Hello and welcome to today's lesson where we are going to be looking at two case studies, Bristol and Leicester.

This lesson forms part of a broader inquiry looking at how far migrants were welcomed in modern Britain.

But for today, we're just going to be focusing on these two cities and the impact that migrants had in those cities.

Now, in order to see that you're going to need a piece of paper and a pen, if you don't have one, not to worry, just pause the video now, go and get everything you need and come back and press play when you're ready to get started.

Great, now you're ready to go, let's have a look at our lesson outcome for today.

And I'm hoping that by the end of this lesson, you'll be able to explain the reasons why migrants chose to settle in Bristol and Leicester in the modern period, as well as their experiences and impact on the cities.

Now, in order to achieve this outcome, you're going to need some keywords.

And for today we've got just two.

Colour bar, which is a system where people who are not considered white a denied access to the same services as white people, but also boycott, and that's refusing to use a service as a form of protest.

So now we seen our two keywords, when we see them again in the context of a lesson, I'm sure they'll make even more sense.

But since we've got our outcome and our keywords, we can get started by looking at Bristol in the modern period.

Now, it was on the 21st of June, 1948 that the Empire Windrush docked in Tilbury, Essex.

This ship carried 1027 passengers aboard, around 800 of whom were from the Caribbean.

Their arrival marked the beginning of the Windrush generation, hundreds of thousands of Caribbean migrants who settled in Britain between 1948 and 1970.

While most of these migrants were settled in London, forming strong Caribbean communities in places such as Notting Hill and Brixton, there were also a significant number who settled in Bristol.

Now, part of the reason many Caribbean migrants settled in Bristol was because of Bristol's role in the transatlantic slave trade.

As Bristol was a major British port, it was a common destination for goods traded from the Caribbean, but also for Caribbean sailors after the transatlantic slave trade ended in 1807, this was still the case after World War II ended in 1945, so many of the Windrush generation chose to make their new lives there.

Now, before we go on to learn a little bit more about Bristol in this period, just a couple of quick questions.

Where did most of the Windrush generation settle on arriving in Britain? Was it A, Bristol B, Brighton, C, Lester, or D, London? Brilliant, I hope you said London.

Now, Andeep's been listening into our lesson and he said that some Caribbean migrants also chose to settle in Bristol.

I would like you to explain why Andeep's statement is correct.

So pause the video now and get a couple of ideas down.

Brilliant, hopefully you've mentioned that it was because Bristol was a common destination for goods traded from the Caribbean as it was a major port city, but also the fact that after the trans-Atlantic slave trade ended in 1807, Bristol maintained its links with the Caribbean and many Caribbean sailors settled in Bristol, which continued after World War II.

Now, as the Black community in Bristol grew in the 1950s, the hostility and racism they faced also increased.

Like in London, Caribbean migrants often struggled to find good housing and well-paid jobs as many landlords and employers could be hostile to towards Black people, especially Caribbean migrants.

As a result, a colour bar was unofficially enforced across many aspects of life in Bristol.

The colour bar was never enforcing any laws, however, there were not any laws to prevent discrimination on the basis of race.

And so it could be unofficially enforced by an employer, landlord or restaurant owner who wanted to prevent the inclusion or hiring of black or Asian people.

Now, one of the areas that the Colour Bar affected the most was employment.

The Bristol Omnibus Company was one of several companies who enforced a colour bar in their employment of bus drivers and conductors.

Black and Asian employees were only ever hired to work as maintenance workers.

Paul Stephenson, and we can see an illustration of him here, was a black British activist.

He spent much of his life campaigning for the rights of Afro-Caribbean people in Britain.

In 1963, Stephenson agreed to help Guy Reid-Bailey apply for a job as a bus conductor, knowing that the colour bar would prevent the company from interviewing Reid-Bailey once they knew he was a Black man.

Stephenson planned to use Bailey's application to prove that there was a colour bar in place, and then they could campaign against it.

So before we go on to look a little bit more about this campaign, just a couple of questions again, just to make sure we've been listening.

So have a look at this statement.

The colour bar was never enforced by law, so it impacted very few people.

Is this statement true or false? Excellent, we know that this statement is in fact false, but now I'd like you to take a couple of minutes to write down a sentence or two to explain why.

Brilliant, hopefully you mentioned that there were no laws to prevent discrimination on the basis of race, so the colour bar could be unofficially enforced by an employer, landlord or restaurant owner who wanted to prevent the inclusion or hiring of black or Asian people.

