Emigration state: race, citizenship and settler imperialism in modern British history, c. 1850-1972

What role did migration play in the making of modern Britain? We now have a good sense of the way ethnicity, class, religion and gender structured immigrants’ experience and what impact they had on Britain’s culture, society and economy. But as Nancy Green pointed out almost two decades ago, scholars of migration must focus on exit as well as entry. Such a call to study ‘the politics of exit’ is especially apposite in the case of the UK. For in every decade between 1850 and 1980 (with the exception of the 1930s), the UK experienced net emigration year on year. This article analyses this outflow of migrants to give a new account of the UK as an 'emigration state'. With this concept in mind, this paper offers a new account of the formation of migration policy in the UK and seeks to transform our sense of the chronological and geographical boundaries of modern Britain.

Spatial Imaginings in the Age of Colonial Cartographic Reason: Maps, Landscapes, Travelogues in Britain and India by Nilanjana Mukherjee

Nilanjana Mukherjee’s book looks at construction of space, leading from imaginative to concrete contours, within the context of the British imperial enterprise in India. Fundamental to her argument is that colonial definitions of sovereignty were defined in terms of control over space and not just over people, and hence it was first necessary to map the space and inscribe symbols into it. In the latter half of the eighteenth century, imperialism and colonization were complex phenomena that involved new and imminent strategies of nation building. No other period of British history, as Linda Colley has noted, has seen such a conscious attempt to construct a national state and national identity (Colley 1992). Although the physical occupation of India by the British East India Company could be said to have begun with the battle of Plassey (1757), nevertheless the process of conquest through mediation of symbolic forms indicate the time and manner in which the ‘conquest’ was conscripted

STRUCTURE AND CONTENT CHARACTERISTICS OF THE DISSERTATION AS A GENRE OF WRITTEN SCIENTIFIC MEDICAL TEXT IN ENGLISH

Статья посвящена описанию структурных и содержательных характеристик трактатов и диссертаций XVII века, а также современной диссертации на английском языке. Выполняется сравнительный анализ научных трудов на начальном этапе национализации медицинской науки в Великой Британии, и современных диссертаций - в период функционирования английского языка как lingua franca в мировой науке. This research is devoted to the linguistic study of English dissertations in medicine. The scientific works are represented by the genre of a written scientific medical text in English with the characteristic of functional features and they were defended in Great Britain. Diachronic research of linguistic phenomena involves the study of written scientific works and they belong to different periods of British history and medical science and it is important to correlate the studied phenomenon at different stages with the medicine development.

The Cult of Sulis-Minerva at Bath: The Religious Ritual of the Patron Goddess at Bath

<p>The Roman City of Bath, also known as Aqua Sulis, lies in the modern British county of Somerset in the south-east of England. During the Roman occupation of ancient Britain, Bath became a significant Roman town centred on a large religious complex. As the Roman city lies underneath the modern city Bath, excavation of both the temple complex has been difficult. To add further problems, Bath was only mentioned in one ancient source, Solinus. Consequently, there is a large gap in the knowledge we have about Roman Bath and its patron goddess. As such a large Romano-Celtic temple complex, Sulis’ cult has important contributions to religion in Roman Britain. Subsequently, studying and understanding Sulis’ cult is important to the study of Roman Britain. This thesis discusses features of Sulis’ cult and what this may tell us about the goddess’s attributes as well as how her cult functioned. The large Romano-Celtic temple was functional from c.65 to c.400 CE. However, there is evidence which would suggest that Sulis was worshipped by the ancient Britons before the Romans had a permanent presence in Britain. This thesis will place Roman Bath within the wider context of Romano-British history, outlining how it functioned through architecture and evidence for the temple’s gradual decline. Scholarship has agreed that Sulis is a Celtic deity who was worshipped by the Celts before the Romans arrived in Britain. Through Roman religious sensibilities, Sulis was conflated with the Roman goddess Minerva. Most of the physical remains at Bath are architectural features, votive offerings and altars. Many links have been drawn between Sulis and her thermal spring. For example, Sulis-Minerva has been regarded as an important healing divinity and her temple complex a place people can go for healing. This thesis will discuss Sulis and her connection to the goddess Minerva as well as what the goddess’s relationship was to the Romans and Britons. Attention has been drawn to a large cache of 130 Latin defixiones, or curse tablets, discovered in Sulis’ spring. The curses most commonly beseech Sulis to hunt down a culprit and punish them. The defixiones constitute an important source of evidence regarding to Sulis’ attributes. There has been some debate as to the nature of these curse tablets as there have been suggestions that they read more as ‘prayers for justice’. This thesis will explore the idea that the tablets acted as a medium for a devotee to ask the goddess for retribution against a perceived wrong. A comparison will be drawn between Bath’s curse tablets and other forms of Roman prayers comparing the two. As of now, the defixiones contribute a large portion of evidence towards religious life at Bath. Sulis represents hybridization between two ancient civilizations. On the one hand, Sulis had strong roots to ancient British religion but after Roman occupation her cult became predominantly Roman in form. I will discuss the remaining aspects of Celtic religion at Bath, such as in the Gorgon pediment, and how this was changed under Roman rule.</p>

