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-religious backgrounds, and many immigrants choose to reside here. Polish ethnic ‘places’ (such as grocery shops, bistros and hairdressers) are readily visible in the urban cartography of North, East and South Belfast, and they are important ways in which claims of migrant belonging are made in the city and Northern Ireland at large. East Belfast in particular can be seen as a Polish enclave, with the largest number of these places of belonging. Most Poles are Catholic. Yet, paradoxically, West Belfast, a predominantly Catholic area, was viewed by many

in Immigrants as outsiders in the two Irelands

‘Where you from?’ is the usual question an Afro-Irish is greeted with when encountering an ethnic-Irish. ‘Letterkenny, Donegal’ is the answer I usually give the intrigued stranger. ‘Letterkenny? Naw, where you really from?’ is the usual response, signalling that my answer is incorrect. Hesitant to respond, knowing that the answer I provide could make or break this brief encounter, I take a deep breath and answer ‘Nigeria’. ‘I knew it!’ one man exclaimed, before further probing, ‘and how long have you been here young man?’ ‘Seventeen

in Immigrants as outsiders in the two Irelands

understand the high levels of disadvantage experienced by sectors of the Irish community.16 It was against the background of the official erasure of Irish difference that these Irish men challenged their cultural invisibility, thus constructing a protest form of masculinity. The political and cultural response of Irish men and women to their experiences of living in Birmingham included the search for ethnic minority status in the national Census and local monitoring of services, as well as the right to celebrate their national identity publicly. Within the context of

in Are the Irish different?
From Samoa with Love? at the Museum Fünf Kontinente, Munich

them with my own academic and ethical ideas of curatorship indeed meant walking a fine line, as the following personal account shows. The background Ethnic shows2 were a widespread form of entertainment all over the Western(-dominated)3 world in the late nineteenth and early twentieth centuries: non-European people were recruited to perform in Western spectacles in front of paying audiences and to show what were considered ‘typical pursuits’ of their cultures of origin. Several of these shows came from Samoa, and, for example, toured the United States, and there

in Curatopia

postcolonial 178 After ’89 performance history that engages with multiethnic perspectives through casting have resulted in the arrogation of racial critique exclusively to white bodies in a mode that invalidates that critique and redoubles the exceptionalism of whiteness as the founding basis of representation that relegates other racial and ethnic subjectivities to the background. In Desert and Wilderness Weronika Szczawińska’s W pustyni i w puszczy z Sienkiewicza i innych was directed by Bartosz Frąckowiak at the Teatr Dramatyczny in Wałbrzych in 2011. In preparation

in After ’89
Securing or denying minorities’ right to the city?

(5 per cent), live on social security (15 per cent) and belong to non-​Western ethnic backgrounds (23 per cent) compared to the city average (4 per cent, 11 per cent and 14 per cent for the three parameters, respectively). Among a variety of other efforts, Sundholm district renewal is particularly lauded for its Sundholm community garden project, which is situated inside the Sundholm institutional area (see Figure 6.1). Sundholm garden was created with the explicit purpose of fostering social cohesion. Therefore, planners played an active role in recruiting a group

in Urban gardening and the struggle for social and spatial justice
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Zadie Smith’s White Teeth (2000) or Marion Molteno’s ‘In Her Mother’s House’ (1987), which are not written by authors of BritishAsian ethnicity, but nevertheless address issues related to this cultural background.54 The book is structured to trace a chronology, though not necessarily a linear development. Chapter 1 explores the transition between migrant and British-born/ raised positioning through the figures of V. S. Naipaul and Salman Rushdie, arguing that the common reading of their liminal positioning can be reconsidered to emphasise the transition from migrant

in British Asian fiction

Ireland ranked second of the ten groups with the highest percentage (39 percent) of respondents who avoid certain places for fear of being assaulted, threatened or seriously harassed because of their immigrant or ethnic-minority background. Only the Roma in Poland (53 percent) were more likely to avoid certain places out of fear; Africans in Ireland were more likely to avoid certain places than those in other EU member states. EU-Midis found that 76 percent of African respondents in Ireland did not know of any organisation offering support and advice to people who had

in Immigration and social cohesion in the Republic of Ireland
Meghalaya’s experience

how the existence of social networks of civic engagements across communal lines has been the key to prevent violence.4 Similarly, the cultural dimensions and multi-religious synergy contribute imperceptibly to Peacebuilding in India: Meghalaya’s experience 173 peacebuilding in urban centres where episodes of communal and ethnic violence occur with greater frequency.5 Indian peacebuilding has been traditionally marked by a commitment to dialogue and the accommodation of diversity. Amartya Sen6 attributes the Indian democratic ethos to its distinctive

in Cultures of governance and peace
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Ritual performance and belonging

was not able to provide them with a sense of belonging to Denmark or the opportunity to create ‘weak ties’ (Granovetter 1973) across ethnic boundaries. In this context of being a refugee who is missing her extended family left behind in Iraq and feeling a sense of social exclusion in Danish society, the ethno-­ religious milieu became an important place for many Iraqi women. The religious activities provided a social network and a social arena in which they could negotiate their notions of belonging in relation to both their particular ­socio-cultural backgrounds

in Iraqi women in Denmark