nuanced thread in his fiction: the sense of unease and exile the colonial subject may experience in England. This is a pervasive preoccupation of West Indian writers who treat Caribbean immigrant and expatriate experience in Britain. Naipaul has pointedly dissociated himself from West Indian social and political communities and their late modern histories both in the Caribbean and in Europe, preferring
different value judgements placed on this cooperation. See, for example, Markia Sherwood, ‘Elder Dempster and West Africa 1891–c.1940: The Genesis of Underdevelopment’, International Journal of African Historical Studies , 30, 1993 , pp. 253–76 for a particularly negative spin, while P.N. Davies, ‘The Impact of the Expatriate Shipping Lines
-confederation Newfoundland, the USA, Bermuda, the Bahamas and India, the IODE was restricted to Canada. In the USA the Daughters of the British Empire consisted of a small number of loyal chapters on the eastern seaboard. In common with women involved in Bermuda and the Bahamas, they were largely British ex-patriates. 16 Alternatively, in India in 1905 Miss Susie Sorabji, a Parsee Christian teacher, organized the Kaiser
acknowledge, on the other hand, that emigrants did not leave with any intention of fulfilling a religious destiny. One of the earliest fulllength expositions of the ‘providential mission’ in the English Catholic journal The Rambler in 1853 described Irish emigrants as ‘a band of unconscious crusaders,’ who believed they left for material reasons, but were simply unaware of their true divine mission. Three years earlier, Dr O’Connell of Donnybrook had painted emigrants similarly as ‘unaware of the noble end of their expatriation’, and a Rev. Hegarty of Derry spoke of Ireland
. World War I and the Politics of Grief (Montreal, 2007), pp. 138–147. 15 G. Dyer, The Missing of the Somme (London, 1994), p. 15. 16 D. Dendooven, ‘“Bringing the Dead Home”: Repatriation, Illegal Repatriation and Expatriation of British Bodies during and after the First World War’, in P. Cornish and N. J. Saunders (eds), Bodies in Conflict (London, 2014), p. 72. 17 Brittain, Chronicle of Youth , pp. 132–133. 18 Campbell, IWM 73/37/1. 19 F. Drinkwater, The Secret Name. Selected Writings of F. H. Drinkwater with a Memoir by J. D. Crichton
in emigration still threatened to remove ‘the flower of the flock’. There are echoes in all of this of Protestant concerns as expressed to the Poor Inquiry some years earlier: for a number of reasons, financial and devotional, no cleric wished to lose those better-off parishioners who were ‘the chief ornament of [his] church’. In neither case did that denote an active desire to see the expatriation of the less devout lower orders, but it did suggest a hierarchy of regret, in which, for each denomination, the religious ‘other’ came bottom and the most religiously
responding. Stopping sweeps alienated the public and caused paperwork. Law enforcement appeared anti-social, or even, considering the popularity of sweepstakes for Britain’s big races among British expatriates and colonial administrators, anti-Empire. Generally forces only acted if a complaint was lodged, or questions were asked in the press or Parliament. Then the promoter would be told to abandon the scheme, thus avoiding policework. Quite often however the promoter would continue. Magistrates’ attitudes depended very much on circumstances and personal attitudes. Fines
meanings; in reaching out across social distance, it created it. In buying and displaying clothing of Welsh manufacture, the school elaborated its patriotic claims, but like the Society of Ancient Britons, this was a decidedly metropolitan phenomenon which produced a version of Welshness for a London audience, national political figures with a Welsh power base, and an expatriate community. This last included the children, their friends and relations. Although there is no direct evidence from the Welsh charity, pupils of other London schools added unauthorised items to
, although only in the widest possible sense could these be seen as missionary. The Society for Promoting Christian Knowledge was formed in 1699, ostensibly to publish religious works, but later provided limited financial support for missionary work in South India. And the Society for Propagation of the Gospel in Foreign Parts, formed in 1701, supported chaplains to expatriate communities abroad. Missionary
himself’ the colonial expatriate is convinced that only people of his own type can possibly rule – and this insistence is only made more strident by his encountering in the West Indies ‘a thoroughly civilised community, wearing the same clothes that he does, speaking no other language but his own, with its best men as good as, and only too often, better than himself’. 52 James went on