Radical Cities by Manchester Histories

Author’

’s Page

Author’ Author’ MANCHESTER

Pheobe Whitaker, Undergraduate History. Writing about tion of the WSPU in 1903, the census protest and how movement

MADRID

ROME

Oliver Walker, Undergraduate Politics, writing about the zis in Rome during the

GDANSK

Tomasz Witkowicz, Undergraduate History. Writing about of Gdansk

SANTIAGO

Jed Hunter. Commission Writer. Writing about SHANGHAI

SHANGHAI

Leon Vieru, Undergraduate History. Writing OAKLAND

OAKLAND MANCHESTER

Harry Clark, Undergraduate History. Writing about racial ganisations such as the Black Panther Party and the Black census of protest within the city and how protest

’s Page ’s Page

MANCHESTER

the suffragette movement in Manchester, from the creathe movement influences modern day women's rights in the city.

MADRID

MADRID submitted

ROME

the Anti-Fascist movement and resistance against the Nathe Second World War

GDANSK

about civil resistance to Communist rule from the port city in Poland.

SANTIAGO

about the Anti-Pinochet movement from 1983-1988

SHANGHAI

Writing about the 2020s Shanghai Protests.

OAKLAND

racial inequality movements in Oakland, California from orBlack Lives Matter movement. The article will look into the protest has been ingrained into the culture of Oakland

Foreword

Radicalism. The word can hold differing meanings depending on its use. Cambridge dictionary puts it as “The belief that there should be great or extreme social or political change”, but the connotations of radicalism can be much more vague used by political opponents against each other to degrade each other. The idea of a “Radical” is widely seen as a person who for good or bad, usually the latter holds political, social, economic or other ideas vastly outside the status quo.

These definitions of radicalism are not useful outside of political manoeuvring and to be used as a buzzword for those who we do not agree with. Radicalism as will be shown later on, is often born from oppressive, abusive and poor circumstances. With people demanding improvements in their livelihoods from the people who claim to know what they are doing. With the fought of radicalism is it fair to use it to mean negative desire for destruction of the status quo?

For Example, Manchester’s women who spurred on the belief of equal voting rights for women which shook early modern Britain for years, this was not something which we now see as negative we see it as something rightful, women who were denied their rights for centuries coming together in protests, strikes and other civil disobediences to demand change. Are they radicals for wanting their rights?

Furthermore the case of Rome, to what degree can we call the anti-fascists who fought in many ways against Mussolini’s and then Hitler’s regimes radicals? Even when thousands were being executed, deported and oppressed just in Rome.

Finally, Those involved in the 2020s protests against the Chinese governments COVID lockdown policy of “Zero COVID”, these policies were widely unpopular and were attributed the deaths of 10 people in the Urumqi fire. And yet the Chinese government calls them radicals, for demanding freedoms which we take for granted.

This magazine is titled “Radical” with our focus being on the view of cities around the world as radical, but not radical in the way that it is used to degrade the goals of a certain group. Instead radical in the way the word was intended to be used, meaning wide changes. In the cases shown in this magazine they are changes for the better.

Manchester

The fight for gender equality is deeply relevant when reporting on radical cities, particularly Manchester. The formation of the Women's Social and Political Union served as a catalyst for decades of protest and resistance in the city, providing a foundation for exploring contemporary movements and modern-day activism.

Manchester: How it all Began

At the beginning of the 20th century, Manchester wasn’t only a dominant industrial city, it was also a hub for radical thought and protest. It was in 1903 when a Mancunian family moved to 62 Nelson Street, that a movement was born.

This is where, on the 10th of October, Emmeline Pankhurst invited a number of likeminded women to the house and thus, the Women’s Social and Political Union was formed. Prior to London becoming the movements focal point, Manchester was the training ground for developing suffragette tactics such as; window breaking and heckling politicians. One of the earliest public meetings of the suffragettes was held at Manchester’s free trade hall in 1905, hosted by Emmeline Pankhurst herself. This great city wasn’t just a location for suffragette activity, but the birthplace of the militant approach and the home of its leaders.