Now, secondly, which of the following statements explained by Paul Stephenson was willing to help Guy Reid-Bailey? Was it A, Stephenson planned to use Bailey's application to prove that there was a colour bar in place? B, Stephenson genuinely believed that he could help Reid-Bailey get a job with the BOC or C, Stephenson planned to use Reid-Bailey's application to prove that there was no colour bar in place.

Again, pause the video, make a decision, and come back and press play when you have an answer.

Brilliant, hopefully you said A, we know that Stephenson planned to use Bailey's application to prove that there was a colour bar in place.

Now we can have a look at how well that plan went.

So as it turns out, Stephenson's plan actually worked.

As soon as the Bristol Omnibus company BOC, discovered that Reid-Bailey was a black man from the Caribbean, they withdrew his interview offer.

After this, in June, 1963, Stephenson and other activists in Bristol decided to start a boycott to protest against the Colour Bar.

They had been inspired by the Montgomery Bus boycott in 1955, which had resulted in the successful desegregation of transport across the whole US state of Alabama.

And the Bristol Bus Boycott was a huge success.

It was supported by many white residents of Bristol and several university student groups.

The boycott came to an end in August, 1963 when the Bristol Omnibus Company announced that it was bringing an end to any discrimination in their recruitment process.

This moment is often said to mark the beginning of the British Civil Rights Movement as its inspired activists across the country to challenge racism and discrimination in different areas of life.

And as well as the success of the Bristol Bus boycott.

The impact of Caribbean migrants can be seen in St.

Paul's Festival, which was first held in 1968 in an area of Bristol called St.

Paul's, which became home to many migrants.

It was founded by seven Windrush generation activists who were part of the Bristol Bus boycott.

It has since become an annual festival that serves as an excellent example of the positive impact of Caribbean migrants on local culture.

Their festival was intended to bring the Caribbean community together and allow them to share their traditions with other Bristolians.

Its purpose was to celebrate the multicultural society that had emerged in Bristol as a result of the growing Caribbean community and the blend of Caribbean and British culture in every day life.

So we can see the impact not just in the end of the colour bar in the BOC and the success of the Bristol Bus boycott, but also in the carrying out of St.

Paul's Festival, an annual celebration of the multicultural society that has emerged in Bristol as a result of Caribbean migration.

So before we move on to our first practise task of today, I'd love you to describe the events of the Bristol Bus boycott to your partner.

If you're doing this lesson by yourself, not to worry at all, you can have a go at articulating it out loud or writing down as much as you can remember.

So pause the video down and make sure you've given yourself a good amount of time to record as much as you can, or for both of you to try and explain the events to each other.

Great, so hopefully in your discussions or your articulation out loud, you've mentioned some of the following.

That Guy Reid-Bailey had his interview offer withdrawn when the BAC found out that he was a Black man who had migrated from the Caribbean, that Stephenson and other activists used this as an opportunity to start a boycott in June, 1963, inspired by the 1955 Montgomery Bus boycott, that the boycotts came to an end in August, 1963 when the BAC agreed to end any discrimination in their recruitment process.

And that the moment is said to mark the British Civil Rights Movement as it would inspire activists across Britain to begin to challenge ongoing racism and discrimination in different areas of life.

Really well done if you've got all of that down, if there's anything you've missed out, absolutely not to worry.

You can just pause the video now and make a note.

Great, so our first task for today requires you to write an account explaining how Bristol was shaped by the growing Caribbean community in the 20th century.

So you can pause the video now and give yourself about 10 minutes to complete this task.

Brilliant, so hopefully your answer looks a little something like this.

As a result of the arrival of the Windrush generation 1948 and Bristol's relationship with the Caribbean that had developed since the end of the trans-Atlantic slave trade, the Caribbean community in Bristol grew rapidly in the 1950s.

As the community grew, racism and hostility towards them increased.

This led to the enforcement of a colour bar in most areas of life.

The Bristol Omnibus Company, the BOC was an example of a company who refused to hire Black or Asian employees to work as bus conductors due to the colour bar.

Paul Stephenson and other activists used the application of Guy Reid-Bailey to prove there was a colour bar in place in order to start a boycott of the BOC.

The boycott started in June, 1963 and came to a successful end two months later as the BOC agreed to end discrimination in their hiring process.

