Environment and socialhistory:
Kalahandi is in the north-west section of present-day Orissa province,
bordering Raipur (Madhya Pradesh) and the Koraput district in the
west; the Koraput district in the south; Bolangir, Sambalpur and Raipur
in the north; and the Koraput district and Baudh-Khondmals in the east.
Originally a feudal state, with five zamindaris (Karlapat, Mahulpatana,
Madanpur-Rampur, Lanjigarh and Kashipur),1 Kalahandi merged with
Orissa on 1 January 1948. The undivided Kalahandi district stretches
across an area of 11
Women and University Spaces at Owens College, Manchester 1883–1900
This article focuses on women at Owens College, Manchester between 1883 and 1900. It does so through the lens of the everyday places, spaces and material features that symbolically defined an everyday experience on the periphery of college life. Having achieved admission to Owens in 1883, the first women to enter this newly coeducational space were met by hostility and resistance that expressed itself both in words and the careful guarding of formerly male preserves. This article therefore examines the objects, doorways, rooms and lecture halls that formed the daily environment for women as they crossed the boundary of Manchester’s Oxford Road. It considers how they navigated and appropriated space within the college and how, physically and discursively, they carved out room to belong.
An Interview with Rainer Schlösser, Spokesperson of the Association of the Red Cross Museums in Germany (Arbeitsgemeinschaft der deutschen Rotkreuz-Museen)
already doing now. But I would like to have a much bigger museum, with more space and more thematic rooms. What we should keep in mind is that the Red Cross plays a major role within our societies and has done so historically in a number of fields – not only in international humanitarian law, but also in socialhistory, cultural history, the history of the women’s movement or pacifism, the local history of regions and places. Representing and communicating the historical centrality of the Red Cross, its importance to our society, the way its importance was reflected in
The Politics of ‘Proximity’ and Performing Humanitarianism in Eastern DRC
the complexities of the brokerage work conducted by Congolese MSF staff working in a ‘field’ that is not a distant, liminal space, but their country (and region) of origin. They have complicated and heterogeneous political and socialhistories, networks and perceived identities in the areas where MSF works. This ‘proximity’ is a double-edged sword: local staff are essential to networking with armed actors and political authorities, as well as translating the meanings of policies and principles into practice, yet they find themselves either at risk, or perceived as a
C. ( 2018b ),
‘“Hell Was Let Loose on the Country”:
The SocialHistory of Military Technology in the Republic of
African Studies Review , 61 : 3 ,
99 – 118 .
Daly , S. F.
( forthcoming ), A History of the Republic of Biafra:
Law, Crime, and the Nigerian Civil War
Men and women who were born, grew up and died in Ireland between 1850 and 1922 made decisions—to train, to emigrate, to stay at home, to marry, to stay single, to stay at school—based on the knowledge and resources they had at the time. This, a comprehensive social history of Ireland for the years 1850–1922, explores that knowledge and discusses those resources, for men and women at all social levels on the island as a whole. Original research, particularly on extreme poverty and public health, is supplemented by neglected published sources, including local history journals, popular autobiography and newspapers. Folklore and Irish language sources are used extensively. The book reproduces the voices of the people and the stories of individuals whenever it can, and questions much of the accepted wisdom of Irish historiography over the previous five decades.
This is an examination of the attempts to regulate female sexuality in twentieth-century Northern Ireland from the 1900s to the 1960s. Using a range of archive material, it opens up areas of a previously neglected history, and contributes to social history, women's history and the history of sexuality. The study explores a range of women's experiences, from those involved in prostitution and suspected of having VD, to the anxieties generated by the behaviour of girls and young women in general, particularly on the arrival of US troops during the Second World War. The activities of organisations involved in protecting and preventing girls from ‘falling into sin’ are examined, and the book contains a new assessment of the Magdalen Asylums and discusses Northern Irish experience in the context of comparative studies of female sexual regulation elsewhere. It identifies certain common themes, including the increasing role of medical experts and medical legislation, but also the uniqueness of the experience of this part of Ireland. The book highlights the commonality of Protestant and Catholic attitudes, clearly seen in their reaction to the public health campaigns against VD and the provision of contraception.
Education has long been central to the struggle for radical social change. Yet, as social class inequalities sustain and deepen, it is increasingly difficult to conceptualise and understand the possibility for ‘emancipatory’ education. In Radical Childhoods Jessica Gerrard takes up this challenge by theoretically considering how education might contribute to radical social change, alongside an in-depth comparative historical enquiry. Attending to the shifting nature of class, race, and gender relations in British society, this book offers a thoughtful account of two of the most significant community-based schooling initiatives in British history: the Socialist Sunday School (est. 1892) and Black Saturday/Supplementary School (est. 1967) movements. Part I situates Radical Childhoods within contemporary policy and practice contexts, before turning to critical social theory to consider the possibility for ‘emancipatory’ education. Offering detailed analyses of archival material and oral testimony, Parts II and III chronicle the social histories of the Socialist Sunday School and Black Saturday/Supplementary School movements, including their endeavour to create alternative cultures of radical education and their contested relationships to the state and wider socialist and black political movements. Radical Childhoods argues that despite appearing to be on the ‘margins’ of the ‘public sphere’, these schools were important sites of political struggle. In Part IV, Gerrard develops upon Nancy Fraser’s conception of counter-publics to argue for a more reflexive understanding of the role of education in social change, accounting for the shifting boundaries of public struggle, as well as confronting normative (and gendered) notions of ‘what counts’ as political struggle.