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Open Access (free)
Postcolonial governance and the policing of family
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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.

Screen and digital labour as resistance
Photini Vrikki
,
Sarita Malik
, and
Aditi Jaganathan

, it opens up the possibility of them being ready to absorb and to view things in different ways in terms of what's being presented on the screen. For some people it even goes to the extent that they believe it more because it's a visual, audio-visual live presentation in some ways, and that means it has quite significant power at various times, so you can reach people, and I think that's important. (Interview with June Givanni, archivist, the June Givanni Pan African Cinema Archive, 20 October 2017

in Creativity and resistance in a hostile world
Open Access (free)
Laura Chrisman

challenge it presented to the critical paradigm of the ‘empire writes back to the centre’. Rather than being reduced to a response to imperial metropolitan power, colonised and postcolonial cultures could now be understood as dialogues with other (formerly) colonised and diasporic cultures. These multiple axes have long been recognised, and analysed, within political traditions of Third World internationalism, pan-Africanism, socialism (to name a few), and within disciplines other than literary and cultural studies.24 But they were most welcome within postcolonial studies

in Postcolonial contraventions
Sol Plaatje and W.E.B.Du Bois
Laura Chrisman

connection to Du Bois, I suggest that the very timing of Plaatje’s intertextual involvement expresses a subtle if radical pan-Africanism. Native Life was written in 1916, while Plaatje was part of an ANC delegation in England, petitioning the British government to repeal the unjust Natives Land Act. Plaatje, that is, was officiating as a political representative of the ANC, performing the role of constitutional liberal nationalist whose political validation and ideology centred on England. It is at this highly English moment that he chooses to write a text that engages

in Postcolonial contraventions
Critique and utopia in Benita Parry’s thought
Laura Chrisman

And it is also to be found in Said’s Culture and Imperialism classification of ‘decolonising discourses’ as a progression from nativist through nationalist to liberationist theory.11 Rebutting Said, Parry points out that Not only are the stages less disjunct than the periodisation suggests – messianic movements and Pan-Africanism were utopian in their goals, Nkrumah’s nationalism was not exclusively Africanist, acknowledging as it did the recombinant qualities of a culture which had developed through assimilating Arabic and western features, and so on – but the

in Postcolonial contraventions
The creation of a children’s socialist movement and the ‘religion of socialism’
Jessica Gerrard

Carpenter.135 Additionally, although substantive and far-reaching racism MUP_Gerrard_Childhoods_Printer.indd 65 02/04/2014 10:39 66 Socialist Sunday Schools, 1892–1930 within British trade unionism and left politics persisted, there was also notable overlap with the burgeoning field of Pan-African politics (particularly following the first Pan-African Conference in London in 1900), as will be explored in chapter 5.136 Such varied political interests were reflected in the different inflections of radical politics and their accompanying (often transient) groupings

in Radical childhoods
Open Access (free)
Joe Turner

orientations of black community and feminist movements (such as the Southall Looking back 237 Black Sisters and Imkaan), or in radical black politics, or Pan Africanism inspired by figures such as Marcus Garvey (also see Andrews 2018: 94–99; Rodney 2018). Such connections remain intimately experienced by many communities in places like the UK, but almost unseeable and unthinkable to wider white publics. This is perhaps best evidenced in the discipline of migration and refugee studies, which whilst promising to offer insights into the politics of contemporary movement too

in Bordering intimacy
Nicky Falkof

-vaunted Alexandra Renewal Project (Sibembe and Simelane 2019 ). The area sometimes suffers from infestations of rats, while on certain roads goats and other small livestock wander unencumbered. Despite these challenges, and its reputation as a ‘hotspot’ for crime, Alex is brimming with social life, informal trade, small business, family networks and fashion – all the elements that make up Joburg’s reputation for ‘hustle’. On weekends the Pan-African Mall, with its global and national fast food chains and clothing outlets, is a bustling

in Worrier state
The Manchester International Club
Bill Williams

no appeal. Members of the club, banned from ‘political debate’, were ill-equipped to participate in the post-war protest movements by which other internationalists – the Communists, the Indian nationalists and the Pan-Africans – sought a more harmonious society. It played no part in the Pan-African Congress of October 1945 which initiated post-war struggle against colonial oppression. Notes 1 Louis M. Hayes, Reminiscences of Manchester and Some of its Surroundings from the Year 1840, p. 286. 2 Ibid., pp. 102–3. 3 Robert Roberts, The Classic Slum: Salford

in Culture in Manchester
The emergence of the Black Saturday School movement and real and imagined black educational communities
Jessica Gerrard

twentieth-century Pan-Africanism, this diverse political field supported a range of prominent black thinkers into the mid- and late twentieth century.19 Here, the analyses of black oppression of such activists as W. E. B. Du Bois, C. L. R. James, Marcus Garvey and George Padmore assisted to create a shared critique of Eurocentric Marxism and British communism while maintaining many core tenets of socialist ideology.20 Reaching across the Atlantic, and building upon previous political traditions, this intellectual current was central to the emergent black politic of the

in Radical childhoods