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Barbados, 1937–66

This book examines the processes of nation building in the British West Indies. It argues that nation building was a complex and messy affair, involving women and men in a range of social and cultural activities, in a variety of migratory settings, within a unique geo-political context. Taking as a case study Barbados, which, in the 1930s, was the most economically impoverished, racially divided, socially disadvantaged and politically conservative of the British West Indian colonies, the book tells the messy, multiple stories of how a colony progressed to a nation. It tells all sides of the independence story.

Peter J. Martin

understood as embedded in patterns of social activities, and thus may be only a part – an important, even crucial, part – but a part nevertheless of a larger complex of activities. In comparison with the number of analyses of individual pieces of music, abstracted from any actual performance context, or of musical perception under ‘experimental’ conditions, there are relatively few studies of ‘real life’ music use, but what they do suggest is the operation of a kind of circle of interpretation – some would call it hermeneutic – through which social activities receive their

in Music and the sociological gaze
Martin Atherton

order to better understand their leisure choices and practices, this background knowledge allows us to understand what living and working environments the region’s inhabitants were taking time off from. Having thus set the scene, this chapter provides a brief history of some of the main elements of social and sporting life in the north west; this in turn helps illustrate the circumstances within which the specific social activities of the area’s deaf clubs were located. This examination will concentrate on outlining the communal nature of much of the leisure activity

in Deafness, community and culture in Britain
Abstract only
A window on the deaf world
Martin Atherton

allowed deaf people to keep abreast of events outside their own club by disseminating news across the British deaf community. Along with its immediate predecessor British Deaf Times, BDN provided the primary source of information about deaf people’s social lives for this book. The titles included news on all aspects of deaf people’s lives, and large sections of each issue were devoted to passing on information relating to the social activities of the various deaf clubs and their members from across the United Kingdom. Because of this, BDN provides a wealth of

in Deafness, community and culture in Britain
Life in a religious subculture after the Agreement
Gladys Ganiel and Claire Mitchell

surprising to those who assume that evangelicalism is essentially rigid and inflexible. A by-product of the willingness to ask questions may be that evangelicalism is more open to change than is usually supposed. Social life Most evangelical churches offer a staggering variety of social activities. People have the

in Everyday life after the Irish conflict
David Hesse

, communities are homogenised.12 Here, the Scottish masquerade perhaps provides a counter-­moment: anyone can wear the Scotsman’s mask. Scottish play-­acting is, above all, a social activity. The kilts may be invented, the swords may be props, but the clans are real. Musicians and athletes regularly meet to practise in their free time, ambitious bands and re-­enactors spend every second weekend together, travelling endless miles in crammed buses and sharing tents on festival grounds. Volunteers invest thousands of unpaid hours in bagpipe lessons and the making of costumes. At

in Warrior dreams
Dana M. Williams

transformation. According to Putnam, there are various, general sources of this decline in social capital. With each source, it is worth considering how they affect anarchist movements and such movements’ capacities to pursue a revolutionary agenda. First, pressures of time and money have forced people to work more, work longer, and have less time for community and social activities. This is particularly true for middle-class women who have traditionally had more opportunity to pursue these activities because malebreadwinners’ salaries allowed them to stay out of the labor

in Black flags and social movements
Laura Kelly

egalitarian with regard to the medical education of women, with men and women being co-educated for most lectures. The one exception, which I will discuss in depth in the subsequent section of the chapter, was the dissecting room. The chapter will lastly examine how women also socially segregated themselves from the male students through their living arrangements and social activities. I will suggest that although Irish medical education from the 1880s to 1920s was more egali­tarian than medical education elsewhere in the United Kingdom and women appear to have been

in Irish women in medicine, c.1880s–1920s
Robert Mackay

conclusion.p65 261 16/09/02, 09:28 262 EXPLANATIONS social activity of some kind. In Sheffield, J. L. Hodson came across ‘fellowship groups’ – informal gatherings in people’s homes to play music, read plays, discuss art and religion or work at some handicraft.34 For young people a much more typical getaway was dancing. The war years witnessed a great increase in dancing; regular dance halls extended the dancing week and in every place where the war threw young people together – hostels, army camps, air bases – dances were organized for the growing throng of

in Half the battle
Mike Huggins

characterised by self-regulation, a reasonably rational approach and a measure of selfassertion. Many bet regularly, but modestly, and a very limited proportion of the personal or family income was involved. Such general moderation undermined all attempts to marginalise gambling. This chapter has also stressed the important extent to which betting was a social activity, enjoyed communally, and found in both work and leisure contexts, with bets placed in private houses and shops, the pub and Tote clubs. It has also shown the extent to which bookmaking was a formal and highly

in Horseracing and the British 1919–39