The quest for equal citizenship : Middle Eastern Christian narratives of migration and inclusion in the United Kingdom

This project has received funding from the European Union's Seventh Framework Programme for research, technological development and demonstration under grant agreement no. 291827. The project “Defining and Identifying Middle Eastern Christian Communities in Europe” is financially supported by the HERA Joint Research Programme (www.heranet.info) which is cofunded by AHRC, AKA, BMBF via PT-DLR, DASTI, ETAG, FCT, FNR, FNRS, FWF, FWO, HAZU, IRC, LMT, MHEST, NWO, NCN, RANNÍS, RCN, VR, and The European Community FP7 2007-2013, under the Socio-economic Sciences and Humanities programme.This article explores how migrants experience the process of becoming (and being) citizens by taking the understudied case of Middle Eastern Christians of Iraqi and Egyptian heritage residing in the United Kingdom. It is argued that exclusion in the Middle East reinforces a sense of inclusion in the UK particularly due to the prevalence of the rule of law in the UK. However, by exploring a “clash of values” on the role of religion in society and sexual liberalization issues, it is suggested that Middle Eastern Christians’ support for equality and tolerance is not absolute, especially when they perceive societal norms as conflicting with religious teachings. Finally, the paper shows how the notion of “protective patriotism” is used by some Middle Eastern Christians to express their belonging to their new state by defending perceived societal values.Publisher PDFPeer reviewe

Middle Eastern Christian identities in Europe

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Generational perspectives on homeland-oriented diasporic humanitarianism:Coptic, Assyrian and Iraqi Christian charities in the UK

This work was supported by the Humanities in the European Research Area, (grant number 291827).This article explores generational perspectives on homeland-oriented diasporic humanitarianism by minority diasporas. Through a case study of Coptic, Assyrian, and Iraqi Christian charities in the UK, it compares the motivations for charity-giving of first- and second-generation diaspora members. The first generation has direct life experiences in the homeland, whereas the second generation has indirect knowledge of the ancestral homeland through collective memory. Despite different experiences of the homeland, the article finds that ongoing crises in the homeland serve as trigger events that mobilize both first- and second- generation diaspora members to support members of their community in the Middle East. Generational divergence, however, occurs over the range of charity beneficiaries. The first generation tended to adopt an exclusive approach to humanitarianism by focusing upon homeland-oriented aid solely to Copts, Assyrians, or Iraqi Christians. The second generation, by contrast, were still deeply committed to supporting members of their own community in the Middle East but also maintained attachment to Egypt or Iraq, as well as to the UK, that resulted in support for additional causes in the homeland and the UK. It is the range of recipients of diaspora charity, rather than mobilization to support the community in the homeland, that was impacted by generational differences. The article’s findings imply that the second generation of minority diasporas are reshaping diasporic humanitarianism by reacting to their connections with both the homeland and host state when identifying charity beneficiaries.Publisher PDFPeer reviewe

Misrecognised as Muslim: the racialisation of Christians of Middle Eastern heritage in the UK

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