echos-of-brightons-past

Pauline Rutter

Sun, 03 May 2026 13:55:00 GMT

Bringing Windrush Women into Brighton’s Archive

Stories that should not go back into storage

Pauline Rutter’s work often begins where stories are at risk of being put away. In Brighton, that meant gathering the histories of Windrush-era women, bringing them into public view, and asking people to see those lives not as footnotes, but as part of the making of modern Britain. Her installation Lifting Us Up: Saluting Our Sisters gave Brighton Museum a way to hold those stories in the open, linking image, text, archive and memory with the living presence of local community history.

Stories that should not go back into storage

Lifting Us Up: Saluting Our Sisters was first shown in Brighton during the Windrush 75 celebrations in June 2023. The work focused on women of the Windrush generation and beyond: community organisers, activists, artists, campaigners, carers, educators and cultural workers whose lives helped shape Black Britain.

After its first showing, the installation might easily have disappeared from public view. Instead, Brighton & Hove Museums found space for it at Brighton Museum & Art Gallery, where it was displayed from October 2023 to January 2024.

That decision mattered. Museums are not only places where old things are kept. They also help decide which stories a city learns to value. By bringing Pauline’s work into Brighton Museum, these women’s lives were given a public place in the city’s memory.

The installation drew on several archives and collections, including Brighton & Hove Black History, Brighton Design Archives, the Institute of Race Relations, the N15 Archive and the Friends of the Huntley Collection. Through those sources, Pauline brought together fragments of a much wider story: Black women organising, creating, caring and leading, often without the recognition they deserved.

Windrush women and the work of memory

The Windrush story is sometimes told in broad terms: ships, migration, work, racism, settlement and change. Those things matter. But Pauline’s work asks us to look more closely at the women inside that history.

Women held families together, built community groups, worked in hospitals, schools, transport and public services, challenged racism, made art, raised children and opened doors for others. Much of that work was practical and everyday, which is one reason it has so often been under-recorded.

Lifting Us Up did not treat these women as background figures. It placed them at the centre.

For Brighton and Hove, that has a particular importance. The city has long been shaped by migration, empire, seaside labour, public service, creativity and protest. Yet the Black women who helped build community life here and across Britain have not always been easy to find in official records. Pauline’s work helps repair that absence.

It is not simply about looking back with admiration. It is about asking what kind of record we are leaving for the future.

Brighton & Hove Black History and local connection

One of the reasons Pauline’s Brighton work feels so rooted is its connection to local Black history networks. Lifting Us Up drew on Brighton & Hove Black History, whose work over more than two decades has helped the city tell a fuller story of its past and present.

That link matters because community archives often hold what formal institutions miss. They carry names, photographs, memories, event records, family knowledge and the patient work of people who knew these stories were worth keeping before others recognised their value.

Pauline’s work sits naturally beside that tradition. It is archival, but not distant. It is careful, but not cold. It treats memory as something living, held by people as much as by documents.

There is also a direct link with Windrush community work in Hove. At the 2024 Windrush Community Day at Hove Museum of Creativity, Pauline provided Windrush-era photographs for the display area. Shirley Williams, one of the women featured in a photograph from Pauline’s installation, attended the event with Bert Williams MBE of Brighton & Hove Black History.

Moments like that show what public history can do at its best. A photograph on display is not just an image. It can be a meeting point between past and present, between archive and person, between family memory and public recognition.

A living archive, not a closed box

Pauline is often described as an archival artist, poet, writer and cultural worker. Those words give a sense of the range of her practice, but they do not fully capture the feeling of the work.

Her approach to archives is not about locking history away. It is about bringing it into conversation.

That can mean visual art. It can mean poetry. It can mean workshops, oral history, walks, research, public talks or shared community spaces. Across these forms, Pauline’s work returns to a simple but powerful idea: history lives through people.

This can also be seen in The Black Living Archive , a collaborative ONCA residency in Brighton involving Pauline Rutter, Niamh Rutter and Bo Rutter. The project explored Black diasporic past, present and future histories, and treated archive work as something active, shared and intergenerational.

That word, living, is important. It suggests that an archive is not only a store of what has gone. It can also be a place where people recognise themselves, ask questions, and carry knowledge forward.

Windrush Era and Beyond

Pauline’s work with Brighton & Hove Museums has continued through the Windrush Era and Beyond project. The project shares the stories of Windrush-era migrants and their descendants, giving people space to reflect on heritage, family, identity and belonging.

As part of this work, Pauline led storytelling workshops and carried out oral history interviews. This is quiet work, but it matters deeply. Oral history can hold what paperwork often leaves out: tone of voice, feeling, humour, hurt, pride, hesitation, and the small details that make a life real.

For schools and future learners, this kind of work is especially valuable. It helps move Black British history away from a narrow set of dates and into the lives of people who made homes, raised families, faced barriers and changed the places around them.

In Brighton and Hove, it means that Windrush history is not treated as something that happened somewhere else. It becomes part of the city’s own record.

Archives, design and anti-racist knowledge

Pauline’s work also connects with the University of Brighton Design Archives and the Centre for Design History. In 2024, she gave a talk connected to the Institute of Race Relations’ Race & Class journal covers, looking at the role of design in anti-racist, grassroots and academic knowledge.

This may sound specialist, but the idea is easy to understand. Design shapes how knowledge travels. A cover, a poster, a leaflet or an exhibition panel can influence who pays attention, who feels invited in, and how seriously a subject is taken.

For Black history work, this matters. The way stories are presented can either hide people again or bring them properly into view.

Pauline’s practice recognises that archives are not neutral piles of paper. They are shaped by power, care, access and choice. Her work asks who collected the material, who was left out, who gets to interpret it, and how it can be shared with the communities it belongs to.

From collections to the South Downs

Pauline’s work also reaches beyond museum walls and into the Sussex landscape.

Through From Collections to Connections , part of Writing Our Legacy’s work with Changing Chalk, Pauline helped Black and minoritised young people, families and communities explore the chalk landscapes of the South Downs. The project brought together walks, discussion, poetry, illustration and collections research.

This is a different setting from Brighton Museum, but the questions are connected.

Who feels welcome in the countryside?
Who sees themselves in nature writing, museum collections or heritage trails?
How can the South Downs be read through more than one history?

The South Downs are often described through beauty, walking routes, wildlife and views. Pauline’s work adds another layer. It asks how landscape, race, memory and belonging meet. It reminds us that nature and heritage are not separate from people’s lives.

For Sussex, this is an important shift. Black history is not only found in city streets, migration records or community centres. It is also present in how people move through fields, paths, plants, chalk, archives and shared outdoor spaces.

Why Pauline Rutter’s work matters

Pauline Rutter’s work matters because it helps Brighton and Sussex remember differently.

She brings attention to women whose work shaped Black British life but was too often under-recorded. She connects community archives with museums. She uses art and poetry to make research feel human. She treats oral history as a form of care. She opens up the South Downs as a place where Black and minoritised communities can explore memory, nature and belonging.

Most of all, her work resists disappearance.

In a city like Brighton, where history is often told through grand buildings, seaside leisure and well-known names, Pauline’s practice asks for a wider view. It asks us to notice the organisers, mothers, artists, educators, campaigners and community builders. It asks us to value the records held in families and community groups. It asks us to understand that heritage is not only what survives by accident, but what people choose to protect.

Through Lifting Us Up , The Black Living Archive , Windrush Era and Beyond , and her work across Sussex, Pauline Rutter helps keep those stories in motion. Her work does not close the archive. It opens the door.

Souces:
Brighton & Hove Museums: Lifting Us Up: Saluting Our Sisters
Brighton & Hove Museums: Displaying Lifting Us Up: Saluting Our Sisters
Brighton & Hove Museums: Windrush Community Day 2024
Brighton & Hove Museums: Windrush Era and Beyond: Exploring Our Stories
Writing Our Legacy: Pauline Rutter profile and Changing Chalk work
National Trust: Changing Chalk partnership
National Trust: To Exist Here: From Collections to Connections, by Pauline Rutter
Kew: From Seeds to Skylarks
Democratic Society:

Writing Our Legacy: Covert Literary Magazine, Edition 3

Chattri memorial event 2026

Sat, 02 May 2026 14:32:57 GMT

Chattri Memorial Service 2026

Sunday 14 June 2026, 2.30pm

Location

The Chattri Memorial
Standean Lane, Patcham, Brighton, BN1 8ZB

The Chattri Memorial Group invites everyone to attend the annual Chattri Memorial Service, held in remembrance of the Indian and Nepalese soldiers from Undivided India who died in Brighton during the First World War.

The service will include prayers and the laying of wreaths at the Chattri Memorial, where soldiers were cremated after being brought from the Western Front to hospitals in Brighton.

The ceremony is expected to last around 30 minutes. Everyone is welcome to attend, including family and friends.

Access

Cars will be able to drive up to the Chattri across the fields on the day. Please note that the memorial is on farmland, so the ground may be uneven.

There is limited seating, no shelter and no facilities at the site. Visitors are advised to bring a foldable chair if needed.

Refreshments and exhibition

After the ceremony, refreshments will be served at:

Brighton and Hove Albion Football club

American Express Stadium
Village Way
Brighton, BN1 9BL

Please go to the Mayo Wynne Baxter Lounge, located by the West Reception entrance.

A Chattri exhibition will also be on display, tracing the story of the soldiers from India to Brighton. Stands will include the National Army Museum, Imperial War Museum, Royal British Legion and UK Punjab Heritage Association.

Further information

There is no need to reply or book a place. Please attend on the day.

For more information, visit: www.chattri.org

Davinder Dhillon

Sat, 02 May 2026 14:12:23 GMT

Keeping Brighton’s Chattri Memory Alive

The story begins

Davinder Singh Dhillon’s Brighton story begins with education, but it has grown into something much wider: remembrance, community and the careful keeping of history. A former special education teacher, he is now best known locally for helping protect the memory of the Indian soldiers who died in Brighton during the First World War. Through his work with the Chattri Memorial Group, he has helped turn a quiet place on the Downs above Patcham into one of the city’s most important sites of shared remembrance.

A life rooted in Brighton

Davinder Dhillon was born in Tanzania and came to England in 1967, when he was 14. He moved to Brighton in 1973 to study and has lived in the city ever since. Brighton & Hove Museums describe him as Davinder Dhillon OBE, DL, and record that he worked for more than 30 years as a teacher in special education before retiring in 2012.

That teaching career matters to his story. Before he became widely known for his work around the Chattri, Davinder spent decades working with young people, including children with special educational needs. Local sources link him with Dorothy Stringer School, where he managed a unit for pupils with behavioural, emotional and social difficulties.

It is easy to see a thread running through that work and his later public service. Both involve patience, care and a belief that people should not be pushed to the edge of the story.

The Chattri and Brighton’s Indian soldiers

The Chattri Memorial stands on the South Downs above Patcham, north of Brighton. It marks the place where 53 Hindu and Sikh soldiers of the Indian Army were cremated after dying in Brighton hospitals during the First World War. The Commonwealth War Graves Commission explains that the Chattri remembers all Indian soldiers who died during the war, but is especially connected to those 53 men cremated on the Downs.

Brighton had a special place in this history. During the war, wounded Indian soldiers were treated in temporary hospitals across the town. The Royal Pavilion, the Dome and the Corn Exchange became part of that medical network. This is one of the most powerful and sometimes overlooked chapters in Brighton’s wartime past: men from India, many wounded on the Western Front, recovering in buildings better known today for royal pleasure, performance and civic life.

The Chattri itself is a small memorial with a large meaning. Its name means “umbrella” in several South Asian languages, and its domed form reflects that idea of a canopy. South Asian Heritage Trust notes that the memorial commemorates 53 Indian soldiers, 37 Hindu and 16 Sikh, and that it stands in the South Downs National Park.

Keeping the service alive

By the end of the twentieth century, the annual remembrance connected with the Chattri was at risk of fading. Davinder Dhillon stepped forward and helped revive it. The Chattri Memorial Group records that, after hearing the Chattri pilgrimage had come to an end, Davinder became involved in renewing the act of remembrance.

Since then, he has chaired the Chattri Memorial Group and helped organise the annual Chattri Memorial Service. The service usually takes place in June and brings people up to the Downs to remember the Indian soldiers who died in Brighton. It includes civic, military and faith elements, with Sikh, Hindu, Muslim and Christian communities represented. The Prime Minister’s Points of Light award page says Davinder organises an annual interfaith service that brings together around 500 people from different communities.

This is what gives his work such local importance. The Chattri is not only a monument. Through the annual service, it becomes a place where Brighton remembers properly. It gives the city a way to honour men whose names and stories were too often missing from the wider public memory of the First World War.

A Brighton story with wider meaning

Davinder’s work has helped connect different parts of Brighton’s history: the Royal Pavilion as a wartime hospital, the South Downs as a place of cremation and remembrance, and the city’s present-day South Asian communities as active keepers of that memory.

That work also sits naturally beside other community heritage work in Brighton and Hove. Like the work of Brighton & Hove Black History , co-founded by Bert Williams and Sarah Naomi Lee , it asks the city to look again at its past and notice the people who were always there, but not always properly remembered. Sarah Naomi Lee’s local heritage work has also focused on helping Brighton tell a fuller story of its communities and histories.

This is where Davinder’s story becomes more than a personal profile. It is about how public memory is made. It is about who notices when a tradition is slipping away, who gathers people together, who keeps turning up, and who makes sure the next generation understands why a place matters.

Recognition for public service

Davinder Dhillon’s work has been recognised locally and nationally. In 2017, he received the Prime Minister’s Points of Light award for his work with the Chattri Memorial Group. The official citation described him as Chair of the group and recognised his role in commemorating Indian soldiers who died in the First World War.

In the 2022 New Year Honours, he was appointed Officer of the Order of the British Empire. The Gazette records the honour under the name Davinder Singh Dhillon, Chair of the Chattri Memorial Group, for services to the commemoration of Indian Forces’ contribution in the First World War.

He is also a Deputy Lieutenant of East Sussex and a trustee of the Royal Pavilion and Museums Trust. The Charity Commission lists Davinder Dhillon DL as a trustee of the Royal Pavilion and Museums Trust from 1 January 2020. This role brings his story back to one of the key places in the Chattri history: the Royal Pavilion, where wounded Indian soldiers were treated during the war.

Why Davinder Dhillon matters to Brighton

Brighton often tells its history through the seafront, the Pavilion, entertainment, protest and creativity. Davinder Dhillon’s work reminds us that the city’s story is also held in quieter places: a path across the Downs, a white memorial above Patcham, an annual service in June, a group of people gathering to say that these soldiers must not be forgotten.

His contribution is not only that he helped organise an event. It is that he helped keep a door open between past and present. Through the Chattri Memorial Service, Brighton is asked to remember that Indian soldiers were part of the city’s First World War history, that their sacrifice was real, and that their story belongs here.

Davinder Dhillon’s legacy is found in that act of keeping faith with memory. Year after year, the service continues. People climb the hill, wreaths are laid, prayers are said, and Brighton’s history becomes a little fuller because someone cared enough to keep it alive.

Sources

Brighton & Hove Museums, Trustees: Davinder Dhillon OBE, DL
The Gazette, Davinder Singh Dhillon OBE notice
Points of Light, Indian War Memorial: Davinder Dhillon
Commonwealth War Graves Commission, Investigating the Chattri Memorial and India’s World War One connection
Chattri Memorial Group, Brighton Remembers: The Chattri
South Asian Heritage Trust, Chattri Memorial
Charity Commission, Royal Pavilion and Museums Trust

Edi Jay Mandala

Mon, 27 Apr 2026 17:14:44 GMT

A Brighton-based artist with many forms

Art, Language and Belonging in Brighton

Some artists ask us to look again at what is already around us. Edi Jay Mandala does that with words, images, landscape and memory. His work does not treat Brighton, the South Downs or the English countryside as neutral places. It asks who has been made to feel at home here, who has been pushed to the edge, and what it means for Black presence to be seen, named and held in the record.

Edi is a Brighton-based Black multimedia artist and writer whose work moves across mosaic, text, collage, digital media, performance and socially engaged art. Public profiles link him with Writing Our Legacy, SEAS Brighton, Brighton & Hove Museums, Photo Fringe, Black History Month and the South Downs. Together, these links place him within a growing body of local work that connects Black creativity with heritage, anti-racism, landscape and community memory.

A Brighton-based artist with many forms

Edi’s creative practice is difficult to place in one box, and that seems part of its strength. He has been described as a multimedia artist whose work includes mosaic, portraiture, text, collage, digital media, performance and writing. That range matters because his work is not only about making objects. It is also about asking questions.

What does language hide?
What does it reveal?
Who gets named kindly?
Who gets reduced, labelled or pushed aside?

In Brighton and Sussex, those questions carry local weight. This is a city often proud of its open-minded image, but Edi’s work reminds us that belonging is not simply something a place can claim for itself. It has to be lived, shared and tested.

His link with Writing Our Legacy also places him within a wider network of Black, Asian and ethnically diverse writers and artists working across Sussex. That network has helped make space for stories and voices that have too often been left out of local cultural life.

BLAQ MUSE and the power of language

One of the clearest ways into Edi’s work is through BLAQ MUSE and 99BIGOTs . Brighton & Hove Museums featured his work as part of its Black Lives Matter: Then and Now project, which looked back at the 2020 protests and asked what had changed in the years since.

Through 99BIGOTs , Edi explores the language of bias. The work takes apart prejudice word by word, showing how harm can sit inside everyday speech, public debate and social habit. It is not only about insults or open hatred. It is about the smaller patterns that shape how people are seen, judged and treated.

That makes the work especially relevant to Brighton’s Black history. Much of that history is not only about events in the past. It is about the words, records, silences and public stories that decide who belongs in the city’s memory.

Edi’s work sits in that space. It challenges language that wounds, but it also creates new ways to speak about dignity, identity and repair.

Black Lives Matter and Brighton’s public memory

The inclusion of Edi’s work in Brighton & Hove Museums’ Black Lives Matter: Then and Now project gives it a clear place in the city’s recent history.

The protests of 2020 were not only moments in the street. They became part of Brighton’s public record. Posters, photographs, testimonies, artworks and community voices began to form an archive of feeling, anger, hope and demand. Edi’s work belongs to that wider local response.

This is important because archives do not simply preserve the past. They decide what future generations will be able to find. When Black artists, activists and community groups are included in museum records, the story of the city becomes wider and more honest.

In that sense, Edi’s work is not separate from Brighton’s heritage. It is part of the making of that heritage now.

The South Downs, Devil’s Dyke and the question of belonging

Edi’s work also reaches beyond the city streets and into the landscape around Brighton.

He was one of the artists involved in Outlooks on the English Countryside , a SEAS Brighton and BPOC Photographers Collective project linked to Photo Fringe and Black History Month 2024. The project asked how Black and people of colour experience the countryside, including places such as the South Downs and Devil’s Dyke.

This gives Edi’s story a strong Sussex connection. The South Downs are often pictured as open, peaceful and timeless. But landscapes carry history too. They carry memory, ownership, exclusion, leisure, labour and longing. For many people, the countryside has not always felt welcoming or safe.

Edi’s contribution speaks to that tension. As a second-generation Windrush descendant, he places Black identity within the English countryside and asks what it means to claim space there. That is a powerful local idea. It shifts the Downs from scenery into story.

For Echoes of Brighton’s Past, this matters. Devil’s Dyke and the South Downs are usually told through tourism, beauty, walking routes and Victorian leisure. Edi’s work helps open another view: the countryside as a place where race, belonging and memory are still being worked through.

Why Edi Jay Mandala matters to Brighton’s story

Edi Jay Mandala’s work matters because it refuses to let Brighton’s story stay narrow.

His art asks difficult questions, but it does so through creative forms that invite people to look, listen and think again. His work with language challenges the small and large ways racism survives. His involvement in Brighton’s Black Lives Matter archive helps place recent Black experience into the city’s public memory. His South Downs work asks who gets to feel at home in Sussex landscapes.

This is not only a story about one artist. It is also a story about Brighton and Hove learning to see itself more clearly.

The city’s Black history is not held only in old records, famous names or distant events. It is also being shaped now by artists, writers, organisers and communities who are asking better questions of the places we share.

Edi Jay Mandala is part of that work. Through art, language and landscape, he helps make space for a fuller, sharper and more honest Brighton story.

Source:

Brighton & Hove Museums: Black Lives Matter: Edi Jay Mandala
Brighton & Hove Museums: Black Lives Matter: Then and Now, 2020–2025
SEAS Brighton: Outlooks on the English Countryside
Colonnade House: Outlooks on the English Countryside
SEAS Brighton: Haunted Nature
Writing Our Legacy: Our Network, Edi Mandala
Writing Our Legacy: Covert Literary Magazine, Issue 3
Lewes Depot: Artwave mosaic artist in residence notice, 2017

Image courtesy of Dr. Bert Williams MBE

Suchi Chatterjee and Brighton’s Hidden Histories

Sun, 19 Apr 2026 17:49:17 GMT

Suchi Chatterjee: following the stories others miss

Suchi Chatterjee and the work of making Brighton look again

Some people have a way of finding the thread that everyone else has walked past.

That is one of the things Suchi Chatterjee seems to do so well. Her work moves between research, writing, public history and creative interpretation, but the thread running through it is steady: she pays attention to the people and stories that have been left out, then finds a way to bring them back into view.

In Brighton, that has meant helping uncover histories tied to slavery, empire, race, disability and public memory. Brighton Dome describes her as a Brighton-based playwright and journalist, while Brighton & Hove Museums describe her as a “biracial inclusion researcher for Brighton and Hove Black History Group”. You can see those descriptions in Brighton Dome’s Heritage Stories: Reveal and Brighton & Hove Museums’ Three Extraordinary Lives .

The Thomas Highflyer story

A lot of her Brighton work circles around stories that are local in one sense and much bigger in another. The Thomas Highflyer story is the clearest example.

In her article for The Latest, Chatterjee tells the story of Thomas Malcolm Sabine Highflyer, a child rescued from a slave dhow who later lived, went to school and died in Brighton. She writes it in a way that keeps the detail clear without losing the human weight of it: the grave in Woodvale, the school at St Mark’s, the sense that this child’s life forces Brighton to look again at its own place in a wider imperial history. That piece can be read in The Latest’s Tom Highflyer Project .

What makes that work especially important is that she was not simply writing from the outside. Her role sits inside the wider Thomas Highflyer project and its public afterlife. Brighton & Hove Buses’ Black History Month tour page says that Suchi Chatterjee and Dr Bert Williams led and narrated the 2024 city-wide bus tour on the Thomas Highflyer bus. Earlier coverage of the heritage bus also credited Bert Williams as narrator with additional material from Chatterjee as Black history researcher. That places her both in the research and in the public telling of the story, which is often where local history either comes alive or falls flat. These parts of the story are reflected in Brighton & Hove Buses’ Black History Month Bus Tour page and Scene Magazine’s coverage of the heritage bus .

Beyond one Brighton story

But Thomas Highflyer is only one part of the picture. Chatterjee’s work also stretches into projects that connect Brighton to African political history more directly.

The schools resource on the 1895 visit of Khama III, Bathoen I and Sebele I to Brighton named her as lead historian. That matters because it shows her not just as a contributor but as someone trusted to shape the historical frame of the project. The reporting around it also makes clear that this work grew out of earlier research connections, including Making African Connections, which linked Sussex and Kent museum collections with questions about colonial histories and decolonial futures. You can see that in reports from the Sussex Express and Scene Magazine .

That wider reach is worth holding onto, because it stops the picture becoming too narrow. Yes, she is deeply connected to Brighton and to Brighton & Hove Black History, but her interests are broader than one organisation and broader than one city story. The University of Brighton Centre for Design History describes her as someone involved in in-depth research into Sussex’s rich and diverse past, and notes her contribution to projects ranging from Fragments in Time and Black Georgians to Fashion City Africa, Thomas Highflyer Grave Restoration, Three Kings in Brighton, and the 2021 report Making African Connections: Decolonial Futures for Colonial Collections. That wider body of work is outlined by the University of Brighton Centre for Design History .

Creative history in public

There is also a creative side to her work that feels important. Brighton Dome’s “Heritage Stories – Reveal” programme commissioned local artists to bring forward lesser-known stories connected to the Dome’s heritage, and Chatterjee’s contribution was Blind Tom. In it, she focused on the life of Tom Wiggins, the blind African American musical prodigy, and the Dome hosts her report Blind Tom: A Musical Prodigy as part of the project. This matters because it shows her working not only as a researcher but as an interpreter, someone able to take difficult or neglected histories and make them legible in a cultural setting. That project is part of Brighton Dome’s Heritage Stories: Reveal .