The Cult of Sulis-Minerva at Bath: The Religious Ritual of the Patron Goddess at Bath

<p>The Roman City of Bath, also known as Aqua Sulis, lies in the modern British county of Somerset in the south-east of England. During the Roman occupation of ancient Britain, Bath became a significant Roman town centred on a large religious complex. As the Roman city lies underneath the modern city Bath, excavation of both the temple complex has been difficult. To add further problems, Bath was only mentioned in one ancient source, Solinus. Consequently, there is a large gap in the knowledge we have about Roman Bath and its patron goddess. As such a large Romano-Celtic temple complex, Sulis’ cult has important contributions to religion in Roman Britain. Subsequently, studying and understanding Sulis’ cult is important to the study of Roman Britain. This thesis discusses features of Sulis’ cult and what this may tell us about the goddess’s attributes as well as how her cult functioned. The large Romano-Celtic temple was functional from c.65 to c.400 CE. However, there is evidence which would suggest that Sulis was worshipped by the ancient Britons before the Romans had a permanent presence in Britain. This thesis will place Roman Bath within the wider context of Romano-British history, outlining how it functioned through architecture and evidence for the temple’s gradual decline. Scholarship has agreed that Sulis is a Celtic deity who was worshipped by the Celts before the Romans arrived in Britain. Through Roman religious sensibilities, Sulis was conflated with the Roman goddess Minerva. Most of the physical remains at Bath are architectural features, votive offerings and altars. Many links have been drawn between Sulis and her thermal spring. For example, Sulis-Minerva has been regarded as an important healing divinity and her temple complex a place people can go for healing. This thesis will discuss Sulis and her connection to the goddess Minerva as well as what the goddess’s relationship was to the Romans and Britons. Attention has been drawn to a large cache of 130 Latin defixiones, or curse tablets, discovered in Sulis’ spring. The curses most commonly beseech Sulis to hunt down a culprit and punish them. The defixiones constitute an important source of evidence regarding to Sulis’ attributes. There has been some debate as to the nature of these curse tablets as there have been suggestions that they read more as ‘prayers for justice’. This thesis will explore the idea that the tablets acted as a medium for a devotee to ask the goddess for retribution against a perceived wrong. A comparison will be drawn between Bath’s curse tablets and other forms of Roman prayers comparing the two. As of now, the defixiones contribute a large portion of evidence towards religious life at Bath. Sulis represents hybridization between two ancient civilizations. On the one hand, Sulis had strong roots to ancient British religion but after Roman occupation her cult became predominantly Roman in form. I will discuss the remaining aspects of Celtic religion at Bath, such as in the Gorgon pediment, and how this was changed under Roman rule.</p>

