This book is the first comprehensive study of Muslim migrant integration in rural Britain across the post-1960s period. It uses the county of Wiltshire as a case study, and assesses both local authority policies and strategies, and Muslim communities’ personal experiences of migration and integration. It draws upon previously unexplored archival material and oral histories, and addresses a range of topics and themes, including entrepreneurship, housing, education, multiculturalism, social cohesion, and religious identities, needs and practices. It challenges the long-held assumption that local authorities in more rural areas have been inactive, and even disinterested, in devising and implementing migration, integration and diversity policies, and it sheds light on small and dispersed Muslim communities that have traditionally been written out of Britain’s immigration history. It reveals what is a clear, and often complex, relationship between rurality and integration, and shows how both local authority policies and Muslim migrants’ experiences have long been rooted in, and shaped by, their rural settings and the prevalence of small ethnic minority communities and Muslim populations in particular. The study’s findings and conclusions build upon research on migration and integration at the rural level, as well as local-level migrant policies, experiences and integration, and uncover what has long been a rural dimension to Muslim integration in Britain.
Christiane Taubira's spirited invocation of colonial poetry at the French National Assembly in 2013 denounced the French politics of assimilation in Guyana . It was seen as an attempt to promote respect for difference, defend the equality of gay and heterosexual rights, and give a voice to silent social and cultural minorities. Taubira's unmatched passion for poetry and social justice, applied to the current Political arena, made her an instant star in the media and on the Internet. This book relates to the mimetic and transformative powers of literature and film. It examines literary works and films that help deflate stereotypes regarding France's post-immigration population, promote a new respect for cultural and ethnic minorities. The writers and filmmakers examined in the book have found new ways to conceptualize the French heritage of immigration from North Africa and to portray the current state of multiculturalism in France. The book opens with Steve Puig's helpful recapitulation of the development of beur, banlieue, and urban literatures, closely related and partly overlapping taxonomies describing the cultural production of second-generation, postcolonial immigrants to France. Discussing the works of three writers, the book discusses the birth of a new Maghrebi-French women's literature. Next comes an examination of how the fictional portrayal of women in Guene's novels differs from the representation of female characters in traditional beur literature. The book also explores the development of Abdellatif Kechiche's cinema, Djaidani's film and fiction, French perception of Maghrebi-French youth, postmemorial immigration, fiction, and postmemory and identity in harki.
3940 Foreigners, minorities and integration:Layout 1
The education sector: the three Rs –
race, relations and arithmetic
Ethnicminorities in Britain and Germany’s education sectors
Education has potentially been the most complex and most discussed
topic regarding the settlement of immigrants and their descendants in
Britain and Germany in the post-war period. Not only has it traditionally secured a place at the centre of political and academic debate in
both countries, but it has also often been perceived as having the power
Over half of England's secondary schools are now academies. The social and cultural outcomes prompted by this neoliberal educational model has received less scrutiny. This book draws on original research based at Dreamfields Academy, to show how the accelerated marketization and centralization of education is reproducing raced, classed and gendered inequalities. Urbanderry is a socially and economically mixed borough where poverty and gentrification coexist. The book sketches out the key features of Dreamfields' ethos before reflecting on the historical trajectories that underpin how education, urban space and formations of race, class and gender are discussed in the present. Academies have faced opposition for their lack of democratic accountability as they can set their own labour conditions, deviate from the national curriculum and operate outside local authority control. The book examines the complex stories underlying Dreamfields' glossy veneer of success and shows how students, teachers and parents navigate the everyday demands of Dreamfields' results-driven conveyor belt. It also examines how hierarchies are being reformulated. The book interrogates the social and cultural dimensions of this gift that seeks to graft more 'suitable' forms of capital onto its students. The focus is on the conditions underlying this gift's exchange with children, parents and teachers, remaining conscious of how value is generated from the power, perspective and relationships that create the initial conditions of possibility for exchange. Dreamfields acts as a symbolic and material response to the supposed failures of comprehensive education and public anxieties over the loss of nationhood and prestige of empire.
’autre (Jacques Kebadian, 1998) received
a cinematic release (others were screened on the festival circuit). Whilst Nous
sans-papiers de France undoubtedly aimed to ‘bring people closer
together in ways which are difficult in the real world, and allow the idea of a
possible community of action and destiny to emerge’ (Saussier 2001 : 326, cited in Agard 2004 ),
it also raises the question as to the conditions in which ethnicminority others are able to
Alan Warde, Jessica Paddock, and Jennifer Whillans
describe the clientele of different types of restaurant which attract differentially the young and the old, men and women, and different ethnicminority groups. An interesting case is the Indian restaurant and we explore further its role, its clientele, the British habit of ‘going for a curry’ and the role of curry in the domestic sphere. Not a highly esteemed dish but widely and popularly consumed, curry can no longer readily be described as ‘foreign’. Fast food, the epitome of mass consumption, is also popular and relatively uniform in presentation. We consider
symbolic multiculturalism goes hand in
hand with measures to challenge the structural inequalities
experienced by black and ethnicminorities. As noted in Chapter 2,
in a discussion of the concept of underclass, structural inequalities
have fostered cultural determinism and assimilationism.
Multicultural programmes might promote positive representations
of minorities through education or symbolic measures aimed at
redefining what is meant by community. However, multiculturalism
remains weak unless the structural inequalities that are
manifestations of the racism and
meaning/s of Englishness for non-white ethnicminorities in the
context of wider political debates and developments around
multiculturalism, citizenship and Community Cohesion and offers
thoughts about the potential for genuinely inclusive and non-racial
understandings of Englishness taking greater hold than at
Firstly, the chapter provides a brief context of
Securing or denying minorities’ right to the city?
issues of social cohesion.
The IUR is mandated with uplifting the most socio-economically disadvantaged
neighbourhoods in Danish cities. This chapter explores a gardening effort case
study from Copenhagen in order to examine what state-initiated efforts mean for
minority groups’ (the homeless and ethnicminorities’) rights to the city (Purcell,
2002; 2013a; 2013b), particularly within a traditionally welfare-driven but increasingly neoliberalised urban context.This work draws primarily on qualitative empirical research conducted between 2012 and 2015, when the
). 4 Though these films can be criticised for
drawing on dominant stereotypes of ethnicminority others, they also allow ethnicminority others (and the actors who embody them) a measure of agency and
subjectivity. However, there is no white-authored ensemble comedy representing
beurs and Maghrebis as a community, perhaps because the notion is still too
disturbing for majority French audiences. 5 Rather, beurs and Maghrebis have generally been