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Shailja Sharma

that the structure of the Maghrebi immigrant population has changed. ‘[One section] is older, and is increasingly threatened by unemployment in the car, steel and mining industries. The other segment is younger, and in spite of such difficulties as delinquency, unemployment, insufficient vocational training, failure at school, and drug use, is better disposed towards economic, social, cultural and even political self-organization … Some Maghrebians still belong to the first generation, while others are French citizens well-integrated into their social groups’ (Wihtol

in Postcolonial minorities in Britain and France
Self-restraint and salvation
Robert G. Ingram

Hands: Self-Organization and the Eighteenth Century (Chicago, 2015), pp. 11–46; Harris, Politics and the Nation, pp. 278–323. 10 T. Claydon, ‘The Sermon, the “Public Sphere” and the Political Culture of Late Seventeenth-Century England’, in P. McCullough and L. Ferrell (eds), The English Sermon Revisited: Religion, Literature and History, 1600–1750 (Manchester, 2000), pp. 208–34; R. Dixon, ‘Sermons in Print, 1660–1700’, in P. McCullough, H. Adlington and E. Rhatigan (eds), Oxford Handbook of the Early Modern Sermon (Oxford, 2011), pp. 460–79; J. Caudle, ‘Measures of

in Reformation without end
Prodigies, miracles and providence
Robert G. Ingram

. Bowersock, Julian the Apostate (Cambridge, MA, 1978), pp. 88–90. 3 A. Walsham, Providence in Early Modern England (Oxford, 1999); J. Sheehan and D. Wahrman, Invisible Hands: Self-Organization and the Eighteenth Century (Chicago, 2015), pp. 11–46. 4 J. Israel, Radical Enlightenment: Philosophy and the Making of Modernity, 1650– 1750 (Oxford, 2001), pp. 218–29; J. Wigelsworth, ‘“God always acts suitable to his character, as a wise and good being”: Thomas Chubb and Thomas Morgan on Miracles and Providence’, in W. Hudson, D. Lucci and J. Wigelsworth (eds), Atheism and

in Reformation without end