interpellate the dominant group and inflect the discussion of a
contemporary event (the issue of the marriage for all) through the citation
of a foreclosed political or historical narrative (colonization, colonial resistance, and decolonization), embedded in literature. At the same time, Taubira
was enlisting the power of literature2 to redress present and past injustices,
refresh repressed memories, denounce the hierarchy between the postcolonial
margin and the hegemonic metropolis, and undermine the hegemonic narrative of French politics and history. Taubira’s faith in the
Anthropology after Gluckman places the intimate circle around Max Gluckman, his Manchester School, in the vanguard of modern social anthropology. The book discloses the School’s intense, argument-rich collaborations, developing beyond an original focus in south and central Africa. Where outsiders have seen dominating leadership by Gluckman, a common stock of problems, and much about conflict, Richard Werbner highlights how insiders were drawn to explore many new frontiers in fieldwork and in-depth, reflexive ethnography, because they themselves, in class and gender, ethnicity and national origins, were remarkably inclusive. Characteristically different anthropologists, their careers met the challenges of being a public intellectual, an international celebrity, an institutional good citizen, a social and political activist, an advocate of legal justice. Their living legacies are shown, for the first time, through interlinked social biography and intellectual history to reach broadly across politics, law, ritual, semiotics, development studies, comparative urbanism, social network analysis and mathematical sociology. Innovation – in research methods and techniques, in documenting people’s changing praxis and social relations, in comparative analysis and a destabilizing strategy of re-analysis within ethnography – became the School’s hallmark. Much of this exploration confronted troubling times in Africa, colonial and postcolonial, which put the anthropologists and their anthropological knowledge at risk. The resurgence of debate about decolonization makes the accounts of fierce, End of Empire argument and recent postcolonial anthropology all the more topical. The lessons, even in activism, for social scientists, teachers as well as graduate and undergraduate students are compelling for our own troubled times.
With race as a central theme, this book presents racial stratification as the underlying system which accounts for the difference in outcomes of Whites and Blacks in the labour market. Critical race theory (CRT) is employed to discuss the operation, research, maintenance and impact of racial stratification. The power of this book is the innovative use of a stratification framework to expose the pervasiveness of racial inequality in the labour market. It teaches readers how to use CRT to investigate the racial hierarchy and it provides a replicable framework to identify the racial order based on insight from the Irish case. There is a four-stage framework in the book which helps readers understand how migrants navigate the labour market from the point of migration to labour participation. The book also highlights minority agency and how migrants respond to their marginality. The examples of how social acceptance can be applied in managing difference in the workplace are an added bonus for those interested in diversity and inclusion. This book is the first of its kind in Ireland and across Europe to present inequality, racism and discrimination in the labour market from a racial stratification perspective. While this book is based on Irish data, the CRT theoretical approach, as well as its insight into migrant perspectives, poses a strong appeal to scholars of sociology, social justice, politics, intercultural communication and economics with interest in race and ethnicity, critical whiteness and migration. It is a timely contribution to CRT which offers scholars a method to conduct empirical study of racial stratification across different countries bypassing the over-reliance on secondary data. It will also appeal to countries and scholars examining causal racism and how it shapes racial inequality.
Deporting Black Britons provides an ethnographic account of deportation from the UK to Jamaica. It traces the painful stories of four men who were deported after receiving criminal convictions in the UK. For each of the men, all of whom had moved to the UK as children, deportation was lived as exile – from parents, partners, children and friends – and the book offers portraits of survival and hardship in both the UK and Jamaica. Based on over four years of research, Deporting Black Britons describes the human consequences of deportation, while situating deportation stories within the broader context of policy, ideology, law and violence. It examines the relationship between racism, criminalisation and immigration control in contemporary Britain, suggesting new ways of thinking about race, borders and citizenship in these anti-immigrant times. Ultimately, the book argues that these stories of exile and banishment should orient us in the struggle against violent immigration controls, in the UK and elsewhere.