The law of bare life

2020 proved to be a remarkable year. Not the least remarkable was the realisation that, in a moment of perceived crisis, the instinctive response of the UK Government was to sweep away various so-called rights and liberties which might, in a calmer moment, have been presumed fundamental, and to rule by means of executive fiat. The purpose of this article is to interrogate both the premise and the consequence. Because, on closer inspection, there is nothing at all remarkable about how the Government reacted, for the same reason that there was little that was unprecedented about the experience of COVID-19. History is full of pandemics and epidemics, and government invariably acts in the same way. The first part of this article will revisit a particular theory of governance, again proved by history; that which brings together ‘bio-politics’ and the jurisprudence of the ‘exception’. The second part of the article will then revisit a prescient moment in British history; another disease, another panicked government, another lockdown. In the third, we will reflect further on the experience of COVID-19 and wonder what might be surmised from our foray into the past.

MATERIAL TURNS IN BRITISH HISTORY: IV. EMPIRE IN INDIA, CANCEL CULTURES AND THE COUNTRY HOUSE

ABSTRACTThis lecture seeks to historicise the so-called cancel culture associated with the ‘culture wars’ waged in Britain in c. 2020. Focusing on empire and on the domestic, British impacts of Georgian-era imperial material cultures, it argues that dominant proponents of these ‘culture wars’ in the public sphere fundamentally distort the British pasts they vociferously claim to preserve and defend. By failing to acknowledge the extent to which eighteenth- and nineteenth-century British men and women themselves contested imperial expansion under the aegis of the East India Company – and decried its impact on British material culture, including iconic stately homes – twenty-first-century exponents of culture wars who rail against the present-day rise of histories of race and empire in the heritage sector themselves erase key layers of British experience. In so doing, they impoverish public understanding of the past.

Precarious Professionals: Gender, Identities and Social Change in Modern Britain

'Precarious Professionals' uncovers the inequalities and insecurities which lay at the heart of professional life in nineteenth- and twentieth-century Britain. The book challenges conventional categories in the history of work, exploring instead the everyday labour of maintaining a professional identity on the margins of the traditional professions. Situating new historical perspectives on gender at the forefront of their research, the contributors explore how professional cultures could not only define themselves against, but often flourished outside of, the confines of patriarchal codes and structures. Putting the lives of precarious professionals in dialogue with master narratives in modern British history, the chapters in this volume re-evaluate the relationship between professional identity and social change. The collection offers twelve fascinating studies of women and men who held positions in art and science, high culture and popular journalism, private enterprise and public service between the 1840s and the 1960s. From pioneering women lawyers and scientists to ballet dancers, secretaries, historians, humanitarian relief workers, social researchers, and Cold War diplomats, the book reveals that precarity was a thread woven throughout the very fabric of modern professional life, with far-reaching implications for the study of power, privilege, and expertise. Together, these essays enrich our understanding of the histories and mysteries of professional identity and help us to reimagine the future of work in precarious times.

Joseph Armitage Robinson, Glastonbury and Historical Remembrance

This article discusses the relationship of history, theology and mythmaking with reference to the myths of Glastonbury. These related to the legends associated with Joseph of Arimathea’ purported visit to England, the burial place of King Arthur, as well as the quest for the Holy Grail. It draws on the work of Joseph Armitage Robinson (1858–1933), one of the most important Biblical and patristic scholars of his generation who, after becoming Dean of Westminster and later Dean of Wells Cathedral in Somerset, and close to Glastonbury, became a distinguished medievalist. After assessing the development of the Glastonbury legends and the use of early British history made in the earlier Anglican tradition, particularly in the work of Archbishop Matthew Parker (1504–1575), it goes on to discuss their revival in the nineteenth and early twentieth centuries especially under the local parish priest Lionel Smithett Lewis (1867–1953). It concludes by showing that while there might be no historical substance in the myths, that there is nevertheless an important history to devotion and piety which is as equally open to theological and historical investigation as the events of history.