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The canadianizing 1920s
Katie Pickles

single women, who the IODE hoped might migrate to Canada and there become wives and mothers. Well aware of the importance of mothers in passing on culture, the IODE performed a considerable amount of maternal work with new immigrants. It was the IODE members’ place to attempt assimilation in the homes of ‘foreigners’, this being considered ‘women’s work’. As female imperialists, they used techniques

in Female imperialism and national identity
A. Martin Wainwright

metropole. The emphasis, however, must be on the word ‘loyal’, because this quality became the most important issue, apart from class, to distinguish differences in institutional behaviour toward Indian students. Assimilation, alienation, and the culture of British higher education Such official accommodation of Indians did not, however, mean that

in ‘The better class’ of Indians
Abstract only
Vampires, Lesbians, and Women of Colour
Victoria Amador

The lesbian community of colour in America has been largely overlooked amidst the current popular culture mania for all things vampiric. Yet the complex ambiguity of the lesbian vampire very readily lends itself to women of colour, who frequently explore in their gothic fiction the intersections of gender, sexuality, race, class, assimilation, and the transgressive significance of the vampire myth. This essay discusses two works by African-American Jewelle Gomez and Chicana- American Terri de la Pena as lesbian Gothic romantic fiction, as feminist affirmation, and as prescriptive, community-building activist discourse.

Gothic Studies
BBC television and Black Britons

This book provides an institutional case study of the BBC Television Service, as it undertook the responsibility of creating programmes that addressed the impact of black Britons, their attempts to establish citizenship within England and subsequent issues of race relations and colour prejudice. Beginning in the 1930s and into the post millennium, the book provides a historical analysis of policies invoked, and practices undertaken, as the Service attempted to assist white Britons in understanding the impact of African-Caribbeans on their lives, and their assimilation into constructs of Britishness. Management soon approved talks and scientific studies as a means of examining racial tensions, as ITV challenged the discourses of British broadcasting. Soon after, BBC 2 began broadcasting, and more issues of race appeared on the TV screens, each reflecting sometimes comedic, somewhat dystopic, often problematic circumstances of integration. In the years that followed, however, social tensions, such as those demonstrated by the Nottingham and Notting Hill riots, led to transmissions that included a series of news specials on Britain's Colour Bar, and docudramas, such as A Man From the Sun, which attempted to frame the immigrant experience for British television audiences, but from the African-Caribbean point of view. Subsequent chapters include an extensive analysis of television programming, along with personal interviews. Topics include current representations of race, the future of British television, and its impact upon multiethnic audiences. Also detailed are the efforts of Black Britons working within the British media as employees of the BBC, writers, producers and actors.

Hannah Arendt’s Jewish writings
Robert Fine and Philip Spencer

‘crime against humanity … perpetrated on the body of the Jewish people’. 27 The issue of responsibility Arendt raised was how victims responded to the dual aspect of the threat they faced – as Jews and as human beings. She maintained that the two types of political consciousness she addressed, assimilationism and Zionism, were both one-sided: assimilationism identifies with the ‘universal’ at the expense of the ‘particular’, which it treats

in Antisemitism and the left
Crafting a study on Britain’s Black middle class
Meghji Ali

-class people. 26 As I elaborate on later, this is justified under a mode of identity labelled ‘strategic assimilation’, where the Black middle-class person engages in a routine of code- or ‘script-switching’, taken on different performative personas in different interactional settings as they deem appropriate. 27 For example, when around the white middle class, many Black middle-class people will deliberately put on a particular accent (displaying middle-class ‘linguistic capital’), and wear particular clothes (displaying middle-class embodied cultural capital), to

in Black middle class Britannia
Abstract only
Becky Taylor

– educative, missionary, housing, or welfare – in order to allow them to take their proper place as functioning citizens. Developments in Britain were part of a pan-European trend of assimilation and containment, which saw a move away from racial definitions of hereditary nomads towards categorisations that defined Travellers as a social problem requiring reintegration into society.1 Entwined with settled society’s inflexible image of Travellers were the structures through which the state interacted with Britain’s travelling communities. Over the course of the twentieth

in A minority and the state
Meghji Ali

show how different Black middleclass identity modes lead to different modes of cultural consumption, justified through different cultural repertoires. The way I pay attention to these nuances within the Black middle class is through constructing a triangle of identity – composed of the strategic assimilation, ethnoracial autonomous, and class-minded identity modes. This triangle of identity is an important intervention, given that strategic assimilation is the predominant way that Black middle-class identity is presently understood in three nations where Black middle

in Black middle class Britannia
Madness and colonization
Azzedine Haddour

’s assimilationist policies, policies which impacted negatively on Algerian society, on its economy and its mental health. As we shall see in Chapter 5, not only did they lead to the expropriation, marginalization and acculturation of the Algerian people, they also precipitated the breakdown of their social structures and culminated in the emergence of a lumpenproletariat. Arguably, madness and what Fanon dubs the ‘North African syndrome’ were nothing but manifestations of colonial assimilation and the attendant violence to which it gave rise as it brought about the pulverization

in Frantz Fanon, postcolonialism and the ethics of difference
Meghji Ali

, and learning ways to navigate, and dismantle this system. If we can spot three anti-racist uses of Black cultural capital by looking at my participants’ general narratives, then the matter becomes even more nuanced when we bring the triangle of identity into the equation. Through the triangle of identity, we particularly gain insights into how those towards the strategic assimilation and ethnoracial autonomous identity modes use Black cultural capital for slightly different anti-racist missions. Black cultural capital in the triangle of identity As may be expected

in Black middle class Britannia