The same is true of her work with Brighton & Hove Museums. Her piece Three Extraordinary Lives, written after a talk at the Royal Pavilion during Disability History Month, brings together Billy Waters, Tom Wiggins and Princess Sophia Duleep Singh. It is not just an interesting set of biographies. It shows her interest in the way race and disability can sit together inside histories that museums have often told in narrower ways. That work appears in Brighton & Hove Museums’ Three Extraordinary Lives .

So while Brighton & Hove Black History is an important part of her story, it is not the whole of it. It is one of the places where her work has had a visible local impact, alongside her museum writing, heritage commissions and broader research interests in Black, diasporic and disability histories. It is also work that has grown through collaboration, including with Ebou , Sarah Lee and Amy , reflecting the shared effort behind much of Brighton’s public Black history work.

That is probably why her work stays with people. It does not feel like history at arm’s length. It feels close to the ground. A grave in Woodvale. A bus leaving Brighton Dome. A museum talk that opens a different door into the Pavilion. A school resource that reminds local children that African political history is part of Brighton’s story too.

Once those links are made, they are hard to unsee. A good place to return to that thread is The Latest’s Tom Highflyer Project .

Writing our Legacy Event

Sun, 19 Apr 2026 14:28:58 GMT

Intimate Ecologies:

On Sunday 26 April 2026, 11am–1pm.

J oin British-Ghanaian speculative writer, artist, scholar and pleasure activist Dr. Ama Josephine Budge Johnstone for ' Intimate Ecologies: Diving Through Liquid Landscapes of Blackness, Ecology, Speculation, and Queer Futures. ' In response to climate colonialism, this talk explores what becomes possible when we imagine Blackness and the more-than-human in liberatory, decolonial, and pleasurable ways. Through storytelling, visioning exercises, and collective reflection, participants will be invited to engage with new ways of thinking about ecological futures rooted in care and connection.

Tickets : Concession & Members £5 | General Admission £10.
�� Book your ticket here .

About Dr. Ama Josephine Budge Johnstone

Dr. Ama Josephine Budge Johnstone is a British-Ghanaian speculative writer, artist, scholar and pleasure activist whose praxis navigates that which she has termed Intimate Ecologies to explore Blackness, erotics and the more-than-human in queer and speculative ways toward interspecies futures. Ama’s short stories, art writing and essays have been commissioned and published widely by the likes of Tate Modern, Contemporary&, Aperture, the Independent, Whitechapel, Duke University Press, the Feminist Review and more, and translated into Twi, French, German and Swedish. She has exhibited video and installation work internationally, was selected as a 2025 Tin House Fellow, as well as for the 2024 PerforCraze artist residency (Ghana); 2023 Postnatural Independent Programme (Madrid); the 2020-22 Local, International and Planetary Fictions Fellow with Frame Contemporary Art Finland and EVA International (Ireland); and the 2020/21 Keith Haring Fellowship in Art and Activism with Bard College (New York). Ama is currently a Lecturer in Culture, Criticism and Curation Central Saint Martins (UAL) in London, an MFA tutor at the Sandberg Instituut in Amsterdam, and a Research Associate at VIAD (University of Johannesburg). She was recently awarded a PhD from Birkbeck University of London.

https://www.amajosephine.me / Instagram @amajosephine / X @PleasureProf

Sarah Forbes Bonetta

Fri, 17 Apr 2026 08:06:37 GMT

the Wedding That Stopped brighton

Queen’s ward and protégée

Brighton did not just witness Sarah Forbes Bonetta. For a brief moment, it held one of the most remarkable turns in her life.

By the time she arrived in the town, Sarah had already lived through violence, loss and rescue on a scale most Victorians could scarcely imagine. Born Aina in the Yoruba states of West Africa, she was captured as a child after an attack on her community, then taken from Dahomey to Britain by Captain Frederick Forbes. Renamed Sarah Forbes Bonetta, she came under the protection of Queen Victoria, who took a close interest in her education, health and future. When Sarah’s story reached Brighton in the early 1860s, she was no longer simply a child under royal care. She was a young woman whose life was being steered towards marriage, public respectability and a future shaped as much by empire as by choice.

The goddaughter

There is a common misconception that Sarah herself was Queen Victoria’s goddaughter. The records point to something more careful than that. Sarah was clearly the Queen’s ward and protégée, supported through the royal household and kept within the Queen’s circle of patronage. The firmer evidence of official goddaughter status belongs to Sarah’s daughter, Victoria Davies. That distinction matters, not because it makes Sarah’s story smaller, but because it makes it truer.

Brighton as a turning point

Sarah’s connection to Brighton was not casual. When James Pinson Labulo Davies proposed marriage, she did not at first welcome the match. She wrote that she did not feel “a particle of love” for him. In response, she was sent to Brighton to stay under supervision while those around her tried to persuade her that the marriage would be suitable and secure. It was not a holiday by the sea. It was a carefully managed pause in which her future was being settled by others.

One of the most vivid details from this period is Sarah’s own description of her Brighton lodgings. She called the place a “desolate little pig sty”. Whatever the exact state of the house, the phrase tells us a good deal about how she felt. It suggests loneliness, confinement and a sharp sense that her life was being directed from outside. Local accounts place her in Clifton Street before the wedding, which gives this part of her story a real place in the town. Sarah was not only moving through royal circles. For a time, she was living in the ordinary streets of Brighton, waiting for a decision that would shape the rest of her life.

The wedding that stopped the town

On 14 August 1862, Brighton turned out to watch Sarah Forbes Bonetta marry James Pinson Labulo Davies at St Nicholas Church on Dyke Road. The wedding was treated as a major social event. The party set out from West Hill Lodge in a procession of ten horse-drawn carriages, and the crowds were so large that a constable had to clear a way into the church. People climbed trees and stood on walls just to catch a glimpse of the bride.

What drew such attention was not only the scale of the occasion, but who Sarah was. Victorian Brighton was not used to seeing a Black woman at the centre of such a public and high-status ceremony, especially one so closely linked to the Queen’s household. Reports described a striking mix of guests, with Black and white members of the wedding party appearing together in a way that many onlookers would have found unusual. Her sixteen bridesmaids were divided evenly between Black and white women, making the whole event appear both carefully arranged and impossible to ignore.

The wedding also survives in photographs, where Sarah and James appear as a fashionable, self-possessed Victorian couple. That matters. They were not just being looked at. They were also shaping how they wished to be seen. Even in a society that often treated Black lives as curiosities, these images present them with dignity, style and social confidence.

One detail from the marriage record still feels especially powerful. Sarah signed her first name as “Ina”, echoing the name Aina she had carried before Britain, before royal protection and before Victorian society tried to rename her. It is only a small mark on the page, but it suggests that even at this highly managed moment, something of her earlier self remained firmly her own.

A brief home in Brighton, a larger life beyond it

After the wedding, Sarah and James lived for a short time at 17 Clifton Hill in the Seven Dials area. This brief stay is easy to miss, but it matters because it shows that Sarah’s connection to Brighton did not end at the church door. For a little while, she was part of the domestic life of the town as well as its public drama. The address also works as a hinge in the story. From Clifton Hill, their lives opened out towards Sierra Leone, Lagos, Windsor and, later, Cheltenham.

James Pinson Labulo Davies was not simply the man Sarah married. He was an important figure in his own right. Born in Sierra Leone to Yoruba parents who had been freed by the British West Africa Squadron, he was educated in the Church Missionary Society world, served with the Royal Navy, and later became a merchant, ship owner and philanthropist in Lagos. Later accounts also stress his support for free labour, education and public debate, and his role as an early cocoa pioneer. When Sarah married him in Brighton, she was entering not a vague future but a household tied to commerce, religion, learning and public life on the West African coast.

Sarah, Victoria and the family that followed

Sarah and James had three children: Victoria, Arthur and Stella. The surviving records tell us most about the eldest, Victoria, and through her the story becomes even richer. Born in 1863, not long after the Brighton wedding, Victoria Matilda Davies carried forward the family’s connection with Queen Victoria in a way that is much more clearly documented than in her mother’s case. It was Victoria, not Sarah, for whom the evidence of official goddaughter status is strongest. References to an inscribed gold christening set, later financial support and the Queen’s continuing interest all point firmly in that direction.

Victoria was educated in England, including at Cheltenham Ladies’ College, and later married Dr John K. Randle, a Scottish-trained doctor and leading figure in Lagos. In her life, the line between Britain and West Africa remained open. She moved between those worlds in a way that echoed her mother’s story while also belonging to a new generation. Later accounts place her in Lagos society and link her with musical and cultural circles in Britain too. Through Victoria, the Brighton wedding of 1862 no longer looks like an ending. It becomes the start of a longer family history.

Arthur and Stella are less fully documented, but their presence still matters. They remind us that Sarah’s life was not only public and symbolic. It was also domestic. It involved motherhood, family life and the building of a new Anglo-African household whose story continued after her own life ended.

Sarah died in 1880, still young, but by then her life had already stretched across worlds: from Yoruba royal lineage to Dahomean captivity, from royal patronage in Britain to marriage in Brighton, and from there into the commercial and social life of Lagos. That is why her place in Brighton matters. The town was not the whole of her story, but it was where one chapter closed and another began in full public view.

Why Brighton should remember her

Sarah Forbes Bonetta belongs in Brighton’s history because her life reveals how closely the town was connected to larger histories of empire, race, family and power. She was housed here, watched here, married here and briefly made a home here. The crowds that gathered for her wedding may have come for spectacle, but what they were really seeing was Brighton’s place in a much wider story.

Today, Sarah’s story deserves to be remembered not as a curiosity from the Victorian age, but as part of the real fabric of the town. In Brighton, her life touched streets, houses and a church that still stand. From those places, her story reached out to Lagos, Windsor, Cheltenham and beyond. It is that combination of the local and the far-reaching that makes her so compelling still. Brighton did not simply host her wedding. It briefly held the turning point of a life that linked Sussex to a far larger world.

Sarah was not the only young woman of royal or elevated status whose life in Victorian Britain was shaped by empire and displacement. Princess Aida Desta , granddaughter of Emperor Haile Selassie, spent five years in England from 1936, and there is a plaque in a Brighton church marking that connection. Princess Victoria Ka'iulani of Hawaii lived in Hove in 1892, a young heir preparing for a throne that was already being taken from her. Their stories, like Sarah's, ask us to look again at what this part of England really witnessed.

Sources

The Businessinsider

Victorian Business Culture

Black History Month.org

Monica Lewin

Thu, 09 Apr 2026 06:30:09 GMT

A pioneering surgeon with a Brighton link

Monica Lewin

Monica Lewin’s story begins in Clarendon, Jamaica , and stretches across the Atlantic to London, Brighton and back again. She was born on 15 August 1925 and went on to become one of the most remarkable Jamaican women of her generation: a surgeon, a teacher and the first Jamaican woman elected a Fellow of the Royal College of Surgeons of England. Along the way, part of her early medical career was spent in Brighton, giving the city a direct link to a figure of real importance in Black medical history.

Early life in Jamaica

She came from a family shaped by education and public service. Her father, James Mahoney Lewin, was a leading figure in Vere, Jamaica, and her mother, Asenath Elliott, was a schoolteacher. Monica was educated at Hampton School, where she became the first Black head girl. That early distinction already hinted at the determination and ability that would mark the rest of her life.

Medical training in Britain

In 1944 she won a Jamaica Government scholarship to study medicine at the Royal Free Hospital in London. After qualifying, she worked as house surgeon and house physician, and then held further posts in Brighton, at the Royal London Homoeopathic Hospital and at the Elizabeth Garrett Anderson Hospital.

That matters for Brighton. It places a young Jamaican woman doctor in the city during a period when Black women in British medicine were still very rare, and it shows Brighton as part of a wider story of migration, training and professional achievement.

Breaking barriers in surgery

Her breakthrough came in 1962 when she passed the FRCS examination, becoming the first Jamaican woman to do so. This was no small milestone. Surgery was still a male-dominated profession, and Black women were rarer still in senior medical ranks. Lewin had crossed barriers of race, gender and geography to reach a level that few women, of any background, had reached at the time.

Returning to Jamaica

She returned to Jamaica soon afterwards and took up senior surgical work at Kingston Public Hospital and the Children’s Hospital, while also lecturing part time in anatomy at the University of the West Indies. During the violence that shook Kingston in the 1960s and 1970s, she treated patients with gunshot and machete wounds, often in dangerous conditions and under intense pressure. Later accounts of her life remembered both her skill and her calmness in the middle of crisis.

A career across two countries

Lewin’s career also shows that medical migration was not a one-way journey. She trained in Britain, worked here, returned to Jamaica to serve and teach, and later came back to England after her husband David Atkinson took up a consultant post at North Middlesex Hospital. Back in Britain, she continued working in accident and emergency departments at the Royal Northern and Whittington Hospitals. She retired in 1988 and died in 1998.

Why Monica Lewin matters to Brighton

For Brighton, Monica Lewin matters because her story widens the city’s historical map. She was part of the professional life of Brighton in her early career, at a time when that in itself was unusual. Her presence helps place the city within a broader Black British history of medicine, education and movement between Britain and the Caribbean. It is exactly the kind of link that can be missed unless someone goes looking for it.

She deserves to be remembered not only as a pioneer for Jamaica, but also as part of Brighton’s wider and richer past.

Source list

Royal College of Surgeons, Plarr’s Lives of the Fellows, “Lewin, Monica Cynthia (1925–1998)”
Royal College of Surgeons, “Black surgeons past and present”, 27 October 2020
The Lancet, Georgina Ferry, “Monica Lewin: surgeon to victims of political violence in Jamaica”, 2021
Jamaica Observer, “Paediatric surgery in Jamaica: The major role of women in its development”, 16 March 2022
image Portrait courtesy of the Royal College of Surgeons of England, Plarr's Lives of the Fellows.
Royal College of Surgeons of England, Lincoln’s Inn Fields, London. Photo by Jonas呂stefan Magnusson (Jonas Magnus), September 2023. Licensed under Creative Commons Attribution-ShareAlike 4.0 International (CC BY-SA 4.0).

Olaudah Equiano

Sat, 04 Apr 2026 12:36:38 GMT

Olaudah Equiano and Brighton’s anti-slavery networks

Some lives seem to reach far beyond the places where they were lived. Olaudah Equiano’s is one of them. He was never just a figure in a history book or a name attached to abolition. He was a man who survived enslavement, fought for his freedom, and then used his own story to force Britain to face what slavery really was. Brighton cannot claim him as one of its own in any direct sense. There is no firm evidence that he stood here, spoke here, or walked the town’s streets. But his words still reached places like Brighton, and they helped shape the moral climate in which local people began to organise against slavery.

From enslavement to abolition

Equiano was born in West Africa around 1745 and was enslaved as a child. After years of being sold from one owner to another, and after enduring the violence and uncertainty of life across the Atlantic world, he was able to buy his freedom in 1766. He later settled in Britain and became one of the best-known Black voices in the movement against the slave trade.

In 1789 he published The Interesting Narrative of the Life of Olaudah Equiano, a book that brought the reality of enslavement before the British public with a force that few could ignore. It was widely read and went through several editions in his lifetime, helping to strengthen the abolition campaign. What made the book so powerful was its clarity. This was not a distant political argument. It was the account of a man who had lived through the system and could describe its cruelty from the inside.

Brighton and the anti-slavery movement

What links Equiano to Brighton is not a proven visit, but something broader and in some ways more revealing. His life and writing fed into a national movement that spread through books, pamphlets, churches, meetings and personal networks. Ideas travelled. People read, discussed, argued and acted. By the early nineteenth century, Brighton had become one of the places where anti-slavery feeling was being turned into public action.

The town had Quaker roots, and those roots mattered. Quakers were among the earliest and most consistent opponents of slavery in Britain. The Friends Meeting House in Ship Street stands as a reminder that reforming traditions ran through the town long before abolition became a national political cause. The Quaker heritage record for Brighton notes that Isaac Bass, a local abolitionist, is buried there. That small detail helps anchor this history in a real place, and in the lives of people who made anti-slavery work part of the town’s public life.

By 1830, Brighton’s anti-slavery campaign had become visible. In November of that year, despite bad weather, a public meeting was held at the Old Ship Hote l to call for an end to colonial slavery. The meeting agreed to petition Parliament and led to the formation of the Brighton Society for Promoting the Abolition of Slavery. A women’s anti-slavery association followed as well. These were not passing gestures. They show that people in Brighton were willing to organise themselves, speak publicly, and join the national pressure for change.

Isaac Bass later attended the World Anti-Slavery Convention in 1840, linking Brighton directly to a wider international movement. His role helps show that the town was not simply picking up ideas from afar and repeating them. People here were taking part in the work itself. Brighton was one thread in a much larger fabric of protest, persuasion and reform.

A fuller and harder history

Yet this is not a simple story of a town standing on the side of justice. Brighton, like so much of Britain, was also tied to the economy that slavery helped build. Research has shown that a number of slave-owners and former slave-owners had Brighton addresses, and that compensation money linked to slavery found its way into the town. That matters because it reminds us that abolition did not happen in a moral vacuum. The campaigns for freedom were taking place in a society that had already benefited from slavery’s profits. You can read more about these profits here.

That is one reason why Equiano still belongs in Brighton’s story. His book gave readers a direct account of the cruelty and inhumanity on which that system depended. He made slavery harder to hide behind polite language and commercial distance. Long before Brighton’s public meetings of the 1830s, he had already helped to shift public feeling in Britain. His testimony became part of the atmosphere in which towns like Brighton found their own anti-slavery voice.

A person does not always need to have stood in a place to have changed it. Equiano’s presence in Brighton is not physical but intellectual and moral. His life, his writing and his activism helped create the kind of public conscience that local campaigners later drew on.

Through him, Brighton’s anti-slavery history connects to a much bigger story, one that stretches from West Africa to the Caribbean, from London print shops to Sussex meeting rooms.

Remembering what this means

Today, places like the Old Ship and the Friends Meeting House still help us hold on to that history. They remind us that the struggle against slavery was not only fought in Parliament or by famous names alone. It was also carried by local gatherings, petitions, religious communities, and ordinary people willing to act. In Brighton, Equiano’s story lives in that wider movement. His words helped build the world in which anti-slavery action here became possible.

Brighton and Slavery's Legacy

Sources

Encyclopaedia Britannica, Olaudah Equiano
Encyclopaedia Britannica, The Interesting Narrative of the Life of Olaudah Equiano
Quaker Meeting Houses Heritage Project, Friends Meeting House, Brighton
The Brighton Society, The transatlantic slave trade: our city, its heritage and its people
University of Brighton, Tracing Brighton’s forgotten slave-owners
Image by Creator:W DentCreator:D Orme - This file has been provided by the British Library from its digital collections

Bob Marley in Brighton

Fri, 03 Apr 2026 19:25:34 GMT

Bob Marley and Brighton’s Reggae History

A Sussex connection

Bob Marley did not come to Brighton as a passing name on a poster. He arrived in July 1980 as one of the great voices of his age, carrying music that meant far more than entertainment to the people who heard it. By then he was known across the world, but Sussex had seen him long before that. In July 1972, he had appeared at the De La Warr Pavilion in Bexhill-on-Sea, still a young and little-known Jamaican singer, playing on an early British visit before fame fully arrived. Eight years later, he returned to this stretch of the south coast to play two nights at the Brighton Centre. There is something striking in that journey. Sussex saw him near the beginning, and Sussex saw him again near the end.

Britain mattered to Marley in a way that went beyond touring. By the late 1970s, this country had become one of the places where his music found its deepest audience outside Jamaica, especially among Black communities living through racism, exclusion and a hard political climate. His songs were heard not just as records, but as statements of pride, dignity and survival. That wider British connection is part of what makes his south coast appearances feel so important now.

At the Brighton Centre

On 8 and 9 July 1980, Bob Marley and the Wailers brought the Uprising Tour to Brighton. The venue was the Brighton Centre on Kings Road, still a relatively new building on the seafront, heavy in concrete and not especially loved for its acoustics. Yet for two nights it became the setting for something much larger than an ordinary concert. These appear to have been the only times Marley played live in Brighton, which gives the city a small but real place in the story of one of the twentieth century’s most important musicians.

By then he was no longer the promising young visitor who had passed through Bexhill. He was a global artist at the height of his significance, and Brighton was part of one of the largest tours in Europe that year. That matters, because it places the city not on the edge of his story but inside a major chapter of it.

More than music

What matters most is not simply that he came here, but when he came. The summer of 1980 was late in Marley’s life. Cancer had already taken hold, though many around him did not yet know how serious it was. Looking back, that knowledge gives the Brighton concerts an added weight. But it would be wrong to write them only as sad occasions. By all accounts, Marley was still performing with power, purpose and intensity. He was not retreating from the stage. He was still commanding it.

Anyone in the Brighton Centre that week would have heard a set full of songs that had already become part of modern history. Natural Mystic. War. No Woman, No Cry. Jamming. Exodus. Get Up, Stand Up. These were songs people danced to, sang to and lived by. In Britain, especially for Black communities facing racism, hostility and exclusion, Marley’s music was more than a soundtrack. It was a source of confidence and recognition. His records carried a sense of dignity and resistance at a time when both were urgently needed.

That is part of what Brighton was receiving in July 1980. Not just a famous performer, but a message that had already travelled deep into British life.

In the room

There was also the presence of the I-Threes, Rita Marley, Marcia Griffiths and Judy Mowatt, whose opening chants helped build the atmosphere before Marley himself appeared. People who were there remembered that feeling. One eyewitness recalled the long vocal introduction and the force it gave the evening from the start. Another remembered Marley seeming unwell, but still being superb. The details may vary from memory to memory, as they always do, but the sense of occasion remains clear. The Brighton concerts stayed with people.

One of the most moving parts of the story is that audiences on the Uprising Tour were among the first to hear Redemption Song performed live. Sometimes Marley sang it with only an acoustic guitar, a stripped-back moment in a show otherwise driven by the full power of the band. It is hard now to separate that song from what followed, because it has come to feel almost like a farewell even though it was not written as one. To think of it sounding out in Brighton, close to the sea, in the summer of 1980, is to feel how near the city came to a defining moment in his final year.

The final stretch

After Brighton, the tour moved on to Glasgow, Wales and Stafford, then later to the United States. In September 1980 Marley collapsed while jogging in New York. He played only one more concert after that, in Pittsburgh, and died on 11 May 1981 at the age of 36. The Brighton shows were not his last, but they belonged to that closing stretch, when he was still giving everything to the stage while time was running shorter than most people knew.

Why it matters here

Marley’s connection to this part of the country was not invented afterwards. It was real, and it began early. In 1972, he appeared in Bexhill as a rising artist with little British fame. In 1980, he came to Brighton as a global figure whose music had changed lives across Britain and far beyond it. There is also evidence pointing to a deeper family connection to East Sussex on his father’s side, especially around Rye, though that part of the story is more complex and not as clearcut as the concert dates themselves. What can be said with confidence is that Sussex sits more than once within Marley’s wider British story.

Brighton often appears in history as a place of leisure, entertainment and escape. That is part of the truth, but not the whole of it. Sometimes the city also becomes a stopping point in much bigger human stories. Bob Marley’s concerts at the Brighton Centre are one of those moments. For two nights on Kings Road, the seafront held a voice that spoke of freedom, struggle, survival and hope. Britain had already given that voice a powerful audience. Brighton became one of the places where it was heard at full strength. That happened here, and that is reason enough to remember it.

The music Marley brought to Brighton that night was rooted in Rastafari, a faith that placed Emperor Haile Selassie at its centre, and there is, quietly, a plaque in a Brighton church thanking Haile Selassie for his family's five years in England. The Black community that heard Marley's music here was the same community that groups like African Night Fever would later serve, keeping African and Caribbean culture alive and celebrated in the city. You can read more about the organising work those communities built in Groups That Organised for Change.

Sources

The Sussex Roots and Brighton Resonances of Robert Nesta Marley
Bob Marley’s Brighton Concerts -The Uprising Tour, 1980
Images courtesy wikicommon eddie mallin

Sarah Lee

Wed, 01 Apr 2026 16:09:49 GMT

The work behind the work at Brighton & Hove Black History

Sarah Naomi Lee

Some people shape a city’s cultural life by being the loudest voice in the room. Sarah Naomi Lee has done it a different way. She has helped build lasting work through care, steady judgement, and a focus on what matters: people’s stories, handled properly.

If you have been to Brighton & Hove Black History events over the years, you will have felt her influence, even if you did not know her name. Sarah is one of those people who keeps things moving. She listens closely, asks the right questions, and helps turn memories and research into something the wider city can learn from.

Where it began

Brighton & Hove Black History

Officially launched in Brighton in October 2002.

