This book introduces the reader to emerging research in the broad field of 'imperial migration' and shows how this 'new' migration scholarship had developed our understanding of the British World. This is done through an analysis of some of former colonies of British Empire such as Australia, Canada, India and Zambia. The book focuses on the ideas of Reverend Thomas Malthus of how population movements presaged forces within sectors of a pre-industrial economy. The formation of national and imperial identities along racial lines in the mid-nineteenth century is covered by an analysis of the mid-nineteenth century British censuses. The clergy played a pivotal role in the importation and diffusion of a sense of British identity (and morality) to Australian churchgoers. The resistance and accommodation of Welsh Presbyterianism in Eastern Bengal is investigated through the varieties of engagement with Indian Christians and non-Christians. The book argues that Asian migration and the perceived threat it posed to the settler colonies was an issue which could unite these seemingly incongruent elements of the British World. Child migration has become a very sensitive and politically charged issue, and the book examines one of the lesser studied child migration agencies, the Middlemore Children's Emigration Homes. The book also deals with the cultural cross-currents in the construction of an Anglo-Canadian or 'Britannic' national identity. The white settlers' decisions to stay on after independence was granted to Zambia are instructive as it fills an important gap in our understanding of Africa's colonial legacy.

shift was not good for business: ‘all my customers boycotted me and in six months I had to close the place. I had to sell it at a nominal price.’31 The League found considerable backing among the men from East Bengal. Influential supporters included Qureshi’s friend Ayub Ali – who had formed the Indian Seamen’s Welfare League with Qureshi around 1943,32 and whose house in Sandy’s Row was the first stop for many a new immigrant – and Abdul Mannan, whose café in Percy Street and subsequent restaurant in the Brompton Road were popular Sylheti meeting places. When Jinnah

in Class, ethnicity and religion in the Bengali East End

role in East Pakistan House. Meanwhile Gaus Khan’s UK Awami League claimed more support outside London, especially among the restaurant owners and growing business class. And, beyond this, the left groups, dominated by the students and educated professionals, envisaged a very different Bangladesh from that planned by the Awami League. The British campaigns included members of East Bengal’s various left groups, and although most worked together with the League and non-aligned groups, there was still underlying tension and mistrust. Memoirs of that time record a

in Class, ethnicity and religion in the Bengali East End

. Pakistan’s initially ambiguous relationship to the concept of an Islamic state17 soon hardened into a deliberate embrace, formalised in 1956 by the nation’s first constitution.18 For the people of East Bengal (as we have seen), life after partition supplied a daily lesson that being part of a Muslim nation did not provide the answer to the region’s needs. The secularist politics through which many articulated their response reconnected with the socialist and liberal threads of anti-imperialism; and, in reaction to the communalist blood-letting ignited by partition

in Class, ethnicity and religion in the Bengali East End
Abstract only

-partition East Bengal during the mid- to late 1950s, a counter-narrative of youthful radicalisation and postcolonial chagrin in the late 1960s, and a ‘present’ rather like that described by Sebald’s character Austerlitz, in which ‘the moment when we think of them’ is when events happen.8 This contingent and uncertain ‘moment’ is, of course, profoundly and unassailably subjective, and easily dismissed as such. But it is also, I suggest, the kind of juncture at which any credible ‘Curatopia’ occupies time and opens up the possibility of agency in the task of ‘designing the

in Curatopia
Welsh Presbyterianism in Sylhet, Eastern Bengal, 1860–1940

or so years in the then small town of Sylhet in north-east Bengal, now Bangladesh. Sylhet occupies a particularly important place in the modern history of Wales since it was there and in neighbouring Assam that the largest concentration of Welsh Presbyterian missionaries were dispatched to Christianise Indians in a peculiarly Welsh form of Presbyterianism from 1840 to the mid-1960s. 10 In the process, the people and terrain of

in Empire, migration and identity in the British world

officially banned between 1934 and 1942 it continued to work through other organisations. At Partition, the Communist Party of India claimed to have over 10,000 members in East Bengal, and in the turbulent years before Indian and Pakistani Independence the communists had a reach well beyond their numerical strength. Bengali lascars had plenty of exposure to communist influence. Of the principal figures mentioned in Humayun Ansari’s account of Socialism Among the North Indian Muslims, Muzaffar Ahmad, a prominent communist leader in Calcutta from the 1920s, had strong links

in Class, ethnicity and religion in the Bengali East End
Open Access (free)

-state actors vied to rescue the neglected eastern province from raging epidemics of smallpox and cholera. Though the US government saw an opportunity to intervene with vaccines and new methods of surveillance, civil society in East Bengal had already appropriated vaccination and succeeded in reshaping it as a popular project that contributed to the region's emerging anti-Pakistani identity. Chapter 2 , by Niels Brimnes, plumbs discursive resistance

in The politics of vaccination
Imperial hero and villain

, India schemed for East Bengal since 1947, 17 April 2013; www.opinion-maker.org/2013/04/india-and-bangladesh/ (accessed 22 December 2013); M. T. Hussain, Patriot-Traitor Question: Bangladesh Syndrome: A Collection of Some Published & Unpublished Essays of the Author Produced Between 1988–2005 (Dhaka: Nehal Publication, 2006), p. 8

in Sites of imperial memory

of communal politics with the growth of the Rashtriya Swayamsevak Sangh in this phase.20 Thus, when it observed its first anniversary at Jharsuguda (in Sambalpur) on 13 April 1947, about a hundred Hindu and Muslim families left the place fearing a communal riot. We also come across ‘highly inflammatory’ anti-Muslim leaflets circulating in Cuttack (on 6–7 May 1947) that described the ‘atrocities’ and ‘outrages’ perpetuated by the Muslims in Punjab and East Bengal during the partition of the country, and which incited the ‘Hindus to take up the challenge’.21 However

in South Asia from the margins