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Reading Elizabeth Smart

followed saw no resolution of the relationship with Barker. Reflections on this turbulent love affair provide the loose narrative structure of Smart’s most famous work, By Grand Central Station I Sat Down and Wept. This was published in 1945 just before the birth of her third child. The couple were eventually to have four children and Smart shouldered the responsibility for their upbringing alone. She had to work extremely hard to maintain her family and her journalistic career (Homes and Gardens not The New Statesman) and this led to difficult periods of separation from

in Literature, theology and feminism

collection, description and classification. Their activities were characterised by a strong sense of place and a strong sense of the visual. Again, this applies directly to Ainsworth. Much of the work of the antiquarians was directly stimulated by the impact on British society, culture and landscape of the Industrial Revolution. Historical sites were under attack by the railways. When the railways began to spread, there was no protection for landscape or historical antiquities and there were many examples of ‘vandalism’, such as the demolition of

in The Lancashire witches

established Sunnyside Home for girls in Kilternan, County Dublin. The home was situated 1½ miles from the Carrickmines railway station. The DPOS committee sent inspectors to visit the home to judge its suitability for the placement of girls on the Society roll: It is beautiful and most healthfully situated in the parish of Kilternan. It is under the immediate supervision of Miss Burroughs who lives quite close to the home. The matron who lives on the premises seemed a superior woman and very capable of looking after the children under her care. The sanitary arrangements are

in The Protestant Orphan Society and its social significance in Ireland, 1828–1940

has suggested. These emotions culminated in the fear of hell as punishment for religious and moral misbehaviour. 49 Trying to find a deeper meaning behind events strengthened the idea of illness as a punishment from God. But new fears were also integrated into traditional patterns of interpretation. An overt expression of this phenomenon was the common refusal to use the increasingly ubiquitous steam trains. Popular prejudices against the railways

in Witchcraft Continued
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-­Catholics had to content themselves with the rediscovery of dedications concealed, since the 1530s, by rededications to Saint Thomas the Apostle, and with echoes of earlier veneration, such as the fact that the Quarter Sessions of the Eastern division of Kent continued to meet on the Tuesday after the feast of Saint Thomas of Canterbury.75 The slum parish of St Thomas behind Oxford railway station was in the 1840s stridently reattributed to Saint Thomas the Martyr. It was there that the chasuble, that reddest of red popish rags, was first reintroduced to Anglican worship, and

in Making and remaking saints in nineteenth-century Britain
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railway workers to ship the body to Belfast, Protestant mobs rampaged through the shipyards on Queen’s Island driving Catholics from work. The action spread beyond the city with Two Irelands 175 attacks on Catholic businesses and the expulsion of Catholic workers from engineering works and mills across the north.48 The activity of IRA units contributed to the air of crisis which engulfed the new state. Attacks on the police were met with reprisals against Catholics. The Provisional Government in Belfast, which had been established to oversee the implementation of the

in Michael Logue and the Catholic Church in Ireland, 1879–1925

popular-front politics. One of these students was Nurul Islam, who played a prominent role in Bengali politics in Britain in the late 1950s and 60s and has since written a history of the immigration.68 He came to London in 1956 after graduating from Dhaka University and taking active part in the Language movement in Dhaka and Sylhet. In London, he got a job as a railway clerk to support himself while he trained to be a barrister in Lincoln’s Inn. He remembers going to meetings of around fifteen young students in a house in north London, where Tasadduk would tell them

in Class, ethnicity and religion in the Bengali East End
The internal factors

badges – all were abused. So it wasn’t just Bengali people but it was mainly the Bengali people. There was certainly an increase in attack[s], increase in the climate in which attack was seen as more acceptable in that period. During the 1970s and particularly towards the end of the 1970s, areas with a physical danger, were the area north of the railway bridge in Brick Lane, the old borough of Bethnal Green and the area in Bethnal Green itself and going up into Shoreditch that has been a dangerous area for Jews in the 1930s but much earlier the turn of the 20th century

in Islam and identity politics among British-Bangladeshis
Transmigrancy, memory and local identities

eight children) arrived here from Hull, their entire riches consisting of sixpence. Late though it was (11pm) the railway officials considerately made up a large fire in one of the waiting rooms at the station, where the strangers passed the night. The porters, with equal kindness, collected among themselves a few coppers, wherewith they provided the poor family with bread and butter and coffee. 6 A visitor to Southampton in the early twentieth century commented how ‘In the streets near the docks a rare medley of peoples, races, and languages

in Anglo-Jewry since 1066

determined that her daughters also receive a good education. As her grandson put it in her funeral sermon, ‘When a fault-finder lately said “one of the worst things I knew of Mr. O’Bryan was that he educated his daughters beyond his sphere,” he should rather have said Mrs. O’Bryan; for it was she who laid the good, common-sense foundation of her daughters’ education.’1 Indeed, rising above her parents’ station, Mary had a gentlewoman’s education, attending a boarding school in Penzance and several day schools as the family moved with her father’s itinerancy. Her studies

in Women and the shaping of British Methodism