Radical Roots: How Manchester’s Women Refused to be counted

“If women don’t count, neither shall they be counted”

These defiant words once echoed through the streets of Manchester and are now remembered as a bold act of civil disobedience of the women’s rights movement. On the night of April 2nd, 1911, thousands of suffragettes all across the UK refused to be counted in the national census. After nearly fifty years of campaigning ‘votes for women’ supporters were growing tired of the lack of change. The idea behind the census protest was both simple and radical: deny the state the data it needed and make visible the political erasure of women. Some women staged -

Manchester

Radical Roots

sleepovers in churches, community halls, and private homes to avoid being listed, while others scrawled messages of protest across the census forms. One woman in Manchester, rather than completing her household return, wrote: “No persons here, only women!” This protest wasn’t just a boycott. It was a symbolic act of rebellion. If women were denied the vote, they would not participate in a system that rendered them invisible. While the 1911 Census, protest didn’t win the vote overnight, it marked a turning point in the women’s suffrage movement.

Reclaim the night; How Manchester's Women Are Still Fighting

Manchester’s radical roots continue into the 21st century, years after the suffragettes fought for their rights, a new generation of women are fighting for their safety. Reclaim the night, an annual protest marching against gender-based violence. It originated in 1977 in Leeds but was reclaimed in the early 2000’s by Manchester students and local feminists. These powerful activists are demanding impactful changes that would directly improve the safety of women and girls in Manchester. Specifically, better access to public transport at night and further safety measures on buses. The march serves as a reminder that the fight for women’s rights did not end with the vote, it is ongoing, and Manchester remains central to it.

REFERENCES SECTION

The Pankhurst Centre: Preserving Manchester’s History

62 Nelson Street, the former home of WSPU leader Emmeline Pankhurst and her activist daughters has been preserved as a women’s community space and museum. The centre keeps this part of history alive and serves as a symbol for Manchester's radical roots.

Article by Phoebe Whitaker

Emmeline Pankhurst: Our Emmeline – Manchester Histories, n.d. Manchester Histories. Available at: https://manchesterhistories.co.uk/ projects/our-emmeline.

Mayhall, L.E.N., 2003. The militant suffrage movement: Citizenship and resistance in Britain, 1860–1930. Oxford: Oxford University Press. Available at: ProQuest Ebook Central.

Pankhurst Museum | The Pankhurst Family, n.d. Pankhurst Museum. Available at: https://www.pankhurstmuseum.com.

Pankhurst, S., n.d. The suffragette: The history of the women’s militant suffrage movement.

The Tab, 2023. ‘Yes means yes, and no means no’: hundreds gather in Manchester to reclaim the night. The Tab. Available at: https:// thetab.com/uk/manchester/2023/11/28/yes-means-yes-and-no-means-no-hundreds-gather-in-manchester-to-reclaim-the-night-58430.

ROME

Rome, Italy’s capital, is rich in history. Having been under the fascist rule of Mussolini for over 20 years, its people lived in constant fear. Rome became a site of not just repression, but of resistance. I have chosen to write about Rome as I hold the city close to my heart, and the civil courage shown by ordinary Romans should be remembered and celebrated.

Living in Fear

Rome did not start off as a city of resistance, but rather a city living in fear. Under Mussolini’s oppressive regime, and similarly when the Nazis arrived in 1943, Rome was a place of surveillance, suspicion, and silence. Posters of Il Duce hung from the ancient buildings of the city, as the secret

police, the OVRA, monitored conversations and workplaces. Anyone who spoke up against the regime would often disappear, never to be seen again. The round-up of over 1000 Roman Jews in October 1943 highlighted the systematic persecution they faced. Curfews, rationing and sudden raids created an unpredictable and tense atmosphere. Fear dominated people’s lives in the city. Yet even in this climate of fear, whispers of protest began to spread. Support for a resistance against the oppressive regime of Mussolini and the Nazis grew. People began distributing anti-fascist leaflets, helping Jewish families escape the city and refusing to speak in favour of the regime. Ordinary people, who had lived in fear for so long, began to show levels of courage and bravery that will never me forgotten.