Sarah Naomi Lee has been a committed volunteer since 2002, when she co-founded the community group with Bert , with the purpose of challenging racism by raising awareness of Brighton and Hove’s multicultural history.

A practical kind of leadership.

A lot of people can come up with a strong concept for a heritage project. The harder bit is the day-to-day: planning it, keeping it organised, making sure people feel welcome, and checking the detail so the story is told properly.

Sarah brings that practical leadership. Her work sits between research and public-facing events, helping to turn notes, memories, and archive finds into talks, activities, and resources that make sense.

That is where her wider background helps. Plenty Productions describes her as Creative Director, with a degree in English Literature and a mix of community, creative, and research work. It also notes her writing for BBC radio and a touring theatre piece called Snakes and Ladders .

In simple terms, she knows how to shape information into something people will actually read, listen to, and remember.

Working with museums on South Coast histories

Brighton & Hove Museums acknowledges Sarah’s involvement in this work through a podcast episode titled “Reframing South coast Colonialism with Dr Helen Mears and Sarah Lee”, shared as part of its wider work on decolonising practice.

It is the sort of contribution that does not always show up in headlines. But it often makes the difference between a project that only looks good on paper and one that feels real and respectful.

Time in Ghana

Sarah worked in Ghana for 4 years on a DFID funded development education project called the Fiankoma project which used co-created digital media projects between schools and community in both countres to challenge racism and cultural stereotyping.

A long working relationship, and a shared standard

People sometimes ask how Brighton & Hove Black History has lasted. Part of the answer is that it has always been built through relationships, and through a shared standard about how to do things.

Sarah and Bert have worked together for a long time, and that partnership, along with efforts of others, has helped keep the work grounded. It is not about chasing attention. It is about putting the record straight, adding depth to the city’s story, and making sure younger people can find themselves in the history of where they live.

You do not get that by cutting corners.

Brighton & Hove Black History

Source links

•⁠ ⁠ Writing Our Legacy

•⁠ ⁠ Sarah Naomi Lee LinkedIn

•⁠ ⁠ UKRI Gateway to Research

•⁠ ⁠ Plenty Productions

•⁠ ⁠ Brighton & Hove Museums

•⁠ ⁠University of Leicester Figshare

•⁠ ⁠ Fashioning Africa

Brighton and Slavery’s Legacy

Sat, 28 Mar 2026 08:39:29 GMT

Brighton and Slavery’s Legacy

The money behind the town

Brighton, slavery and the people who lived here.

Brighton is often described as a place set slightly apart. A town shaped by the sea, by visitors, and by the promise of escape. But like many places in Britain, its past is tied into a much wider story. One that stretches far beyond the coastline.

Records from the UCL Legacies of British Slavery database show that at least 67 people with connections to Brighton and the surrounding area appear in claims linked to slavery. Some owned estates. Others held financial interests or inherited wealth tied to plantations. A number can be placed directly in the town through their addresses.

These links do not sit in distant archives alone. They reach into the streets themselves.

From plantation to Brighton

The estates connected to these individuals were spread across the Caribbean and beyond. Jamaica, Antigua, Barbados, British Guiana and Grenada all appear in the records.

Many of these were large plantations, where hundreds of enslaved people were recorded under a single claim. When slavery was abolished in the 1830s, the British government introduced compensation payments. These payments were made not to the people who had been enslaved, but to those who claimed ownership or financial interest.

Some of the largest sums recorded run into tens of thousands of pounds. Money of that scale did not remain where it was made. It moved, through families, investments and property, into towns like Brighton.

Five addresses, one story

What brings this history closer is the presence of named Brighton addresses in the records. These are places that still exist, still lived in, still passed every day.

At Hampden House on Marine Parade , a seafront address with open views across the Channel, Alexander Purcell Anderson is recorded in connection with the wider network of individuals linked to slavery claims.

Further inland, at Montpelier Road , Anna Rebecca Anderson appears in the records through a Brighton address, part of a family with direct links to compensation claims in the Virgin Islands.

Nearby, St Peter’s Place connects to several individuals, including John Matthews Boswell junior and Sarah Coppard. Their presence here reflects how these connections often ran through families and shared property.

In Hove, Brunswick Square , a grand address facing the sea, is linked to Sir Ralph Darling. His name appears in the records, placing him within the same broader system.

And at Clarendon Terrace , Letitia Taylor (née Nembhard) is recorded at a Brighton address, her name linking the town to Caribbean histories that are not immediately visible in the street itself.

A network, not a single story

Not every person connected to Brighton was a plantation owner in the same way. Some received compensation directly. Others appear as beneficiaries, trustees or mortgage holders. Some are present only through an address.

But taken together, they show something wider.

Slavery was not only a system of labour on distant estates. It was also a system of finance, inheritance and property. Wealth moved through it, and that wealth shaped lives and places far from the plantations themselves.

Brighton, as a growing town in the nineteenth century, became one of those places.

Reading the streets differently

Today, these addresses are part of everyday life. Marine Parade, Montpelier Road, Brunswick Square and Clarendon Terrace are familiar names, tied to the image of Brighton as a place of light and space.

Nothing in their appearance tells this story directly.

But the records sit alongside them, offering another way of seeing the same streets. Not as separate from the wider history of Britain, but as part of it.

Why this matters

For a long time, these connections have been easy to overlook. They are not marked on buildings or widely known.

Bringing them together does not change the physical city. But it changes how we understand it.

It shows that Brighton and Hove was not removed from the history of slavery. It was connected through people, through money, and through the quiet movement of wealth from plantation to town.

Recognising that connection is not about reducing the city to a single past. It is about seeing it more fully, and understanding the layers that sit beneath the places we know.

The human cost behind these records has a face in Brighton too. Thomas Highflyer was a boy rescued from a slave dhow by the Royal Navy in 1866, long after abolition, who came to Brighton, attended school here, and died aged twelve. Olaudah Equiano , whose writing helped drive abolition, connects this history to the public campaigns that took place in this town in the 1830s.

Notes on the research

Names and addresses are drawn from the UCL Legacies of British Slavery database
Individuals appear in a range of roles, including owners, claimants, beneficiaries and associated parties
Compensation payments were made to slaveholders and related claimants after abolition, not to the enslaved

Brighton & Hove Black History

Wed, 18 Mar 2026 17:17:33 GMT

The story that was always there

Brighton’s Black history has never been absent.

That is why the work of Brighton & Hove Black History matters so much. For more than twenty years, the group has helped bring to light stories that were left out, forgotten in archives, or passed quietly through families and communities without ever finding a proper place in the public record. In doing so, it has reminded the city of something important: Black and minority ethnic people are not on the edge of Brighton’s story. They are part of its heart.

2002 A SIGNIFICANT YEAR

Founded in 2002, Brighton & Hove Black History was created to challenge racism and prejudice by raising awareness of Britain’s multicultural history, with a particular focus on Brighton, Hove and Sussex. That aim remains at the centre of its work today.

Over the years, the group has done this in ways that are both practical and deeply meaningful. Through archive research, oral history, talks, walking tours and public events, it has helped uncover lives and experiences that might otherwise have remained hidden. That has meant looking carefully through records and collections, but it has also meant listening to people directly and valuing memories, family stories and community knowledge that do not always appear in official documents.

THE LEGACY STARTS

This is one of the reasons the work has had such lasting value. It asks people to look again at the city around them. Streets, buildings and familiar landmarks begin to tell a different story when seen through the lives of the people who helped shape Brighton and Hove, but were too often left out of its best-known histories.

Oral history has been an especially important part of that work. Brighton & Hove Black History has set out a clear aim to record and preserve the experiences of first generation elders in the city’s Black communities. That matters because history is not only found in official papers. It also lives in memory, in voices, in family photographs and in the details of everyday life that can easily disappear if nobody takes the time to keep them.

The group has also helped bring this history into public view. Through talks, exhibitions, events and walking tours, it has made space for people to encounter the city differently. A building becomes more than a building. A route through Brighton becomes more than a walk. History becomes something people can see around them, rather than something sealed away in a file or tucked into the margins of an archive.

LOCAL HISTORY

That public work matters. It helps connect local history with local people. It brings hidden stories back into the streets where they belong and reminds people that the past is not distant. It is all around them, often hiding in plain sight.

Any account of Brighton & Hove Black History should also recognise the people who have helped carry this work forward over the years. Dr Bert Williams MBE has been central to that effort, but he has not carried it alone. Sarah Lee has also been an important part of that story, helping to shape the organisation’s work through her long commitment to research, education and the recording of Black history in Brighton and Hove. Historian Suchi Chatterjee has been part of the wider research and public history work around the organisation for many years, helping bring difficult and overlooked stories into view through talks, writing and heritage projects. Ebou Touray has also played an important part in that growth, helping link Black history with the city’s wider cultural life through leadership, partnership work and public events that have brought more people into the conversation. Together, that mix of research, community knowledge and public presence has helped give Brighton & Hove Black History both depth and reach.

What Brighton & Hove Black History has built is more than a record. It is a reminder that the city’s past is broader than many people once believed, and that recovering these stories is not an optional extra. It is part of telling the truth about Brighton itself.

Brighton & Hove Black History is one thread in a wider story of organised community life in the city. To read about other groups that have shaped change here, from the Black Women’s Group to BARCO, see Groups That Organised for Change.

For anyone exploring the history of this place, that is what makes the group’s work so valuable. It does not invent a different past. It helps the city see more clearly the one it already had.

Ebou Touray

Sat, 14 Mar 2026 18:42:31 GMT

A steady presence in Brighton’s cultural life

Ebou Touray

If you have spent time at an African Night Fever event over the past twenty years, chances are you have felt the atmosphere before you have noticed the organiser. Ebou Touray has never needed to stand at the front to make something work. His strength has always been in bringing people together and letting the music speak.

The beginnings of African Night Fever

Ebou co-founded African Night Fever in 2003 with David Sijale. It began as a monthly night at the Babylon Lounge in Hove. At that time, there were very few regular platforms in the city dedicated to African and Caribbean music. The idea was simple. Create a space where people could hear great live bands, dance properly, and feel at home.

From club night to cultural organisation

What started as a club night gradually grew into something much bigger. African Night Fever became a Community Interest Company, working with venues such as Brighton Dome, Brighton Open Air Theatre and Ropetackle Arts Centre. Over the years it has brought artists from across Africa and the diaspora to Sussex audiences, while also supporting local performers.

National recognition for years of work

In 2022, African Night Fever joined Arts Council England’s National Portfolio for 2023 to 2026. For those who have watched the journey from the early days, this felt like a well-earned moment. It recognised years of steady work, persistence and belief in what the organisation could offer the city.

Music at the centre of the work

Music is at the heart of everything Ebou does. Highlife, Afrobeat, reggae and other traditions linked to African and Caribbean heritage are not treated as niche or occasional. They are presented as part of Brighton’s living cultural life. Events such as Africa in the Sunshine have brought that spirit into open-air settings, with families, food, dance and a real sense of welcome.

Supporting Brighton and Hove Black History

Alongside African Night Fever, Ebou has also given time and leadership to Brighton and Hove Black History. The group was launched in 2002 by Dr Bert Williams MBE and Sarah Lee to research and share the stories of Black and minority ethnic communities in the city and across Sussex.

As Chair , Ebou has supported oral history projects, school work and public events.

Remembering history through culture

The aim has always been clear. Make sure that Brighton’s history reflects everyone who has helped shape it. That includes recording the voices of elders, highlighting overlooked figures and ensuring that local Black history is visible in public spaces.

In 2023, African Night Fever presented The Seeds of the Transatlantic Slave Trade at Brighton Dome. The event combined music, spoken word and research, exploring how African traditions survived through slavery and influenced modern genres such as blues, jazz and reggae. It was serious in theme but powerful in delivery, showing how music can carry memory as well as joy.

A quiet organiser who brings people together

Those who work with him know that he values collaboration. Artists, historians, schools and venues are all part of the picture. He listens, connects people and makes things happen without fuss.

Brighton and Hove’s cultural landscape is stronger for that steady presence. Through African Night Fever and Brighton and Hove Black History, Ebou Touray has helped ensure that African and Caribbean heritage is not an occasional theme, but a recognised and respected part of the city’s story.

Sarah Lee

Dr Bert Williams MBE

Brighton & Hove Black History

Images courtesy of:

FLORENCE ADOONI

Amy Z Glass

Sun, 08 Mar 2026 14:12:59 GMT

Championing Brighton’s Diverse Creative Voices

Amy Z Glass

Amy is a Mexican-American writer from Austin, Texas, a producer and arts leader. She is the Founder and CEO of Writing Our Legacy CIC, an Arts Council England National Portfolio organisation that supports Black, Asian and ethnically diverse writers across Sussex and the South East.

Writing our Legacy

For more than 20 years, Amy has worked in the arts and heritage sector, creating opportunities for writers whose stories are often overlooked. Through mentoring, workshops, publishing and public events, Writing Our Legacy helps ensure that diverse voices are not only heard but recorded as part of the region’s cultural life.

Amy supports contemporary writers to shape the present and future record. Together, these efforts strengthen understanding of the city’s diverse heritage, past and present.

Writing Our Legacy has also delivered workshops and engagement sessions for the Brighton and Hove City Council BME forum, creating space for reflection, discussion and creative expression. These sessions have helped support staff members to explore identity, heritage and lived experience.

The writers Amy supports are part of a longer Sussex literary story that includes Grace Nichols, the Commonwealth Poetry Prize-winning poet who has lived in Lewes since 1977, and her partner John Agard , whose poems are studied in schools across the country. Their presence in Sussex, alongside Amy's work, shows that Black and diverse literary voices have deep roots in this region.

Contribution

Amy’s contribution lies in building a platform where Brighton’s diverse communities can write themselves into the story of the city.

Learn more about Amy Zamarripa Solis and the work of Writing Our Legacy

John Agard

Wed, 25 Feb 2026 07:00:17 GMT

The poet you can still hear in Brighton

John Agard

A Guyanese-born British poet, playwright and children’s writer, known for live performance and for widely taught poems such as “Half-Caste” and “Checking Out Me History”. He lives in Lewes, which makes him one of Sussex’s best-known literary voices, with a reach far beyond the county.

If you live in Brighton and Hove, there is a simple way to think about Agard. He is not only a name on a school syllabus. He is a working writer who turns up in Sussex venues, speaks directly to audiences, and keeps asking big questions in fresh ways: who gets to tell the story, whose voice is heard, and what happens when language is used to label people.

From Guyana to Lewes

Agard was born on 21 June 1949 in what was then British Guiana, now Guyana, and grew up in Georgetown. Before coming to Britain, he worked in roles that kept him close to words and people, including as a teacher, librarian, journalist and sub editor for the Guyana Sunday Chronicle.

In 1977, he moved to Britain with his partner, the poet Grace Nichols. He first settled in Ironbridge, Shropshire, and later moved to Lewes in East Sussex, where he still lives. That move matters for this site, because it places a major national voice right on Brighton’s doorstep. Read more about Grace Nichols here.

A voice many people first meet at school

Many readers first meet Agard in the classroom. Poems such as “Half-Caste” and “Checking Out Me History” are well known on the GCSE English syllabus.

It is easy to miss that these poems are written to be heard. Agard is a performer, and his rhythm and humor land best in his live readings.

Sussex stages and Brighton connections

Agard appears regularly across Sussex, including at Brighton venues such as Brighton Dome. Local schools have also brought pupils to hear him speak, often linked to GCSE study, which turns a set text into a living voice.

His work also crosses into music and theatre. He wrote lyrics for “Dead Head”, an offbeat requiem premiered at the Brighton Early Music Festival in 2010. It is a useful reminder that his writing is not limited to page poetry. It is built to travel across forms, voices, and audiences.

In Lewes, he launched his collection “Border Zone” at All Saints Centre in 2022 as part of Lewes Live Literature. That is the sort of local detail that helps place him in Sussex life, not just in national awards lists.

Why his work matters here

Agard’s writing is often direct, but never simple-minded. He uses voice and accent as creative tools. He also questions official versions of history and identity, while keeping the human tone close by.

He has also spent many years as a visiting reader and speaker, including work with the Commonwealth Institute, which took him into schools across the UK. That long thread of education work helps explain why his poems are familiar to so many and why hearing him in person can feel like meeting a voice you already know.

Awards that show his national standing

Agard’s local base does not mean local impact only. His recognition includes:

Queen’s Gold Medal for Poetry (2012)
Paul Hamlyn Award for Poetry (1997) and Cholmondeley Award (2004)
BookTrust Lifetime Achievement Award (2021) for his contribution to children’s literature
Fellow of the Royal Society of Literature

Guyanese-British Poet in Brighton

Sat, 21 Feb 2026 15:24:10 GMT

Grace Nichols' early life in Guyana

Grace Nichols was born in 1950 in Georgetown. She spent part of her childhood in a small coastal village before her family moved to the city.

Guyana was also home to several of the nurses who made their way to Brighton General Hospital in the 1950s and 60s, women like Dolly Bhagwandin , Vilma Clark and Shirley Williams , whose stories are told elsewhere on this site.

Before coming to Britain, she trained in communications and worked as a teacher and journalist, including work in Guyana’s government information services. Those early experiences helped shape her attention to everyday detail: speech patterns, food, weather, and the way political change reaches into ordinary lives.

Grace Nichols’s Sussex story also includes her husband, the poet John Agard. They moved to Britain in 1977 and have made their home in Lewes for many years. They are often described as a poet couple, with shared Guyanese roots and a shared interest in language, identity and belonging, while writing in very different styles. If you want to read more about Agard’s work and local links, see our separate profile on him .

Lewes, Brighton and belonging

Nichols has long been based in Lewes. In an interview profile, she describes the town as somewhere that “kinda chose us”, and speaks warmly about its community life, independent bookshops, and the presence of other writers and artists.

The Sussex coast also matters in her working life. She has spoken of walking on Brighton beach, especially when the weather turns rough. For a poet who grew up with the Atlantic close by, the shoreline in Sussex can hold more than scenery. It can become a point where memory and present‑day life meet.

Her link to Brighton is also practical and recorded. The Children’s Poetry Archive notes that she was recorded at Pier Productions in Brighton on 12 October 2009 . It also lists a later recording session made in Lewes in March 2019 .

Poetry that centres Caribbean women

Nichols gained wide attention with I is a Long‑Memoried Woman (1983), a collection that speaks through the voices of enslaved women and shows how history can live on through the body and memory. It won the Commonwealth Poetry Prize.

Soon after, The Fat Black Woman’s Poems (1984) used humour, confidence and everyday detail to challenge racism and sexism in British life.

Across her writing for adults and children, Nichols often mixes Caribbean speech rhythms with Standard English. Food, storms, rivers, skin, hair and the sea return again and again, not as decoration, but as part of how a life is carried across distance.

When the weather turns, memory answers back

Her poem Hurricane Hits England was prompted by the Great Storm of October 1987. In an interview, Nichols said the storm made a “psychic impression” on her, and that it brought a powerful feeling of closeness to the English landscape, as if “the earth was one”. The poem imagines Caribbean gods arriving with the wind, and captures a moment where fear, awe and belonging arrive together.

A Sussex book that still looks back across the Atlantic

Her collection Passport to Here and There (Bloodaxe, 2020) moves between coastal memories of Guyana and present‑day life in Britain, including her “adoptive Sussex landscape”. It returns to a key question in her work: how you live with more than one home inside you.

Why Grace Nichols matters here

Echoes of Brighton’s Past often shows how Black and Caribbean lives have shaped the South Coast through work, family, culture and public life. Nichols adds a literary presence to that same local picture: a Guyanese woman living near Brighton, writing from Sussex, and making space for Caribbean women’s histories within British poetry.

R elated Articles

Image credits:

Best Poems Encyclopedia

Title image credit The Children's bookshow

Groups that organised for change

Sat, 21 Feb 2026 11:25:28 GMT

Important change starts with people meeting up

Change can blossom

In Brighton & Hove, some of the most important changes have started with people meeting up, comparing notes, and deciding they are not going to let things slide. Sometimes that begins as a support group. Sometimes it begins as a response to a crisis. Either way, the pattern is often the same: people notice what is not working, then build something that helps.

This page pulls together a few group stories from Brighton & Hove. Each one shows how the group started and what it has worked to improve.

One of the longest-running of these efforts is Brighton & Hove Black History, founded in 2002, whose story of archive research, oral history and public education runs alongside the groups described here .

Brighton and Hove Black Women’s Group (established 1987)

The Brighton and Hove Black Women’s Group began in 1987 as a self-help group. It was set up so Black women in the city could find support, share knowledge, and speak up together. Over time, the group has been linked to wider work challenging racism and inequality, including how people are treated by services that shape everyday life.

What it has helped change

A steady network of support for Black women in Brighton & Hove.
More confidence and collective voice, especially when individuals might otherwise feel pushed to the margins.
Ongoing pressure for fairer treatment across local services and organisations.

Sources

Community Works directory listing for Brighton and Hove Black Women’s Group.

The Migrant English Project (MEP) (started 2003)

MEP started as a simple idea: people involved in migrants’ rights work could see that Brighton & Hove needed a welcoming place where migrants could meet, practise English, and get basic support without jumping through hoops.

MEP grew into a regular, friendly space offering free, informal English learning. For many people, the lessons are only one part of what matters. The other part is having somewhere you can turn up, be known, and not feel alone.

What it has helped change

Less isolation for people who are new to the city or living with uncertainty.
Easier access to informal English learning, especially for beginners who cannot attend college provision.
A practical support route where advice and signposting can happen naturally, not as a last resort.

Sources

Migrant English Project website and “About us” page.

Sussex Refugee and Migrant Self-Support Group and the Jollof Café

Mutual support is part of Brighton life, and the Jollof Café is a clear example. The café has become a weekly point of connection, where people share food, conversation, and information. It is rooted in lived experience and shaped by what people actually need.

The important part is not only what is served. It is what the space makes possible: a regular place where people can meet others, get help, and feel a bit more steady.

What it has helped change

A friendly weekly space that reduces isolation and helps people build trust.
Practical support through fundraising linked to real need.
Community leadership that stays close to lived experience.

Sources

Community listings and information about the Jollof Café and the group.

The Hummingbird Project

(founded 2015, Brighton-based services)

The Hummingbird Project began in 2015 as grassroots work connected to refugee camps in northern France. Over time it developed Brighton-based services shaped by what young refugees said they needed.

This is a key point for Brighton & Hove: good support starts by listening. Not guessing. Not assuming. Listening. The project links day-to-day support for young people with wider advocacy, so the lived reality of life here is not separated from the bigger systems that affect it.

What it has helped change

Local support shaped by young refugees, rather than designed without them.
Clearer routes into help and community connection for young people.
Wider awareness, alongside practical support.

Sources

The Hummingbird Project website.

Racial Harassment Forum (Brighton & Hove)

Some organising work only becomes visible when something goes wrong. The Racial Harassment Forum supports people affected by racist and faith hate incidents in Brighton & Hove. It also works to improve how organisations respond.

When someone experiences hate, it can be hard to know what to do next. Groups like this help make the route clearer: how to report, where to find support, and how to keep pressure on services to do better.

What it has helped change

Stronger routes for reporting and support.
Ongoing scrutiny of how local organisations respond to incidents.
A focus on outcomes for people affected, not only public statements.

Sources

Brighton & Hove City Council directory entry for the Racial Harassment Forum.

BARCO: Brighton and Hove Black Anti-Racism Community Organisation (formed 2020)

BARCO formed in summer 2020, in the context of renewed public pressure to address anti-Black racism. In Brighton & Hove, it established a Black-led organisation with a clear local focus.

A lot of change work is not one big moment. It is sustained presence. It is showing up again and again, keeping the conversation rooted in real experiences, and not letting the city drift back into comfortable silence.

What it has helped change

A clear, Black-led focal point for anti-racism work in Brighton & Hove.
More local accountability, with attention kept on real-life impact.
A route for partnership work and community-led activity.

Sources

BARCO website, “About us”.

Brighton & Hove City Council Anti-Racism Community Advisory Group (CAG)

Some community organising happens outside the council. Some of it is about making sure the council creates proper routes for accountability and change. The council describes the Anti-Racism Community Advisory Group as part of its anti-racist pledge, meeting regularly and helping shape its anti-racism work.

This matters because strategies can become paperwork if nobody checks whether they are improving real experiences. A group like this exists to keep lived experience in the room while decisions are being made.

What it has helped change

A structured route for community input and challenge.
Support for developing and monitoring the council’s Anti-Racism Strategy.

Sources

Brighton & Hove City Council information about the Community Advisory Group and the Anti-Racism Strate gy.

Why these stories?

