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Europeans, Muslim Immigrants and the onus of European–Jewish Histories

Relations between Europe and its Muslim minorities constitute an extensive focus for discussion both within and beyond the Continent. This book reports on the years mainly between 2005 and 2015 and focuses on the exploitation of recent European history when describing relations and the prospects for the nominally 'Christian' majority and Muslim minority. The discourse often references the Jews of Europe as a guiding precedent. The manifold references to the annals of the Jews during the 1930s, the Second World War and the Holocaust, used by both the Muslim minorities and the European 'white' (sic) majority presents an astonishing and instructive perspective. When researching Europe and its Muslim minorities, one is astonished by the alleged discrimination that the topic produces, in particular the expressions embodied in Islamophobia, Europhobia and anti-Semitism. The book focuses on the exemplary European realities surrounding the 'triangular' interactions and relations between the Europeans, Muslims and Jews. Pork soup, also known as 'identity soup', has been used as a protest in France and Belgium against multicultural life in Europe and against the Muslim migrants who allegedly enjoyed government benefits. If the majority on all sides of the triangle were to unite and marginalize the extreme points of the triangle, not by force but by goodwill, reason and patience, then in time the triangle would slowly but surely resolve itself into a circle. The Jews, Christians, Muslims and non-believers of Europe have before them a challenge.

Cookery texts as a source in lived religion

apparent order, but I was struck that a recipe for overtly meatless fish soup was penned on the page for Ash Wednesday. Whether consciously or not, the keeper of that recipe collection had placed instructions for a meatless meal on the page of the calendar that inaugurated the Catholic Church’s most intense season of fasting. Thus the text not only revealed the woman’s culinary proclivities; it also revealed something about her religious subjectivity and the religious practices (liturgical timekeeping, fasting) that were important to her. Also striking to me was that my

in Reading and writing recipe books, 1550–1800
Intercultural exchanges and the redefinition of identity in Hugo Hamilton’s Disguise and Hand in the Fire

7 ‘Our identity is our own instability’: intercultural exchanges and the ­redefinition of identity in Hugo Hamilton’s Disguise and Hand in the Fire1 Carmen Zamorano Llena In 1995 the then President of Ireland Mary Robinson gave an address entitled ‘Cherishing the Irish diaspora’ to the Houses of the Oireachtas in order to commemorate the 150th anniversary of the beginning of the Great Irish Famine. This historical event, which has been reworked as one of the founding traumas of the Irish nation, also marked a dramatic increase in the Irish exodus that made

in Literary visions of multicultural Ireland

exceeding four thousand single-sheet prints. 17 Unless or until we learn more about the distribution and reception of these prints outside London, the primary audience appears to have been those in the immediate vicinity of Westminster. 18 Henry Howard’s satirical songsheet The Peace-Soup-Makers, Or, A New Mess at the Bedford Head ( Figure 3.3 ) typifies the genre’s thematic

in Exhibiting the empire

of her comes to you immediately. (p. )) As Picasso implies in the dream, the signifier, the name Telma, holds for Max particular associations accessible only to him. The name does not and cannot have the same resonance for others because they do not share the same experience of Telma, an idea articulated earlier in the text, albeit more implicitly, by the particular associations which Telma’s name has for Virginie (a packet of soup sold in Monoprix (p. )) and which her son’s name, Paulo, has for Max (a brand of sweets (p. )). This location of identity in the

in Women’s writing in contemporary France
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Food, family and national identity in Susan Ferrier’s fiction

4 Eating for Britain Food, family and national identity in Susan Ferrier’s fiction Romantic-period women writers developed the particular form of reading relations that made the postulate of depth possible and necessary. They had the forms for interiority.1 — Deirdre Lynch, The Economy of Character What is at stake in the Scottish novel, however, is not simply a mode of reading but the future of British literary culture and cross-cultural understanding, for the romanticised vision of Scotland portrayed by Scott and his contemporaries actually retards the

in Spilling the beans

2 Towards a triangle of Black middle-class identity S ociologists are often committed to the view that identity is ‘restless, fickle and irresolute’.1 Contrastingly, the very reason that ‘race’ (and particularly ‘Blackness’) was brought into existence was to deny human difference to certain people. 2 As critical social scientists, therefore, we must walk a tightrope between appreciating that individuals are individuals while also appreciating that systems of domination often aim to homogenise people into restrictive categories. One way that sociologists

in Black middle class Britannia
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kitchen] had made themselves a feed. Never asked, ‘Can we have a tin of beans here, missus?’ or ‘Can we have a tin of soup?’ They had just fucking helped themselves. It would have been all the same if we had have been starving. The cunt probably opened that cupboard door and went ‘Oh, fuck, they’ve plenty of stuff in there. I’ll help myself

in Socio-ideological fantasy and the Northern Ireland conflict
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with an alternative reality in which changing the body may fundamentally alter the self. There is no Cartesian mind here, no Romantic authentic self that is inherent and unique. There is only the physical: a ‘primal soup’. Such modelling may seem little different from the postcolonial notions of a hybrid identity as outlined by Rushdie. Yet Kunzru’s ideas extend beyond such frameworks because, more controversially, Kunzru’s fiction at times seems to suggest, in fact, that there is no self beyond these bodily mutations. While one may strategically associate oneself

in British Asian fiction
Identity, culture, and belonging

8 ‘Jigs and reels and hornpipes’: identity, culture, and belonging Jim Comerford was born on 9 September 1913 at Glencraig, Fifeshire. His mother was also born in Fifeshire while his father was born at Blantyre, Lanarkshire, the son of a migrant from County Waterford, Ireland. In 1921 Jim’s father, a miner, moved to Australia and was followed the next year by the remainder of the family. Jim Comerford recorded his recollections at 1 Newcastle, Australia, in May 1987 when he was 73 years old. Jim Comerford: The trip out here was fascinating … And of course for the

in Personal narratives of Irish and Scottish migration, 1921–65