What Constitutes Intermarriage for Multiracial People in Britain?

Intermarriage is of great interest to analysts because a group’s tendency to partner across ethnic boundaries is usually seen as a key indicator of the social distance between groups in a multiethnic society. Theories of intermarriage as a key indicator of integration are, however, typically premised upon the union of white and nonwhite individuals, and we know very little about what happens in the unions of multiracial people, who are the children of intermarried couples. What constitutes intermarriage for multiracial people? Do multiracial individuals think that ethnic or racial ancestries are a defining aspect of their relationships with their partners? In this article, I argue that there are no conventions for how we characterize endogamous or exogamous relationships for multiracial people. I then draw on examples of how multiracial people and their partners in Britain regard their relationships with their partners and the significance of their and their partners’ ethnic and racial backgrounds. I argue that partners’ specific ancestries do not necessarily predict the ways in which multiracial individuals regard their partners’ ethnic and racial backgrounds as constituting difference or commonality within their relationships

Exploring the impact of group work and mentoring for multiple heritage children's self-esteem, well-being and behaviour

Findings are reported from a study of an innovative Multiple Heritage Service in Sheffield (UK) which provides, inter alia, individual mentoring for young people and school-based group sessions on cultural heritage, dealing with racism and enhancing well-being. Groupwork, undertaken between November 2005 and December 2006, was evaluated by a before/after design with 43 children aged from eight to fifteen attending five different groups (response rate 77 per cent), using three well-established and validated measures. There were improvements on the Rosenberg Self-esteem Scale from 31.415 to 33.024 (p =0.005) with more improvement among younger children and boys (p=0.004 and p=0.001); and well-being as measured by the GHQ12 improved from 1.460 to 0.8378 (p=0.111) with more improvement among older children (p=0.026). On the third measure, of problem behaviour (the Strengths and Difficulties Questionnaire) there was an improvement from 12.4 to 12.1 (p=0.716) but there was no improvement at all for girls. Mentoring was evaluated by telephone interviews between June and October 2006 with 14 mothers whose children had just completed, or were nearing completion of, mentoring (response rate 70 per cent). Overall the mothers’ evaluations were highly positive: two-thirds commended the service on the positive impact on their children’s well-being and happiness (including all the mothers of daughters); a half reported positive impacts on identity; mothers commended the positive role model effect same-sex mentors had on their children’s behaviour; but only a third said mentoring had boosted their children’s self-esteem

Challenges and opportunities for ex-offender support through community nursing

This study was a qualitative case study underpinned by “The Silences Framework” aimed at mapping the ex-offender health pathway towards identifying “touch points” in the community for the delivery of a nurse-led intervention. Participants meeting the study inclusion criteria were quantitatively ranked based on poor health. Participants scoring the lowest and endorsing their ranking through a confirmation of a health condition were selected as cases and interviewed over 6 months. Individuals in the professional networks of offenders contextualized emergent themes. The study indicated that pre-release, offenders were not prepared in prison for the continuity in access to healthcare in the community. On release, reintegration preparation did not routinely enquire whether offenders were still registered with a general practitioner or had the agency to register self in the community. Participants identified the site of post-release supervision as the “touch point” where a nurse-led intervention could be delivere

Irish women in the diaspora: exclusions and inclusions

Irish women have a long history of emigration which provides parallels with the experiences of women now moving to settle in Ireland. In both cases, women migrants have been needed to fill the massive deficit of paid domestic labor in rapidly industrialising economies. Over the last two centuries, these destinations for Irish women have included the USA, Britain and Australia, as well as Canada, New Zealand, South Africa and Argentina. Some of the complexities in the positioning of migrant Irish women within the “diaspora spaces” they occupy are explored in this article. I identify ongoing disadvantage for certain groups of Irish-born women, drawing on evidence primarily from Britain, which has the largest contemporary diasporic Irish population. Comparisons are made with Irish women's experiences in the USA and Australia, using Census and survey data generated by and for the 2002 Task Force on Policy regarding Emigrants. The concept of diaspora explicitly includes those identifying themselves as Irish over several generations. I use qualitative findings from the Irish 2 Project, a recent study of the large second-generation Irish population in Britain, to examine narratives of women living in Manchester who grew up in “Irish” households and are subsequently negotiating hybrid identities in adulthood. These offer insights into longitudinal dimensions of migrant experience and the continuing significance of ethnic difference

Mixed marriages and transnational families in the intercultural context : a case study of African-Spanish couples in Catalonia, Spain

