This book caters for the demand in new black histories by rediscovering several little-known Black people’s experiences in late-Victorian Britain. It centres on The African Institute of Colwyn Bay, or ‘Congo House’, at which almost 90 children and young adults from Africa and its diaspora were enrolled to train as missionaries between 1889 and 1911. Burroughs finds that, though their encounters in Britain were shaped by the racism and paternalism of the late-nineteenth-century civilising mission, the students were not simply the objects of British charity. They were also agents in a culture of evangelical humanitarianism. Some were fully absorbed in the civilising mission, becoming leading missionaries. Others adapted their experiences to new ends, participating in networks of pan-Africanism that questioned race prejudice and colonialism. In their negotiations of the challenges and opportunities at the heart of the empire, the students of Congo House reveal how the global currents of black history shaped the localised cultures of Victorian philanthropy. From racism to pan-Africanism, this study sheds new light on key issues in black British history.

The riots that broke out in various British port cities in 1919 were a dramatic manifestation of a wave of global unrest that affected Britain, parts of its empire, continental Europe and North America during and in the wake of the First World War. During the riots, crowds of white working-class people targeted black workers, their families and black-owned businesses and property. One of the chief sources of violent confrontation in the run-down port areas was the ‘colour’ bar implemented by the sailors’ trades unions campaigning to keep black, Arab and Asian sailors off British ships in a time of increasing job competition. Black 1919 sets out the economic and social causes of the riots and their impact on Britain’s relationship with its empire and its colonial subjects. The riots are also considered within the wider context of rioting elsewhere on the fringes of the Atlantic world as black people came in increased numbers into urban and metropolitan settings where they competed with working-class white people for jobs and housing during and after the First World War. The book details the events of the port riots in Britain, with chapters devoted to assessing the motivations and make-up of the rioting crowds, examining police procedures during the riots, considering the court cases that followed, and looking at the longer-term consequences for the black British workers and their families. Black 1919 is a stark and timely reminder of the violent racist conflict that emerged after the First World War and the shockwaves that reverberated around the Empire.

This vibrant history of London in the twentieth century reveals the city as a key site in the development of black internationalism and anticolonialism. Marc Matera shows the significant contributions of people of African descent to London’s rich social and cultural history, masterfully weaving together the stories of many famous historical figures and presenting their quests for personal, professional, and political recognition against the backdrop of a declining British Empire. A groundbreaking work of intellectual history, Black London will appeal to scholars and students in a variety of areas, including postcolonial history, the history of the African diaspora, urban studies, cultural studies, British studies, world history, black studies, and feminist studies.

A vivid biography of an African Edwardian chronicler of London, in a time of social upheaval.

Britain yesterday; America today. The reality of being top dog is that everybody hates you. In this provocative book, noted historian and commentator Jeremy Black shows how criticisms of the legacy of the British Empire are, in part, criticisms of the reality of American power today. He emphasizes the prominence of imperial rule in history and in the world today, and the selective way in which certain countries are castigated. Imperial Legacies is a wide-ranging and vigorous assault on political correctness, its language, misuse of the past, and grasping of both present and future.

'Where are you from?' was the question hounding Hazel Carby as a girl in post-World War II London. One of the so-called brown babies of the Windrush generation, born to a Jamaican father and Welsh mother, Carby's place in her home, her neighbourhood, and her country of birth was always in doubt. Emerging from this setting, Carby untangles the threads connecting members of her family to each other in a web woven by the British Empire across the Atlantic. We meet Carby's working-class grandmother Beatrice, a seamstress challenged by poverty and disease. In England, she was thrilled by the cosmopolitan fantasies of empire, by cities built with slave-trade profits, and by street peddlers selling fashionable Jamaican delicacies. In Jamaica, we follow the lives of both the 'white Carbys' and the 'black Carbys', as Mary Ivey, a free woman of colour, whose children are fathered by Lilly Carby, a British soldier who arrived in Jamaica in 1789 to be absorbed into the plantation aristocracy. And we discover the hidden stories of Bridget and Nancy, two women owned by Lilly who survived the Middle Passage from Africa to the Caribbean. Moving between the Jamaican plantations, the hills of Devon, the port cities of Bristol, Cardiff, and Kingston, and the working-class estates of South London, Carby's family story is at once an intimate personal history and a sweeping summation of the violent entanglement of two islands. In charting British empire's interweaving of capital and bodies, public language and private feeling, Carby will find herself reckoning with what she can tell, what she can remember, and what she can bear to know.

It was a common charge among black radicals in the 1960s that Britons needed to start “thinking black.” As state and society consolidated around a revived politics of whiteness, “thinking black,” they felt, was necessary for all who sought to build a liberated future out of Britain’s imperial past. In Thinking Black, Rob Waters reveals black radical Britain’s wide cultural-political formation, tracing it across new institutions of black civil society and connecting it to decolonization and black liberation across the Atlantic world. He shows how, from the mid-1960s to the mid-1980s, black radicalism defined what it meant to be black and what it meant to be radical in Britain.