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Emmanuelle Strub

tools and had different security rules and levels of risk-taking. In Kabul, some of the expats would go jogging in a nearby park, while in Islamabad even walking on the street was prohibited. Each team’s perception of security reflected the views of whoever was head of mission at the time. The heads of mission in Yemen and Pakistan were very experienced but had different backgrounds and views. For the teams in Afghanistan – specialists in risk

Journal of Humanitarian Affairs
Catholic women religious in nineteenth-century England and Wales

Roman Catholic women's congregations are an enigma of nineteenth century social history. Over 10,000 women, establishing and managing significant Catholic educational, health care and social welfare institutions in England and Wales, have virtually disappeared from history. In nineteenth-century England, representations of women religious were ambiguous and contested from both within and without the convent. This book places women religious in the centre of nineteenth-century social history and reveals how religious activism shaped the identity of Catholic women religious. It is devoted to evolution of religious life and the early monastic life of the women. Catholic women were not pushed into becoming women religious. On the basis of their available options, they chose a path that best suited their personal, spiritual, economic and vocational needs. The postulancy and novitiate period formed a rite of passage that tested the vocation of each aspirant. The book explores the religious activism of women religious through their missionary identity and professional identity. The labour of these women was linked to their role as evangelisers. The book deals with the development of a congregation's corporate identity which brought together a disparate group of women under the banner of religious life. It looks specifically at class and ethnicity and the women who entered religious life, and identifies the source of authority for the congregation and the individual sister.

Open Access (free)
Ethnicity and popular music in British cultural studies
Sean Campbell

cultural practitioners has tended to foreground questions of race and ethnicity, it has been almost axiomatic in cultural studies simply to overlook the particular immigrant background of the second-generation Irish, who Norquay_08_Ch7 117 22/3/02, 10:01 am 118 Cultural negotiations have instead been subsumed in an all-encompassing, and largely undefined, ‘white ethnicity’. Moreover, in a great deal of work on questions of race, ethnicity and popular music, second-generation Irish musicians have been recruited for a putative Anglo-Saxon ‘centre’ against which the

in Across the margins
Les Histoires d’amour finissent mal en général and Souviens-toi de moi
Carrie Tarr

discussed in chapter 4 ) but also of comedies involving ethnic difference and films by a new generation of filmmakers which take for granted a multi-ethnic social background. However, even after two decades of settlement in France of the families of immigrants from the Maghreb, there were relatively few representations of young beur women. The majority of these films figure an ethnic minority presence primarily through black or beur males or black females, as

in Reframing difference
Carrie Tarr

/Inner City , 5 Raï La Haine mobilises a trio of young men from different ethnic backgrounds – Jewish, black and beur – and insists on their common bonding within a hybrid oppositional youth culture, based on the language of the banlieue , music, drugs, petty crime, unemployment, hatred of the police and social exclusion, in a world where white, black and beur youths are all victims of police violence. The film follows the trajectory of the

in Reframing difference
Contexts and comparisons
Bronwen Walter

in domestic service and, in the case of Korea especially, for prostitution, and men for work in the construction industry. In each case the migrant ethnic group was indistinguishable from the majority M&H 07_Tonra 01 08/04/2014 07:19 Page 145 Irish women within and beyond the British Empire society in physical appearance, identified only by name (though often this was changed) and family background.65 This made it possible to ‘pass’, a strategy adopted by many Koreans to avoid punitive discrimination, but also by unknown numbers of the Irish in Britain. Koreans

in Women and Irish diaspora identities
Panikos Panayi

state behaviour towards ethnic outsiders that were characteristic of twentieth-century Britain. The template was the Aliens Act of 1905 when an anti-alien campaign resulted in the passage of the cornerstone of all subsequent attempts to exclude ethnic groups with the ‘wrong’ credentials,9 most notably a series of Acts from the 1950s until the 1970s to limit black and Asian immigrants.10 From our perspective the closest parallel is the decision to introduce internment in June 1940. Although preparations had existed for mass incarceration before this time, the

in Prisoners of Britain
Abstract only
The scattered Irish
Patrick O’Leary

Department (PWD), the Irish personnel of which, along with two Irish viceroys, are the focus of attention in later parts of the book. The next chapter, the fourth, examines the social, religious, ethnic and educational backgrounds of Irish recruits to the three services and the reasons behind the remarkable increase in Irish recruitment beginning in the mid-nineteenth century. The last

in Servants of the empire
Negotiations at the end of British rule in the Shan States of Burma (Myanmar)
Susan Conway

The Shan States together comprise 160,000 square kilometres, about one quarter of the country known today as Myanmar, but in the period covered by this chapter, known as Burma. The main ethnic group in the Shan States call themselves Tai and are part of a wider network of Tai in Assam, Thailand, Laos and Yunnan. In political terms the Tai of the Shan States are often referred to as Shan. Other ethnic groups who interact with the Shan include Karen, Kachin, Chin, Danu, Pa-o, Wa and Palaung. The Shan States are bordered by China to the north, Laos and Thailand to

in Monarchies and decolonisation in Asia
Processes of settlement in Denmark
Marianne Holm Pedersen

network was confined to Iraqi Shi‘a Muslim circles. In some ways, this may not seem surprising. A large number of migration studies have shown how migrants become part of ethnic communities in the migration destination (e.g. Al-Rasheed 1998; Shaw 1988; Werbner 1990). With a focus on ethnicity one might therefore suggest that women’s networks made up a form of continuity rooted in their ethno-religious backgrounds. However, by also exploring issues of social class and gender as they are played out in women’s lives and Danish society respectively, it becomes apparent that

in Iraqi women in Denmark