Premi a l'excel·lència investigadora. Àmbit de les Ciències Socials. 2008One of the consequences of international migration and the permanent settlement of immigrants in southern EU countries is the growing number of inter-country marriages and the formation of transnational families. Using both quantitative and qualitative data, this article examines patterns of endogamy and exogamy (i.e. marriage within/outside a particular group or category) among African immigrants in Catalonia, focusing on bi-national Senegalese- and Gambian-Spanish couples. Socio-demographic profiles, transnationality, the dynamics of cultural change or retention, and the formation of transcultural identities are explored. The evidence presented suggests that social-class factors are more important than cultural origins in patterns of endogamy and exogamy, in the dynamics of living together and in the bringing-up of children of mixed unions. Such a conclusion negates culturalists' explanations of endogamy and exogamy while, at the same time, emphasising the role of social actors as active subjects in these processes. I further argue that mixed couples and their offspring deal-to a greater or lesser extent-with multiple localisations and cultural backgrounds (i.e. here and there), rather than experiencing a 'clash between two cultures'. Therefore, it would be a mistake to pretend that multicultural links do not exist and that they cannot be revitalised and functional. The paper starts and ends by addressing the complexities of processes of interculturalism, resisting an interpretation of hybridity and segregation as contradictory or exclusive realities

Sarampo: idade ótima e número de doses recomendadas para a vacinação no Brasil

Este estudo foi inicialmente conduzido em população adulta normal, compreendendo doadores de Banco de Sangue, estudantes universitários e parturientes, totalizando 889 indivíduos. Foi observado que cerca de 87% desta população apresentava anticorpos específicos para o sarampo, e que o mesmo porcentual de positividade observado nas gestantes, foi encontrado nos seus respectivos conceptos dada a passagem transplacentária dos anticorpos maternos. Foi verificado o declínio desses anticorpos após o 4.° mês, do recém-nato. Os resultados à vacinação contra o sarampo foi estudada em 1268 crianças divididas em três grupos: I) vacinadas aos 7 meses e revacinadas aos 15 meses; II) vacinadas aos 9 meses e III) vacinadas aos 7 meses e revacinadas aos 9 meses. Os resultados deste estudo indicam que apesar da resposta à vacinação ter sido mais eficiente no grupo de crianças maiores, é importante que se vacine aos 7 meses de idade, embora a porcentagem de soroconversão tenha sido de 50%. Esta medida deve ser levada em consideração, tendo em vista que a mortalidade por sarampo em crianças com menos de 1 ano representa a metade dos óbitos pela doença. Foi verificado que após a aplicação da 2.° dose, não houve diferença quanto à soroconversão, tanto no grupo revacinado 2 meses ou 8 meses após a 1.º dose da vacina. Portanto, a vacinação aos 7 meses é necessária, visando diminuir a mortalidade e a morbidade dentro do 1.º ano de vida, e a revacinação aos 9 meses, a fim de imunizar as crianças não beneficiadas com a 1.ª dose

Nigerian London: re-mapping space and ethnicity in superdiverse cities

This paper explores the idea of ‘superdiversity’ at the city level through two churches with different approaches to architectural visibility: the hypervisible Universal Church of the Kingdom of God and the invisible Igbo Catholic Church, both in North London, guide our exploration of invisible Nigerian London. Although Nigerians have lived in London for over 200 years, they live beneath the radar of policy and public recognition rather than as a vital and visible element of superdiversity. This paper argues that we can trace the journeys composing Nigerian London in the deep textures of the city thus making it visible, but this involves re-mapping space and ethnicity. It argues that visibility is vital in generating more open forms of urban encounter and, ultimately, citizenship

"Not just merely different: Travelling Theories, post-feminism and the racialized politics of women of color"

I argue (with Samie, 2017) that when even the so-called “critical” scholarship about women of color mostly speaks to cultural tropes of difference, this limits the possibility of recovering alternative knowledges. For me, uncovering persistent problems is an essential step to urging contemporary researchers to better recover diverse representations of difference that are sometimes consciously, and other times inadvertently, erased. Adding my voice to a number of sport scholars who advocate a decolonising approach, this paper highlights the importance of centring the differential manifestation of power asymmetries through a transnational feminist approach, within and across the transient boundaries of space, belonging and knowledge production, in order to put the “critical” back into critical studies of race, sport and gender

"Black folk here and there": Repositioning other(ed) African diaspora(s) in/and "Europexs"

The story I will begin to recount is one that seeks to expand the way we think about African diaspora(s) in/and "Europe." Using broad brushstrokes, I will explore two compound problematics that stand in as distillations rather than crystallizations of relevant debates. First, why is it difficult to confine or define the African Diaspora in/and Europe, and what impact has the pioneering work of Stuart Hall and Paul Gilroy had on the emergence of a dominant Anglophone Black [North] Atlanticist approach to African Diaspora Studies in Europe?1 Second, how might a reconceptualization of "new" transnational/extracolonial African diasporas offer a framework that unsettles the conceptual "tidiness"-as discursive formations-of "Europe," "Africa," and the "African Diaspora"?2 Finally, I will close with some polemical thoughts about potential impediments to proper diasporic dialogue "here and there." 3. © 2010 by Indiana University Press. All rights reserved