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Mairtin Mac an Ghaill and Chris Haywood

masculinities within a British context of local and global change. Different generations of Irish men going to Britain include those of the Famine, the post-Second World War, the 1980s ‘Ryanair’ migrants and the current post-Celtic Tiger, transnational generation of Skype/Facebook users.2 The second section explores changing self-representations, social practices and cultural journeys among Irish men. We draw upon narratives of different generations that we have collected across different cities that include stories about workplace identities, friendship, cultural belonging

in Are the Irish different?
Nicole Vitellone

relationship to identity construction, many cultural commentators share a number of theoretical assumptions regarding the body, gender and sexuality post-AIDS. This commonality concerns an assumption that the visual field, particularly vis-à-vis eroticised images of safer sex, works to break down and/or transgress a stable heterosexual masculine identity, to the extent that for many social and cultural theorists such images have been assumed to incite a crisis of the male body and a crisis of heterosexual masculinity. In making this assumption explicit this chapter aims to

in Object matters
Antonia Lucia Dawes

through darkly humorous speech genres – that I refer to as banter and catcalls – that formed an important part of the performance of locally hegemonic masculinities in the everyday life of the street (Connell and Messerschmidt 2005 ; Harding 1975 ; Reiter 1975 : 58). Elsewhere in the book I have talked about humour as something that both challenged power – to defuse tension or imagine alternative solidarities – and functioned in complicity with power to abuse, silence and oppress subaltern groups of people (Bakhtin 1984 [1965]; Passerini 1987 : 67–126; Smitherman

in Race talk
David Hesse

tradition, resistance, victimhood, and masculinity. Northern soul: the Scots as ersatz ancestors As we have seen, European heritage enthusiasts can face several problems when attempting to rediscover and celebrate their own past. It may be that their history and traditions are either lost, unknown, not taught at school, or that they seem boring, lacking the songs, legends, and costumes which would make their celebration exciting. Many Scots of Europe have tried to embrace their more obvious roots but were disappointed: The problem with Dutch old music is that it is a

in Warrior dreams
Antonia Lucia Dawes

around belonging and entitlement to be transformed into a sort of social commentary that could be worked through relatively safely. Nevertheless, these humorous negotiations took place almost exclusively between men, whereas women in street markets, as I explored in Chapter 4 , were subjected to forms of violence that were more difficult to speak back against. This ritualised, ludic and competitive talk relied on an understanding of a local form of the masculinity of the guappo – a man of the people who was hardworking but also knew how to protect his own dignity

in Race talk
Open Access (free)
Janelle Joseph

In my search for tidy conclusions and a singular confirmation of the meaning of sport in the Black Atlantic, I came up empty handed, or “wit’ me two long arms” as cricket club members might say. There are so many dimensions to the transnational flows of peoples and cultures of the Afro-Caribbean diaspora that have important bearing on how we think about black masculinities

in Sport in the Black Atlantic
Myth, memory and masculinity in Irish men’s narratives of work in the British construction industry
Barry Hazley

industry in the period since the end of the war’. 4 Yet if post-war labour demands fostered a greater diffusion of Irish labour within the British economy, contemporary representations of the Irish migrant continued to associate him with heavy, ‘unskilled’ labour and with brutish propensities for drinking and fighting at odds with the domestication of masculinity valorised within discourses on post-war moral reconstruction. 5 This was apparent, not only in the observations of Catholic social scientists, concerned priests and Catholic welfare workers, but in local

in Life history and the Irish migrant experience in post-war England
Myth, memory and emotional adaption
Author: Barry Hazley

What role does memory play in migrants’ adaption to the emotional challenges of migration? How are migrant selfhoods remade in relation to changing cultural myths? This book, the first to apply Popular Memory Theory to the Irish diaspora, opens new lines of critical enquiry within scholarship on the Irish in modern Britain. Combining innovative use of migrant life histories with cultural representations of the post-war Irish experience, it interrogates the interaction between lived experience, personal memory and cultural myth to further understanding of the work of memory in the production of migrant subjectivities. Based on richly contextualised case studies addressing experiences of emigration, urban life, work, religion and the Troubles in England, chapters illuminate the complex and contingent relationship between politics, culture and migrant identities, developing a dynamic view of the lived experience of British–Irish relations after 1945. Where memory is often regarded as a mechanism of antagonism within this relationship, Life History shows how migrants’ ‘recompose’ memories of migration as part of ongoing efforts to adapt to the transition between cultures and places. As well as shedding new light on the collective fantasies of post-war migrants and the circumstances which formed them, Life History thus illustrates the cultural and personal dynamics of subjective change over time: migrants located themselves as the subjects of a diverse and historically evolving repertoire of narratives, signalling adaption, difference and integration as co-articulating features of the Irish experience in post-1945 England.

Open Access (free)
Janelle Joseph

-Caribbean community, to celebrate blackness and masculinity, and to establish themselves as part of a local community. I delve into their activities before, during and after games that mark them as part of a bounded group. Liming : creating Afro-Caribbean social spaces and networks For many of the Mavericks, playing cricket in Canada meant playing in cold weather for the first time

in Sport in the Black Atlantic
Minds, machines, and monsters
Author: John Sharples

A chess-player is not simply one who plays chess just as a chess piece is not simply a wooden block. Shaped by expectations and imaginations, the figure occupies the centre of a web of a thousand radiations where logic meets dream, and reason meets play. This book aspires to a novel reading of the figure as both a flickering beacon of reason and a sign of monstrosity. It is underpinned by the idea that the chess-player is a pluralistic subject used to articulate a number of anxieties pertaining to themes of mind, machine, and monster. The history of the cultural chess-player is a spectacle, a collision of tradition and recycling, which rejects the idea of the statuesque chess-player. The book considers three lives of the chess-player. The first as sinner (concerning behavioural and locational contexts), as a melancholic (concerning mind-bending and affective contexts), and as animal (concerning cognitive aspects and the idea of human-ness) from the medieval to the early-modern within non-fiction. The book then considers the role of the chess-player in detective fiction from Edgar Allan Poe to Raymond Chandler, contrasting the perceived relative intellectual reputation and social utility of the chess-player and the literary detective. IBM's late-twentieth-century supercomputer Deep Blue, Wolfgang von Kempelen's 1769 Automaton Chess-Player and Garry Kasparov's 1997 defeat are then examined. The book examines portrayals of the chess-player within comic-books of the mid-twentieth century, considering themes of monstrous bodies, masculinities, and moralities. It focuses on the concepts of the child prodigy, superhero, and transhuman.