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Lady Anna Miller and Hester Lynch Piozzi
Emma Gleadhill

The Grand Tour acted as a catalyst for change for returned women travellers. Some became prominent patrons of the arts, others renovated or rebuilt their family houses in the years following their Tours. Some women flawlessly fulfilled the social positions they had left behind, while others gained a promotion to a higher social group on their return from Italy. Harnessing the cultural capital of a masculinised institution, however, did not come without its obstacles. In this chapter I analyse how two women used their travel collections to

in Taking travel home
Meghji Ali

4 Constructing and using Black cultural capital I was at the curator’s tour for the Tate Modern exhibition, Soul of a Nation. The exhibition was twelve rooms large, documenting the role that Black artists played in the United States’s Black Power movement. The audience included Black and white professionals, a couple of Black families spanning three generations, and tourists from overseas who happened upon the event when they were visiting London. We were in the ninth room, and the room’s theme was ‘Black Heroes’ – this featured portraits of US Black icons

in Black middle class Britannia
Medicine and the knowledge economy in Asia
Andrew Mackillop

European science and learning at the universities. These transformations ensured that material resources and the intellectual achievements of non-European societies became metropolitan cultural capital and scholarship. This colonial knowledge economy buttressed the professional standing of individuals and the institutional prestige of learned societies and universities. 4 The example of Scots in the EIC’s medical employment fits closely into this dynamic of knowledge creation through human mobility, colonialism and intellectual appropriation. Historians of medicine

in Human capital and empire
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Goth Subcultures in Cyberspace
Jason Whittaker

While Goths tend to be neglected in more mainstream media, they are thriving as part of online communities as part of the phenomenon of net.Goths. This paper considers some of the recent manifestations of such subcultural activities online, especially in relation to the practice of demarcating the boundaries of participation through displays of cultural capital (such as music and fashion), and aspects of communication that have emerged on the Internet such as ‘trolling’. The overarching concern of this paper is to explore some of the ways in which defining a subculture virtually may reinforce activities of the group in other environments.

Gothic Studies
R.M. Liuzza

Long before the invention of the mechanical clock, the monastic computes offered a model of time that was visible, durable, portable and objectifiable. The development of ‘temporal literacy’ among the Anglo-Saxons involved not only the measurement of time but also the ways in which the technologies used to measure and record time — from sundials and church bells to calendars and chronicles — worked to create and reorder cultural capital, and add new scope and range to the life of the imagination. Techniques of time measurement are deeply implicated in historical consciousness and the assertion of identity; this paper proposes some avenues of exploration for this topic among the Anglo-Saxons.

Bulletin of the John Rylands Library
Biting into the Global Myth
Svitlana Krys

This article discusses the manner in which the vampire fiction of contemporary Ukrainian author Halyna Pahutiak enters into a dialogue with the global vampire discourse whose core or ‘cultural capital’ finds its origins largely in Bram Stoker’s novel Dracula (1897). Through discussion of thematic, stylistic, and structural similarities and differences between Pahutiak and Stoker’s portrayals of the vampire myth, my paper sheds light on the conscious mythmaking strategies that Pahutiak employs to return the vampire symbolically from the West to Eastern Europe where it originated, and reassess the core characteristics of the Dracula myth.

Gothic Studies
Identities, repertoires, cultural consumption

This book analyses how racism and anti-racism influence Black British middle-class cultural consumption. In doing so, this book challenges the dominant understanding of British middle-class identity and culture as being ‘beyond race’.

Paying attention to the relationship between cultural capital and cultural repertoires, this book puts forward the idea that there are three black middle-class identity modes: strategic assimilation, class-minded, and ethnoracial autonomous. People towards each of these identity modes use specific cultural repertoires to organise their cultural consumption. Those towards strategic assimilation draw on repertoires of code-switching and cultural equity, consuming traditional middle-class culture to maintain an equality with the White middle class in levels of cultural capital. Ethnoracial autonomous individuals draw on repertoires of browning and Afro-centrism, removing themselves from traditional middle-class cultural pursuits they decode as ‘Eurocentric’, while showing a preference for cultural forms that uplift Black diasporic histories and cultures. Lastly, those towards the class-minded identity mode draw on repertoires of post-racialism and de-racialisation. Such individuals polarise between ‘Black’ and middle-class cultural forms, display an unequivocal preference for the latter, and lambast other Black people who avoid middle-class culture as being culturally myopic or culturally uncultivated.

This book will appeal to sociology students, researchers, and academics working on race and class, critical race theory, and cultural sociology, among other social science disciplines.

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A blended ethnography of a migrant city

Based on several years of ethnographic fieldwork, French London provides rare insights into the everyday lived experience of a diverse group of French citizens who have chosen to make London home. From sixth-form students to an octogenarian divorcee, hospitality to hospital staff, and second-generation onward migrants to returnees, the individual trajectories described are disparate but connected by a ‘common-unity’ of practice. Despite most not self-identifying with a ‘community’ identity, this heterogenous migrant group are shown to share many homemaking characteristics and to enact their belonging in common ways. Whether through the contents of their kitchens, their reasons for migrating to London or their evolving attitudes to education and healthcare, participants are seen to embody a distinct form of London-Frenchness. Drawing on Pierre Bourdieu’s theories of ‘symbolic violence’ and ‘habitus’, inventively deconstructed into its component parts of habitat, habituation and habits, the book reveals how structural forces in France and early encounters with ‘otherness’ underpin mobility, and how long-term settlement is performed as a pre-reflexive process. It deploys an original blended ethnographic lens to understand the intersection between the on-land and online in contemporary mobility, providing a rich description of migrants’ material and digital habitats. With ‘Brexit’ on the horizon and participants subsequently revisited in a post-referendum Epilogue, the monograph demonstrates the appeal of London prior to 2016 and the disruption to the migrants’ identity and belonging since. It offers an unprecedented window onto the intimate lifeworlds of an under-researched diaspora at a crucial point in Britain’s history.

Bryan Fanning

integration debates and goals cannot be meaningfully detached from the social inclusion goals understood to apply to Irish citizens. The c­ onversations about integration conducted from different angles in different chapters are variously framed in conceptual debates about social capital, cultural capital, human capital and human capability. Wherever possible the focus is on specific case studies; here I draw on the recent work of a large number of other researchers as well as specific research on immigration, well-being and social inclusion and immigrant participation in

in Immigration and social cohesion in the Republic of Ireland
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Derek Robbins

disciplinary discourse which he had acquired with a view to doing full justice to the alternative mode of social organization for which he felt affinity from his own indigenous, familial experience in rural, provincial France in the 1930s. In the same way that he believed that Marxist explanations of social reality are not universal but only possess varying validity relative to the situations of individuals or classes on a condition/ position spectrum such that those holding high cultural capital are able to render themselves symbolically unsusceptible to the determinist

in The Bourdieu paradigm