Organised Resistance in Rome

Repression intensified in Rome after the Nazi occupation of the city in 1943. However, this was the moment the anti-fascist resistance became more coordinated and active than ever. Underground networks such as the Gruppi di Azione Patriottica began carrying out sabotage missions and assassinating Nazi officials. Their most infamous act came in March 1944, in which the group killed 33 German soldiers in Via Rasella. In retaliation, “the next day, 335 people were taken to the Fosse Ardeatine Caves just outside the city and shot”, showing the harsh reality that comes with resistance. Many of these partisans were students, workers and women, who were all united in the belief that Rome could not stay silent any longer. Despite the risks, the partisans worked tirelessly to secure a better future for the next generations. The sacrifice and courage these freedom fighters showed should not be forgotten.

ROME

Intellectual Dissent

Whilst partisans fought in the streets of Rome, students and intellectuals fought a different battle. Universities became a breeding ground for anti-fascist ideas to spread, through banned books and whispered conversations. Many philosophers such as Benedetto Croce fought tirelessly to defend the freedom of thought, whilst others, such as Aldo Capitini, promoted spiritual opposition to the fascist ideology. Figures within the Catholic Church such as Don Luigi Sturzo quietly criticised the fascist regime, aiding the resistance movement. Clergy often secretly housed Jewish families in their churches, which acted as safe havens for anyone in danger. The acts of intellectuals and students in challenging fascists played a vital role in aiding the resistance.

The Legacy of Protest in Rome

The courage and bravery shown by the resistance in Rome continues to live on in the city today. Across the capital, plaques mark the homes of those who fought against the fascist regime, whilst the Ardeatine Caves now stand as a solemn national monument to those murdered for resisting fascism. Stolpersteine are found within the pavements of Rome, commemorating the Jewish victims of deportation throughout the war. On the 25th of April every year, Rome joins the rest of Italy in celebrating Liberation Day, honouring those who risked their lives to fight for a better future. The commemorations remind us how deeply woven protest and resistance are into the city’s identity. In a city where public dissent meant risking your life, the right to protest today reminds Romans of their past and how they achieved the ability to protest without any fear of persecution.

Modern Rome remains a city of protest today. Piazzas such as Piazza Venezia, Piazza del Popolo, and Piazza San Giovanni are often filled with banners and people chanting. Romans go to these places to protest against issues like the rise of the far right, austerity and climate inaction, using their right to protest that their ancestors won.

Article by Oliver Walker

FOOT, J. (2000) ‘VIA RASELLA, 1944: MEMORY, TRUTH, AND HISTORY’, The Historical Journal, 43(4), pp. 1173–1181. doi:10.1017/S0018246X00001400.

Photo by Spencer Davis on Unsplash (published April 23 2019). Used under the Unsplash License

Photo by Krišjānis Kazaks on Unsplash (published July 28. 2024). Used under the Unsplash License

Photo by Nicole Reyes on Unsplash (published December 8 2017). Used under the Unsplash License

Photo by John Cameron on Unsplash (published July 30 2023). Used under the Unsplash License

Gdansk

of the Gdansk Shipyard, licensed creative Commons, 2009, unclear author.

1970, Public Domain. This image shows the body of a protestor in the 1970 Gdansk protests being carried on a door through the crowd after being shot by Police.

Gdansk is a Polish port city located on the Baltic Sea. Giving it great significance within Poland’s history, as a major trading port and then shipyard between the late medieval age and the modern day. Today 48% of Poland’s maritime trade is conducted through the port city of Gdansk. (Port Gdansk).

Historical Significance

Soon after the end of the Second World War Gdansk became a large port focusing on production of trade ships for the Soviet Union, but due to the colonial nature of Soviet treatment of Poland these ships were sold at greatly reduced costs. Even with reforms and attempts to improve the situation economic depression hit Poland and the shipyard

in 1970 December. This led to the first wave of strikes and the most brutally suppressed. These strikes took place because of poor working conditions and mass lay-offs resulting in 1/3 of the staff lost. (The Gdańsk Shipyard). These large scale and unprecedented strikes were met with brutality, the Polish government shot at the workers resulting in 40 deaths and 1000 injured. This brutality in Gdansk caused national outrage and the government was replaced. Ultimately the protests were able to achieve better conditions for workers in the shipyards. (The Gdańsk Shipyard)