These groups did not start in the same way, and they do not do the same work. But they share a local thread:

a gap becomes obvious
people organise
a service, space, or campaign begins
over time, that work makes new things possible

If you are reading this and thinking you had no idea this was happening, you are not alone. Much of the work of change in Brighton & Hove happens quietly, through regular meet-ups, patient support, and long conversations that keep going after the headlines move on. Follow our events page to learn more.

These groups did not work in isolation. Ebou Touray and African Night Fever have been part of this same landscape, linking Black history to living culture through music and public events. Amy Z Glass and Writing Our Legacy have built platforms for Black and diverse writers across Sussex, and when Bob Marley played Brighton in 1980, it was into this same community, facing racism and exclusion, that his music landed with particular force.

Bert Williams MBE receives Doctorate

Wed, 18 Feb 2026 15:42:34 GMT

Watch the 2017 ceremony at the University of Brighton

Bert Williams MBE was awarded an honorary Doctor of Letters. It traces his journey from leaving Jamaica as a young man, to serving in the Royal Air Force, and building a long career within the NHS. The citation recognises his role as co founder of Brighton and Hove Black History, an organisation committed to uncovering the city’s multicultural heritage and challenging racial prejudice. It also reflects on his MBE and his lasting contribution to the community. The transcript includes his acceptance speech, in which he speaks with humility and encourages graduates to focus on service, social impact and strengthening their communities rather than pursuing status or wealth alone.

The work the doctorate recognised was built in partnership with Sarah Lee, who co-founded Brighton & Hove Black History with Bert in 2002 and has shaped its research and public work ever since. You can read more about the organisation they built together at Brighton & Hove Black History.

Princess Aida Desta - Echoes of Brightons Past

Wed, 18 Feb 2026 15:29:02 GMT

Princess AIDA DESTA - IN EXILE

Another Podcast from the Echoes of Brighton’s Past series tells the story of Princess Aida Desta, a senior figure within Ethiopia’s Solomonic royal family. Born in 1927, she was the first granddaughter of Emperor Haile Selassie and grew up within the traditions of the imperial court. The podcast traces her life in exile and explores how her story connects with British local history, placing her experience within a wider network of global monarchs and historic figures. It offers a clear account of her journey from the Ethiopian court to her years abroad, and reflects on the legacy she left behind.

You can also read the full written account of her life and her connection to St Paul’s Church, Brighton, here .

Rabindranath Tagore

Sat, 14 Feb 2026 12:30:15 GMT

Calcutta schoolboy to Brighton Nobel Laureate

Picture a bright Bengali teenager walking down Ship Street in 1870s Brighton. Rabindranath Tagore was just that boy, far from home, learning English lessons that would one day fuel a literary revolution.

Born in Calcutta in 1861 into a wealthy family of scholars and reformers, Tagore would grow up to reshape Bengali culture as poet, musician, artist and philosopher. In 1913, his collection *Gitanjali* won him the Nobel Prize for Literature, the first non European ever to claim the award. He later rejected a British knighthood in protest at the 1919 Jallianwala Bagh massacre.

A Ship Street schoolboy

Tagore first arrived in England as a child from the 1870s. He lived in nearby Hove and attended the Brighton Proprietary School for Boys at 7 Ship Street. This small day school for local boys sat in the heart of central Brighton, right by what’s now the bustling North Laine. Those classrooms gave the young Tagore his first real taste of English life – chalkboards, cold weather and cricket pitches far from Calcutta’s heat.

Tagore was not alone in being a young person from the wider world sent to this part of England to be educated. In 1892, Princess Victoria Ka'iulani of Hawaii lived in Hove while preparing for a public role that events would soon make impossible. In a different register, Flora Sassoon born in Bombay the same decade Tagore first came here, later made Hove her home and left a lasting mark on its public spaces.

The blue plaque that brings him back

Fast forward to 28 October 2021. Crowds gathered outside No. 2 Ship Street for the unveiling of a blue plaque. The Mayor of Brighton & Hove and the Deputy Lieutenant for East Sussex joined Indian and Bengali communities to celebrate. Local groups provided hospitality, turning the event into a joyful nod to Tagore’s legacy.

The plaque calls him a “world-renowned Bengali polymath” and highlights his Nobel triumph. Today it sits amid Ship Street’s shops and cafés, a quiet reminder that a future literary giant once puzzled over English grammar here.

A creative retreat in Rottingdean

Tagore returned to Sussex in 1912, this time as an established writer. He stayed in Rottingdean, the pretty village east of Brighton, at the home of artist William Rothenstein. Rottingdean was already an artists’ haven, Rudyard Kipling and Edward Burne-Jones had lived there. The peaceful Downs gave Tagore space to write, while Rothenstein championed his poetry in England.

A life of creation

Tagore went on to found Visva-Bharati University at Santiniketan and penned thousands of poems, songs and stories. He died in 1941, leaving a cultural legacy that still shapes Bengal.

Why Tagore lights up Brighton’s past

Ship Street’s plaque doesn’t just mark a schoolboy’s desk – it celebrates a mind that conquered the world from a Brighton classroom. It proves Indian children were learning here in the 1870s, long before modern migration stories. Rottingdean adds a literary spark to the Sussex Downs.

Next time you grab coffee on Ship Street, glance up. That plaque whispers of a boy from Calcutta who started small, then claimed literature’s greatest prize.

Image credit:

ommons.wikimedia.org

Princess Victoria KAʻIULANI

Sat, 14 Feb 2026 12:17:13 GMT

Princess Victoria Ka'Iulani of Hawaii

The Hawaiian Royal in Hove

In 1892, a teenage princess from the Pacific lived quietly on Cambridge Road in Hove . Few who passed the house would have known that the young woman inside was heir to the Hawaiian throne. Even fewer could have guessed that events unfolding thousands of miles away would soon end her kingdom.

Princess Victoria Kaʻiulani was born in Honolulu on 16 October 1875. She was the only child of Princess Miriam Likelike and Archibald Scott Cleghorn, a Scottish businessman. As niece to King Kalākaua and Queen Liliʻuokalani, she was recognised as heir to the Hawaiian throne. Her birth was celebrated across Honolulu with church bells and gun salutes.

She grew up at ʻĀinahau, her family home on Waikiki Beach. There, beneath banyan trees and in the warmth of the Southern sun, she received a careful education. Private tutors taught her Hawaiian, English, French and German. She studied music and art and became skilled at riding and tennis. The writer Robert Louis Stevenson visited ʻĀinahau and later described her in a poem as “the island rose”.

After her mother’s death in 1887, it was decided that Kaʻiulani should continue her education in England. In 1889, aged just 13, she left Hawaiʻi under the guardianship of Theo H. Davies. She first stayed in Northamptonshire, but in 1892 she was moved to Sussex to complete her education in calmer surroundings.

Her new home was 7 Cambridge Road, Hove. She lived there with Mrs Phebe Rooke , who was connected to the Hawaiian royal household. Tutors were arranged in literature, languages, history and music. Hove, she wrote, was “a village by the sea”. Though she felt homesick, she worked hard and prepared for the public role that awaited her. A holiday in Jersey offered a brief change of scene, but her thoughts remained with her homeland.

Plans were being made for her return to Hawaiʻi in 1893. An audience with Queen Victoria and a European tour were expected. Instead, history intervened.

In January 1893, while Kaʻiulani was still in England, Queen Liliʻuokalani was overthrown by American businessmen in Honolulu. The monarchy collapsed. The heir to the throne was thousands of miles away.

Kaʻiulani was sent to Washington DC to speak on behalf of her people. She met President Grover Cleveland and addressed the press with clarity and dignity. “I am come here to plead the cause of my people,” she declared. “Hawaiʻi is my country. Hawaiʻians are my people .” Her youth and poise gained sympathy, but political support did not follow. The monarchy was not restored.

She returned to ʻĀinahau in 1895, no longer as heir to a ruling queen but as a princess without a throne. The new republic did not recognise her claim. She continued to represent her people with grace, yet her future had been altered.

In 1898, after riding in heavy rain, she fell ill. Pneumonia and pleurisy followed. On 6 March 1899, Princess Kaʻiulani died at the age of 23.

Her time in Hove forms a quiet chapter within a larger global story. Cambridge Road was once home to a young woman preparing to rule a kingdom that would soon cease to exist. In Sussex, she studied, wrote letters home, and looked out across the Channel, unaware of how swiftly events would change her destiny.

Her story connects Hove to the fall of a Pacific monarchy. It reminds us that even on an ordinary street, history can pass almost unnoticed.

Ka'iulani was not the only young woman of royal heritage to find herself in Sussex at the mercy of forces beyond her control. Sarah Forbes Bonetta was married in Brighton in 1862 after years under Queen Victoria's patronage — Ka'iulani herself had an audience arranged with the same Queen. Princess Aida Desta, granddaughter of Emperor Haile Selassie, came to England in exile four decades later. Three women, three continents, three stories that all pass through this stretch of the south coast.

image courtest Simco and Holme, Wellingborough - wikicommon

Flora Sassoon

Sat, 14 Feb 2026 12:01:50 GMT

Hove PHILANTHROPIST

Flora Sassoon was born in Bombay in 1859 into the wealthy Sassoon family. She married her cousin Sassoon David Sassoon, a businessman who owned Ashley Park near Walton‑on‑Thames. After his death she became a widow with considerable independence and means.

Flora was known for her sharp mind, religious devotion and unusual habits. She ran the family business after her husband’s death, travelled widely and hosted famous guests, including Sarah Bernhardt. She wrote letters in Hebrew and kept a strict kosher household even on ocean liners.

Flora in Hove.

Flora chose Hove as her home for many years, living in a house that reflected her status. She became known for quiet acts of kindness that locals still remember.

Her best‑known gift was to St Ann’s Well Gardens .

In 1913 she bought an extra acre of land and gave it to Hove Borough Council.
This extended the gardens, creating space for croquet lawns (now tennis courts and a scented garden).
She also donated turf, summer houses, statues, deer antlers, Grecian urns and other decorative items.
The extension opened to the public on 1 May 1913, with a plaque marking her gift.

Flora’s other gestures included:

Giving fruit to overheated police officers on summer days.
Donating a 20‑inch clock to the old pump house in St Ann’s Well Gardens in 1908.

These acts show a woman who used her wealth to improve public spaces and daily life.

Flora died in 1936, leaving a legacy of philanthropy in Hove.

Why Flora Sassoon matters

Flora Sassoon’s story is one of a wealthy Bombay widow who found a second home in Hove. Her gifts turned St Ann’s Well Gardens into a larger, more usable space that people still enjoy today.

She shows how women from the empire’s trading families shaped British towns.

Her land gift created tennis courts and a scented garden for the blind.
Her decorative donations – urns, statues, antlers – added character to the site.

Stories of her kindness to police officers bring her to life as someone who saw small needs and met them.

Walk through St Ann’s Well Gardens today and you are using land Flora Sassoon bought and gave. Her plaque at the Somerhill Road entrance quietly marks that connection.

Flora was part of a wider picture of South Asian presence in Victorian and Edwardian Sussex that is easy to overlook. Rabindranath Tagore, who went on to win the Nobel Prize for Literature, attended school on Ship Street in Brighton in the 1870s, around the same era that Flora's family was building the wealth she would later bring here. Their stories together remind us that Indian lives were part of this town long before modern migration brought new communities.

Haile Selassie’s granddaughter in England

Fri, 13 Feb 2026 14:31:46 GMT

Princess Aida Desta

The eldest granddaughter of Emperor Haile Selassie of Ethiopia . Born in 1927, she was the daughter of Ras Desta Damtew and Princess Tenagnework, Haile Selassie’s eldest daughter. Her baptismal name was Bisrate Gabriel.

When Italy invaded Ethiopia in 1936, Aida and her family went into exile. Her father, Ras Desta Damtew, led resistance in the south but was captured and executed by the Italians in 1937. Aida, then aged 10, was among the imperial women and children who left for England.

Aida Desta in England

Aida spent five years in England, from around 1936 to 1941. She attended schools in Cornwall and Wales.

At St Clare School in Penzance, Cornwall, her grandfather Haile Selassie visited her.
She later studied at Clarendon School for Girls in north Wales.
In 1945 she matriculated at Newnham College, Cambridge, to study history.

Her time in England was shaped by exile and loss. The Italian occupation had taken her father and her homeland. Yet she received a British education that prepared her for leadership.

The St Paul’s Church plaque

Aida Desta’s link to Brighton is marked by a plaque in St Paul’s Church, West Street.

In 1947 Haile Selassie donated money to repair the church tower.
The plaque thanks him “for the five years spent in England by his granddaughter Princess Aida Desta”.

The inscription reads:

“THIS PLAQUE COMMEMORATES A GENEROUS GIFT TOWARDS THE REPAIRS TO THE TOWER OF THIS CHURCH IN 1947 BY H.I.M. HAILE SELASSIE EMPEROR OF ETHIOPIA AS A MARK OF APPRECIATION FOR THE FIVE YEARS SPENT IN ENGLAND BY HIS GRANDDAUGHTER PRINCESS AIDA DESTA”

This suggests Aida had some connection to St Paul’s, perhaps attending services or having friends there.

Aida’s later life

Aida returned to Ethiopia and married Leul Ras Mengesha Seyoum, Prince of Tigray, in 1949. They had six children. She was active in charity and culture, serving as president of the Ethiopian Women’s Welfare Association.

In 1974 the Derg regime arrested her. She spent 14 years in prison, sharing a cell with other imperial women, including her mother and aunts. Released in 1988, she lived in exile, splitting time between Washington DC and Addis Ababa. She died in Virginia in 2013, aged 85.

Why Aida Desta’s story matters

Princess Aida Desta’s plaque in St Paul’s Church gives Brighton a quiet link to Ethiopia’s imperial family.

It shows:

Imperial women and children lived in Britain during the 1930s.
Haile Selassie’s family left traces in churches and schools across England.
Aida’s five years here prepared her for later leadership and exile.

The plaque sits in West Street, near the seafront. It marks thanks for British hospitality during a time of loss. Aida Desta’s name reminds us that even in a south coast church, Ethiopia’s history reached Brighton.

You can also listen to the podcast about her life and exile here .

Aida was not the only African woman of royal lineage whose story touches Brighton. Sarah Forbes Bonetta was married here in 1862 after years as a ward of Queen Victoria, a Yoruba woman at the centre of one of the most watched events Brighton had ever seen. And in Hove in 1892, Princess Victoria Ka'iulani of Hawaii was quietly preparing for a future that empire had already decided. These three stories, across three continents, all leave a trace on the same stretch of the English coast.

Black and British: Reframing Britain’s Past Through Presence and Power

Mon, 09 Feb 2026 16:36:06 GMT

A reflection on history, memory, and national identity

When Black and British was published in 2016, it did more than reach bestseller lists or accompany a major BBC television series. It marked a moment when Black British history moved decisively from the margins of academic study into the centre of public consciousness.

Yet the enduring value of Black and British lies not in its popularity, but in its method : a meticulous reconstruction of British history that insists Black lives, labour, and resistance have always been integral to the nation’s story.

A Long History, Clearly Told

Olusoga traces Black presence in Britain from Roman Britain through the Tudor court, the age of empire, the world wars, and into the post-war period. In doing so, he challenges one of the most persistent misconceptions in British historical thinking: that Black history begins with migration in the mid-twentieth century.

Drawing on court records, military archives, personal letters, parish registers, and visual culture, Olusoga demonstrates that Black people were not anomalies or exceptions. They were soldiers, servants, musicians, sailors, writers, abolitionists, and citizens—often visible in their own time, later rendered invisible by historical neglect.

Empire Brought Home

One of the book’s most important contributions is its insistence that Britain’s empire cannot be understood as something that happened “over there”. The empire shaped Britain itself—its wealth, its institutions, and its racial hierarchies.

Olusoga shows how colonial ideologies travelled back to the metropole, influencing law, science, culture, and everyday life. Racism in Britain, the book makes clear, was not an unfortunate by-product of empire; it was one of its organising principles.

For readers engaged in local history, this reframing is crucial. Black communities in cities and towns across Britain—including Brighton and Hove—did not emerge in isolation. They were formed within imperial systems that connected port cities, military routes, domestic service, and global trade.

War, Citizenship, and Broken Promises

Black and British is particularly powerful in its treatment of the two world wars. Olusoga documents the extensive participation of Black soldiers and workers, and the recurring pattern that followed: service in times of crisis, exclusion in times of peace.

The arrival of the Windrush generation is presented not as a beginning, but as a reckoning —a moment when Britain was forced to confront the contradictions between its imperial past and its national self-image. The subsequent experiences of racism, surveillance, and exclusion are shown as structural, not accidental.

Style, Authority, and Accessibility

Olusoga writes with clarity and restraint. His tone is authoritative without being didactic, and accessible without sacrificing scholarly rigour. This balance explains why the book has been adopted across schools, universities, teacher training programmes, and community education projects .

Unlike earlier works that spoke primarily to academic audiences, Black and British invites a broad readership to reconsider what they think they know about Britain.

Strengths and Silences

No single book can tell every story. Some local experiences and individual lives remain necessarily fragmentary, shaped by the silences of the archive. Women’s histories, while present, still demand further excavation, as do the stories of smaller regional communities.

However, these silences are not failures of the book. They are invitations—clear signposts pointing to the work that remains to be done at local and community level.

Why Black and British Matters for Local History

For projects like Echoes of Brighton’s Past, Black and British provides a national framework within which local stories can be properly understood. It affirms that uncovering Black presence in a particular street, workplace, school, or church is not an act of recovery at the edges of history, but a contribution to its centre.

The book reminds us that absence from the record does not mean absence from the past .

Black and British is not simply a corrective history; it is a redefinition of British history itself. By placing Black lives where they have always belonged—within the nation’s unfolding story—David Olusoga challenges readers to rethink belonging, memory, and responsibility.

In doing so, he equips historians, educators, and communities with both evidence and confidence: the confidence to say that Black British history is not supplementary, optional, or new. It is enduring, foundational, and inseparable from Britain’s past.

The Black Jacobins

Mon, 09 Feb 2026 09:08:15 GMT

The Black Jacobins by C. L. R. James

First published in 1938 , The Black Jacobins stands as one of the most important historical works of the twentieth century. More than a history of the Haitian Revolution, it is a profound re-orientation of how enslaved Africans, colonial power and modern freedom are understood. For students of Black history in Britain, the book occupies a unique position: it dismantles imperial mythologies while insisting that Black political consciousness was central to the making of the modern world.

Overview and Historical Scope

C. L. R. James charts the events of the Haitian Revolution (1791–1804), the only successful slave revolt in history, led by enslaved Africans in the French colony of Saint-Domingue. The revolution culminated in the establishment of Haiti as the first Black republic and the first nation to permanently abolish slavery.

James places Toussaint Louverture at the centre of this story, not as a symbolic figure, but as a complex revolutionary statesman shaped by Enlightenment ideals, African traditions and the brutal realities of plantation slavery. Crucially, James refuses to present the revolution as an anomaly or accident. Instead, he situates it firmly within the age of Atlantic revolutions, alongside France, America and Britain.

Method and Style

One of the book’s enduring strengths is its fusion of political analysis and narrative drama . James writes with the urgency of a novelist and the precision of a Marxist historian. Plantation economies, European diplomacy and military strategy are rendered accessible without being simplified.

For UK students, this approach is often revelatory. Enslaved people are not treated as passive victims awaiting abolition; they are historical agents who organised, theorised freedom and reshaped global power structures. This directly challenges older British historiography that positioned abolition as a moral gift bestowed by Parliament rather than a concession wrested through resistance.

A Challenge to British Imperial Narratives

Although focused on a French colony, The Black Jacobins has profound implications for British history. James makes clear that the wealth, stability and global influence of European powers, including Britain, were inseparable from plantation slavery and colonial exploitation.

A Challenge to British Imperial Narratives

In a UK educational context, the book unsettles comforting national myths:

That freedom flowed naturally from European Enlightenment thought
That Black resistance was secondary to white abolitionism
That empire was administratively flawed but morally progressive

James exposes these ideas as historically untenable.

Toussaint Louverture and Tragic Leadership

James’s portrayal of Toussaint Louverture is nuanced and, at times, deeply critical. Toussaint is shown as a visionary who nevertheless remained loyal to France longer than circumstances allowed. His belief that emancipation could coexist with colonial rule ultimately proved fatal.

This tragic dimension is central to the book’s power. James does not offer heroic simplicity; instead, he presents revolution as a process shaped by contradictions, compromises and irreversible decisions. For students, this encourages a mature engagement with leadership, power and historical consequence .

Why The Black Jacobins Still Matters in Britain

In contemporary Britain, where debates over empire, memorialisation and Black presence remain deeply contested, The Black Jacobins offers intellectual clarity. It demonstrates that Black history is not marginal or supplementary but foundational to understanding modern Europe.

The book also provides a crucial corrective to curricula that still struggle to integrate Black resistance into national narratives. Its continued presence on UK university reading lists is not due to tradition alone, but because it remains intellectually necessary.

Limitations and Critiques

Some readers note that James’s focus on class struggle and political leadership can underplay gendered experiences and everyday cultural life. Subsequent scholarship has expanded these areas, particularly around Black women’s roles in the revolution. However, these critiques do not diminish the book’s importance; rather, they testify to its role as a starting point for further inquiry .

The Black Jacobins is not merely a history book, it is a demand. It demands that readers reconsider who makes history, how freedom is won and whose voices have been systematically excluded from the record. For Black History studies in the UK, it remains indispensable: rigorous, unsettling and transformative.

For any project concerned with recovering overlooked Black contributions, whether academic, local, or community-based, C. L. R. James’s work continues to offer both a method and a moral compass.

The 3 kings of Bechuanaland

Fri, 06 Feb 2026 12:53:00 GMT

The Delegation and Their Mission

The delegation was made up of three leaders from Bechuanaland: Khama III, Sebele I, and Bathoen I.

They travelled to England to appeal directly to Queen Victoria and the Secretary of State, Joseph Chamberlain.

They were supported by the Reverend Charles Willoughby, a missionary who acted as interpreter, organiser, press contact, and political adviser.

The group also included Willoughby’s eight-year-old son, Howard Willoughby, who was fluent in Setswana and helped with interpretation.

The Journey to England

Departure

T he group left Palapye on 31 July 1895, travelling by oxcart and horseback before joining a train at Mafeking.
Confrontation with Cecil Rhodes
On reaching Cape Town on 18 August, they met Cecil Rhodes at Groote Schuur. He tried to stop them travelling to England but failed.
Arrival in Britain
They sailed on the RMS Tantallon on 21 August, arriving in Plymouth on 6 September. From there, they travelled by train to London and stayed at the temperance South Place Hotel in Finsbury, near the London Mission House.

Campaigning for Support

The Kings developed a strong liking for Brighton , saying they preferred it to London because of the friendliness of the people. They stayed with Mr George Singleton and visited the Aquarium, now the Sea Life Centre, and the Glynde Dairy. During the Aquarium visit, Howard Willoughby acted as their interpreter.
Coming from an agricultural society, the Kings showed interest in British farming methods. They visited Sutton Seeds in Reading to see how seeds were grown. As skilled horsemen, they were disturbed by the poor condition of many horses they saw in London.
In November, King Khama and Willoughby travelled to Redruth, staying with Willoughby’s father and attending a Wesleyan chapel.

Diplomatic Meetings and Outcome

The mission succeeded in securing protection for their territory against Cecil Rhodes.

Meeting Joseph Chamberlain on 19 November, Chamberlain hosted a dinner in their honour and presented the Kings with hunting saddles, bridles, and gold signet rings engraved with their crests.
On 20 November, the Kings met the Queen Victoria at Windsor Castle. In her diary, she described them as “very tall & very black” and noted that they were Christians who wished to control the use of strong drink in their lands.
The Kings agreed to accept British protection, giving up full independence to remain a Protectorate and avoid control by Rhodes’ company. This decision is noted as having spared the territory many later abuses associated with apartheid.

Exchanging of Gifts

The Kings presented the Queen with a leopard and jackal karosses, described as being of very high value.
Gifts to the Kings
Queen Victoria gave the kings finely bound New Testaments in their own language, Indian shawls for their wives, and framed photographs of herself.

Aftermath

Cecil Rhodes was said to be furious at the outcome, describing it as humiliating to be defeated by the Kings.

The delegation left England on 23 November and returned to Palapye on 7 January 1896.

Tehmtan (Tam) Framroze: Brighton's First Mayor of Colour

Fri, 23 Jan 2026 21:22:59 GMT

Tehmtan Framroze

Tehmtan (Tam) Framroze (1941–2017)

A pioneering political and community figure in Brighton, best known for being the city's first Mayor of Colour. His life story is a powerful example of a BME individual rising to the highest civic office in the city, and his legacy is cemented by his instrumental role in establishing key community institutions and being honoured with a building named after him.

