The Shah Jolal Restaurant was established by Ayub Ali, a former lascar, who arrived in London in 1920, having jumped ship at Tilbury Docks. Located in the heart of the East End, this café served as a hub for the Indian community there. It was frequented by ex-lascars who inhabited the area, and also served as a meeting place for the East End branch of V. K. Krishna Menon’s India League. In this last respect, its visitors included renowned cultural and political figures such as Mulk Raj Anand, Narayana Menon and Krishna Menon, as well as its more regular working-class clientele.

The Left Book Club was established in the context of the rise of fascism in Europe and the economic depression, when the need for the dissemination of left-wing politics was keenly felt among British intellectuals. It was an immediate success on its establishment, with 6,000 subscriptions after a month and a membership of 40,000 by the end of its first year. With links to the Communist Party of Great Britain, the LBC was explicit in its advocacy of a left-wing politics. It published books on a wide range of subjects, ‘from farming to Freud to air-raid shelters to Indian independence’ (Laity, p. ix), aiming for accessibility and education. The titles, many of which were newly commissioned, were sold to LBC members at discounted prices. Despite its attempts to bring politics and literature to working-class people, its activists were largely privileged men and women. The LBC organized summer schools and trips (including to the Soviet Union) and held lectures and rallies focused on political events such as the Spanish Civil War, with members also hosting local meetings to discuss the books.

Clearly espousing an anti-imperial stance, the LBC published books by Rajani Palme Dutt and Ayana Angadi, as well as by Santha Rama Rau and Bhabani Bhattacharya. In late 1936, authorities in India began to intercept Left Book Club books despatched (via the Phoenix Book Company) to members in India on the grounds that they contained ‘extremist propaganda’, and the India Office requested reports on the LBC’s activities. Evidence suggests that there were LBC Indian student discussion groups (such as the one formed by Promode Ranjan Sen Gupta, who was under government surveillance), and later an Indian Branch of the LBC, and that these groups attempted to subvert the censorship of LBC material in India. Further, in late 1937, there is evidence that Victor Gollancz, supported by Nehru, was attempting to start a Left Book Club in India in order to circumvent the ban (L/PJ/12/504, pp. 8, 10–11, 18–19). 

This organization, founded by the wealthy Indian Kundan Lal Jalie in 1937, aimed to cater to the needs of Indians in east London, especially former lascars, by offering them low-cost lodging, as well as food and clothing, and helping them to secure employment. Further, Indian doctors volunteered at the centre, providing free medical advice to their working-class compatriots, and English classes were offered, both to workers and to children. The HCH was also a social centre, providing a gramophone and records to enable East End South Asians to listen to Indian music, as well as facilities for games and sport. The HCH was made possible by donations from wealthy Britons, including, reportedly, Edith Ramsay, as well as a Cambridge undergraduate named Thomas Tufton who donated £22,000 after hearing Jalie lecture on the plight of Indians in Britain. The centre was razed in the blitz, and its residents taken first to Tilbury and then to Coventry to find work.

Although ostensibly a social organization, the HCH also had political links. A government surveillance report from 1939 remarks on the Communist and anti-British propaganda being carried out among Indian seamen and pedlars at the organization, and suggests that Jalie encouraged this. Surveillance reports on Jalie also remark on his links with the India League and the Indian Seamen’s Welfare League. 

In November 1910, a fund for a mosque in London was established. By 1926, a deed of trust was executed and the fund became known as the London Mosque Fund. Trustees included distinguished Muslims such as Syed Ameer Ali, Firoz Khan Noon and the Aga Khan, as well as sympathetic British peers. Until 1928, the trustees arranged for prayers to be held at various addresses in west London. Poor attendance and the eventual realization that the majority of Muslims in London lived in its East End led to the relocation of prayer meetings to the King’s Hall on Commercial Road in 1935. At this point, the trustees handed over the organization of prayer meetings and religious functions to the Jamiat-ul-Muslimin, an east London based organization.

The desirability of a mosque to meet the needs of the many seamen and other working-class Indians who inhabited the East End and attended these meetings was keenly felt, and in 1940 three adjoining houses on Commercial Road were purchased and converted into the East London Mosque. The mosque was inaugurated by the Egyptian Ambassador, Hassan Nachat Pasha, at a ceremony that took place on 1 August 1941. The ceremony was attended by approximately 300, including representatives from the Indian Company of the Pioneer Corps, and speeches were made by Sir Hassan Suhrawardy (Muslim Advisor to the Secretary of State for India), Sir Ernest Hotson (on behalf of the London Mosque Fund Trust), and Said Amir Shah and Ahmed Din Qureshi as officials of the Jamiat-ul-Muslimin.