Fall of Communism

A second wave of protests erupted in Gdansk, 1980 demanding increased pay, a memorial to those killed in 1970 and rehiring of politically fired workers. This also led to the formation of the first trade union, but only a year later the government declared martial law and banned the union, arresting 1500 and forcing it underground. The communist state at this time in the 80s was increasingly falling into economic crisis, with debt rising even though the Gdansk shipyard’s substantial earnings 94% of which were going to debt repayments. (The Gdańsk Shipyard). 1988 saw a drastic shift in policy, with the government beginning to liquidate the Gdansk shipyard because of its political opposition through strikes and trade unions. This goes to show how deeply influential Gdansk was, that it threatened the entire communist system.

Image

Image of Gdansk, licensed CC BY-SA. 2013, Diego Delso.

Photograph taken by Edmund Pelpliński,

Gdansk

Following the intention shown to liquidate the shipyard legal challenge met the government, this resulted in the establishment of the first capitalist market system ownership of the shipyard, with 60% ownership for the state and 40% for the workers. This effectively broke the states hold on the shipyard. Following this in 1990 the first noncommunist (Lech Wałęsa) was elected as president of Poland, this marked the end of communism in Eastern Europe and begun the downfall of communist regimes throughout Eastern Europe. The significance of the city of Gdansk in this is crucial as without Lech Wałęsa’s upbringing in the shipbuilding industry he would not have been there to lead the workers union Solidarity. (The Solidarity Movement)

Legacy Of Protest On Gdansk

John Paul II visits Poland, millions turn out to see him.

Image Licensed under Polish public domain.

The legacy of the multiple large scale strikes in the 1970s and 80s in the city of Gdansk, primarily by the shipyard workers is profound and multifaceted. With these leading to the creation of the first workers union Solidarity in the Communist bloc. The brutality faced by the protestors has also been a subject of debate with monuments raised to commemorate those who were murdered in 1970. (The Solidarity Revolution). Furthermore the relation of workers with the government changed, with the government fearing the workers and the workers no-longer living in fear of the government. Allowing for the removal of communism in Poland and further afield in Eastern Europe. (The Solidarity Revolution).

Papal Intervention

Although it would seem impossible that the head of a religion could visit a communist society (which enforce atheism). This is what happened, in 1979 the current Pope (A Polish Pope) visited Poland and spread messages of struggle and freedom which ignited nationalism and religious fervour within the vast crowds which gathered. (The Solidarity Movement in Poland).

REFERENCES:

Port Gdańsk, (Unknown Date), Business in the Port, available at: https://www.portgdansk.pl/en/business/#:~:text=in%20the% 20Port,any%20terminal%20within%20the%20port, [Accessed 21/05/2025].

Majchrzak S.G.M, (2017), ‘13 The Gdańsk Shipyard: Production regime and workers’ conflicts in the 1970s and 1980s in the People’s Republic of Poland’, in Raquel Varela, Shipbuilding and Ship Repair Workers around the World: Case Studies 1950-2010, Place of Publication Amsterdam University Press.

Kubow M.K, (2013), ‘The Solidarity Movement in Poland: Its History and Means in Collective Memory’, The Polish Review, Vol. 58, pp 3-14.

Jack J.B, (2006), ‘The Solidarity Revolution in Poland, 1980-1981’, The Oral History Review, Vol. 33, pp 33-64.

Article by Tomasz Witkowicz

Legacy of A4 Revolution

Despite local authority successfully putting down the protests in Shanghai, the movement had significantly contributed to the end of the Zero-COVID policy in December 2022, demonstrating the influence of Chinese citizens towards government policies.

OAKLAND

Oakland is a city in the East Bay region of the San Francisco Bay Area in the Golden State of California. As of 2025, its population was 433,544 (1). Oakland has a long and deep history as a city of revolutionary protest due to its economic, political, and racial turmoil. It has been a city of protest for founding revolutionary groups such as the Black Lives Matter Movement and the Black Panthers.