From Zanzibar to Sussex: A Life of Service

Born in Zanzibar, Africa, in 1941, Tam Framroze came to Britain in 1964

He was a member of the Parsi community and a Zoroastrian by faith, a detail he shared with the famous musician Freddie Mercury, who also had roots in Zanzibar.

Upon arriving in Sussex, he worked at the University of Sussex, where he met his wife, Marian. He trained as a librarian, a profession that underpinned his commitment to knowledge and community access.

A Political Pioneer and Community Architect

Tam Framroze's political career was dedicated to public service in Brighton. He served as a Labour councillor for 21 years, representing the people of his ward with dedication and passion.

The pinnacle of his civic career came in 1994 when he was elected as the Mayor of Brighton for the 1994/95 term.

This achievement was a landmark moment, making him the first person of colour to hold the office in the city's history. His election symbolised the growing diversity and changing political landscape of Brighton.

Beyond his political office, Framroze was a driving force in establishing two of Brighton's most important community institutions:

The Black and Minority Ethnic Community Partnership ( BMECP ): Framroze was instrumental in the creation of the BMECP and served as a director, helping to establish a vital hub for the city's BME communities.

Community Base : He was the first Chair of Community Base , a central hub for voluntary and community groups in Brighton, further demonstrating his commitment to building a strong, supportive community infrastructure.

A Lasting Legacy: Framroze Court.

In recognition of his tireless work as a housing champion and councillor, a block of 24 flats built by New Downland Housing in Hollingdean was named Framroze Court in his honour in 2002.

The housing association's director, David Wilkinson, highlighted the significance of the development, noting that Framroze Court was a "landmark scheme" that would provide "quality low-cost homes for local people"

During the ceremony, Framroze expressed a mix of humility and pride, stating:

" I feel very embarrassed but proud. I wish the residents happiness in their new homes. I hope they will live in harmony and be proud of their new environment."

The naming of the court after Framroze ensures that his name remains a permanent part of the city's landscape, a tangible reminder of his contribution to public service and housing in Brighton.

This dedication ensures that his name remains a permanent part of the city's landscape, a tangible reminder of his contribution to public service and housing in Brighton.

Princess Sophia Duleep Singh

Sun, 18 Jan 2026 13:34:50 GMT

Suffragette Princess studies in Brighton

Princess Sophia Duleep Singh 1876-1948

Princess Sophia Alexandrovna Duleep Singh was born on 8 August 1876 at Belgravia, a district in central London.
She was the daughter of Maharaja Duleep Singh, the last recognised ruler of the Sikh Empire of Punjab, and Maharani Bamba Müller, who was of African and German heritage.

Sophia was a member of the Punjab Royal Family, but she and her siblings grew up in exile in England. Her father had been removed from his throne after the British Empire seized the Punjab in 1849, when he was a child. Her father was forced to give up the well-known Koh-i-Noor diamond to Queen Victoria.

Queen Victoria took a personal interest in the family. She was Sophia’s godmother and arranged financial support for them. The family lived at Elveden Hall, Suffolk, an estate purchased for Maharaja Duleep Singh by the British government.

Sophia spent most of her early years at Elveden Hall, where the family lived in relative comfort. After her father left for France and later attempted to return to India, the British authorities placed Sophia and her sisters under the guardianship of Arthur Oliphant, a court official and friend of Queen Victoria.

During her teenage years, Sophia was sent to a private school in Brighton. She attended Miss Parkinson’s Girls’ Day School, located at 39 Dyke Road, Brighton.
She studied there for approximately four years, receiving a traditional upper-class education which included French, music, embroidery, social etiquette, and history.

After her school years, she returned to Hampton Court Palace, where the royal family had been granted grace and favour apartments by Queen Victoria.

In 1907, Princess Sophia made her first and only journey to India.
During this visit, she travelled to the Punjab, where her father had once ruled. She visited important family sites and was introduced to the people and landscape of her ancestral homeland.

Sophia observed the impact of British colonial rule in India, particularly among poor and working-class people. She witnessed the inequalities faced by many Indians living under British administration.

This experience had a lasting influence on her later public activities.

In 1909, Sophia joined the Women’s Social and Political Union (WSPU), founded by Emmeline Pankhurst.
The WSPU was a leading organisation in the suffragette movement, which campaigned for women’s right to vote.

Sophia took an active role. She:

Sold The Suffragette newspaper outside Hampton Court Palace
Attended public demonstrations and meetings
Contributed funds and support to the cause

In the 1911 Census, Sophia refused to complete the official form. Instead, she wrote across it:

“No vote, no census. As women do not count, they refuse to be counted.”

This action was part of a wider civil disobedience campaign by the suffragettes to highlight the lack of voting rights for women.

When the First World War broke out in 1914, Sophia shifted her focus to supporting Indian soldiers who were fighting on behalf of the British Empire.

Many of these soldiers were injured and brought to hospitals in Britain, including in Brighton.
The Royal Pavilion, Brighton Dome, and Corn Exchange were transformed into military hospitals suitable for Indian troops.

Princess Sophia:

Visited the hospitals to speak with and support the wounded
Helped raise funds through the India Soldiers’ Fund, which paid for medical supplies, gifts, and comforts
Promoted awareness of Indian soldiers’ contributions during the war

She maintained a steady presence in efforts to care for soldiers from India, especially those recovering from injuries sustained in Europe.

After the war, Sophia became increasingly involved in the movement for Indian independence.

She supported the India League, an organisation in Britain that advocated for self-rule (Swaraj) for India.
She met with prominent leaders, including Mahatma Gandhi, during his visits to London in the 1930s.

Sophia remained unmarried and continued to live at Hampton Court Palace. Though less active in public life than in earlier years, she continued to support political and charitable causes related to India and to racial and gender equality.

Princess Sophia Duleep Singh died on 22 August 1948 in London, shortly after India gained its independence from British rule.

She was cremated, and her ashes were scattered in accordance with Sikh rites.

Her life is remembered for:

Her support of the suffragette movement in Britain
Her efforts to improve the welfare of Indian soldiers during WWI
Her ongoing support for India’s independence
Her early years of education in Brighton, where she spent a formative period of her youth

References and Sources:

Anand, Anita. Sophia: Princess, Suffragette, Revolutionary. Bloomsbury, 2015.
English Heritage
My Brighton & Hove
The National Archives (UK)
BBC Radio 4 – Great Lives: Princess Sophia Duleep Singh
Mukherjee, Sumita. Indian Suffragettes: Female Identities & Transnational Networks. Oxford University Press

Images courtesy of brightonmuseums.org

Staying Power: Why Peter Fryer’s History of Black Britain Still Matters

Wed, 14 Jan 2026 13:27:00 GMT

A reflection on continuity, presence, and belonging

When Staying Power was first published in 1984, it marked a quiet but decisive turning point in British historical writing. At a time when Black history in Britain was often treated as recent, marginal, or imported, Peter Fryer made a clear and carefully evidenced claim: Black people have been part of Britain’s story for nearly two thousand years .

For readers today, particularly those engaged in local and community history projects, Staying Power remains an essential text. Not because it offers comfort, but because it offers truth rooted in archives , long ignored or deliberately overlooked.

A History That Refuses Erasure

Fryer’s central intervention is deceptively simple. He traces the presence of Africans and people of African descent in Britain from Roman Britain , through the Tudor and Stuart courts, the age of empire, industrialisation, and into the twentieth century.

This is not a history of occasional arrivals and departures. It is a history of continuity .

Black soldiers on Hadrian’s Wall. Black servants, musicians, sailors, craftspeople, and writers in Georgian and Victorian Britain. Black communities organising, resisting racism, and shaping political life long before the arrival of the Empire Windrush.

By assembling evidence scattered across parish records, court documents, newspapers, and private correspondence, Fryer demonstrates that Black British history is not an appendix to national history—it is woven into its fabric.

Challenging the “Newcomer” Myth

One of Staying Power’s most enduring contributions is its dismantling of the idea that Black people are a recent presence in Britain. This myth has had powerful political consequences, shaping immigration debates, education policy, and public memory.

Fryer shows how this erasure was not accidental. The growth of empire, slavery, and racial hierarchy demanded a selective memory—one that emphasised British benevolence while minimising Black agency and contribution at home.

For projects like Echoes of Brighton’s Past, this insight is crucial. Local Black histories are often described as “hidden” not because they did not exist, but because they were never considered worthy of preservation .

Class, Labour, and Everyday Life

Writing from a Marxist historical perspective, Fryer pays close attention to labour, exploitation, and resistance. He documents how Black Britons were drawn into the most precarious forms of work—sailors, dock workers, domestic servants—while also highlighting moments of collective organisation and protest.

Importantly, Staying Power does not romanticise endurance. The title itself carries a double meaning: survival in the face of hostility, but also the burden of having to stay in a society that repeatedly questioned Black belonging.

Strengths and Limitations

As a work of its time, Staying Power has limits. Gendered experiences receive less sustained attention than later scholarship would provide, and some communities—particularly women and children—remain harder to see within the archive.

Yet these gaps do not undermine the book’s importance. On the contrary, they underline its role as a foundation upon which later Black British historians have built. Fryer opened doors that had long been locked.

Why This Book Still Belongs on Our Shelves

In an era when Black British history is more visible but still contested, Staying Power offers something increasingly rare: depth without sensationalism. It insists that belonging is not granted by law or popularity, but established through presence, labour, culture, and struggle over time.

For students, educators, and community historians, the book remains a reminder that the work of recovery is ongoing—and that local histories, including those of Brighton and Hove, must be placed within this much longer national story.

Final Thoughts

Staying Power endures because it refuses simplification. It does not ask readers to admire Black British history from a distance; it asks them to recognise it as inseparable from Britain itself.

In doing so, Peter Fryer gave future generations not just a book, but a framework—one that continues to inform how we uncover, interpret, and honour the Black presence in Britain’s past.

Indian soldiers welcomed at Brighton Pavilion

Sun, 21 Dec 2025 15:50:37 GMT

The palace turned hospital

A Forgotten Chapter: Indian Soldiers at Brighton’s Royal Pavilion in WWI

In 1914, the Royal Pavilion in Brighton, a grand seaside palace with domes and exotic decoration, was turned into a military hospital. But it wasn’t for local British troops. It was for Indian soldiers who had been injured while fighting in France and Belgium.

These men were part of the British Empire’s army. They were among the first people of colour to be treated on English soil during wartime. This is their story. A story of bravery, culture, care, and dignity, and a part of British history that deserves to be better known.

The Empire’s Soldiers on the Front Line

When the First World War broke out, Britain turned to its empire for support. India sent over a million men to serve. Around 90,000 were sent to Europe to fight alongside British and French troops. Many were injured in the first year of the war.

They came from many different communities, including Sikhs, Hindus, Muslims and others, and from places like Punjab, Bengal, Uttar Pradesh, and Nepal. Most had never left India before. They fought bravely in trenches, under constant attack, and in harsh winter conditions.

After months of fighting, thousands were injured. Hospitals in France were full, and British commanders wanted to offer better care. That care came in the form of a unique hospital, inside the Royal Pavilion in Brighton.

Why the Royal Pavilion?

The Pavilion was no ordinary building. Built by King George IV in the 1800s, it was designed to copy Indian palaces. It had onion domes, decorative columns, and painted dragons on the walls. Some thought the Indian-style design might make the soldiers feel more at home.

In late 1914, the Pavilion and nearby buildings were quickly turned into a hospital. Beds replaced banquet tables. The royal kitchen became an operating theatre. The hospital opened in December 1914.

It could treat over 700 patients, and more than 2,300 Indian soldiers were treated in Brighton between 1914 and 1916.

Culture and Faith Were Respected

The authorities knew they had to respect Indian culture and religion if they wanted the soldiers to feel safe and dignified.

Separate kitchens were set up for Hindus, Muslims and Sikhs.
No pork or beef was served.
Soldiers washed their own plates to keep caste practices intact.
A Sikh gurdwara tent was set up in the garden.
Muslim soldiers had a prayer space facing Mecca.
Hindu soldiers had access to worship areas and religious books.
Interpreters were on hand to help doctors and patients communicate.

A ‘caste committee’ made up of Indian patients advised staff. This level of cultural respect was rare during colonial times, but it helped the soldiers feel valued as people, not just patients.

Everyday Life for the Soldiers

The soldiers wore blue hospital uniforms and had their own beds, lockers and toiletries. They were treated with care by British nurses and doctors. Some were amazed at the attention they received.

They were given books, music, puzzles, and newspapers in Hindi, Urdu and Gurmukhi. A small publication, Akhbar-i-Jang (War News), was written by and for the Indian soldiers.

They went on outings to the countryside and the seaside. Some were even taken on day trips to London. Volunteers and local residents helped provide entertainment and gifts. For many soldiers, it was the first time they had experienced Britain outside of war.

One soldier wrote home:

“Do not worry about me. I am in paradise here.”

When the King Came to Visit

King George V took a personal interest in the Indian soldiers. On 1 January 1915, he and Queen Mary visited the Royal Pavilion Hospital. They walked through each ward, speaking to the injured men. The Queen gave gifts, and the King asked after their health.

This moment was hugely important. For many of the soldiers, the King Emperor was a distant figure, someone they had only heard about. Now he was standing at their bedside.

In August 1915, the King returned to present medals for bravery. Among those honoured was Jamadar Mir Dast, who received the Victoria Cross, the highest military award, for his actions under fire in Belgium.

What made this visit even more special was what happened afterwards. While leaving the Pavilion, the King heard Sikh hymns being sung in the garden gurdwara. He asked to attend. He stood quietly at the back of the service and joined the congregation in respectful silence.

One Sikh soldier later wrote:

“The King Emperor stood with us during our prayers. This is something I will never forget.”

The soldiers saw this as a great honour. It showed them that their culture and faith were being recognised at the highest level.

What Happened to Those Who Died?

Sadly, not all the soldiers survived their injuries. A total of 53 Indian men died while being treated in Brighton. The authorities ensured they were given proper funeral rites.

Hindu and Sikh soldiers were cremated in traditional open-air ceremonies on the South Downs, just outside Brighton.
Muslim soldiers were buried at the Shah Jahan Mosque in Woking.

This level of care was unusual and showed real effort to honour the men’s beliefs.

The Chattri Memorial

In 1921, a memorial was built on the exact site where the Hindu and Sikh cremations had taken place. It was named the Chattri, meaning “umbrella” in Hindi and Punjabi.

Made from white marble and built in traditional Indian style, the Chattri stands on a peaceful hillside overlooking Brighton. It was created to honour all the Indian soldiers who died in the area.

Each year, people gather at the Chattri to remember those men. Veterans, community groups, local people and faith leaders come together to lay wreaths and pay their respects. It is one of the most important South Asian war memorials in Britain.

For many British Asians, the Chattri is not just a monument. It is a connection to their history and heritage in the UK.

Why This Story Matters

The story of the Royal Pavilion Hospital is about more than medicine. It is about visibility. It shows that people of colour were part of Britain’s history long before Windrush, long before modern migration.

These men fought, bled and died for Britain. They were treated in a royal palace, received visits from the King, and were given space to practise their faith. At a time when racism and colonialism were widespread, they were treated, at least in this setting, with care and dignity.

Their story is part of our shared history. It belongs to British Asians, but also to anyone who wants to understand how people of different backgrounds came together in a time of crisis.

The Royal Pavilion, the Indian Gate, and the Chattri stand as reminders of service, sacrifice and respect. They tell a story of Indian soldiers who came to Britain not as strangers, but as protectors, and were met with kindness that mattered.

This is not just a Brighton story. It is part of the long and proud history of Britain’s Black and Asian communities.

Their place in the past should never be forgotten. Their contribution shaped the country we live in today.

Trumpeter William Afflick

Sat, 20 Dec 2025 13:31:56 GMT

Hidden Figure in Military History

A trumpet call across the centuries

On 24 March 1811, in the tower of St Nicholas Church in Brighton, a baby boy was christened. His name was Charles Afflick.

His father, William Afflick, was a soldier in the 10th Hussars and served as a trumpeter. He was a Black man from the Caribbean who had married a white English woman, Elizabeth. Their family life in Regency Brighton sits slightly outside the familiar story of the town.

When we think of Brighton in this period, we usually picture the Prince Regent, the Royal Pavilion, and the rise of the town as a fashionable resort. That story matters, but it is not the whole story. William Afflick lived here too. He walked the same streets, heard the same church bells, and raised a family during a time of war and rapid change.

Brighton’s hidden past

Brighton changed fast at the turn of the 19th century. In a few decades, it grew from a small fishing town into a busy seaside resort and a military base.

Within that change are stories that are easy to miss, including the lives of Black soldiers serving in British regiments during the Napoleonic Wars. William Afflick’s story is one of them.

From St Kitts to Brighton

William Afflick was born in St Kitts in 1781, when the Caribbean islands were tightly tied to Britain’s imperial system. Records do not tell us everything about how he reached Britain or why he enlisted. What we do know is that in 1801, aged 20, he joined the 10th Light Dragoons at Hounslow, near London.

His service ran through the Napoleonic period, from 1801 until his discharge in 1819.

By the time he reached Brighton in 1811, he was an experienced soldier in his early thirties. His regiment had also changed. In 1807 it was redesignated as the 10th (Prince of Wales’s Own) Hussars, with the formal warrant published on 18 April 1811.

William served as a trumpeter. This was skilled work. A cavalry trumpeter had to play clearly under pressure and use a set of calls that controlled movement, orders, and timing.

A marriage that stood out

On 4 February 1806, William married Elizabeth Roach in Essex. In early 19th-century England, a marriage between a Black soldier and a white English woman was unusual and could bring gossip and hostility. Even so, they built a life together.

By 1811 they were in Brighton, following the regiment. The town was expanding quickly. The Prince Regent had made Brighton his base, drawing in wealth and fashion. At the same time, Brighton was an active military centre. Preston Barracks on Lewes Road could hold hundreds of infantry soldiers, and cavalry units, including the Hussars, were a visible part of town life.

Brighton’s rapid growth created a restless, changing place. It was not a town free from prejudice, but it may have been one where some people could pass with less scrutiny than in quieter, more settled communities.

The birth of Charles

In spring 1811, Elizabeth was expecting. The family stayed in the Lanes, in the narrow streets close to the seafront.

On 24 March 1811, their son was christened at St Nicholas Church, Brighton’s ancient parish church. The baptism entry records Charles as the son of William Afflick, a soldier, and Elizabeth Afflick, formerly Roach.

For William and Elizabeth, the christening would have mattered. Their child was born in England and entered parish records like any other local child. It did not remove the barriers they faced, but it placed their family firmly inside the official life of the town.

Wider context: Black soldiers in the British Army

William Afflick was not the only Black soldier in British service during this period. Black men served in different regiments and roles, from the Caribbean, Africa, and other parts of the empire. Their experiences varied. Some faced open discrimination. Others found a degree of acceptance, often shaped by their regiment, officers, and the practical needs of war.

William’s role as trumpeter suggests he was trusted with responsibility, but that did not mean he was treated as an equal in social life. His marriage, in particular, would likely have drawn attention.

A military life through Waterloo and beyond

William continued serving through the later years of the Napoleonic Wars. The 10th Hussars fought in the Peninsular War in Spain and Portugal. The regiment was also present at the Battle of Waterloo on 18 June 1815.

The 1815 campaign was harsh. Wet weather, mud, cold, and exhaustion took a heavy toll. William survived, but his health appears to have suffered. In 1819 he was discharged on a pension as an invalid, with chest pain and other problems linked to exposure during the campaign.

After Brighton: what we know of the family

What happened next is less clear in the surviving records. We do know that Charles, born in Brighton in 1811, later made a life in colonial Australia. He became known as Charles Joseph Affleck, settled in Ulladulla, New South Wales, and died on 26 March 1877, aged 66.

Charles’s move to Australia fits a wider pattern of migration in the 19th century, but his background adds another layer. He was a mixed-race man born in England, building a future in a colonial society shaped by its own rigid ideas about race and belonging.

Brighton’s unwritten history

The Afflick family’s story sits alongside the better-known Brighton story of royal patronage and new buildings. It reminds us that the town’s past included soldiers, working families, and people who did not fit neatly into social expectations.

William Afflick was a Black man from the Caribbean who served in the British Army. Elizabeth Roach was a white English woman who married him in a period when that choice could carry real cost. Their son Charles was born and christened in Brighton during wartime, and his life later stretched across the empire.

Their story is part of Brighton’s history, even if it has often been left out.

Subedar-Major Mir Dast

Tue, 21 Oct 2025 21:32:26 GMT

Subedar-Major Mir Dast, VC

Subedar-Major Mir Dast (1874–1945)

One of the most highly decorated Indian soldiers of the First World War. Born in the Tirah region of what is now Pakistan, he served with the 55th Coke’s Rifles (Frontier Force) , part of the British Indian Army. His courage on the Western Front earned him a place in both military history and Brighton’s story.

In April 1915, during the Second Battle of Ypres , Mir Dast led his men under relentless fire after their British and Indian officers were wounded. Despite being injured himself, he carried several comrades to safety. His bravery saved lives in the chaos of one of the war’s most devastating battles. For these actions, he was awarded the Victoria Cross , the Empire’s highest honour for gallantry.

Wounded and exhausted, Mir Dast was brought to Brighton to recover at the Royal Pavilion Hospital , where Indian soldiers were cared for between 1914 and 1916. The Pavilion’s elegant halls had been turned into wards, and food, prayer spaces and medical care were provided in line with the soldiers’ traditions. During his stay, King George V visited the hospital and presented Mir Dast with his Victoria Cross, a ceremony recorded in photographs that remain part of Brighton’s history.

Mir Dast later returned to India and continued his military career until retirement. Though he spent only a short time in Brighton, his presence connected the Sussex coast with a global story of service, resilience and shared sacrifice.

Today, his name is remembered at The Chattri Memorial , which stands on the Downs overlooking the city. It honours the Indian soldiers who were treated and buried in Brighton during the Great War, men whose bravery, like Mir Dast’s, reached far beyond the battlefield.

Photo: Royal Pavilion & Museums, Brighton & Hove

George Bridgetower

Sat, 11 Oct 2025 10:40:53 GMT

The Mulatto Maestro and the Prince

George Augustus Polgreen Bridgetower (1778–1860)

stands as one of the most remarkable figures in European music, renowned for his virtuosity on the violin and his extraordinary rise to fame in the late 18th and early 19th centuries. As a man of African descent, Bridgetower’s success as a celebrated musician in an overwhelmingly white Europe was unprecedented. His initial celebrity included close patronage from the British Prince Regent, the future King George IV. Yet, despite his accomplishments, Bridgetower’s legacy has been overshadowed by one dramatic event: his falling out with Ludwig van Beethoven, which led to the renaming of the famed Violin Sonata No. 9 in A Major, Op. 47, now known as the Kreutzer Sonata. This event, along with the enigmatic details of his life, has led to a profound rethinking of Bridgetower’s story and his rightful place in music history.

Bridgetower’s life is not easily reconstructed due to limited archival evidence, as he left few personal documents behind. Historians depend on contemporary accounts, royal records, and the diaries of those who knew him, such as Mrs. Papendiek, for insight into his complex life. Research by scholars like Josephine Wright and Betty Matthews has filled in key gaps, revealing a life marked by extremes: rapid ascent, royal patronage, international fame, and an eventual decline into obscurity. His early years were characterised by extraordinary talent but also a personal struggle with the challenges of race, identity, and exploitation.

Making of a Prodigy (1778–1791)

Genealogy, Background, and the Exploitation of Race

Born in Biała Podlaska, Poland, on 11 October 1778, Bridgetower’s heritage was a complex blend of Afro-Caribbean and Polish-German ancestry. His father, John Frederick Bridgetower, claimed to be an African prince, a narrative that played a crucial role in marketing his son as the “African Prince” to European audiences. Despite his lower-class status, George’s mixed-race heritage became an asset, granting him access to the aristocratic circles that valued novelty and spectacle.

From a young age, Bridgetower’s talent was evident. His father managed to secure music lessons from Joseph Haydn, who was then in the service of Prince Esterházy. By the age of nine, George had performed publicly in Paris, and by ten, he was already performing at major venues in London. His early career was marked by glowing reviews, including one from Bath in 1789, where he was praised as a “wonderful child” whose performance captivated King George III.

The Paternal Crisis and Agency

While George’s prodigious talent earned him acclaim, his relationship with his father was fraught with exploitation and abuse. John Frederick Bridgetower mismanaged the money George earned and subjected him to harsh treatment. At a breaking point, George sought refuge at the Prince of Wales’s residence, Carlton House, where he confided in court insider Charlotte Papendiek about his father’s mistreatment. The Prince’s intervention marked a turning point, securing George’s independence from his father and shaping his future path.

