Though a substantial and groundbreaking book, the comprehensiveness of E. P. Thompson's narrative in The Making of the Working Class highlighted its many absences. This article considers the potential for examining the black presence within a Thompsonian framework of class in eighteenth-century England. It focuses on the politics of multiethnic solidarity, considering why black history remains so marginalized when key organizations and political moments, such as the Cato Street Conspiracy and the London Corresponding Society, both present in The Making, were multiethnic in their political ambition and their membership. Through the discussion of a Victorian multiethnic community of antiracist activists, this article also examines how research focusing on the intersecting geographies of race and class can contribute to the foundations of scholarship of English history provided by The Making.
E. P. Thompson and The Making of the English Working Class
This special issue on E. P. Thompson’s The Making of the English Working Class (1963) grew out of a symposium I organized at the University of Illinois, Urbana-Champaign in October 2013 to commemorate the fiftieth anniversary of the book’s publication. I am, on the face of it, one of the least likely modern British historians to be organizing such an event. I can remember the first time I held the weighty tome in my hands: I was a junior in college, in the fall of 1982, and it was on the syllabus for a course I was taking on Victorian Britain, taught by Jonathan Schneer at Yale University. As did many feminist and postcolonial historians of my generation, I struggled with what I saw as Thompson’s indifference to women and gender (oh, those deluded followers of Joanna Southcott!) and his incapacity to see the evidence of race and empire in his sources even when they cried out from below the footnote line for all to see.
Comment on Newberry and Rosen
Althusserian structuralism), and sympathizing with the radical social historians when they chose, instead, to read and absorb E. P. Thompson's work—in particular, his polemical The Poverty of Theory ( 1996 ). In line with Thompson's reaction against having
Decolonizing the Curriculum
intellectual frameworks of Antonio Gramsci, E. P. Thompson and latterly Michel Foucault heavily informed the work of the Subaltern Studies scholars ( Sanchez and Strümpell 2014 ). However, as Zeus Leonardo observes in his appraisal of Said (this volume), during
contextual importance of these traditions for the filial sonnets and the entire interrelated sequence is paratextually signalled by Harrison taking an epigraph for School from E.P. Thompson’s The Making of the English Working Class , which provides the
After the commons—commoning!
examples. Such practices and events served to sustain what E. P. Thompson (1993) called “customs in common.” Such customs in common would then feed into some of the popular and practical bases of an imagined community of rights that would subsequently
Production and exchange, business and friendship
was political-economic, much of it directly Marxist in inspiration. In reaction, James Scott (1977) , borrowing (from E. P. Thompson) the concept of “moral economy,” sought to provide a counterbalancing cultural dimension. While Thompson’s application
Exile and Injustice in the French Empire, 1866–1876
-historical approach, to borrow E. P. Thompson's famous phrase, is that it allows us to rescue this obscure figure from the “condescension of posterity”; 73 Van Binh's story provides us with a rich “French colonial histor[y] from below.” 74 He was not a general
Elif Mahir Metinsoy
social history of ordinary people in E. P. Thompson’s studies, specifically The Making of the English Working Class and Customs in Common: Studies in Traditional Popular Culture , shows how to identify the agency of ordinary women. 45 Furthermore, the
Boat Time and the Temporal Experience of London’s Liveaboard Boaters
deterministic, precise and inflexible clock time that has been described since E.P. Thompson’s (1969) classic text as being the prime shaping force of the modern capitalist world. Ingold (2000: 290) , through his comparative use of ethnographic studies of