Reason for Protest

Oakland has had a long history of revolutionary protest throughout its lifetime. Oakland is predominantly susceptible to protests due to its legacy of racial and economic inequality. Oakland was hugely affected by segregated housing policies such as the 1882 Chinese Exclusion Act, which was the first

Law preventing a specific ethnic group from immigrating to the US and Oakland was one of the first areas tested (2). In 1927, William Parker (a known KKK member) was also elected to the City Council (3). Both these early cases of systemic racist policies set the foundations for the revolutionary Oakland. In Oakland, federal redlining policies saw African-American communities excluded from wealth-building opportunities, leading to their neighbourhoods being left to urban decay. Federal building projects, such as Highway 17, displaced African American communities in the 1960s (4). This history of racism and limitation of economic opportunity culminated in an explosive civil rights movement nationwide from continued discontent, but most radically in Oakland

The Black Panther Party

The Black Panther Party for Self Defence, founded in 1966, was a staple of the militant branches of the Civil Rights movement of the late 1960s. Founded by Huey P Newton and Bobby Seale, young Marxist political activists in Oakland saw a need to react to the brutality against civil rights protesters. The BBP focused its actions on community “survival programmes” such as the Free Breakfast Programme, which fed 20,000 children per day and sponsored schools, legal aid, clothing, local transportation, and health clinics to relieve the stress of low-income communities (5). The BBP’s most infamous act of protest was when a group of members entered the California Capitol building carrying guns, while open-carry was legal, to protest police brutality. The radical nature of the BBP was eventually what led to their demise. Still, their revolutionary community programmes and protests against police brutality have led them to legendary status in the history of Oakland.

OAKLAND

BLACK LIVES MATTER

In 2020, protests across the United States erupted due to the killing of George Floyd in Minneapolis. Due to Oakland’s history of extreme demonstrations, it became a focal point of the protests. A large peaceful march of approximately 15,000 people took place to great success; this large turnout led to murals being painted across the city, including a three-block-long BLM mural down to City Hall (6). This proof of strong affiliation to the movement led to a donation of $1 million to the Black Lives Matter building in East Oakland (7). The actions of these protests in Oakland led to policy changes within the city, such as 35 disciplinary actions against police officers for illegal deployment of tear gas (6), as well as the Oakland School Board voting to disband its school police force to reallocate funds to support student services and justice programmes (6).

LEGACY OF PROTEST ON OAKLAND

Oakland has been fundamentally moulded by its revolutionary movements, which have shaped Oakland as a city and internationally through its pioneering movements such as the Black Panther Party, Occupy Oakland and its massive role in the Black Lives Matter movement of the 2010s. The BBP's response to systemic racism through community programs has modelled a culture of self-determination and local employment and influenced a generation of grassroots activism seen through its participation in BLM protests. The involvement of these movements has been ingrained into the city itself culturally, as seen. However, the transformation of Oakland's public spaces, such as murals, art, museums, and music throughout the city, has reflected themes of resistance, justice, and pride. As a result of Oakland's bravery and strength in the face of oppression, the city has become internationally viewed as the birthplace of radical thought and has been branded by the New York Times as “The Last Refuge of Radical America”

Oakland has not solely been a city of protest produced by racial injustice. Occupy Oakland was a subbranch of the Occupy Wall Street movement (2011). This protest saw an encampment being created in front of Oakland City Hall of 2500 people, in response to the fatal shooting of Oscar Grant in 2009 (8). However, the encampment was raided by 400 Oakland police officers (8), but the resilience to occupy a space and the bravery shown in systemic resistance inspired the rest of America through Oakland's spirit for justice

Article by Harry Clark

[Accessed 18/05/2025]

(2007).

Deniels, Roger and Olin, C. Spencer Jr, Editors. Racism in California: A Reader in the History of Oppression. (1972) The Macmillan Company. (4) Oakland.gov, Oaklands history of Resistance to Racism , Available at https://www.oaklandca.gov/topics/oaklands-history-of-resistance-to-racism [Accessed 18/05/2025]

(5) NMAACH, The Black Panther Party: Challenging Police and Promoting Social Change, Available at https://nmaahc.si.edu/explore/stories/black

Dan Brekke (2020), Big Oakland March Againt Police Violence Ends Peacefully just ahead of New City