Royal Patronage: Bridgetower in Brighton and Carlton House (1791–1809)

The Prince Regent’s Guardianship

In 1791, following George’s complaint about his father, the Prince of Wales (later Prince Regent and King George IV) took immediate action, securing George’s release from his father’s control and providing for his future. This royal intervention granted Bridgetower stability and opportunities for growth, including access to the finest musical education in Europe. Under the Prince’s patronage, George studied with prominent musicians such as François Hippolyte Barthélémon, Thomas Attwood, and Ivan Mane Jarnović.

For nearly two decades, Bridgetower’s career was inextricably linked to the Prince Regent. He was appointed First Violin in the Prince’s private orchestra, based at the lavish Royal Pavilion in Brighton. This role provided him financial security and high-level exposure, but it also tethered his career to the whims of the Prince’s extravagant tastes. Despite his success, Bridgetower’s position in the Prince’s service prevented him from pursuing an independent international career.

The 14-Year Tenure in Brighton

From around 1795 to 1809, Bridgetower spent a significant portion of his career in Brighton, performing regularly at the Royal Pavilion. The Pavilion, known for its exotic, orientalist architecture, was a vibrant centre of the Prince’s lavish social life. Bridgetower’s role as First Violin made him a key figure in the Prince’s court, but his long-term service also highlighted the tension between his professional success and the limitations imposed by his royal patronage.

Vienna and the Price of Passion: The Sonata’s Birth and Fall (1803)

The Meeting with Beethoven and the Premiere of the Sonata

In 1802, Bridgetower sought leave from the Prince Regent to travel abroad, visiting Dresden and then Vienna. There, he met Ludwig van Beethoven, who was at the peak of his creative powers. Beethoven was immediately impressed by Bridgetower’s talent, calling him “an absolute master of his instrument.” The two musicians premiered Beethoven’s newly composed Violin Sonata No. 9 in A Major, Op. 47, at a concert in Vienna on 24 May 1803. The performance was a sensation, with Bridgetower improvising dazzling passages that left Beethoven in awe.

Beethoven’s initial admiration led him to dedicate the sonata to Bridgetower, writing a unique inscription across the manuscript: “Sonata mulattica composta per il mulatto Brischdauer – gran pazzo e compositore mulattico,” a tribute to Bridgetower’s African heritage and temperamental personality. This dedication reflected the depth of their artistic bond, but it also highlighted the racial context in which Bridgetower’s identity was both a source of fascination and marginalisation.

The Quarrel and the Sonatina’s Renaming

Despite the promising collaboration, their friendship soured after a quarrel, allegedly over a woman. Beethoven, deeply offended, erased Bridgetower’s name from the manuscript and rededicated the sonata to French violinist Rodolphe Kreutzer, who, ironically, disliked the piece and never performed it. This dramatic falling out led to the renaming of the sonata, leaving Bridgetower’s contribution largely forgotten in the annals of music history.

Legacy and the Erasure of his Achievement

Bridgetower’s legacy, though momentarily overshadowed by the dispute with Beethoven, is now being rediscovered. His early brilliance, his significant role in the Prince Regent’s court, and his collaboration with one of history’s greatest composers have been largely overlooked until recent years. The story of George Bridgetower is one of triumph and tragedy, a tale of a remarkable musician whose potential was both enabled and constrained by the complex racial and social dynamics of his time.

As his story is reclaimed, Bridgetower’s place in music history is finally being recognised for the extraordinary artist that he was, offering a fuller understanding of the cultural and historical forces that shaped his life and career.

India Gate

Sat, 11 Oct 2025 10:03:08 GMT

A Gift of Gratitude: The India Gate

A Landmark with a Hidden History

Standing at the southern entrance to the Royal Pavilion Gardens, the India Gate is one of Brighton's most iconic landmarks. Its stone dome and pillars offer a unique blend of architecture that complements the Pavilion's exotic style. For many, it is simply another historical feature of the city, but its true story is far more poignant and lesser-known.

Unveiled in 1921, the India Gate is not a traditional war memorial, but a "gift of India" from the princes and people of India to the citizens of Brighton. Its purpose? To express gratitude for the care provided to Indian soldiers during the First World War. Its inscription, which makes this clear, concludes with a dedication: "for the use of the inhabitants of Brighton." This transforms it into a living piece of the city's history, a functional and permanent symbol of international friendship.

Brighton’s Role in the War Effort

Between 1914 and 1916, Brighton played a pivotal role in the care of soldiers from the British Indian Army. With hospitals established across the city, including the famous Royal Pavilion, Brighton became a key location for the treatment of injured soldiers. These men, many from rural India, found themselves recuperating in the splendour of the Pavilion, a surreal experience amidst their wounds.

The city’s hospitality was not just practical but deeply cultural. Care was taken to provide food, water, and spaces according to religious and dietary needs, including separate kitchens and prayer spaces for different communities. This compassion was widely recognised and appreciated, laying the foundation for the India Gate’s creation as a thank you for Brighton’s unparalleled support.

The India Gate’s Design and Symbolism

The India Gate is a striking architectural piece, designed by Thomas Tyrwhitt in the 16th-century Gujarati style. Unlike the British-inspired architecture of the Royal Pavilion, the India Gate represents a genuine expression of Indian architectural heritage, creating a dialogue between the two. The choice of a Gujarati style was deliberate, reflecting an authentic Indian tradition rather than a colonial interpretation.

Funded privately by the Indian princes, with Maharaja Sir Bhupinder Singh of Patiala among the key donors, the India Gate stands not as a state-sponsored monument but as a personal gesture of gratitude from India to Brighton.

The Unveiling Ceremony of 1921

The India Gate was officially unveiled on 26 October 1921, in a ceremony marked by diplomacy and pageantry. The event was attended by a distinguished Indian delegation led by the Maharaja of Patiala, a key figure in the British Indian Army. The Maharaja’s speech emphasised the gratitude for Brighton’s hospitality, focusing on the town’s reputation as a place of healing rather than the political relationship between Britain and India.

The ceremony was an important moment of public diplomacy, showcasing the strong ties between Brighton and India during a time of growing tension in the British Empire.

A Lasting Legacy

Today, the India Gate remains a key feature of Brighton’s landscape, continuing to serve as a testament to the friendship between the people of India and Brighton. It has evolved from a simple monument to a symbol of shared history, with ongoing efforts to preserve and restore it for future generations. The Gate stands not only as a piece of history but as a reminder of the enduring connections between cultures, a symbol of healing, compassion, and diplomacy.

Looking Forward

In 2024, Brighton and Hove Council approved a new initiative to honour this legacy through an annual multi-faith commemorative event, acknowledging the contribution of soldiers from undivided India. This initiative highlights the growing appreciation for the city’s multicultural heritage and its complex post-colonial legacy. Alongside this, restoration work is underway to ensure the India Gate remains a cherished part of Brighton’s past and future.

Credit image

(image courtesy of Brighton & Hove Museums)

The Chattri memorial

Sat, 05 Jul 2025 09:44:09 GMT

The Chattri: a quiet Sussex hill with a global story

A place of memory above Brighton

Up on Patcham Downs, just north of Brighton, a white marble dome stands against the skyline. This is the Chattri - “umbrella” in Hindi, Punjabi and Urdu. It marks the exact place where 53 Hindu and Sikh soldiers from the Indian Army were cremated in 1915 after dying in Brighton’s war hospitals.

It is a quiet place, but it holds a far wider story. The Chattri is not just a memorial. It is a point where Brighton meets the history of the First World War and the lives of men who came from across the Indian subcontinent.

In 1914 and 1915, over a million soldiers from undivided India fought for the British Empire. Many were wounded in the early fighting in France and Belgium. Brighton became part of their story when the town was turned into a centre for medical care.

As explored in the site’s story on the Royal Pavilion hospitals, the Pavilion, the Dome, the Corn Exchange, York Place School and even the workhouse were all used to treat wounded soldiers. Around 12,000 Indian troops passed through the town between late 1914 and early 1916.

People at the time began to call the town “Doctor Brighton”. Care went beyond medicine. The hospitals made space for faith and daily life, with separate kitchens, places to pray, interpreters, and even a temporary gurdwara. For men far from home, these details mattered.

Loss, rites and remembrance

Not all survived. Seventy-four Indian soldiers died in Brighton.

Their final rites were carried out with care and respect. Fifty-three Hindu and Sikh soldiers were cremated on open-air funeral pyres on the Downs above Patcham. Muslim soldiers were buried at the Shah Jahan Mosque in Woking. The ashes of those cremated were scattered at sea, linking their memory to the place where they had been treated.

This part of the story sits alongside other global histories connected to Brighton, including those explored in the site’s piece on Brighton and the profits of slavery, where the city’s past is also tied to events far beyond Sussex.

The idea of a memorial began during the war itself. Lieutenant Das Gupta of the Indian Medical Service and Brighton’s mayor, John Otter, wanted something permanent on the cremation site. It would honour the dead and mark Brighton’s role in their care.

Work began in August 1920 and the structure was completed later that year. On 1 February 1921, the Prince of Wales, later King Edward VIII, came to unveil it.

Building the Chattri

The Chattri was designed in an Indian style, shaped like a domed pavilion. Made from white Sicilian marble, it stands about 29 feet high, with eight columns supporting the canopy. Beneath it, granite blocks mark the original cremation site.

The design reflects Indian funerary architecture, not as decoration, but as a way of honouring the men according to their own traditions.

The inscription, written in English, Hindi and Punjabi, makes its purpose clear. It remembers the Indian soldiers who died in the Great War and marks the place where their funeral rites took place.

What the Chattri means today

For a time, the site was quiet. But since the 1950s, people have gathered here again each year. Every June, a remembrance service brings together veterans, local residents and members of Britain’s South Asian communities. Prayers are shared, wreaths are laid, and people walk the same hillside to remember.

This ongoing act of remembrance connects closely with the work seen across the site’s Brighton & Hove Black History stories , where the aim is to make sure these histories are recognised and not forgotten.

Some families connected to the soldiers still travel long distances to attend. For them, this is not distant history.

Over time, the meaning of the Chattri has grown. For many people of South Asian heritage, it is a rare place in Britain that reflects familiar traditions and marks a real cremation ground. For Brighton, it is a reminder that the town once became a place of care during a global conflict.

Today, the Chattri is protected as a listed structure. A memorial wall nearby records the names of the 53 men cremated here, making their presence more visible. The site is used for school visits, guided walks and quiet reflection.

Stand there for a moment and think about the journey that brought these men here. From places like Punjab and Bengal, to the trenches of France, and then to this hillside above Brighton. The Chattri holds that story in one place. It is about loss, but also about connection, and how Brighton became part of something much bigger than itself.

Thomas HighFlyer story

Fri, 27 Jun 2025 14:06:44 GMT

The community come together

Thomas Highflyer: A Brighton Story of Rescue, Community and Legacy

Rescued from a Slave Dhow

In August 1866, a Royal Navy ship, HMS Highflyer, intercepted a slave dhow off the coast of East Africa. Onboard was a young African boy, around eight years old, among several captives being trafficked. The ship's captain, Thomas Malcolm Sabine Pasley, rescued the boy and gave him the name "Thomas Malcolm Sabine Highflyer" – combining the captain's names with the ship that saved him.

The Royal Navy was actively involved in anti-slavery patrols during this period, especially in the Indian Ocean, where the East African slave trade was still ongoing despite Britain’s 1807 abolition of the transatlantic trade. Rescues like Thomas’s were rare but significant, and his story is one of very few to be documented so fully.

A New Life in Brighton

When HMS Highflyer returned to England in 1868, Thomas was brought to Brighton. Initially cared for by a naval officer’s family, he was soon placed with Henry and Eliza Thompson, a retired coastguardsman and his wife. They lived on Great College Street and welcomed Thomas into their home.

Brighton in the mid-19th century was growing fast. It had become a fashionable seaside resort, attracting visitors from London and beyond. But it was also home to a tight-knit local community, including churches and schools that played a big part in everyday life.

School and Church Life

Thomas attended St. Mark’s Church of England Primary School, where he learned English, made friends, and became a popular pupil. Teachers remembered him as cheerful and quick to learn. He especially loved playing cricket with other boys.

In 1870, Thomas made a personal decision to be baptised at All Souls Church Eastern Road Brighton . The baptism was seen as a sign of his deep connection to his new community, and was recorded as taking place on 30 March 1870.

Tragedy Strikes and a Forgotten Grave

Shortly after his baptism, Thomas fell seriously ill. He was diagnosed with tuberculosis, a common and often fatal disease in Victorian England. Despite the care of the Thompsons and local doctors, Thomas died on 20 June 1870, believed to be around 12 years old.

He was buried in Woodvale Cemetery in Brighton. A white stone cross marked his grave with a touching inscription noting his rescue, baptism, and death. But over the decades, the grave fell into disrepair. The stone weathered, the inscription faded, and the site became lost under brambles and neglect. Few people knew his name, and even fewer remembered his story.

Grave Rediscovery and Community Restoration

In the 2010s, local historians including Bert Williams and the Brighton & Hove Black History Group rediscovered Thomas’s story.

They traced burial records, naval documents, and local archives to piece together his life. When they found his grave at Woodvale Cemetery, it was in a poor state. But the community was determined to put that right.

With support from the city council and local organisations, the grave was carefully cleaned, repaired, and relettered. Stonemasons worked to restore the cross and make the inscription legible again.

On 20 June 2018, exactly 148 years after his death, a moving memorial service was held at the cemetery. Children from St. Mark’s School – the same school Thomas had attended, took part in the tribute, alongside councillors, local historians, and residents.

The restoration of Thomas’s grave is more than a repair, it’s a sign of remembrance and respect. It shows how a community can choose to honour those who were once forgotten. Today, his resting place in Woodvale Cemetery is regularly visited by school groups and locals who pause to read his story carved in stone.

A Bus Named Thomas Highflyer

To keep his memory alive, Brighton & Hove Buses named a bus after Thomas Highflyer in 2018. The bus includes artwork and writing by schoolchildren inspired by his story, making it a moving tribute that travels the city every day. It serves as a reminder of Brighton’s part in a global history and a local act of kindness.

Why His Story Matters

Thomas Highflyer’s life was short, but his story is powerful. He reminds us of the human cost of slavery, but also of what happens when a community chooses compassion. Brighton offered him safety, education, and a sense of belonging. And now, thanks to the efforts of residents and historians, his legacy is not only remembered, it’s honored.

His grave stands not just as a memorial to a child rescued from slavery, but as a testament to the care and conscience of a city that chose to restore his dignity. His story connects local history to global events, and encourages us to keep asking whose voices have been forgotten, and what we can do to remember them.

In June 2025 the community group brought people together for a moving event at the graveside of Thomas highflyer.

It marked the 154th year anniversary of his death. Some of their photos are below.

Francis Barber

Fri, 27 Jun 2025 12:41:03 GMT

From Jamaican Slave to Literary Heir

From Jamaica to England

Francis Barber was born into slavery on a plantation in Jamaica, originally named Quashey. As a young boy, he was brought to England by Colonel Richard Bathurst.

Not long after arriving, Barber entered the household of Samuel Johnson. In 1754, he was formally granted his freedom through Bathurst’s will, along with a small sum of money. This early act of manumission, combined with Johnson’s own strong opposition to slavery, shaped the course of Barber’s life.

He was no longer enslaved, but his position in British society was still far from equal. What followed shows how unusual his path would become.

Living and Working with Samuel Johnson

At first, Barber worked as Johnson’s servant. But over time, their relationship grew into something much closer.

Johnson took a serious interest in Barber’s education. He arranged for him to attend Bishop’s Stortford Grammar School, where Barber studied for several years. Johnson also taught him directly, helping him learn languages and develop his writing.

As Barber grew in confidence, his role in the household changed. He began helping Johnson manage his daily life, organising travel, handling correspondence, and assisting with his writing. He became a trusted assistant and a constant presence.

Barber was also part of Johnson’s wider circle. He met leading figures of the time, including artists, writers and politicians. Among them were Henry and Hester Thrale, close friends of Johnson.

It is here that Brighton enters his story.

Barber often travelled with Johnson to visit the Thrales at their house on West Street. These visits place him firmly within Brighton’s 18th-century social life. He was not on the margins of these gatherings, but present within them.

Hester Thrale once described Barber as handsome “for a Black a moor”. The wording reflects the attitudes of the time, but it also shows that Barber was seen, noted and remembered within these circles.

War, Return, and Loyalty

In 1758, Barber left Johnson’s household and joined the Royal Navy during the Seven Years’ War. He served for around two years before returning.

Johnson was deeply affected by his departure and worked to bring him back. By 1760, Barber had returned to London and resumed his place in Johnson’s household.

He remained there for the rest of Johnson’s life.

When Johnson died in 1784, he left Barber a significant inheritance. This included an annual income, his books and papers, and personal items such as his watch. It was a remarkable decision for the time, showing a level of trust and respect rarely extended to Black individuals in 18th-century Britain.

Life After Johnson

After Johnson’s death, Barber moved to Lichfield.

He married Elizabeth Ball and they had several children. He attempted to build a stable and independent life, first running a cloth shop and later working as a schoolmaster. Some accounts suggest he may have been one of the first known Black schoolmasters in England.

Life was not without difficulty. Despite Johnson’s support, Barber faced financial challenges, particularly as he supported a growing family. Even so, he remained part of the local community for the rest of his life.

He died in 1801.

Why His Story Matters

Francis Barber’s life offers a different view of 18th-century Britain.

Too often, Black presence in this period is overlooked or reduced to narrow roles. Barber’s story shows something more complex. He was educated, trusted, and closely involved in one of the most important literary circles of his time.

His connection to Brighton is an important part of that story. His visits to the town place him within its early social life, reminding us that Black lives were present here long before they were widely recognised.

More than anything, Barber’s life challenges simple ideas about race and class in the past. It shows that even within a deeply unequal society, relationships could form that crossed those boundaries.

Today, he stands as an important figure in Black British history, helping us see that the story of Britain, and of places like Brighton, has always been broader than it first appears.

Sources

Francis Barber – Wikipedia
Dr Johnson’s House: “Johnson and Barber: A Story of Teaching”
Samuel Johnson Birthplace Museum

Image:

Joshua Reynolds (1723-1792) (manner of) - A Young Black Man (^Francis Barber) - T01892

Francis Barber (c.1735–1801): From Slavery in Jamaica to a New Life in England

Francis Barber’s story does not begin in Britain, but it becomes part of its history in a way that is hard to ignore. Born into slavery in Jamaica around 1742, and brought to England as a child, Barber went on to live a life that quietly challenged the limits placed on Black people in Georgian society.

Early Life and Coming to England

He is most often remembered for his close relationship with the writer Samuel Johnson. But Barber was more than a servant in a famous household. He was a student, a companion, a traveller, and later a family man building a life of his own.

His story also reaches into Brighton, placing him within the social world of the town in the 18th century, at a time when it was still growing into the place we recognise today.

Sake Dean Mahomed

Fri, 27 Jun 2025 09:08:09 GMT

FROM PATNA TO BRIGHTON

SAKE DEEN MAHOMED (1759–1851)

From the banks of the Ganges to the seaside streets of Brighton, Sake Deen Mahomed lived an extraordinary life. He was a surgeon’s assistant, author, entrepreneur, and the man who brought Britain its first curry house and the word “shampoo.” Long before the Raj or the Windrush generation, he helped shape British culture in ways we still feel today.

FROM PATNA TO IRELAND (1759–1784)

Mahomed was born in Patna, India, in 1759. After losing his father, he joined an Anglo-Irish army officer, Captain Baker, and travelled across India with the East India Company. Along the way, he learned surgery and languages like Persian and Urdu. When Baker left India in 1784, Mahomed went with him, swapping the heat of Bengal for the damp streets of Cork.

LIFE AND LOVE IN CORK (1784–1806)

Mahomed quickly picked up English and fell in love with Jane Daly, the daughter of a local wine merchant. They married in 1786. A few years later, he published The Travels of Dean Mahomet, the first book in English by an Indian author. It brought Indian sights and stories to life for curious Irish readers.

CURRY AND “SHAMPOO” IN LONDON (1807–1812

In London, Mahomed worked at a high-end bathhouse where he introduced head massages known as champi, the origin of the word “shampoo.” In 1810, he opened the Hindoostane Coffee House, serving curry and hookahs under bamboo canopies. London wasn’t quite ready; the business closed after two years, but Mahomed had introduced Britain to its first curry restaurant.

A FRESH START IN BRIGHTON (1814–1821)

Mahomed reinvented himself in Brighton, where he opened a spa offering Indian-style steam baths and massages. The seawater was heated and infused with oils, then guests received a vigorous “shampoo” massage from Mahomed or Jane. The baths became so popular that people started calling him “Dr Brighton,” and guidebooks listed his business as a must-visit attraction.

ROYAL RECOGNITION (1822–1838)

In 1822, King George IV made Mahomed the royal “Shampooing Surgeon” and ordered a private steam bath for his palace. European nobility followed, and Mahomed’s baths helped make Brighton a major spa destination. Other bathhouses copied his methods, but none matched his flair or reputation.

CHALLENGES AND CHANGE (1839–1846)

Despite his success, Mahomed often treated poor patients for free, which strained his finances. Eventually, he sold the bathhouse to Charles Brill. Even with the name change, locals still called it “Mahomed’s.” The Queen’s Hotel was later built on the site, where a blue plaque now honours him.

FINAL YEARS (1846–1851)

Mahomed spent his last years at 32 Grand Parade, stepping back from hands-on work but staying active in the community. He died in 1851 at age 91 and is buried in St Nicholas’ churchyard under a modest headstone.

EXPLORE HIS LEGACY IN BRIGHTON TODAY

Queen’s Hotel – A blue plaque marks where his famous baths once stood.
Royal Pavilion – See the King’s private bath, designed by Mahomed.
Brighton Museum & Art Gallery – View his portrait and a silver cup from a royal admirer.
St Nicholas’ Churchyard – Visit his grave under ancient yew trees.
Brighton & Hove Buses Route 855 – Named in his honour, still travelling the coast.

WHY MAHOMED’S STORY MATTERS

Sake Deen Mahomed didn’t just bring something new to Britain , he changed it. His steam baths helped turn Brighton into a year-round resort, and the word “shampoo” is now used around the world. Whether you’re walking past the Queen’s Hotel or washing your hair, you’re following in the footsteps of “Dr Brighton.”

Photo credit: Courtesy of the Royal Pavilion & Museums, Brighton & Hove

Thomas HighFlyer reflection. Sat 21 June

Fri, 20 Jun 2025 13:34:41 GMT

Thomas Highflyer.

Saturday 21st June 2025, from 12 noon to 3pm

Woodvale South Chapel, Brighton

Join us in remembering the life of a young African boy who was rescued

from enslavement, found a home in Brighton, and touched many lives

before his untimely passing in 1870, aged just 12 or 13.

The event will include:

⁃ Exhibition

⁃ Talks and music

⁃ A short reflection at Thomas’s graveside

⁃ Tea and biscuits served afterwards

⁃ A welcoming and family-friendly atmosphere

Please note:

The walk to the grave is uphill across rough grass and is optional

Hosted by Brighton & Hove Black History

Let’s keep Thomas’s story alive - please feel free to share this

invitation with others.

For further information and to book your place, please click link. https://bit.ly/3YTO4Er

Respectfully yours,

Bert Williams MBE D.Lit

Brighton & Hove Black History

I've always looked up to the Queen

Sun, 01 Jun 2025 11:34:38 GMT

Bert reflects on receiving his mbe

Watch video

West Indians in Sussex World War I (1914-1918)

Mon, 26 May 2025 14:30:58 GMT

The fight for sussex

West Indians in Sussex During World War I (1914-1918)

During the First World War, around 16,000 brave volunteers from across the British West Indies travelled to Sussex to join the British war effort. These courageous men enlisted in the British West Indies Regiment (BWIR), keen to defend freedom and liberty alongside British troops.

Arrival and Training at Seaford

In September 1915, Sussex became home to thousands of West Indian soldiers at two large military training camps located at Seaford. These camps were specifically established due to the open spaces of the Sussex Downs and their proximity to the port at Newhaven, making deployment to Europe easier.

Life in the camps was tough, particularly during the harsh winter months. Initially, soldiers stayed in tents, battling relentless winds and cold conditions. Despite these hardships, their daily routine included rigorous infantry training, long marches across the Downs, and essential labour tasks such as building roads, digging trenches, and managing mules.

