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Lovell Road Primary School to the Leeds Central High School. From there he took articles and became a student in the Law School of Leeds University. In his first year he won the Law Society’s Studentship, the top prize of a national competition. In his final year he obtained a First in the Ll.B examination – the first ever awarded in that examination. During his time at the University he was a member of the first Jewish Students’ Association there. Leaving university with such glowing results, Jos could have expected to find a position with

in Leeds and its Jewish Community

-political Indian Seamen’s Welfare League.32 Before the Second World War, the main hub of Bengali settlement was in Canning Town, close to the Docks. But this area was devastated in the Blitz, and many of the post-war settlers established themselves in privately rented rooms in Spitalfields, where Dickensian living conditions meant they met with little competition for tenancies and fewer signs specifying ‘no coloureds’.33 Defensive reactions to racism and discriminatory housing policies have both contributed to 13 Glynn 01_Tonra 01 19/06/2014 12:47 Page 14 14 CLASS, ETHNICITY

in Class, ethnicity and religion in the Bengali East End

residing into St. George’s convent in Southwark.86 Despite the abundance of evidence for a cooperative network of relationships between congregations and orders in the nineteenth century, there is evidence that competition for candidates and congregational rivalry did exist. Mère Julie (Julie Marguerite Guillemet) was concerned in 1848 that the Somers Town convent was ‘in [a] most painful and precarious’ position because ‘several religious communities were being introduced into England, and had settled in the neighborhood of our houses’. The founder of the Faithful

in Contested identities
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First wave feminism involved a fierce battle of ideas over religion – a battle which was itself crucial in the creation of modern understandings of religion and secularisation. Freethought was thus a significant current in the women’s movement, existing alongside and in competition with the Christian values that dominated it. The Woman Question became a key ground upon which Christians clashed with

in Infidel feminism
Coping with change

such as the Disruption, which was when the evangelical Free Church split away from the established Church of Scotland in May 1843, and the Irish Famine encouraged competition between dissenting groups and denominations.22 The increasingly strained relationship between the state and the Church of Scotland heightened the anxiety of all church leaders and they were deeply unsettled by the events of May 1843, which seemed to provide clear evidence of the state’s unapologetic intrusion into ecclesiastical affairs. Stewart J. Brown’s definitive study of Thomas Chalmers

in Creating a Scottish Church

persuaded ethnic activists and leftist community workers and councillors to help with this containment. Groups dependent on public funding soon lose their radical edge. At the same time, the demand for funds institutionalised difference and put ethnic groups in competition with each other, and funding for ethnic-based groups provided fuel for the racists. Well-meaning lectures from liberal antiracists could simply be dismissed as condescending. They failed to address socioeconomic issues affecting the whole working class, and they ignored the argument that overcoming

in Class, ethnicity and religion in the Bengali East End

In contrast to much of the previous analysis, this chapter argues that modern Leeds has a united and more coherent character than in past times. It is argued again that the question of identity is a complex one, with Jews able to feel multiple identities. The analysis relies on a number of attitudinal surveys which explore particularly young peoples’ attitudes to current issues. For example, it asked whether people would support Israel or England when they were drawn together in a European football competition. It is argued that young Jews in Leeds are confident and comfortable to display their allegiance publicly, such as lighting Chanukah candles at the Lubavitch centre.

in Leeds and its Jewish Community
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Leisure and sporting activities

1931, there are reports of regular cricket being played by Jewish boys in Potternewton Park, in the heavily Jewish populated Chapeltown area of Leeds. In 1932, calling themselves Potternewton Juniors, they played well in a competition run by a local newspaper and many of the boys subsequently attended a Rover Scout camp; it was there that the New Rover Cricket Club was formed, playing its first game at Soldiers Field on 16 June 1934. For fifty years the team played on the same No. 11 pitch on Soldiers Field, using an old garden shed which cost £20 as a pavilion. The

in Leeds and its Jewish Community
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racism and by fear of competition for jobs and resources. But segregation and the racism that encourages it have both been enhanced by political action, even though this has often not been the intention. Before looking at the debates on why segregation matters and at what can be done, this final chapter will summarise, briefly, how it has been affected by the political developments described in previous chapters. The focus of this account has been on Bengali political mobilisation, so I will first look at the impact of this, before going on to the impact of more

in Class, ethnicity and religion in the Bengali East End

inevitable expectations that there would be a Bengali MP. Competition was bitter. Jalal, one of the main contenders, was suspended from the party after being accused of sending a fax to the press that charged the local Labour group leader with racism and was made to look as though it came from his rival Pola Uddin.41 He denied involvement, but it has been suggested that the unseemly struggle and the lack of Bengali unity were instrumental in preventing a Bengali from being chosen. However, the selection was also seen by many as an example of party racism, and anger and

in Class, ethnicity and religion in the Bengali East End