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‘Are you still my brother?’

In this study, the various aspects of the way the Jews regarded themselves in the context of the lapse into another religion will be researched fully for the first time. We will attempt to understand whether they regarded the issue of conversion with self-confidence or with suspicion, whether their attitude was based on a clear theological position or on doubt and the coping with the problem as part of the process of socialization will be fully analysed. In this way, we will better understand how the Jews saw their own identity whilst living as a minority among the Christian majority, whose own self-confidence was constantly becoming stronger from the 10th to the 14th century until they eventually ousted the Jews completely from the places they lived in, England, France and large parts of Germany. This aspect of Jewish self-identification, written by a person who converted to Christianity, can help clarify a number of

Dispelling Misconceptions about Sexual Violence against Men and Boys in Conflict and Displacement
Heleen Touquet
Sarah Chynoweth
Sarah Martin
Chen Reis
Henri Myrttinen
Philipp Schulz
Lewis Turner
, and
David Duriesmith

, ontologies and epistemologies onto subjects who may use different concepts and language in their own understandings and self-identifications. 3 Including: UNSCR 1674 (2006); 1820 (2008); 1882 (2009); 1888 (2009); 1894 (2009); 1960 (2010); 2106 (2013); 2467 (2019). 4 For example, UN Action Against Sexual Violence in Conflict, UK

Journal of Humanitarian Affairs
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A conversation on national identity

It could be argued that the English always have discussed their national identity at length, if not 'with arms', and rarely at the dinner table. This book introduces the diversity of reflection on Englishness in a number of stages. 'Versions' of England are particularly apparent when reading contemporary travel writing on and about England. The relationship between the claims of continuity and the claims of change can be captured by understanding Englishness as conversation. The book brings together insights from English history, politics, constitutional affairs, literature, psephology and social psychology to provide a digest of current reflection and is divided into three complementary parts. In the first part, the nuances and subtleties of Englishness are explored. It also explores the conceptual structure and sociological texture of what such a cosmopolitan England would look like. The part discusses conversational etiquette of English national self-identification, the fear of an 'English backlash', and the non-white ethnic minority communities. The second part considers Englishness in politics and institutions. After 1997, the Labour government believed that devolution to Scotland, Wales and Northern Ireland dealt with England in the appropriately English way: pragmatic adjustment without provocation. It includes discussions on Conservatism and Englishness, Gordon Brown and the negation of England, and the Britain central government. The third part reprises the themes discussed in the previous parts with a historical and literary emphasis. It includes discussions on the changing face of Englishness, and the English union in the writings of Arthur Mee and G.K. Chesterton.

The conversational etiquette of English national self-identification
Susan Condor

, whether they say that they regard themselves as English or British). Rather, I shall consider how the respondents go about articulating claims to, or denials of, national identity, with a view to explicating what people are doing when they set about answering questions about national identity. Four traffic rules of English national self-identification 7

in These Englands
The Conservative Party and Africa from opposition to government
Danielle Beswick

, repositioning and redefining the Party. Even less attention has been paid to the particular role that Africa plays in these processes. This is in sharp contrast to extensive research on Africa’s place in relation to the self-identification and projected images of Labour Governments and leaders. This chapter begins to address this gap. It draws on Party documents, speeches and media reports, as well as thirty interviews carried out by the author and a research assistant during 2017 with Conservative Party members who have participated in Partyorganised overseas development

in Britain and Africa in the twenty-first century
Reading colonialism through children’s books and magazines

Many European countries, their imperial territories, and rapidly Europeanising imitators like Japan, established a powerful zone of intellectual, ideological and moral convergence in the projection of state power and collective objectives to children. This book is an introduction to the 'imperial' images of the Indian, African and Chinese, created for the youth of Britain through their history textbooks and popular periodicals. Focusing on materials produced for children, by textbook historians and the popular press, it provides a study of both the socialization of the young and the source of race perceptions in 20th-century British society. Against a backdrop of promoting the 'wonderful development of the Anglo-Saxon race', textbook historians approached British India as the primary example of imperial achievement. Chinese characters continued to feature in the periodicals in a variety of situations, set both in China and the wider world. Africa was a favoured setting for adventure in the years between the world wars, and African characters of long standing retained their popularity. While much of the 'improving' material began to disappear, reflecting the move toward a youth-centred culture, Indian, African and Chinese characters still played an important role in stories and features. The images of race continued into the inter-war years. The book shows how society secures the rising generation in the beliefs of the parent society, and how the myths of race and nationality became an integral part of Britain's own process of self identification.

