Political mobilisation by minorities in Britain: negative feedback of ‘race relations'?

This article uses a political opportunity approach to study the relationship of minority groups to the political community in Britain. The main argument is that the British race relations approach established in the 1960s had an important effect that still shapes the patterns of political contention by different minority groups today. Original data on political claims-making by minorities demonstrate that British 'racialised' cultural pluralism has structured an inequality of opportunities for the two main groups, African-Caribbeans and Indian subcontinent minorities. African-Caribbeans mobilise along racial lines, use a strongly assimilative 'black' identity, conventional action forms, and target state institutions with demands for justice that are framed within the recognised framework of race relations. Conversely, a high proportion of the Indian subcontinent minority mobilisation is by Muslim groups, a non-assimilative religious identity. These are autonomously organised, but largely make public demands for extending the principle of racial equality to their non-racial group. Within the Indian subcontinent minorities, the relative absence of mobilisation by Indian, Sikh and Hindu minorities, who have achieved much better levels of socio-economic success than Pakistani and Bangladeshi Muslims, suggests that there is also a strong socioeconomic basis for shared experiences and grievances as Muslims in Britain. This relativises the notion that Muslim mobilisation is Britain is purely an expression of the right for cultural difference per se, and sees it as a product of the paradoxes of British race relations

Is London open? Mediating and ordering cosmopolitanism in crisis

This article analyses cosmopolitan imagination and ambivalent morality at times of urban crisis. It focuses on #LondonIsOpen – the city’s media campaign in response to the nation’s Brexit vote. In this case, cosmopolitanism’s discursive tools – especially the ideals of the Open city and hospitality – are mobilised to summon a range of actors in defence of the city. The article analyses the mediation of cosmopolitanism in a campaign film and in Londoners’ online and offline responses to it. These responses reveal #LondonIsOpen as a compelling example of cosmopolitan imagination, but also of cosmopolitanism’s moral fragility in the neoliberal city. As shown, urban dwellers overwhelmingly embrace the cosmopolitan value of openness. Yet, their visions are divided between neoliberal cosmopolitanism and vernacular cosmopolitanism. By analysing the moral space of mediated cosmopolitanism, I argue that, unlike the nation, representational struggles in the city increasingly take place within, rather than against, cosmopolitanis

'Who do "they" cheer for?' Cricket, diaspora, hybridity and divided loyalties amongst British Asians

This article explores the relationship between British Asians' sense of nationhood, citizenship, ethnicity and some of their manifestations in relation to sports fandom: specifically in terms of how cricket is used as a means of articulating diasporic British Asian identities. Norman Tebbit's 'cricket test' is at the forefront of this article to tease out the complexities of being British Asian in terms of supporting the English national cricket team. The first part of the article locates Tebbit's 'cricket test' within the wider discourse of multiculturalism. The analysis then moves to focus on the discourse of sports fandom and the concept of 'home team advantage' arguing that sports venues represent significant sites for nationalist and cultural expression due to their connection with national history. The article highlights how supporting 'Anyone but England', thereby rejecting ethnically exclusive notions of 'Englishness' and 'Britishness', continues to be a definer of British Asians' cultural identities. The final section situates these trends within the discourse of hybridity and argues that sporting allegiances are often separate from considerations of national identity and citizenship. Rather than placing British Asians in an either/or situation, viewing British 'Asianness' in hybrid terms enables them to celebrate their traditions and histories, whilst also being proud of their British citizenship. © The Author(s) 2011

The Nexus of Political Violence and Economic Deprivation: Pakistani Migrants Disrupt the Refugee / Migrant Dichotomy

There have been discussions about how the labels “forced migrants,” related to political violence, and “voluntary migrants,” associated with economic factors, cannot be understood in categorical ways. However, there has been less focus on the specificities of the asylum-migrant nexus from the perspective of migrants. This essay discusses how such factors intersect as understood by Pakistani migrants residing in Germany. Through enacting a critical view of Pakistan, the migrants demonstrate how aspects of corruption, economic deprivation, and political violence come to intersect so that is becomes impossible to classify asylum seekers in binary/dichotomous ways

Negotiating their right to play: Asian-specific cricket teams and leagues in the UK and Norway

The cultural significance of ‘ethnic-specific’ cricket teams and leagues has received limited scholarly attention, despite increasing evidence of their various social functions. This paper aims to contribute to this under-researched area by drawing upon two individual case studies of Pakistani Muslim cricket teams; the first is based in the UK and the second in Norway. In this paper we argue that leisure and sport are key spaces for the delineation of social identities and hierarchies. We identify how cricket represents a significant social network within both the British and Norwegian Pakistani communities. In particular, we articulate the role of cricket in establishing and maintaining friendships and relationships, bolstering a sense of belonging, initiating diasporic sentiments, as well as being significant in the development of social capital, and resisting institutionalised white privilege

Diasporic Encounters, Sacred Journeys: Ritual, Normativity and the Religious Imagination Among International Asian Migrant Women

This issue highlights recent ethnographic work that discloses migrant women’s creative engagements with the people and landscapes in the places they migrate to. We challenge a dominant view that construes women international migrants from Asia as docile bodies shaped and constrained by their transnational (re)productive labours. And we reject simplistic contemporary formulations of transnational migration that posit a singular, homogeneous ‘transnational social field’. Three key processes, relatively ignored and under theorised are interrogated: diaspora formation, ritual performance and changing normativities. A focus on diaspora encourages us to move beyond a political and economic analysis to consider cultural practices, continuities and discontinuities in migrants’ relationships with the people and places they travel to, as well as those left behind. A focus on ritual emphasises the significance of religious performance in the making of place and convivial sociality. A focus on normativity foregrounds the ways that people’s affective relationships are performatively reworked and transgressed within and across discrepant diasporic spaces

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

Bodies on the margins: regulating bodies, regulatory bodies

Sport is all about bodies, but some bodies are seen as on the margins and policies are directed at re-situating them into the mainstream. This article explores some of the ways in which embodied selves are the target of diversity policies and practices, especially those implemented by fan-based, anti-racist organisations. I use the phenomenological concepts of lived bodies and embodied selves to explore some of the processes involved in addressing 'bodies on the margins' in sport. Sport has long been considered a site for the creation of healthy citizens, a tradition which has been rearticulated to encompass diverse groups of people who are seen as under-represented in sport. This article looks at which embodied selves are encouraged to participate by non-governmental regulatory bodies in sport, to investigate the tension between the positive and negative dimensions of diversity politics in sport, as an example of what Paul Gilroy calls 'conviviality'