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This book brings together authors working on some of the most significant poverty and welfare research projects on the European stage. The contributions focus broadly on the experience of being poor in England, Scotland, Ireland and Germany between 1800 and the 1940s, a theme that has received inadequate attention in the European historiography thus far. The chapters are organised into three thematic sections. The first deals with the experience of being poor: networks, migration and survival strategies; the second with confinement, discipline, surveillance and classification: paths to the welfare state; and the third with the symbolism of poverty.
This study provides a wide-ranging critique of contemporary anti-humanist postcolonial theory. By charting a genealogy of the complicity of humanism and oppression in the New World, this analysis highlights the process of consolidation of a racialised, autonomous and rational modern subject as well as the existence of a fractured modernity. Situating contemporary Derridean critiques of humanism within the Hegelian tradition, this work demonstrates that post-modern anti-essentialism does not succeed in escaping totalisation. Furthermore, it contextualises the fractured modernity of the Western humanist tradition in relation to the works of key twentieth-century thinkers such as Frantz Fanon, Hannah Arendt and Emmanuel Levinas, arguing that these authors problematise the common reduction of humanism to a totalising outlook, due to their revelation of the gaps and fissures prevalent in the modern. Combining insights drawn from Fanon¿s emphasis on lived experience, Arendt¿s enlarged mentality and Levinas¿s non-ontological transcendence, this study aims to deconstruct the complicity between humanism and colonialism.
The nature of religion on the domestic front in Britain during the Second World War has, hitherto, been relatively unexplored. This study focuses on Birmingham and describes wartime popular religion, primarily as recounted in oral testimony. The difference the War made to people¿s faith, and the consolation wrought by prayer and a religious outlook are explored, as are the religious language and concepts utilised by the wartime popular media of cinema and wireless. Clerical rhetoric about the War and concerns to spiritualise the war effort are dealt with by an analysis of locally published sources, especially parish magazines and other religious ephemera, which set the War on the spiritual as much as the military plane. A final section of the study is devoted to measuring the extent of the influence of the churches in the creation of a vision for post-war Britain and Birmingham.
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