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Kingswood Coal - History and location of Coal Mining Sites in Bristol and South Gloucestershire

Kingswood Coal - History and location  of Coal Mining Sites in Bristol and South Gloucestershire
SKU 18729
Weight 0.18 kg
Quantity Out of stock


South Gloucestershire Mines Research Group, Sb, A4, 36pp colour cover, 4 maps

Kingswood Coal is divided into four parts, with the first three written by Matt Southway and the last by David Hardwick. All four are neatly contained within this one book, covering different areas of the coalfield:

Kingswood Coal Part 1 covers the area from the Avon, north as far as Warmley, includes Kingswood, Easton, Whitehall, Crew's Hole, Pilemarsh and Golden Valley.
Kingswood Coal Part 2 covers the area north of here up to Nibley, including Coalpit Heath, Emersons Green, Mangotsfield, Staple Hill, Siston and Pucklechurch.
Kingswood Coal Part 3 'The Bedminster Connection' covers the area south of the River Avon, Bedminster and Ashton.
Kingswood Coal Part 4 covers Cromhall, Rangeworthy and Yate.
The book contains lots of detail, but is written in an easy to follow style, for example, as Matt explains on page 9:

"The Hole Lane Company sank new shafts, the Brook pits at ST670720 and ST670719, using the old Cowhorn Hill Buff Pit as their engine shaft for pumping. Then in 1876 the Cowhorn Hill Colliery was purchased by Abraham Fussell. His first venture was to deepen the old Blowbottom shaft at ST665714, which had been abandoned at 80 yds. He resank it down through hard pennant rock to 640 yds."

The book goes on to provide a gazetteer of those sites that have survived into the 21st century - with a grid reference, so curious readers can go and look. But, with more mining remains disappearing every day the advice is to go now - whilst there is still anything left. Visible surface remains range from spoil mounds to some stunning original engine houses.

Archaeologist Mark Horton commented:

"Most people don't even know Bristol was surrounded by coalmines right through into the last century - this work opens up the story to anyone. You can't possibly read this book without it changing the way you see our area. The countryside that now looks so green was once a maze of shafts, mines and great steam engine houses. I'm itching to get out to look at some of the sites."
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  • Author: dsf and Ivanov says there are three basic groups among Russian Muslims: those who have converted as a result of spiritual searches, those who have as a result of marriage, and those who have out of social and political calculation.(In the last category is a sub-group that is not increasing now but still attracts much attention, Ivanov continues. Its members are Russian security and military personnel who have been “forcibly” converted to Islam as a result of their imprisonment by the Afghan mujahedeen or Chechen rebels. There are only a few dozen such people.)According to the Russian researcher, who cites Russian security agency studies, most Russian Muslims follow Sunni trends such as Wahhabism, Hizb ut-Tahrir, Tabligi Dzhamat, the Nurjilar, and the Hanafi and Shafi rite. But there are also among them a few Shiites and Sufis as well.Many of the converts accept a “syncretic” faith, one that combines elements from various trends, including extremist ones. That happens perhaps especially often among those members of the business and political elites who accept Islam out of political calculations as can be seen in Ufa and several other Middle Volga cities.Those who accept Islam for ideological reasons, he suggests, can be subdivided among the following groups: First, those who do so because of an interest in the esoteric or occult but who seldom become practicing Muslims; second those who are attracted to Oriental life, most of whom become Shiites; those who do so because they view Orthodoxy as a “religion of the weak” and see in Islam a source of vital strength; and those who accept Islam because they are criminals and want to cooperate with Muslims who may be as well.The last two categories, which might be called “revolutionaries” and “criminals,” typically “find a common language within organized criminal groups.” Unlike the other two, they are committed to being “practicing Muslims.”Some investigators, Ivanov says, point to the existence among Russian Muslims of supporters of “Aryan Islam” and “Marxist Islam.” The former “combine Islam with Russian nationalism and racism” and view Islam either “as ‘a path to the rebirth of the Russian nation’ or ‘a path to the armed struggle of the white race.’

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