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Postcolonial governance and the policing of family

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.

Open Access (free)
White male vulnerability as heterosexual fantasy
Susanna Paasonen

 stand on the stool. On. Off. On. Off. On. Off. Light. Dark. Light. Dark. Light. I’m hungry. I eat the cheese. There is cheese in the fridge. Cheese with blue fur. When is Mommy coming home? Sometimes she comes home with him. I hate him. I hide when he comes. My favorite place is in my mommy’s closet. It smells of Mommy. It smells of Mommy when she’s happy. When is Mommy coming home? My bed is cold. And I am hungry. I have my blankie and my cars but not my mommy. When is Mommy coming home? (James, 2015: 216) Unlike the sad blue-​collar men of contemporary American film

in The power of vulnerability
Open Access (free)
West Indian intellectual
Helen Carr

his Coming, Coming Home. Conversations II (St Martin: House of Nehesi, 2000), p. 24. 23 Stuart Hall, ‘The formation of a diasporic intellectual’, in David Morley and Kuan-Hsing Chen (eds), Stuart Hall: critical dialogues in cultural studies (London: Routledge, 1996), p. 501

in West Indian intellectuals in Britain
Open Access (free)
Janet Wolff

happiness of coming home again, it seemed to me, my friends, that there was nothing else I wanted in the whole world! At least, there was just one thing: I had an urgent, tireless, burning desire to work for the good of my native town and its people. For me, Manchester was always ‘home’. I am fortunate that I came back to a place where I still have close family members, old friends as well as new ones. During the years after I left, in 1965, I came home frequently – during my time at university in Birmingham, the dance study/secretarial period in London, and then more

in Austerity baby
Open Access (free)
The bodyand counter-revolutionary warfare inapartheid South Africa
Nicky Rousseau

, 2003); TRC, Report, vol. 3, ch. 2; Anthony Minnaar, Conflict and Violence in Natal/ Kwazulu: Historical Perspectives (Pretoria: Human Sciences Research Council, 1990). Mbembe, ‘Necropolitics’, p. 24. TRC, Report, vol. 2, pp. 463–9, 605–10. Ibid., p. 222. 5/15/2014 12:51:27 PM Apartheid South Africa  223 69 70 71 72 73 74 75 Louise Flannagan, ‘Covert operations in the Eastern Cape’, in C. Schutte, I. Liebenberg & A. Minnaar (eds), The Hidden Hand: Covert Operations in South Africa (Pretoria: HSRC, 1998), pp. 213–22. Ashis Nandy, ‘Coming home: religion

in Destruction and human remains
G. Honor Fagan

, indeed, the national trauma. Today, movement means travel or working abroad or ‘coming home’. The Irish media portray Ireland’s citizens as the ‘young Europeans’, computer literate, confident, citizens of the world. Migration, then, cannot have a simple meaning as a symptom of globalisation. It can signify expulsion or, as in Ireland today, success. The diaspora was once an integral element of Irish identity. Today, there is a move to ‘bring it home’ but home is not what it used to be. The Ireland of today has seen the full effect of the deterritorialisation of culture

in The end of Irish history?
Claude McKay’s experience and analysis of Britain
Winston James

collection. 3 These facts escape Wayne Cooper and Robert Reinders, who in their article on McKay’s visit to England, frame their argument around the notion of a black Briton coming home only to be disillusioned. It is as if McKay had not changed between 1911, when he wrote ‘Old England’, and December 1919

in West Indian intellectuals in Britain
Open Access (free)
Jenny Edkins

more suited to what I wanted to do. I began with a foundation course in the social sciences – and immediately it was like coming home intellectually. This was where I had wanted to be. The teaching of Stuart Hall in particular was an absolute inspiration. Encountering Marxism for the first time was extraordinary: why had I not come across this before? Conversations suddenly made sense for EDKINS 9781526119032 PRINT.indd 19 22/02/2019 08:34 20 change and the politics of certainty the first time. It was amazing. And at that point I knew that I would like to carry

in Change and the politics of certainty
Contemporary Irish and Scottish fiction
Glenda Norquay
Gerry Smyth

learn about the central character is that ‘[you’d] never see Jimmy coming home from town Norquay_10_Ch9 159 22/3/02, 10:06 am 160 Cultural negotiations without a new album or a 12-inch or at least a 7-inch single’ (Doyle 1992b [1987]: 7). The most frequently remarked characteristic of Barrytown’s youth is their familiarity with and desire for non-Irish, late twentiethcentury popular culture, represented throughout the text (and in the above sentence) in the form of English and American music. Also noteworthy, however, are both the movement and the function

in Across the margins
Open Access (free)
Sara Haslam

damage from air raids. Apart from the injured, there was no sign of a war having taken place.79 What the soldiers who were returning lacked was an external and reciprocal echo of that which they had seen and done and felt. They could see nothing around them on their coming home that answered or balanced what they had experienced in France. They had been changed, irreparably. Where was the subsequent change in their external landscape? It was not there.80 The civilian population was a significant part of this problem. Ford goes so far as to redraw the battle lines in

in Fragmenting modernism