As well as their role in the Bristol bus boycott, Caribbean migrants also shaped the multicultural nature of modern Bristol.

This was first celebrated through St.

Paul's Festival in 1968.

This annual festival is an excellent example of the impact of the Caribbean community on local culture.

Really well done.

Hopefully you didn't just stop at explaining the boycott, but you also moved on to explain the impact that they had through St.

Paul's Festival.

Now for our second case study today, we're going to be looking at Leicester in the modern period.

Now, although there had been an Asian community in Leicester from as early as the 1920s, the largest wave of Asian migrants came in the 1960s and seventies as thousands of Ugandan and Kenyan Asians fled persecution from regimes in the newly independent region.

And if we have a look at this world map here, we can see Uganda and Kenya highlighted in East Africa, many Ugandan and Kenyan Asians were descended from communities who had been brought to East Africa by the British during colonial rule to fulfil roles as labourers or traders.

They had contributed significantly to local economies, but they had themselves become the focal point of ethnic tension post independence.

But they themselves had become the focal point of ethnic tension and post independence, so as they became independent nations, they found themselves forced to flee these countries.

Many saw Britain as their home due to past colonial ties.

And as a result, in 1968, 3000 Asian migrants came from Uganda and settled in Leicester.

These communities were slightly different to other migrant groups in the modern period, as whole families tended to migrate together, whereas with other migrant groups, it was largely men who migrated first, later to be joined by their families.

Now, Leicester was seen as the perfect place to settle with a whole family as there was lots of work available in the textile industry where most jobs were considered suitable for women at the time.

So remember, there had been an Asian community in Leicester from as early as the 1920s.

There was the 1960s and seventies that we see a huge wave from Uganda and Asia highlighted on this map, as they had recently become independent.

And in these newly independent states, these Ugandan and Kenyan Asian groups became the focal point of ethnic tensions.

And because of Britain's colonial history in that area, many saw Britain as a suitable location to migrate to.

Many felt they had ties to Britain because Britain had colonised Uganda and Kenya, but also large parts of Southeast Asia where many of them had migrated from.

And we know that they migrated as whole families, which was different to other groups we've looked at before.

And part of the reason was because there was lots of work in the textile industry, which was considered suitable for women at the time.

So before we go on to look a little bit more about the experiences and impact of the Asian community in Leicester, I have a couple of questions.

The first, why was there an increase in migration from East Africa in the 1960s? Was it a thousands of Ugandan and Kenyan Asians pled persecution in newly independent states? B, East Africans migrated as a result of persecution by Asian governments in Uganda and Kenya.

Or C, the British government encouraged migration from East Africa post World War II.

Pause the video and make a decision for me.

Brilliant, we know that the answer is in fact, A, that thousands of Ugandan and Kenyan Asians fled persecution in newly independent states.

Izzy's been listening into our lesson and I'd love for you to have a read of what she said.

She said that migrants from East Africa in the 1960s arrived slightly differently from other migrant groups in the same period.

Now we know she's correct.

She's been doing a great job listening so far.

But I would like you to help support this statement with a couple of key points from what we've just learned.

So pause the video and jot a couple of things down.

Brilliant, so hopefully you mentioned that with many migrant groups, it was largely men who migrated first to be joined later by their families.

But with Asian migrants from East Africa in this period, they migrated together with their families, but also that Kenyan and Ugandan Asian migrants arrived as a result of persecution in their home countries, not due to economic reasons like many other migrants in this period.

Really well done.

Idi Amin's expulsion of Ugandan Asians in August, 1972 meant 60,000 people were forced to leave the country in just 90 days.

Due to Uganda's history as a British colony, 27,000 Ugandan Asians with British passports came to Britain.

British authorities expected that large numbers of these migrants would arrive in Leicester because of links to Asian communities already settled in the city.

And the local council responded very harshly, publishing advertisements to actively discourage any Ugandan Asians from settling in Leicester and urging them to settle elsewhere.

As a result, Leicester at the time was commonly referred to as the most racist city in Britain.

Despite the adverts though, the existing community of Asian migrants from East Africa meant that many of those fleeing persecution under Idi Amin would settle in Lester anyways.

6,000 migrants arrived in Leicester in 1972, and by 1978, around 10,500 Ugandan Asians had settled in Leicester.

Now, before we go on to consider whether the local council would change their attitudes or what would happen to the 10,000 Ugandan Asians who had settled in Leicester, just a couple of quick questions.

