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.

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Introduction The Real is detectable in pain, loss, lack, confusion, fear, fragmentation, etc., examples of which we have already seen. The wider Catholic community’s experience of the Real is evident in the literature. In Them and Us?: Attitudinal Variation Among Churchgoers in Belfast , the writers note that over two-thirds of church-goers who support Sinn Fein have

in Socio-ideological fantasy and the Northern Ireland conflict

established morality and had a particular resonance with active churchgoers (particularly Roman Catholics who constituted an important voting bloc), but at the same time provoked little opposition or hostility. Notes 1 About, The Marriage Penalty (2005), http://marriage.about.com/od/ finances/a/marriagepenalty.htm. 2 Bureau of Labor Statistics, Employment Characteristics of Families (9 June 2005), ftp://ftp.bls.gov/pub/news.release/History/famee.06092005.news. 3 D. Blankenhorn, ‘The fallacy of the marriage ‘penalty’: Clinton and Bush proposals would hurt stay-at-home parents

in The Bush administration, sex and the moral agenda

’s Day Unlike the very explicit prayers against the Turks, which detail their occasion and name the enemy as “Turkes, Infidels, and miscreants” or “Turkes, Infidels, and other enemies of the Gospell” and “that wicked monster and damned soule Mahumet,”23 the October 1572 publication A fourme of common prayer, responding to the religious violence that began in Paris on August 24, discreetly refers to “this daungerous and perillous tymes [sic] of the troubles in Christendome.”24 A similar reticence is observed in the prayers: as churchgoers prayed for deliverance from enemies

in Spenserian allegory and Elizabethan biblical exegesis

on the other. In the southern colonies, for instance, vestries set the rates that supported the church and minister, and churchgoers claimed the right to select ministers without reference to the Bishop of London or governor. 4 Rudd’s comments suggested that the laity of the ‘second empire’ wanted an equally extensive say in church administration. The extent of lay

in An Anglican British World
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) 3 A winter’s tale: the churchgoer Françoise (Marie-Christine Barrault) confesses her sins to the narrator (Jean-Louis Trintignant) in Ma Nuit chez Maud (1969) 4 False heroism and narrative complicity: Jérôme ()ean-Claude Brialy) corners Claire (Laurence de Monaghan) in Le Genou de Claire (1970

in Eric Rohmer

The church as sacred space places the reader at the heart of medieval religious life, standing inside the church with the medieval laity in order to ask what the church meant to them and why. It examines the church as a building, idea, and community, and explores the ways in which the sanctity of the church was crucial to its place at the centre of lay devotion and parish life. At a time when the parish church was facing competition for lay attention, and dissenting movements such as Lollardy were challenging the relevance of the material church, the book examines what was at stake in discussions of sanctity and its manifestations. Exploring a range of Middle English literature alongside liturgy, architecture, and material culture, the book explores the ways in which the sanctity of the church was constructed and maintained for the edification of the laity. Drawing on a wide range of contemporary theoretical approaches, the book offers a reading of the church as continually produced and negotiated by the rituals, performances, and practices of its lay communities, who were constantly being asked to attend to its material form, visual decorations, and significance. The meaning of the church was a dominant question in late-medieval religious culture and this book provides an invaluable context for students and academics working on lay religious experience and canonical Middle English texts.

How and why the market spread

to engage with urban areas in a meaningful way: the best Neale can suggest is that the restoration of Kirkstall Abbey would give the ‘Church principle’ some momentum in ‘a place like Leeds’. 21 Despite the exclusive nature of Neale’s publication the genre did gain wider currency, as a fascinating series originally published in the Bristol Times suggests. The ‘Church-Goer’ presented a series of

in Stained Glass and the Victorian Gothic Revival
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database Early English Books Online. 225 Conclusion 225 other projects show he differed markedly with aspects of that establishment. Elizabeth did not have to be perfect to be God’s instrument, or even to be “most excellent and glorious,” because God was going to be successful in any case. Contradiction, ambiguity, and irony are set aside in certain literary and religious contexts. We have seen that preachers and churchgoers, producers and consumers of liturgies, homilies, and sermons – that is, Elizabethans – related biblical types to Elizabethan persons and events

in Spenserian allegory and Elizabethan biblical exegesis
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sacred space, to venerate the Virgin in the hope of her future intercession, and to see the church as a place of miracles, from St Francis receiving the stigmata to the appearance of the Man of Sorrows at the Mass of St Gregory. A visit to the church also incorporates the twenty-first century churchgoer into a community that has its roots in the medieval past but is still active and vibrant today. And this is true of many churches and cathedrals across England whose communities come up with ever more creative and playful ways to venerate their churches with projects

in The church as sacred space in Middle English literature and culture