Also located at the East London Mosque was the Indigent Moslems Burial Fund which raised money to provide for the burial of Muslims in Britain and the upkeep of their graves. The Islamic Cultural Centre, which was still in need of funds and at the planning stage in the mid-1940s, aimed to provide ‘secular education combined with facilities for vocational and technical training in an Islamiah Madrassah’.

The Jamiat-ul-Muslimin, based at the East London Mosque, was a charitable society for the promotion of Islam, founded in 1934. It membership consisted predominantly of working-class lascars, peddlers and other workers who inhabited the East End of London. The Jamiat’s stated objectives were: ‘To serve the cause of Islam truly and practically by creating facilities for the observance of its Principles: to produce a weekly paper…to collect funds for a Mosque in the East End of London: to provide for the training and education of Muslims generally; to succour poor and needy Muslims: to promote social intercourse between resident Muslims and visitors to this country and generally to adopt all practical and legitimate means to work for the moral, intellectual and economic advancement of Muslims throughout the world’ (L/PJ/12/468). Thus, its objectives combined faith with the social and political. The organization first came to notice by government authorities in 1938 when it staged a protest against H. G. Wells’ A Short History of the World. The Jamiat organized a march to India House, Aldwych, where a deputation presented a petition to the High Commissioner for India, Firoz Khan Noon.

Before the establishment of the East London Mosque in 1941, the organization’s members would gather and worship at King’s Hall in Commercial Road. The Jamiat played a key role in the establishment, inauguration and management of the mosque. In 1943 they were involved in a dispute with the trustees of the mosque, claiming that they should have ultimate control over its management and affairs. There were also active branches of the Jamiat in Glasgow, Cardiff, Manchester, Liverpool and Birmingham. 

The Indian Seamen’s Welfare League offered membership to all Indian seamen resident in Britain on the payment of an annual subscription of one shilling. Its main aim was ‘to look after the economic, social and cultural interests of Indian seamen, to provide them with recreation in Great Britain and to communicate with their relatives in India in the event of any misfortunes befalling them’ (L/PJ/12/630, p. 140). Inaugurated by the former seamen Ayub Ali and Shah Abdul Majid Qureshi, it held its first meeting on Commercial Road in July 1943. This attracted approximately 100 people, including a dozen Europeans among the Bengali seamen who made up the bulk of the audience.

The organization described itself as social rather than political. Indeed it changed its name from the Indian Seamen’s Union precisely because it feared the political connotations of the word ‘union’ would alienate ship owners and attract the attention of the police. However, records of meetings suggest that there were tensions between those who espoused this non-political position and those who considered the concerns of the organization to be inextricable from an anti-colonial politics. Further, surveillance reports warn that the organization attempted to dissuade Indian seamen from risking their lives bringing food to Britain when the Government was responsible for famine in India, and that its ‘extreme elements’ wished thereby to sabotage the war effort.

Like the Hindustan Community House, the main purpose of the Hindustani Social Club was to do social and educational work among seamen and pedlars in the East End. A key figure in the HSC was Surat Alley, a political activist whose main concern and area of activism was the working conditions of Indian seamen. The Club also served as a social centre for Indians in the East End. In 1939, Alley organized a charity performance by the Indian dancer Ram Gopal and his troupe for the entertainment of the Club’s members (L/PJ/12/630, p. 60).

The Club also functioned as a political meeting place and as a forum where Indian activists could educate and mobilize working-class Indians against British colonial rule. Alley issued to its members news bulletins in Urdu and Bengali on the British Government’s oppression of Indian workers and peasants, and in 1942 the Club hosted an ‘Indian Independence Day’ meeting, attended by Mulk Raj Anand as well as numerous well-known activists (L/PJ/12/454, pp. 13-16). Further, with Surat Alley as its Honorary Secretary, it inevitably had links with the Colonial Seamen’s Association as well as with other organizations for lascars, and, according to a government surveillance report, in 1939 it served as a meeting place for striking lascars (L/PJ/12/630, p. 25). In the eyes of the Government, Surat Alley’s association with the Club made it particularly suspect; in 1940, its premises (also Alley’s home at the time) were searched because of Alley’s links with Udham Singh (ibid., p. 81).