Bordering intimacy is a study of how borders and dominant forms of intimacy, such as family, are central to the governance of postcolonial states such as Britain. The book explores the connected history between contemporary border regimes and the policing of family with the role of borders under European and British empires. Building upon postcolonial, decolonial and black feminist theory, the investigation centres on how colonial bordering is remade in contemporary Britain through appeals to protect, sustain and make family life. Not only was family central to the making of colonial racism but claims to family continue to remake, shore up but also hide the organisation of racialised violence in liberal states. Drawing on historical investigations, the book investigates the continuity of colonial rule in numerous areas of contemporary government – family visa regimes, the policing of sham marriages, counterterror strategies, deprivation of citizenship, policing tactics, integration policy. In doing this, the book re-theorises how we think of the connection between liberal government, race, family, borders and empire. In using Britain as a case, this opens up further insights into the international/global circulations of liberal empire and its relationship to violence.
Chapter 10 moves the focus from colonial to postcolonial Africa, asking how anthropologists have understood the postcolonial, and how their understandings relate to those of mainstream postcolonial studies. Most anthropological approaches to the postcolonial have not been underwritten by a simple narrative periodization of pre-colonial, colonial and postcolonial. The colonial legacy has instead been taken as problematic and contested, to be understood in the light of deepening social inequality across postcolonial states, and in consequence sometimes freighted with nostalgia for an imaginary past of colonial or pre-colonial sociality. Thanks in part to widespread disenchantment with liberation struggles and with the postcolonial fruits of nationalism, many anthropologists of Africa have looked to the longue durée to periodize the postcolonial. Views on the general direction of change vary between the extremes of the over-optimistic Polyannas and the Cassandras, with their relentless rehearsals of disorder and apocalypse now. Their disagreement is not due entirely to differences between the postcolonies they address, but extends to opposed analyses of the local impact of global discourses on human rights and democracy, to religious movements towards grassroots ecumenism, to debates about ‘decolonization’, and beyond this to an ocean of postcolonial debate about poverty and ‘development’.
Postmemory and identity in harki and pied noir narratives
reconstruction and exceed comprehension. These events
happened in the past, but their effects continue in the present. (2012: 5)
Yet, as both Kerchouche and Galdeano suggest, reticence, the fathers’
repression of the trauma of war and decolonization, produces equally devastating effects and urges the postgeneration to repair the violence of the
past and the (self-)enforced silence through telling and writing. The pied
noir son’s family narrative in Harkis, pieds-noirs, nos cœurs orphelins and the
harki daughter’s imaginative reconstruction of her parents’ past are both
Iain Lindsey, Tess Kay, Ruth Jeanes, and Davies Banda
little sport may offer development; and to learn more about the forms of support
required to achieve this. Our being involved researchers has, therefore, enhanced
the quality of the research, not detracted from it.
Underpinning this approach has been our commitment to localizing
and decolonizing knowledge production. The decolonization standpoint advocates
that knowledge production can significantly benefit from culturally appropriate
decolonization, communalism, citizenship, and belonging? How do they help us advance an understanding of subaltern politics? Fields such as urban studies, with which we have engaged for years, have come to benefit significantly from transnational conversations. It seems that refugee and forced migration studies could equally advance from such endeavors rather than insisting on accentuating the distinctiveness of their situations. In doing so, the field could join other areas of research that have moved beyond treating the Global South as a site of empirical evidence toward
the urgent call for an analytic focus on urban
conviviality that Nyamnjoh makes in his intervention in the debate
on decolonization, #Rhodes Must Fall (2016).
I want to make it clear, also, that in The Kalela Dance there is
a fieldworker’s sensibility towards appreciating new popular culture
that Epstein shared with Mitchell. The same resonance was strongly
expressed in the argot chicopperbelti, when described by Epstein as
the distinctive language of the towns:
it mirrors vividly much that is characteristic of the new way of life of
the towns: its humour and