Challenges Faced by Soldiers

Unfortunately, the unfamiliar climate, combined with inadequate shelter and poor nutrition, led to serious health issues, including influenza and pneumonia. Between October 1915 and January 1916, nineteen soldiers tragically died at the Seaford training camps from illness or training accidents.

These fallen soldiers were laid to rest at Seaford Cemetery, where their graves are marked by distinctive Commonwealth War Graves headstones bearing the BWIR crest. This peaceful resting place remains the largest concentration of BWIR graves in the UK.

Serving Overseas

After their training in Sussex, most of the BWIR battalions were deployed to Egypt, Palestine, and Jordan. They fought valiantly against Ottoman forces or provided crucial logistical support such as managing ammunition, building railways, and working at docks. Some battalions served on the Western Front, notably as ammunition carriers during the Battle of Passchendaele.

By the end of the war, the regiment had suffered significant losses: 185 soldiers killed in action, 1,071 dead due to sickness, and nearly 700 wounded.

Remembering Their Sacrifice

The story of the West Indian soldiers in Sussex largely faded from public memory until renewed interest emerged in recent years. In 2006, family members from the Caribbean—including relatives of Dennis and Nelson Fevrier from St Lucia—visited the graves for the first time, honouring the sacrifices of their ancestors.

Today, ongoing commemorations ensure these soldiers are not forgotten. Events organised for Black History Month, exhibitions at Seaford Museum, and commemorative plaques help to keep their remarkable story alive.

Exploring Further

For those interested in discovering more about these courageous men and their experiences, resources are available through:

Commonwealth War Graves Commission: Details on graves and casualty records.
The Keep (East Sussex Record Office): Original camp documents, photographs, and records.
The National Archives, Kew: Official war diaries of the BWIR.
Seaford Museum & Heritage Society: Artefacts and oral histories.
Brighton & Hove Black History Project: Articles and interviews highlighting this important aspect of local history.

This rich history provides valuable opportunities for reflection, education, and appreciation of the significant contributions made by West Indian soldiers during World War I.

Tribes: A Search for Belonging in a Divided Society

Sun, 25 May 2025 16:14:05 GMT

Tribes: A Search for Belonging in a Divided Society

A compelling exploration of identity, community, and the forces that both unite and divide us. Blending personal memoir with incisive political analysis, Lammy delves into the complexities of modern tribalism and its impact on society.

In Tribes, David Lammy examines the innate human desire to belong and how this drive shapes our social and political landscapes. Drawing from his experiences as the son of Guyanese immigrants, a barrister, and a long-serving Member of Parliament for Tottenham, Lammy provides a nuanced perspective on the intersections of race, culture, and politics in contemporary Britain.

How Belonging Can Break Society: An analysis of how tribalism can lead to division, highlighting events like Brexit and the rise of identity politics.

Fallen Figs Book Blog

How Belonging Can Make Society: Proposals for fostering unity, including the promotion of an "encounter culture" that encourages dialogue across differences.

The Guardian

About the Author

David Lammy is a prominent British politician and social justice advocate. He was the first Black Briton to study at Harvard Law School and has served as the MP for Tottenham since 2000. Lammy has been instrumental in campaigns for the Windrush generation and justice for Grenfell Tower fire victims.

Key Themes

Identity and Belonging: Exploration of personal and collective identities in a multicultural society.

The Dual Nature of Tribalism: Understanding how tribal affiliations can both support and hinder societal cohesion.

Political Polarisation: Insights into how modern politics exploits tribal divisions.

Pathways to Unity: Recommendations for building inclusive communities through shared experiences and mutual understanding.

Product Details

Title: Tribes: A Search for Belonging in a Divided Society
Author: David Lammy
Publisher: Constable
Publication Date: February 18, 2021
Format: Paperback
Pages: 368
ISBN: 9781472128720

Staying Power: The History of Black People in Britain: Get Political

Sun, 25 May 2025 16:02:26 GMT

Staying Power: The History of Black People in Britain: Get Political

Staying Power: The History of Black People in Britain by Peter Fryer is a seminal work that offers a comprehensive account of the Black presence in Britain, tracing its roots from the Roman conquest to contemporary times.

First published in 1984, this book has been recognised as a definitive history, shedding light on narratives often omitted from traditional British historiography.

Peter Fryer's Staying Power delves into the rich and complex history of Black individuals and communities in Britain. The book begins with the Roman occupation, highlighting the presence of African soldiers in the Roman army stationed in Britain.

It then traverses through the centuries, examining the roles and experiences of Black people during pivotal periods such as the Tudor era, the transatlantic slave trade, the abolitionist movement, and the two World Wars.

Fryer meticulously documents the contributions, struggles, and resilience of Black Britons, offering a narrative that challenges and enriches the conventional understanding of British history.

Indian Voices of the Great War: Soldiers’ Letters, 1914–18

Mccw12@gmail.com (Mark Williams) — Sun, 25 May 2025 13:13:48 GMT

Indian Voices of the Great War: Soldiers’ Letters.

1914–18

Indian Voices of the Great War: Soldiers’ Letters, 1914–18 by David Omissi is a seminal work that brings to light the personal experiences of Indian soldiers during the First World War. Through a curated collection of letters, the book offers an intimate glimpse into the lives of these soldiers, their perceptions of the war, and their encounters with European culture.

About the Book

Published in 1999 by Macmillan Press, this 382-page volume compiles letters written by Indian soldiers serving on the Western Front between 1914 and 1918. These letters, originally penned in various Indian languages and subsequently translated into English, reveal the soldiers' thoughts on the brutal realities of trench warfare, their homesickness, and their observations of European society. The correspondence also reflects the soldiers' attempts to maintain cultural and religious practices amidst the chaos of war.

The letters were subject to military censorship, which, while limiting some content, also ensured their preservation. Despite the censorship, the letters convey a range of emotions—from fear and despair to humor and resilience—providing a nuanced understanding of the Indian soldiers' wartime experiences.

Significance

Omissi's compilation is significant for several reasons...

Personal Narratives : The letters offer firsthand accounts of the war from the perspective of Indian soldiers, a group often underrepresented in historical narratives.
Cultural Insights : The correspondence sheds light on how Indian soldiers perceived and adapted to European customs, landscapes, and social norms.
Historical Context : The book contributes to a broader understanding of colonial troops' roles in the First World War and the complexities of their service under the British Empire.

Relevance to Brighton and the South Coast

Brighton holds a unique place in this history, as it was home to the Royal Pavilion, which was converted into a military hospital for wounded Indian soldiers during the First World War. The letters in Omissi's collection include accounts from soldiers who were treated in Brighton, providing valuable insights into their experiences in the city. These narratives enrich our understanding of Brighton's role in the war and its connection to the broader imperial history.

Elaines Story Podcast

Sun, 25 May 2025 12:46:49 GMT

Elaine Humphrey - Echoes of her Brighton’s Past

The podcast episode you referenced is Episode 6 – Elaine Humphrey from the Echoes of Brighton's Past series. This episode delves into the life and legacy of Elaine Humphrey, a notable figure in Brighton's Black and ethnic minority history. Through interviews and archival materials, the episode explores her contributions to the local community, her personal experiences, and the broader historical context of her time. The discussion sheds light on the challenges she faced and her role in shaping the cultural and social landscape of Brighton.

This episode is part of the Echoes of Brighton's Past podcast series, which aims to highlight the stories of Black and ethnic minority individuals who have significantly contributed to the history of Brighton, Hove, and the surrounding areas. The series is dedicated to preserving and sharing these important narratives, ensuring they are recognized and remembered.

The British West Indies Regiment: Race and Colour on the Western Front

Sun, 25 May 2025 12:37:51 GMT

The British West Indies Regiment: Race and Colour on the Western Front

The British West Indies Regiment: Race and Colour on the Western Front by Dominiek Dendooven offers a comprehensive examination of the experiences of Caribbean soldiers during the First World War. This scholarly work delves into the formation, deployment, and post-war challenges faced by the British West Indies Regiment (BWIR), highlighting the complex interplay of race, colonialism, and military service.

About the Book

Published by Pen & Sword Military in 2023, this 144-page volume provides a military-political history that foregrounds the pervasive themes of race, colour, and prejudice within the British Army during the Great War. Dendooven meticulously details how, despite systemic discrimination, over 15,600 volunteers from across the Caribbean—including Jamaica, Trinidad and Tobago, Barbados, and British Guiana—served in various theatres of war, notably in Egypt, Palestine, and the Western Front.

The narrative explores the duality of the soldiers' experiences: their unwavering loyalty to the British Crown, often rooted in the legacy of emancipation, juxtaposed against the harsh realities of racial inequality and limited recognition. The book also sheds light on the post-war period, discussing the Taranto mutiny of 1918, where BWIR soldiers protested against discriminatory treatment, and the subsequent formation of the Caribbean League, which advocated for equal rights and self-determination.

Significance

Dendooven's work is pivotal in understanding the broader implications of the BWIR's service. It illustrates how military service became a catalyst for political consciousness among Caribbean soldiers, fostering a burgeoning sense of "West Indianess" and a desire for political advancement within the empire. The book underscores the paradox of colonial subjects fighting for freedoms abroad that they were denied at home, thus contributing to the early discourse on decolonization and civil rights.

Relevance to Brighton and the South Coast

Brighton and the surrounding areas hold a unique connection to the BWIR. In 1915, the 1st Battalion of the BWIR was formed in Seaford, East Sussex, just a short distance from Brighton. The region served as a training ground for these soldiers before their deployment to various fronts. This local link provides a tangible connection to the broader narratives explored in Dendooven's book, offering residents and historians in Brighton an opportunity to delve into a significant yet often overlooked chapter of their local history.

James Henry Hubbard - Devils Dyke magic

Mon, 19 May 2025 08:23:20 GMT

James Henry Hubbard: The Man Who Brought the Magic to Devil’s Dyke

From Canada to Sussex

Let’s head back to the late 1800s, just outside Brighton, to a spot that most of us know for its sweeping views and wild countryside, Devil’s Dyke. But there’s a story behind this place that few people have heard, and right at the centre of it is a remarkable man called James Henry Hubbard.

James was born in Toronto in 1847. His parents, Mosley and Lavinia, had escaped slavery in Virginia and made their way to freedom in Canada. Growing up in a big family, James learned the value of hard work and determination. He was full of curiosity and always up for a challenge.

Before he ever set foot in Sussex, James made a name for himself as a taxidermist and showman. He even bagged a giant walrus up in Hudson Bay, and that very walrus ended up at a big London exhibition in 1886. Queen Victoria herself apparently had a peek at it. Today, if you visit the Horniman Museum in London, you can still spot that walrus, stuffed and slightly over the top, but a real piece of history all the same.

Bringing Fun to the Downs

In the early 1890s, James crossed the Atlantic and soon found himself in Sussex. He took one look at Devil’s Dyke, a huge valley just outside Brighton, and saw real potential. Back then, train travel was opening up the countryside to everyone, and James had big plans. In 1892, he bought the Dyke Estate and set out to turn it into the South’s go-to spot for fun and adventure.

And what a transformation it was. Under James’s watch, Devil’s Dyke became something like a Victorian theme park. In 1894, he launched Britain’s very first aerial cable car, giving visitors a breathtaking ride 230 feet up in the air. Not long after, he built the Steep Grade Railway, a kind of cable-powered tram that shuttled people up and down the hillside. It made life a lot easier for families and day-trippers, and the nearby village of Poynings did a roaring trade with all the visitors.

But James wasn’t done. He added merry-go-rounds, a bicycle railway (yes, really), bandstands for live music, and a camera obscura so folks could see the landscape in a whole new way. On a busy day, Devil’s Dyke could see 30,000 visitors. Imagine that! Some reckon close to a million people came in a single year. The place was buzzing, and the local villages flourished thanks to all the excitement.

The Tough Years and a Quiet Goodbye

Of course, nothing lasts forever. Over time, tastes changed, and running such a huge operation started to cost more than it brought in. Other ways of getting about, plus the rise of new attractions, meant the crowds slowly faded. By 1907, James, facing mounting debts, headed back to Canada. Without his energy, Devil’s Dyke slowly returned to its natural calm. The rides and amusements slipped away, but James’s stamp on the area was set.

A Hidden History Comes to Light

Here’s the thing, despite all he achieved, hardly anyone remembered James for who he really was. Guidebooks and local stories talked about the amusements but rarely mentioned the man behind them, let alone the fact he was a Black entrepreneur. It was only thanks to people like Sheila Marshall and Martin Easdown, digging through old records, that James’s story finally came out.

These days, groups like Brighton & Hove Museums and the National Trust are helping to share his legacy, making sure he’s not just a footnote in history. James Henry Hubbard’s story is now being told, just as it should be.

Why It Matters

James’s life is a reminder that history isn’t just about kings and queens or grand battles. It’s about people with big ideas, determination, and heart. He brought a sense of wonder to Devil’s Dyke, gave families somewhere to escape and have fun, and left a legacy that still shapes how we see the area today. For Brighton, Sussex, and Black British history, his story is a vital piece of the puzzle.

Chattri Memorial Service 08 June 2025

Thu, 15 May 2025 12:48:38 GMT

On behalf of the Chattri Memorial Group, I should like to invite you to the Annual Chattri Memorial Service, in remembrance of the Indian Soldiers who were cremated in Brighton during the First World War.

Some 12,000 troops from Undivided India were brought over from the Western Front and hospitalised in Brighton to recover from their wounds. The memorial is unique and the commemoration is the only one of its kind in Britain.

The Service will take place on:

Sunday 8th June 2025 for 2.30pm.

Chattri, Patcham, Standen Lane, Brighton, BN1 8ZB.

Prayers and the laying of the wreaths should last for approximately half an hour.

Cars are able to drive right up to the Chattri on this day and please arrive at least half an hour earlier. Please note the Memorial is situated on farmland and therefore the ground will be uneven and there are no facilities or shelter available at the site.

Seating will be limited so please bring your own foldable chairs if required.

Following the Ceremony, refreshments will be served at:

Patcham High School,

Ladies’ Miles Road, Brighton BN1 8PB.

An exhibition which traces the role of the troops from India to the Western Front will be on display at the school. Parking is limited at the school but there is off-road parking nearby.

I shall be honoured to have your presence at the Chattri and I hope you will be able to attend with your family and friends. Everyone is welcome so kindly forward this email to your contacts who would be interested in attending.

Please note we are a community voluntary group which relies on grants and donations to hold this event. Therefore, your support would be very welcome and much appreciated.

Should you wish to make a donation, our bank details are:

Chattri Memorial Fund

NatWest

Business Account No:18162878

Sort Code: 60-24-77

Please don't feel you need to reply to this invitation – just turn up if you can!

With best wishes

Davinder Dhillon OBE, DL
Chair Chattri Memorial Group

More about The Chattri.

A marble pavilion above the city

High on Patcham Downs, 500 feet above Brighton, sits a small white-marble structure called The Chattri . Built on the exact spot where 53 Hindu and Sikh soldiers were cremated during the First World War, it is both memorial and gravesite, linking Sussex grass to stories from the Punjab and Gujarat.

Indian soldiers in wartime Brighton

When war broke out in 1914, the British Army shipped wounded men of the Indian Corps to Brighton for treatment. The Royal Pavilion, York Place School and Kitchener Hospital were converted into military hospitals, their wards carefully arranged to respect different diets and prayer needs. The first train arrived in December 1914 with 345 injured soldiers; many recovered, but a small number never left the town’s care.

Farewells on the Downs

Hindu and Sikh custom requires open-air cremation. To honour that duty, the Army set up a simple ghat on a quiet ridge north of Patcham. Between 31 December 1914 and 30 December 1915, fifty-three funeral pyres burned here; afterwards the ashes were carried to Brighton beach and scattered in the Channel. Muslim comrades who died in the same hospitals were taken for burial at the Shah Jahan Mosque, Woking.

From ashes to architecture

Brighton’s mayor, Sir John Otter , refused to let the site fade from memory. With help from the India Office he raised funds, commissioned the young Bombay architect E.C. Henriques, and secured blocks of Sicilian marble that finally reached Sussex in 1920. Building work began that August; on 1 February 1921 the Prince of Wales unveiled the finished pavilion, dedicating it to “all Indian soldiers who gave their lives for the King-Emperor in the Great War.”

What the Chattri says

The design follows a traditional Chattri – an octagonal “umbrella” of remembrance. Eight columns rise from a granite platform that still covers the original pyre stones; above them a shallow dome lifts to 29 feet. A single inscription, carved in English, Hindi, Punjabi and Urdu, speaks of “ brotherly love ” between those who fought and the country they served.

Remembering together

Every June the hillside becomes a gathering place once more. Veterans, local residents and members of Britain’s Indian communities climb the path for an open-air service of prayers, bugle calls and wreath-laying. The next ceremony is planned for Sunday 08 June 2025 at 2:30pm , and as the organisers like to say - everyone is welcome.

Planning your visit

The Chattri is reached only on foot or bridleway: follow the track from Standen Lane (BN1 8ZB) and allow about twenty minutes’ steady uphill walking. The ground is uneven and there are no facilities, so bring sturdy shoes, water and, if you linger, your own sense of quiet reflection. From the marble platform the view sweeps south across Brighton to the sea—an outlook as broad as the history the memorial

Brighton & Hove Black History - Free PDF

Thu, 15 May 2025 12:06:50 GMT

Download the Free PDF:

Brighton & Hove Black History

Discover the rich and often untold stories of Black and Ethnic Minority communities in Brighton & Hove with this comprehensive 2019 publication. This PDF offers detailed historical insights, personal narratives, and community achievements, illuminating the diverse heritage that has shaped the city. Created in the spirit of inclusivity and remembrance, it serves as a valuable educational and cultural resource for schools, researchers, and local residents alike.

Telling Stories of Brighton and Hove

mhump3@gmail.com (Michael Humphrey) — Thu, 15 May 2025 11:03:07 GMT

A compilation of narratives reflecting 50 years of Brighton & Hove's diverse history, including stories of Black residents and communities.

QueenSpark Books

For 50 years, QueenSpark Books has enabled the people of Brighton & Hove to tell their stories.

Our archive of over 110 books documents the changing face of the city from the early-20 ^th Century to the present day – from the ‘Poor Dispensary’ and slum housing, through two World Wars, and up to the creative development and cultural diversity that, for many, defines the city. Telling Stories of Brighton & Hove incorporates a selection of pieces from the archive alongside new writing, following a public callout in Autumn 2021.

These stories – of protest, pubs, hardship, LGBTQ rights, cinema-going and clubbing, Black history, strikes, migration, and having a cup of tea – are of the people and places that go to make Brighton & Hove what it is today.

Format: Paperback, 210x210mm, 100pp
Illustrated throughout with colour and black & white photographs
Editor: John Riches
ISBN 978-1-999-6699-6-6
UK Postage only

Time and a place Brighton

Mon, 12 May 2025 13:22:35 GMT

Watch Time & Place with Brighton & Hove Black History

Regent Dance Hall

Mon, 12 May 2025 13:13:37 GMT

Bert talks about some of the history of regent dance hall

The Regent was a real part of Brighton's social life for the nurses and new arrivals who came to the city in the 1950s and 60s. Elaine Humphrey , who trained at Brighton General Hospital after arriving from Jamaica, specifically remembered dancing at the Regent as one of the joys of her time in the city. That same spirit of African and Caribbean music being at the heart of Brighton life continued into the twenty-first century through events like African Night Fever .

Dolly's Story

Mon, 05 May 2025 10:11:05 GMT

A Nursing Pioneer in Brighton & Hove

Dolly Bhagwandin’s story is one of courage, determination, and quiet influence. Born in Guyana, South America, she went on to become one of the first West Indian nurses to train and work in Brighton and Hove. Her journey was not only groundbreaking, but also deeply inspiring, helping to shape the nursing profession and open doors for future generations.

Early Life and Journey to Brighton

Dolly was born into a middle-class family in Guyana, where her parents owned and ran a hotel. Her childhood was safe and comfortable, filled with the warmth of close family and a strong sense of ambition. Inspired by her brother, who chose to study medicine, Dolly made the bold decision to pursue nursing. At the time, there were no official recruitment programmes to help nurses move abroad from Guyana, so Dolly applied to train in the UK on her own.

She chose Brighton General Hospital for her training, drawn by the idea of living by the sea. In 1956, she arrived in Brighton with no contacts and little knowledge of what to expect. It was a major cultural shift, new climate, new customs, and a new way of life, but she faced it all with quiet strength.

Training and Overcoming Barriers

As the first West Indian woman to train at Brighton General Hospital, Dolly stood out. She was entering a world where very few people looked like her or shared her background. The training itself was strict and demanding. Student nurses were expected to perform every task to the highest standard, from ward duties to personal patient care, with no room for error.

Despite the pressure and isolation, Dolly thrived. She quickly gained the respect of her colleagues and became known for her warmth, reliability, and attention to detail. She also had to adjust to British food, routines, and social norms, a challenge that many overseas nurses of the time faced. But she embraced her new life and formed meaningful friendships, including with fellow nurse Joan Johnson, who would become both a close friend and trusted mentor.

Career Achievements and Lasting Impact

Dolly’s professional life was marked by both success and service. After completing her training, she went on to work in several roles within the NHS, including general nursing and midwifery. She was widely respected for her compassionate approach and dedication to patient care.

During her training, she was awarded Nurse of the Year, a prestigious achievement that recognised her commitment and excellence. But Dolly’s impact went beyond her own work. She became a mentor to other nurses, especially those from Guyana and the wider West Indies, helping them navigate the same challenges she had faced years earlier.

Others who made the same journey from Guyana to Brighton General in this period include Shirley Williams and Vilma Clarke whose stories are told elsewhere on this site. All are still very close friends.

Personal Reflections and Legacy

After completing her training, Dolly briefly returned to Guyana before settling in the United States with her family, where she continued her nursing career. Despite living abroad, she never lost her connection to Brighton. She kept in touch with the friends she made there and often spoke fondly of the city that had shaped her both professionally and personally.

Dolly was passionate about the value of diversity and believed her time in Brighton helped make her stronger, wiser, and more compassionate. Her story is a reminder of how much can be achieved when individuals are given the chance to thrive, even in unfamiliar surroundings.

Honouring a Legacy

Dolly Bhagwandin’s life stands as a powerful example of resilience, service, and quiet leadership. Her influence on nursing in Brighton and Hove, and on the many lives she touched, is still felt today.

By remembering Dolly’s story, we honour not just her personal achievements, but the importance of diversity, mentorship, and kindness in building a more inclusive and compassionate society.

CELEBRATING DOLLY BHAGWANDIN

Vilma's story

Sat, 03 May 2025 18:13:43 GMT

The Story of Vilma Clark (née Beard)

Vilma Clark’s journey from Guyana to Brighton is a powerful story of courage, resilience, and determination. Her experiences offer a glimpse into the life of an overseas nurse who faced cultural and personal challenges but went on to build a successful nursing career in the UK.

Early Life and Education

Vilma was born in Georgetown, Guyana, to Claude and Dora Beard. She was one of nine children in a close-knit family. Her father worked as a police officer, while her mother cared for the family at home.

She attended Cages Academy, a private school, and later became a teacher. Although she was initially interested in studying dietetics, family expectations and a strict upbringing steered her towards a more traditional path - nursing.

A New Chapter in the UK

Vilma applied to several hospitals and was accepted by Brighton General Hospital. Her family had little faith that she would finish her training, as her background was in teaching, not healthcare.

She travelled alone from Guyana to London, where she was briefly met by a cousin before continuing to Brighton. With no clear instructions on where to go or what to expect, the early days were filled with confusion and uncertainty.

Training at Brighton General Hospital

Training in the UK required high academic standards, including five GCEs and one A-level. Vilma was determined to succeed, even as she struggled with homesickness and cultural differences. She found some comfort by joining a group of nurses from Guyana, which helped ease the sense of isolation.

At first, she found Brighton cold, grey, and unwelcoming. The hospital itself felt dreary and unfamiliar. But as she progressed in her training, she began to appreciate the structure and high standards. Support from peers and staff helped her adapt and thrive, despite the challenges.

Cultural and Social Adjustment

Vilma had to adjust to many new experiences, the colder climate, unfamiliar foods, and the more reserved style of British social interaction. She was surprised by how few colleagues acknowledged her outside the hospital, even though she was friendly and open. Building social relationships took time and patience, but she gradually found her way.

A Growing Career

Although Vilma initially planned to return to the West Indies after qualifying, her goals changed over time. She became more committed to her professional development in the UK and began to see a future in nursing there.

She had to navigate the expectations of both her family and the hospital, balancing personal ambitions with pressure to succeed. Despite these demands, she did well in her exams and continued to advance in her career.

Looking Back

Reflecting on her early impressions of Brighton, Vilma remembers being underwhelmed by the weather and architecture. But with time, she grew to value the opportunities the city gave her. Her experience transformed her professionally and personally and gave her a deep appreciation for the nursing profession.

