identity was readily apparent. And, there remained from pre-war times, an extensive French community, based in London and the Home Counties, that was well assimilated into British culture. To be sure, its numbers shrank with the onset of war yet, if anything, this process provided these colonists with an even stronger identity as those who remained were principally expatriates of long standing, with strong roots in Britain, and well accustomed to avoiding unwelcome attention. The paradox was that, with the defeat of France and arrival of de Gaulle, they could no longer
of French insignia, thus providing a separate identity.30 It is also possible that French exiles in Britain have been neglected in favour of their cousins in North America. The French communities in the USA and Canada, especially, were always much larger than their counterparts in London. It is calculated that, in 1939, the Frenchspeaking population in the USA was approximately 1,400,000, the majority being of Canadian or Louisiana extraction. Some 30,000 French expatriates were located in Washington and New York alone; London could boast no more than 7,000 colons
injured. 188 Nursing and mission in post-colonial Nigeria The purpose of this chapter is to examine the changes in nursing practice and personnel in Catholic mission hospitals that resulted from the Nigerian civil war from 1967 to 1970. Until then, Catholic sisters, or nuns, who served as mission nurses, physicians and midwives had been overwhelmingly white. When expatriates were expelled during the war, however, Nigerian sisters took over the leadership of Catholic healthcare institutions.3 This chapter focuses on the Medical Missionaries of Mary (MMM), the
her fellow Caribbeans, perhaps even that is something that is more common in the West Indies rather than is customarily acknowledged. Bill Schwarz raises in his introduction the question of what is specific to the West Indian expatriate situation, asking if, as well as similarities, there are differences between West Indian and other colonial immigrants. Perhaps one difference lies here. Almost
Famine, and as the outward flow reached its peak, the polemics of Repeal and especially Tenant Right meetings – routinely attended by priests – were roundly denouncing all emigration as the expatriating insult added to the injury of eviction; as a damaging, involuntary and avoidable banishment.107 Moreover, George Browne, the Bishop of Elphin, in whose diocese Strokestown was located, explained in an open address to Lord Shrewsbury what he regarded as the illusion of the emigrants’ free will. There is, he wrote, ‘a vast distinction between what is termed in human acts
, anti-colonial newspaper would republish articles from The Times Literary Supplement ?) 38 The West Indian novel, the product of the Smollets and the Fieldings (as Lamming liked to think it) of the new Caribbean nations, was for a time at least an expatriate form. What happened with the literary magazines, with political newspapers, with the novel, was repeated across the culture as a whole. Many fissures opened up as a
suspicious of de Gaulle lest he harboured left-wing elements. This silence might explain why so little has been written about French expatriates. It is astonishing that the volume of 1901 cited above was one of the few studies published in the entire twentieth century that focuses specifically on the French, this despite the fact that, in 1931, they comprised 9.2 per cent of all foreign nationals living in England and Wales.7 After the Polish and Russian communities, the French constituted the third largest European group of émigrés, their 2499 Chap5 7/4/03 2:44 pm
for Irish clergy to respond positively to the pleas of emigrants and their new churches. For many, simple ties of humanity, nationality and kinship bound them to do so. ‘Millions of our fellow-creatures, seated in darkness, and in the shadow of death, anxiously look towards Ireland, and earnestly call upon us to have pity on them,’ wrote one Catholic priest.61 ‘It is,’ claimed a Presbyterian minister, ‘ours to supply the spiritual wants of our expatriated countrymen. […] Though they are gone from us, they are still of us […] they are our brethren still, and we are
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
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