Susan Hoyle

presumptive test for blood using guaiac, a West Indian shrub, but the discovery a year later of Schönbein’s hydrogen peroxide test seems to have carried the day. Stewart may have used Van Deen’s guaiac test, although hydrogen peroxide was probably easier to find in Stratford-upon-Avon. See ‘Forensic Science Timeline’ ( Timeline.htm); Keith Inman and Norah Rudin, Principles and Practice of

in Witchcraft Continued
The biblical identity politics of the Demerara Slave Rebellion
John Coffey

, who had supported the Anti-Slavery Society, now turned his back on the cause, and Zachary Macaulay complained that many other Anglican Evangelical clergy in Bristol and London were under the sway of the planters. 112 The abolitionist Bible Yet over the course of 1824, it became evident that the West Indian account of Smith and his congregation would not prevail. The trial record, designed in Demerara as a devastating indictment of the missionary, was read

in Chosen peoples