First, we've got this statement here.

The Leicester Council published advertisements actively discouraging further migration from East Africa, urging them to settle elsewhere.

Is this statement true or false? Pause the video now and make a decision.

Great, we know this statement is true, but I'd like you to write me a quick sentence to explain why.

Brilliant, hopefully you said that the local council was not happy and it was expected that a large number of East African migrants would settle in Leicester due to the existing Asian communities in the city.

You might even have added that at the time, Leicester was referred to as the most racist city in Britain.

Second question or second statement.

Despite hostility from the local council, thousands of Ugandan Asians settled in Leicester in the 1970s.

Is the statement true or false? We know this statement is true.

And again, just a quick sentence to explain why for me.

Brilliant.

So hopefully you've mentioned something like this.

The existing community of Asian migrants from East Africa meant that 6,000 of those fleeing Uganda settled in Leicester in 1972.

And by 1978, around 10,500 Ugandan Asians had settled in Leicester.

Really well done.

Hopefully got those details down.

If you're worried about forgetting those numbers, don't worry, you can just pause and make a note of them now.

Although initial attitude towards Ugandan Asians had been hostile, the government soon looked for ways to make up for their extreme hostility towards Leicester's Asian community.

As a result, historians can see how the growing Asian community went on to impact politics.

The Labour government would be the first to print its election material in a variety of Indian languages in the 1974 election.

And Leicester Council also looked to reorganise its budget to provide money to support the growing Asian community.

In addition to impacting local politics, Ugandan and Asian Kenyans also had a significant impact on culture and the built environment in Leicester.

For example, in the late 1970s, Belgrave Road in Leicester became known as the Golden Mile.

This was because the growing Asian community had set up several shops along the road, which made it a popular destination for people to shop for South Asian weddings, jewellery or other significant religious festivals like Diwali.

Now, before we move on to our final task for today, I've got a couple of discussion questions for you.

The first, how did Asian migrants impact local politics and the built environment in Leicester? Same as before, if you're doing it in pairs, make sure you both have time to share.

And if you're doing this by yourself, make sure you get a good amount of time to articulate a response out loud.

Brilliant, so hopefully you mentioned some of the following, that the labour government would be the first to print its election material in a variety of Indian languages in the 1974 election to appeal to the growing South Asian community, that the local council of Leicester looked to reorganise, that the local council of Leicester looked to reorganise its budget to provide money to support the growing Asian community, and that the Asian community had set up several shops along Belgrave Road by the end of the 1970s, and it became known as the Golden Mile.

So for our final task today, I'd like you to complete this table by adding a detail or example to support each statement.

You've got four here.

The first, the largest wave of Asian migrants from East Africa came in the 1960s, as the detail you might explain to me what had changed in the 1960s that led to this wave of Asian migrants.

So pause the video now and give yourself five to 10 minutes to complete the table.

Brilliant, so hopefully your completed table looks a little something like this.

For the first statement, the largest wave of Asian migrants from East Africa came in the 1960s.

You might have taken my advice, is in the late 1960s, thousands of Ugandan and Kenyan Asians flowed persecution from the regimes of the newly independent region.

Local authorities openly discouraged migrants from settling in Leicester in 1972, you might have added, as they expected, large numbers following Idi Amin's expulsion of Ugandan Asians, the local council published advertisements telling Asian migrants to settle elsewhere.

For the third, you might have supported this by saying the labour government published its election material in a variety of Indian languages in the 1974 election.

And then finally, Asian migrants impacted the built environment.

You might have supported that statement by adding the detail, the growing Asian community set up shops along Belgrave Road, which became known as the Golden Mile.

Really well done.

So for the final point today, we are going to have a look at what we've covered so far.

'Cause we have managed to cover quite a lot about two significant cities in the modern period.

So we've learned that many Caribbean migrants settled in Bristol, impacting the built environment and culture of the city.

For example, St.

Paul's Festival is still held annually.

We also learned that the British Civil Rights Movement is often said to have started in Bristol with the Bristol Bus Boycott in 1963.

We've learned that this successful boycott forced the Bristol Omnibus company to acknowledge and withdraw their colour bar.

We learned that many Ugandan and Kenyan Asian migrants settled in Lester in the 1960s and seventies, although they faced hostility.

And finally, we learnt that despite this hostility, the Asian community in Leicester was able to have a significant impact on local politics and the built environment.

Really well done for today's lesson.