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Caribbean migration to Britain brought many new things—new music, new foods, new styles. It brought new ways of thinking too. This book explores the intellectual ideas that the West Indians brought with them to Britain. It shows that, for more than a century, West Indians living in Britain developed a dazzling intellectual critique of the codes of Imperial Britain. Chapters discuss the influence of, amongst others, C. L. R. James, Una Marson, George Lamming, Jean Rhys, Claude McKay and V. S. Naipaul. The contributors draw from many different disciplines to bring alive the thought and personalities of the figures they discuss, providing a picture of intellectual developments in Britain from which we can still learn much. The introduction argues that the recovery of this Caribbean past, on the home territory of Britain itself, reveals much about the prospects of multiracial Britain.

The emergence of ‘left-wing’ Scottish nationalism, 1956–81
Rory Scothorne
and
Ewan Gibbs

distinct Scottish trajectory. Universities and Left Review brought together a more diverse group of un-aligned students, often immigrants from British colonies.21 Stuart Hall, the NLR’s first editor, wrote that the journal’s approach was rooted in ‘the argument that any prospect for the renewal of the left had to begin with a new conception of socialism and a radically new analysis of the social relations, dynamics and culture of post-war capitalism’.22 NLR would become a crucial staging post for the intellectual development of a left-wing Scottish nationalism

in Waiting for the revolution
Abstract only
Chari Larsson

Anglo-American communities. His name ‘pops up’ frequently, though it is usually confined to the context of a specific topic. There has yet to be an attempt to consider his work in its entirety, or an attempt to map his intellectual development through the decades. This book aims to address this gap and is based on the conviction that to return Didi-Huberman to his philosophical and institutional context will provide an ideal vantage point to assess his full body of work. In spite of the breadth and diversity of Didi-Huberman’s subject matter, there is a remarkable

in Didi-Huberman and the image
Open Access (free)
Bonnie Evans

the concept of autism in altering theories of social development in children. Early twentieth century evolutionary models of society generated a unique version of child development that was authenticated via social science, anthropology and political rhetoric. Theories of the ‘social instinct’ in infants and children developed alongside theories of intellectual development

in The metamorphosis of autism
Abstract only
Mark Garnett
and
Kevin Hickson

–95. Since the downfall of the Conservative Party in 1997 he has continued to advocate liberal economics, so that as the New Right academic Norman Barry has commented, Redwood is a ‘gloriously unreconstructed Thatcherite’.4 The development of these economic liberal ideas and Redwood’s place within that intellectual development constitutes a theme within the first part of the chapter. However, although Redwood developed these ideas into concrete policy proposals, especially in terms of privatisation, it is arguable that he added little theoretical contribution to that

in Conservative thinkers
Spencer, Krishnavarma, and The Indian Sociologist
Inder S. Marwah

’ societies informed (and contextualizes) Krishnavarma’s advocacy for political violence in resisting empire, the apotheosis of such a ‘militant’ condition. In total, then, Krishnavarma’s turn to Spencerian sociology animated an anti-​colonialism that was distinctively political (rather than nativist), cosmopolitan (rather than inward-​looking), and sociological (rather than romantic or anti-​modern). In Section 1, I  begin by briefly sketching out the unusual heterodoxy of Krishnavarma’s early intellectual development, shaped by the confluence of Eastern and Western

in Colonial exchanges
Elliot Vernon

analysis of the intellectual development of presbyterian church polity during the Westminster assembly and in the London presbyterians’ published treatises. The final section investigates the position of the London presbyterian movement in the transformation of parliamentarian politics in the last months of 1644, as the Westminster ‘war party’ jettisoned its alliance with the Scottish covenanters. These developments would see the emergence in the later 1640s of political constellations of political ‘presbyterian’ and ‘Independent

in London presbyterians and the British revolutions, 1638–64
John McLeod

Introduction The purpose of this chapter is to approach a flexible but solid definition of the word ‘postcolonialism’. In order to think about the range and variety of the term, we need to place it in two primary contexts. The first regards the historical experiences of decolonisation that have occurred chiefly in the twentieth century. The second concerns relevant intellectual developments in the latter part of the twentieth century, especially the shift from the study of ‘Commonwealth literature’ to ‘postcolonialism’. After looking at each, we will be in a

in Beginning postcolonialism (second edition)
Abstract only
Helena Ifill

should be more than ‘a mere appendage to a man, allowed to have no interests of her own’, as Taylor Mill complained was often the assumption in Victorian gender relations (p. 301). Braddon draws further distinctions between types of female companion in her depiction of Flora and Louisa. Flora’s intellectual development is coupled with a first stunted, and then painful, emotional maturation. It is initially painful because her first love, the artist Walter Leyburne, disappears; it is more so, however, because she later discovers that the man she marries during the

in Creating character
Bryan S. Turner

, Shils makes no comment on this legacy of secular Jewish culture. Shils was a secular Jew who took religion seriously. He spoke Yiddish, and Epstein comments, ‘Edward honoured his Jewishness without observing it’ (1997: 4). According to Epstein (1997: 27), he liked the idea of Christmas, ‘though he didn’t do much about it’. Yet as I have already noted, two major figures in his intellectual development and in his life, Weber and Momigliano, took religion extremely seriously, but religion plays little or no role in the Portraits. His subjects were essentially secular

in The calling of social thought