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Icelandic, Greenlandic, Inuit or Sámi. There are also writers that utilise Gothic to discuss migration from the Global South into the Nordic region from different points of origin. In this writing, Gothic can again be used both to fortify conservative and even racist positions, or it can be employed to address racist ideologies and practises rooted in the colonial enterprise. While the scope of this chapter does not make it possible to substantially address writing written by, or about, diasporic communities in the Nordic region, the existence of such communities and
decades. Today, migration into and between nations, and the emergence of strong indigenous movements in Sweden, Norway, Finland and Greenland, are again changing the Nordic cultural and linguistic landscape. New literatures have emerged in the Nordic region, in languages such as Sámi, Arabic and Greenlandic, and in what is sometimes referred to as ‘sociolects’, social registers employed by certain, often marginalised groups in society. This geopolitical and linguistic history, and the cultural and political tensions that have followed in its wake, deeply inform
‘cryptozoology’ and exemplified by tales of the Loch Ness Monster, nevertheless finds early modern parallels. 20 Sixteenth-century Scotland inherited a medieval literary tradition of ‘barnacle geese’ – not the modern birds of that name, but legendary geese engendered from barnacles growing on wood. The birds’ legend may have been connected with the fact that some species of wild geese were never observed to build nests or raise young (they did so on migration to the Arctic, but bird migration was unknown before modern times). A description of Scotland published in 1458
; Jewish history begins seven hundred years earlier, with the migration of Abraham from Chaldea; but even when this father of the Hebrew nation led his herds to drink of the waters of the Nile, Egypt was already a highly civilized country’. 16 The author's allusion here to Egypt as ‘a highly civilised country’ at a time when the chosen people were still roaming the desert could be seen as a gesture towards the significance of the study of ancient Egyptian history not only for its own sake but also for the richer
are deeply informed by transnational cruelties. London is a ‘post-imperial’ city, in Jane Jacobs’s terms, a metropolis shot through with traces of its imperial past, both in its ‘grand monuments’ and in the way that imperialist ‘operations and ideologies … shaped urban spaces of deprivation’. 71 Dirty Pretty Things does not describe a neat trajectory of migration from ex-colonies to the once-imperial centre, but rather responds to, as Laila Amine says, the way that ‘people living in large British cities increasingly come from countries whose histories do not
-versus-Host disease, rare except in bone marrow transfer, in which transferred immune defence cells attack recipient tissue). That being said, GvH, infection, and the migration of genetic material are all plausible ways that transfer tissue itself might impact the recipient body. Some recipients fear that genetic transmission may rewire the rest of their body or personality in some unspecified way, and, while there is no evidence of that, donor genetic material does migrate elsewhere. 39 In Alaska, for example, a recipient of a bone marrow transplant committed a crime, and the DNA
have been largely ignored by literary criticism. Like Roche, then, Cuthbertson represents the migration of Irish literary production at the start of the nineteenth century and is indicative of the systematic erasure of so much popular fiction from the annals of (Irish) Romantic literature. The relegation of gothic romance writers such as Roche, Cuthbertson, and many of the other authors included in this study to the margins of literary history not only denies the significance of their long-lasting, transnational appeal, but it also emphasises the limitations of
, ultimately proves disastrous for him, it serves several important purposes. First, it highlights the wholesale migration of Irish print culture in this period. Second, it emphasises the precariousness of London literary life for Irish émigré authors like Roche herself. Third, it points to the acute awareness Roche shared with many of her contemporaries of her participation in what Karen O’Brien calls ‘a borderless and mobile European and transatlantic culture of fiction’ that enabled and encouraged cultural transfer and an ongoing reconfiguration of Irishness during the
context, the British Nationality Act of 1981 marks an explicit attempt to define Englishness in a racially exclusionary manner, particularly when faced with migrations from the postcolonial margins. The Act was part of a transitional process that included the Immigration Acts of 1962, 1968 and 1971 that fundamentally reorganised the relationship between England and the Commonwealth
. If too much has been said about tradition and ascendancy, perhaps the fault lies in a neglect of the Protestant component in these powerful formulations. Within Le Fanu’s lifetime, drastic alterations in Irish demographic patterns were taking place. In consequence of these larger movements, a kind of internal migration commenced, sometimes taking the form of religious separatism, sometimes by a