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Bryan Fanning

emphasised policy failure.28 Brian Turner has argued that British multiculturalism was defined by British liberalism (what Rorty calls liberal-culturalism); this permitted the ‘benign neglect’ of minorities. In explaining this, Turner draws on Isaiah Berlin’s two concepts of liberty, the distinction between negative and positive conceptions of liberty; immigrants were generally accorded the former but were often denied the latter.29 As defined by Berlin, negative freedom was ‘freedom from’; it existed until someone encroached upon it, examples being freedoms of expression

in Immigration and social cohesion in the Republic of Ireland
Shailja Sharma

the twenty-first century, the shrinking of the welfare state combined with the “war on terrorism” has effected a change in both official and popular attitudes towards minorities that threatens to eradicate the hard-won gains of the last three decades. Hybridity, in late-twentieth-century Europe, had worked well with the policies of “multiculturalism”, which acted as (safe) discourses about race. For example, in Britain, multiculturalism (as state policy)1 and hybridity (as identity) had become part of the state’s apparatus in “dealing with” its minorities. This also

in Postcolonial minorities in Britain and France
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Myth, memory and emotional adaption: the Irish in post-war England and the ‘composure’ of migrant subjectivities
Barry Hazley

recognises that this continuing war has led to attacks on the civil liberties and political rights of Irish people living in Britain. 41 The discourse on Irish experience generated around ethnic mobilisation in the 1980s thus syncretised the schemas of British multiculturalism and a nationalist mythology with much deeper roots in British–Irish history. Multiculturalism supplied the concept of an ‘ethnic minority’ entitled to recognition on the grounds of cultural difference and discrimination, and Irish nationalism supplied an adversarial interpretation of Anglo

in Life history and the Irish migrant experience in post-war England
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Muslim integration in Britain - a theoretical and analytical framework
Sarah Hackett

Immigration History of Britain: Multicultural Racism since 1800 ( Harlow : Longman , 2010 ). 47 For example, see Sally Tomlinson , Race and Education: Policy and Politics in Britain ( Maidenhead : McGraw-Hill Open University Press , 2008 ); Ken Clark and Stephen Drinkwater , ‘ Recent trends in minority ethnic entrepreneurship in Britain ’, International Small Business Journal , 28 : 2 ( 2010 ), 136 – 46 ; and Deborah Phillips , ‘ Claiming spaces: British Muslim negotiations of urban citizenship in an era of new migration ’, Transactions of the

in Britain’s rural Muslims
Laurens de Rooij

. 50 Kenan Malik, quoted in Meer, N. and Modood, T., “The Multicultural State We're In: Muslims, ‘Multiculture’ and the ‘Civic Re-Balancing’ of British Multiculturalism,” Political Studies 57 (2009): 487. 51 Quoted in ibid. 52 University of Essex

in Islam in British media discourses
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Doctor Who in the Brexit era
Susana Loza

Dangerous Master We’ve Had in Years ’, Doctor Who Watch (6 January), https://doctorwhowatch.com/2020/01/06/doctor-who-sacha-dhawan-master/ (accessed 9 January 2020). Ashcroft , R. T. and M. Bevir ( 2019 ). ‘ British Multiculturalism after Empire: Immigration, Nationality, and Citizenship ’, in R. T. Ashcroft and M. Bevir (eds), Multiculturalism in the British Commonwealth: Comparative Perspectives on Theory and Practice . Oakland : University of California

in Doctor Who – New Dawn
Exploring gender, anti-racism, and homonormativity in Shamim Sarif ’s The World Unseen (2001) and I Can’t Think Straight (2008)
Alberto Fernández Carbajal

socially conditioned to accept the advances of suitors of her same religious background. Sarif’s narratives suggest that, as regards marriage, British Muslim and cosmopolitan Arab communities are too religiously exclusive and that they foster monoculturalism rather than multicultural exchange, although they show how this is not just a symptom of a crisis in British multiculturalism, but that it also affects Christian families based in both Britain and the Middle East. The culturally hermetic character of ethno-religious unions does not chiefly

in Queer Muslim diasporas in contemporary literature and film
Beyond ‘ghettos’ and ‘golden ages’
Alana Harris

Politics in Mid Twentieth-Century Britain: Adultery in Post-war England’, History Workshop Journal 62(1) (2006), 86–115; S. Brooke, ‘Gender and Working Class Identity in Britain during the 1950s’, Journal of Social History 34(4) (2001), 773–95. M. Grimley, ‘The Church of England, Race and Multiculturalism, 1962–2012’ in J. Garnett and A. Harris (eds), Rescripting Religion in the City: Migration and Religious Identity in the Modern Metropolis (Farnham: Ashgate, 2013), chapter 12; Panikos Panayi, An Immigration History of Britain: Multicultural Racism since 1800 (Harlow

in Faith in the family
Immigration, welfare and housing in Britain and France, 1945–1974
Jim House and Andrew S. Thompson

Thus the pressure from social advocacy movements to improve immigrant welfare does not appear to have been quite as strong as in France; it did not partially re-frame official discourses, nor did it (yet) change the terms of public debate. The foundations of the Britishmulticultural state’ Alongside restrictive border controls, the two other central features of Britain

in Writing imperial histories
Ricard Zapata-Barrero

theoretical concept, ‘interculturalism’ can instead be understood in terms of a principle for the management of diversity in practice, solving conflicts by negotiation and dialogue. When the representative of the IS was asked what was meant by ‘interculturalism’, it was explained as being a model somewhere between the French assimilative and British multicultural models. When challenges arise, such as wearing the veil, requests for religious holidays and so on, the school should manage these challenges by dialogue, and the Generalitat has no official policy to that end. The

in Diversity management in Spain