Transcultural things explores visual and material modes of vernacular self-expression in the Polish Lithuanian Commonwealth—a confederate polity created in 1569 as the Polish, Ruthenian, Lithuanian, and Prussian nobilities found themselves drawing closer together culturally. This book examines how the process of their becoming an interconnected political community was activated and legitimized by material culture and, specifically, by objects like maps, illustrated histories, costumes, and carpets. These artefacts came to act as signifiers of localness and the Commonwealth’s cultural distinctiveness, yet they were often from abroad, particularly the Ottoman Empire. Highlighting objects’ mobility, adaptation, and cultural reappropriation—by which the ‘exotic’ becomes local and the foreign turns ‘native’—this study points to the exogenous underpinnings of cultural self-identification and the only allegedly local artefacts that mediated it. Transcultural things foregrounds the often-overlooked extrinsic aspect of nativism, positioning Poland Lithuania—a realm often regarded as ‘Orientalized’—as a useful methodological laboratory for challenging theories of national and societal cultural distinctiveness. This analysis thereby reveals how a discourse of distinctiveness emerged in response to transcultural flows of people and artefacts as well as how, for Polish Lithuanian elites, making sense of one’s own world was fundamentally informed by other cultures—and was therefore, inevitably, embedded in a global context.

Hybridity, encounter, and representation, 1740–1940

Russian Orientalism in a Global Context: Hybridity, Encounter, and Representation examines the various ways in which Russia’s artistic praxis was impacted by encounters—both real and imagined—with the cultures and representational and material traditions of the so-called East or Vostok. Following the Napoleonic wars, the Russian Empire’s aggressive expansionist campaigns led to the annexation of vast new lands in the Caucasus and Central Asia, resulting in the large-scale assimilation of religiously and ethnically diverse groups of people. However, given the country’s perpetually conflicted self-identification as neither fully European nor Asian, the demarcations between the “self” and the “other,” first theorized by Edward Said, remained ambiguous and elusive in the Russian context, resulting in an Orientalist mode that was prone to hybridity, syncretism, and even self-Orientalization. Accordingly, the present volume reconsiders the enduring and often fraught relationship between Russia and her non-Western neighbors and the ways in which artists, architects, and designers engaged with this relationship from the mid-eighteenth century until the 1930s. More specifically, Russian Orientalism in a Global Context interrogates how Russia’s perception of its position on the periphery of the West and its simultaneous self-consciousness as a colonial power shaped its artistic and cultural identity. It also explores the extent to which cultural practitioners participated in the discursive matrices that advanced Russia’s colonial machinery on the one hand and critiqued and challenged it on the other, especially in territories that were themselves on the fault lines between the East and the West.

Exile and migration, from Ibn Hamdîs to Dante
Akash Kumar

This chapter considers exile as being fundamental to the origins of Italian poetry through the lens of the twelth-century Sicilian Arab poet Ibn Hamdîs and how his nostalgia for Sicily resonates with the global affinities forged in Dante’s Commedia. How might our ideas of Italian literature and identity shift by considering the Arab poets of Sicily as part of the Italian canon? In similar fashion, how might we orient our reading of Dante through the perspective of migration? Aspects such as self-identification with the cultural other, experiments in multilingual poetry, and expressions of global connectivity emerge to give voice to a poet attuned with the medieval realities of migration and one whose vision is by no means to be relegated solely to the world beyond.

in Migrants shaping Europe, past and present
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Manal Deeb

reveal self-identification from beneath layers of originality in an arena of cultural displacement. It provides viewers a chance to peek into the inner statehood of a stateless vision, a delusional gaze, yet a righteous recognition. As one layer, the representation of Arabic calligraphy is a flow of emotions along with the expression

in Statelessness, governance, and the problem of citizenship