Personal Milestones and Friendships

Vilma’s time in the UK was marked by more than just hard work. She fondly recalls winning first prizes in Christmas shows and costume competitions, moments that brought joy and pride. She also formed lasting friendships with fellow nurses, bonds that have stood the test of time.

Others who made the same journey from Guyana to Brighton General in this period include Shirley Williams , and Dolly Bhagwandin, whose stories are told elsewhere on this site. All are still very close friends.

A Life of Strength and Growth

Vilma Clark’s story is one of resilience, adaptability, and success. From arriving in a new country with little support to becoming a skilled and dedicated nurse, her journey reflects the strength of character needed to overcome challenges and embrace change. Her legacy continues through the people she trained with, the patients she cared for, and the example she set for others.

From Guyana to Brighton

Building Brighton's NHS (1950-1973)

Sat, 03 May 2025 16:24:42 GMT

Building brighton's nhs

Behind today’s NHS are stories of dedication and resilience. One such story began in the 1950s, when young nurses from across the Commonwealth came to Britain to help care for a nation in recovery - including right here in Brighton.

A Healthcare System in Crisis

When the NHS launched in 1948, it promised free healthcare for all. But there was a major problem: the UK didn’t have enough nurses.

Over 50,000 nursing jobs were left unfilled.

Brighton and Hove, like the rest of the country, felt this pressure. Local hospitals couldn’t recruit enough staff to care for patients still recovering from the impact of war.

Looking Beyond Britain’s Borders

To tackle the shortage, the UK government turned to the Commonwealth. In the 1950s, recruitment campaigns targeted countries like:

Jamaica
Trinidad
Barbados
British Guiana (now Guyana)
Nigeria
Ghana
Malaysia

Adverts promoted nursing as a chance to gain training, adventure, and help the “mother country.”

Recruitment offices opened across at least 16 territories. Young men and women were selected to train in the UK - many of them arriving in Brighton.

Arriving in Brighton: A New Chapter Begins

Local hospitals — including Brighton General Hospital and smaller units in Hove — began accepting international nurses into their training programmes.

Most were in their late teens or early twenties, like Dolly from Guyana , who arrived aged 20. She trained at Brighton General and later became the city’s first Caribbean ward sister .

“In 1956, Brighton’s eye hospital publicly thanked Indian nurses for enabling more surgical operations.”

Highly Skilled — But Starting Over

Many overseas nurses came from well-educated, professional backgrounds. Some had already trained in respected hospitals like Kingston Public Hospital in Jamaica.

However, British rules meant they often had to start at lower levels , retrain, or prove their qualifications again.

Life in Hospital Accommodation

Trainees lived in hospital housing, often shared dormitories with curfews , communal meals, and strict rules. Training combined lectures, exams, and ward work.

The colder weather, unfamiliar food, and culture shock were challenging. But strong friendships soon formed. Nurses:

Shared meals from home
Celebrated cultural festivals
Supported one another through homesickness and prejudice

Delivering Care and Facing Discrimination

Photos from the 1950s and ’60s show diverse nursing teams working side by side. Overseas nurses provided essential care - from assisting surgeries to working night shifts and geriatric wards.

But they often faced racism. Some patients refused treatment from Black nurses. Others made hurtful comments or questioned their abilities.

While some hospitals defended their staff, others reassigned nurses to avoid conflict.

Still, there were positive moments:

Senior nurses acted as mentors
Community groups offered support
Nurses took part in local social life, including Brighton Carnival and community dances

Legacy and Local Impact

Overseas nurses helped keep Brighton’s hospitals running during a national staffing crisis.

Their skills, resilience, and care supported thousands of patients and reshaped healthcare in the city.

By 1977, overseas-trained nurses made up 12% of nursing staff acr oss the UK.

Many stayed, settled in Brighton, and raised families. They became role models and leaders like Dolly, whose work helped pave the way for others.

Nurse Spotlight: Dolly from Guyana

Arrived in Brighton aged 20.
Trained as a nurse at Brighton General.
Became the first Caribbean ward sister in Brighton & Hove.
A true pioneer whose legacy continues today.

A Story Worth Remembering

These nurses, part of the Windrush generation, brought compassion, skill, and strength to a country in need.

They shaped the NHS as we know it today and helped make Brighton’s health services more inclusive and resilient.

Dolly's story

Shirley's story

Vilma's story

Black History talk for Writing Our Legacy @ Changing Chalk 2024

Sun, 27 Apr 2025 15:08:16 GMT

Watch Dr Bert Williams MBE deliver a Black history talk for Writing Our Legacy at the Changing Chalk 2024 event in Brighton and Sussex.

Life as a 'Windrush minor' - Bert Williams MBE reflects

Sun, 27 Apr 2025 14:47:04 GMT

Bert reflects

View recording of Berts reflection on being a Windrush minor.

Bert arrived in England from Jamaica in 1960, part of the same Windrush generation whose wider story is told in Building Brighton's NHS. His wife Shirley made her own journey from British Guiana to Brighton General Hospital in the same period, and it was here that their lives and their shared commitment to Brighton's communities began.

James Henry Hubard - Echoes of Brighton’s Past

Sat, 26 Apr 2025 20:59:57 GMT

James Henry Hubard - Echoes of Brighton’s Past

In this episode of Echoes of Brighton’s Past, we delve into the remarkable story of James Henry Hubard, a fascinating yet little-known figure who left an indelible mark on Brighton’s rich history. Join us as we uncover his life, achievements, and contributions to the fabric of the city, bringing to light stories that deserve to be remembered.

James Henry Hubard – Echoes of Brighton’s Past

Step back in time with us as we explore the life and legacy of James Henry Hubard. Through captivating storytelling, we revive the forgotten tales of a man who helped shape the Brighton we know today. Perfect for history lovers and curious minds alike, this episode offers a fresh perspective on Brighton’s hidden heritage.

Elaine's story

Tue, 15 Apr 2025 16:46:13 GMT

From Jamaica to the UK

Ms Elaine Humphrey (née Williams)

Jamaican-British Nurse and Trailblazer in Brighton’s Healthcare History.

Early Life and Journey to Brighton

Born in 1938 into a farming family in Jamaica, Elaine Humphrey arrived in Brighton as a teenager after being accepted to train as a nurse at Brighton General Hospital. At the time, she knew little of the town, even mispronouncing it as “Bridgetown,” but she embraced the opportunity with courage and curiosity.

Her first impressions of Britain were marked by cultural surprises. On her train journey from the airport, she was startled to see a white man digging in the road, which challenged her expectations of social roles. Upon arrival, she asked a taxi driver to take her to “Brighton’s Hospital,” unaware that there were several in the city.

Reflecting on this chapter of her life, Elaine describes it as a bold step. She is not sure she would have let her own daughter take such a leap at that age.

Elaine was born into the Williams family, the same family as Bert Williams MBE , the historian and community advocate at the heart of this site.”

Training and Challenges at Brighton General

At Brighton General, Elaine faced a strict professional hierarchy and demanding daily routines. Her room in the nurses’ home was small and cold, with a view only of nearby rooftops. Training involved more than medical skills. Nurses were expected to carry out cleaning tasks, maintain a precise appearance, and observe formal etiquette when speaking to senior staff.

She encountered both kindness and discrimination. Some patients and staff were warm and supportive, but there were also moments of racism. An elderly patient once refused her care, and a senior nurse insisted that black nurses should always remain on their feet.

Building Friendships and Finding Resilience

Despite these challenges, Elaine quickly adapted to life in Brighton. She formed close bonds with fellow trainees, many of whom offered her treats or lent her coats during the harsh winters. She recalls stepping into snow wearing only a summer dress, a testament to her determination and good humour.

Her first Christmas away from home was difficult. She often cried behind the hospital food trolley, overwhelmed by homesickness. Yet even then, she found comfort in festive ward traditions, with surgeons carving the turkey and patients and staff singing carols together. Decorations, however, disappeared the very next day.

A Social Life in a New City

Outside work, Elaine embraced Brighton’s vibrant social life. She enjoyed evenings on the Palace Pier, dancing at the Regent, and attending parties. Strict curfews at the nurses’ home meant that she and her friends sometimes had to sneak back late at night, risking the matron’s displeasure.

Her early experiences with British cuisine were memorable too. She once mistook Welsh rarebit for rabbit and found English food rather bland compared to the bold flavours of her Jamaican upbringing.

Legacy and Reflections

Elaine qualified as a nurse and worked at both Brighton General and Hove General Hospitals. Though her career later took her to other parts of England, her years in Brighton were formative. They opened doors and shaped her outlook on life.

Elaine reflects on her time in Brighton with warmth and pride. She remembers not only the hardships but also the friendships and small joys that defined her early years in Britain.

Other women who trained as nurses in Brighton in this same period and whose stories are part of this same history include Dolly Bhagwandin , Vilma Clark and Shirley Williams .

“Brighton was the place where my journey began. It wasn’t always easy, but it made me who I am.”

Chingford nurse receives top award.

A snippet from a local paper:

A Chingford nurse has just been presented a top award to help her in her studies.

Mrs Elaine Humphrey of Chingford, is one of 19 nurses selected for a financial scholarship this year.

The scholarship, awarded by the Hospital Saving Association, was open to any state registered nurse in the country. All the candidates were interviewed and had to sit two examination papers before the successful ones were selected.

At the moment Mrs Humphrey is a clinical teacher in the Newham health district and she plans to use her £300 grant to study for the second part of her diploma in nursing.

Shirley's story

Tue, 15 Apr 2025 16:40:42 GMT

From Guyana to the UK.

SHIRLEY’S STORY:

A NURSE’S JOURNEY FROM BRITISH GUIANA TO BRIGHTON

Shirley Williams née Prashad arrival in Brighton formed a crucial chapter of her journey from British Guiana (now Guyana) to the United Kingdom.

In the early 1960s, Shirley Prashad arrived in Brighton from British Guiana (now Guyana), marking the start of a remarkable new chapter in her life. Inspired by her father, a pharmacist, Shirley had always wanted to work in healthcare. So, when she heard her cousin had started nurse training at Brighton General Hospital, she saw a chance to follow her dream in a new country, with the comfort of family nearby.

Shirley travelled to the UK with her parents, aunt, and cousin on a long flight with British Airways. After briefly passing through London, it was Brighton that captured her heart. With its grand buildings, busy shopping streets, and lively seafront, the city felt exciting and full of opportunity. It was a world away from the warmth and colour of her home country, but Brighton’s friendly atmosphere made it easier to settle in.

Starting a New Life in Brighton

Soon after arriving, Shirley began her training at Brighton General Hospital. This would become more than just a workplace. It was where she learned her profession, formed lifelong friendships, and found her place in British life.

Two other women who made exactly this journey to Brighton General Hospital were Dolly Bhagwandin and Vilma Clark , whose stories are also told on this site.

The hospital was home to students from many different countries. This mix of cultures helped Shirley feel less alone and more connected to those around her. For her first six months, her parents stayed in Brighton to support her as she adjusted to her new life. Their presence gave her strength and stability during those early, unfamiliar days.

Adapting to Change

When her parents returned to Guyana, Shirley felt the deep pull of homesickness. She found comfort by visiting her aunt and uncle in London, but it was Brighton where her training and her future lay. Through determination and the support of her fellow students, Shirley began to grow in confidence. She made friends, explored the city, and found moments of peace along the seafront after long shifts at the hospital.

As she settled in, Brighton started to feel like home. It wasn’t just where she worked. It was where she lived, grew, and built a future. The strong sense of community at the hospital, especially among other immigrants who understood the challenges of being far from home, helped her feel she belonged.

Part of a Bigger Picture

Shirley’s story is just one of many. During the 1950s and 60s, people from across the Caribbean came to Britain to support the newly formed National Health Service (NHS). They brought essential skills and played a vital role in building a strong, caring healthcare system. At the same time, they brought new cultures, languages, and traditions that enriched British society.

Brighton General Hospital was more than a place of work for Shirley. It was a place where people from different backgrounds met, supported one another, and shared their knowledge. The friendships she made and the lessons she learned helped shape her career and her identity as a nurse, and as a new resident of Brighton.

A Lasting Legacy

Shirley’s connection to Brighton stayed strong throughout her life. The city, and the hospital at its heart, gave her a home, a purpose, and a future. Her journey reflects the wider story of post-war migration. It was a time when people from the Commonwealth made enormous contributions to British life.

Her experience reminds us how Brighton has been shaped by people from around the world. People like Shirley brought not just their skills, but their hopes, strength, and determination. Their stories form an important part of the city’s history and deserve to be remembered. Shirley later married Bert Williams MBE, whose own journey from Jamaica to Brighton, and his decades of work uncovering the city’s Black history, is at the heart of this site.

Thomas HighFlyer

Mon, 14 Apr 2025 14:15:01 GMT

Rescued from a slave dhow by the Royal Navy in 1866, a young boy named Thomas Highflyer began a new life in Brighton.

Rescued from a slave dhow by the Royal Navy in 1866 , a young boy named Thomas Highflyer began a new life in Brighton, where he attended school and was embraced by a caring community. His story, though tragically short, is a powerful testament to the era of slavery abolition and is now commemorated in Brighton through a restored grave and even a bus named in his honor.

In 1866, the Royal Navy intercepted a slave dhow off the coast of East Africa and rescued a young boy who would come to be known as Thomas Highflyer. Named after the HMS *Highflyer* that saved him, Thomas was around eight years old when he was brought to Britain, beginning a new chapter of his life far from his homeland.

After arriving in England in 1868, Thomas was placed with a caring family in Brighton. He lived with Henry and Eliza Thompson, who provided him with a loving home and the opportunity to go to school. At St. Mark’s Primary School, he learned English, made friends, and joined the local church community. In 1870, he was baptised by his own request – a moment that showed his full participation in local life.

Sadly, Thomas’s new beginning was short-lived. He fell seriously ill and died in June 1870, at about 12 years old. He was buried in Woodvale Cemetery in Brighton. His grave, which includes a cross and an inscription marking his rescue and death, was later forgotten and left neglected.

More than a century later, his story was rediscovered by local historians. In 2018, his grave was restored, and the community came together to honour him. Fittingly, a Brighton & Hove bus now bears his name, serving as a moving reminder of his life and the wider fight against slavery.

Thomas Highflyer’s story is a powerful reminder of the human cost of slavery and the compassion shown by those who cared for him. Though his life was short, his legacy endures – not just in stone or steel, but in the hearts of those who now know and remember his name.

Thomas was not the only African child whose life was altered by the long reach of the slave trade and brought, by very different routes, to Brighton. Olaudah Equiano survived enslavement as a child to become one of the most powerful voices in the abolition movement — his writing helped build the public conscience that made rescues like Thomas's possible. Sarah Forbes Bonetta was also a child taken from West Africa, who came under the protection of Queen Victoria and was married in Brighton in 1862. You can also read more about Brighton's own connections to the slave trade and its legacy.

Thomas Highflyer - Echoes of Brighton's past

Mon, 24 Mar 2025 16:57:22 GMT

In this episode of Echoes of Brighton’s Past, we explore the fascinating life of Thomas Malcolm Sabine, known as the “Highflyer.” A daring and adventurous spirit, Sabine’s story captures the imagination with tales of ambition, exploration, and impact on Brighton’s evolving history. Join us as we uncover the adventures and achievements of a man whose legacy still echoes along the Brighton streets.

T homas Malcolm Sabine – Highflyer

Meet Thomas Malcolm Sabine, Brighton’s own “Highflyer” and a symbol of ambition and daring. In this episode, we bring to life the story of a man who soared both literally and figuratively, leaving a lasting imprint on the city’s rich narrative. Discover the bold exploits and remarkable contributions of a true Brighton pioneer.

Recruiting Nurses for the NHS in Brighton

Tue, 11 Mar 2025 17:12:40 GMT

After World War II, Britain faced the huge task of rebuilding its healthcare system. In 1948, the new National Health Service (NHS) was launched, promising free healthcare for everyone. However, it quickly faced a serious shortage of nurses. By 1948, around 54,000 nursing posts across the UK remained unfilled. Brighton and Hove, like many places, felt this shortage. Hospitals struggled to recruit enough nurses to care for those recovering from the war. To help solve this, during the 1950s, the British government began recruiting nurses from overseas, mainly from countries within the British Commonwealth.

Many British women who had worked as nurses during the war left the profession afterwards, returning to their families or moving into other jobs. This made the shortage even worse. As a result, Britain turned to other countries for help. In the early 1950s, the Ministries of Health and Labour set up recruitment schemes across the Caribbean, West Africa, and Asia. Recruitment offices opened in at least 16 British colonies, selecting young men and women to train as nurses in Britain. Advertisements appeared in Jamaica, Trinidad, Barbados, British Guiana (now Guyana), Nigeria, Ghana, Malaysia, and elsewhere. They offered promises of education, adventure, and the chance to support the “mother country.”

Nurses Arriving in Brighton

In Brighton, overseas nurse recruitment started in the early 1950s. Major hospitals, such as Brighton General Hospital and smaller specialist hospitals in Hove, opened their training programme’s to these new recruits. Most overseas nurses were young – in their late teens or early twenties. One example is Dolly from Guyana, who arrived in Brighton aged 20. She trained as a nurse and later became the first Caribbean ward sister in Brighton and Hove, a remarkable achievement at the time.

Background of Overseas Nurses

Despite prejudices held by some at the time, many overseas nurses came from well-educated and professional backgrounds. In the Caribbean, for example, nursing was a respected and prestigious career. Many of the recruits had completed secondary education or had previous nursing experience in their home countries. Nurses from Jamaica often trained at Kingston Public Hospital before coming to Britain. Nurses from Nigeria and Ghana sometimes already held basic nursing qualifications. However, despite their experience, they were often required to start in junior roles in Britain while they retrained to meet UK standards.

Training and Life in Brighton

When they arrived, overseas nurses usually undertook training to become either state-enrolled nurses (SEN) or state-registered nurses (SRN). Brighton General Hospital’s training prospectus from the 1950s welcomed overseas trainees, offering a structured programme of ward duties, lectures, and examinations. Nurses typically lived in hospital accommodation, often dormitory-style housing supervised by a matron or senior nurse. Life was highly structured, with curfews, communal meals, and plenty of studying after shifts.

The adjustment was not easy. Nurses from warmer countries often struggled with Britain’s colder weather and unfamiliar food. Many Caribbean nurses remembered the wonder of seeing snow for the first time but found British meals difficult to get used to. Nevertheless, strong friendships formed. Nurses supported one another, shared meals from home, celebrated cultural festivals, and helped each other cope with homesickness and prejudice.

Experiences in Brighton’s Hospitals

By the late 1950s, Brighton’s hospitals had become increasingly multicultural. Photographs from the time show nurses of different ethnic backgrounds working side by side. Overseas nurses carried out a wide range of tasks, from general patient care to assisting in surgeries and emergency work, playing a vital role in keeping the NHS running. However, racism was a harsh reality. Some patients refused treatment from Black nurses, and racist comments were not uncommon. There are recorded incidents where patients doubted nurses’ abilities simply because of their ethnicity. While some hospitals stood by their staff, others reassigned nurses to avoid conflict. Overseas nurses were often given the least desirable shifts, such as nights or work on geriatric wards.

Despite these challenges, many overseas nurses found support from senior colleagues. Community groups, churches, and social clubs in Brighton also provided a warm welcome. Caribbean nurses attended dances at local venues, and West African nurses took part in Brighton’s annual Carnival parade, proudly sharing their cultures.

The Impact on Brighton’s Healthcare

The contribution made by overseas nurses was enormous. They helped ease the staffing crisis and allowed hospitals in Brighton to remain open and serve their communities. For example, in 1956, Brighton’s eye hospital praised nurses from India for enabling an increase in surgical operations. By 1960, thousands of Caribbean nurses had arrived in Britain, many serving across the South-East, including Sussex. By 1977, overseas-trained nurses made up 12% of nursing staff across the UK.

In Brighton, their legacy can still be seen today in the multicultural NHS workforce. Many of the nurses who arrived in the 1950s chose to stay permanently. They progressed to senior positions, married, had families, and became a key part of Brighton’s growing Black and Asian communities. Pioneers like Nurse Dolly from Guyana paved the way for future generations. At a time when opportunities for Black staff were limited, their achievements stand as a powerful testament to their skill, resilience, and determination.

A Lasting Legacy

The nurses recruited during this time – now recognised as part of the “Windrush generation” – played a crucial role in building Britain’s healthcare system. They filled an urgent need with professionalism, kindness, and strength, despite facing significant challenges. Today, their contribution is rightly celebrated, with gratitude and respect, as one of the lasting achievements of the Windrush generation.

After the war: A nursing shortage

Sake Dean Mahomed – Echoes of Brighton's past

Wed, 05 Mar 2025 17:04:39 GMT

In this compelling episode of Echoes of Brighton’s Past, we explore the extraordinary life of Sake Dean Mahomed, a trailblazer and innovator whose influence stretched from India to Brighton. Known for introducing shampooing (early massage therapy) to Britain and opening the first Indian restaurant in London, his contributions are both fascinating and historically significant. Discover how Mahomed’s pioneering spirit helped shape aspects of British culture that endure today.

Sake Dean Mahomed – A Man of Many Firsts

Journey through history as we celebrate the incredible achievements of Sake Dean Mahomed, one of Brighton’s most influential yet under-recognized figures. From pioneering the art of shampooing to opening Britain’s first Indian restaurant, Mahomed’s story is a testament to innovation, cultural exchange, and resilience. Tune in to uncover the vibrant legacy he left behind.

Introduction to Echoes of Brighton's past

Fri, 03 Jan 2025 20:55:15 GMT

Episode One - Introduction

Description:

The first episode serves as an introduction to Echoes of Brighton’s Past, a podcast dedicated to exploring the hidden histories, untold stories, and rich cultural heritage of Brighton. Listeners are invited to embark on a journey through the city’s vibrant past.

Introduction Content:

In this inaugural episode, the host warmly welcomes listeners and sets the tone for what the series will explore: forgotten tales, notable historical figures, and moments that shaped Brighton’s unique character. It’s a heartfelt invitation to uncover the fascinating layers beneath the city’s modern surface.

echos-of-brightons-past

Pauline Rutter

Bringing Windrush Women into Brighton’s Archive

Stories that should not go back into storage

Stories that should not go back into storage

Windrush women and the work of memory

Brighton & Hove Black History and local connection

A living archive, not a closed box

Windrush Era and Beyond

Archives, design and anti-racist knowledge

From collections to the South Downs

Why Pauline Rutter’s work matters

Chattri memorial event 2026

Chattri Memorial Service 2026

Sunday 14 June 2026, 2.30pm

Location

Access

Refreshments and exhibition

Further information

Davinder Dhillon

Keeping Brighton’s Chattri Memory Alive

The story begins

A life rooted in Brighton

The Chattri and Brighton’s Indian soldiers

Keeping the service alive

A Brighton story with wider meaning

Recognition for public service

Why Davinder Dhillon matters to Brighton

﻿

Sources

Edi Jay Mandala

A Brighton-based artist with many forms

Art, Language and Belonging in Brighton

A Brighton-based artist with many forms

BLAQ MUSE and the power of language

Black Lives Matter and Brighton’s public memory

The South Downs, Devil’s Dyke and the question of belonging

Why Edi Jay Mandala matters to Brighton’s story

Suchi Chatterjee and Brighton’s Hidden Histories

Suchi Chatterjee: following the stories others miss

Suchi Chatterjee and the work of making Brighton look again

The Thomas Highflyer story

Beyond one Brighton story

Creative history in public

Writing our Legacy Event

Intimate Ecologies:

On Sunday 26 April 2026, 11am–1pm.

About Dr. Ama Josephine Budge Johnstone

Sarah Forbes Bonetta

the Wedding That Stopped brighton

Queen’s ward and protégée

The goddaughter

Brighton as a turning point

The wedding that stopped the town

A brief home in Brighton, a larger life beyond it

Sarah, Victoria and the family that followed

Why Brighton should remember her

Monica Lewin

A pioneering surgeon with a Brighton link

Monica Lewin

Early life in Jamaica

Medical training in Britain

Breaking barriers in surgery

Returning to Jamaica

A career across two countries

Why Monica Lewin matters to Brighton

Source list

Olaudah Equiano

Olaudah Equiano and Brighton’s anti-slavery networks

From enslavement to abolition

Brighton and the anti-slavery movement

A fuller and harder history

Remembering what this means

Related Articles:

Sources

Bob Marley in Brighton

Bob Marley and Brighton’s Reggae History

A Sussex connection

At the Brighton Centre

More than music

LOCAL HISTORY