Young Muslim women's experiences of Islam and physical education in Greece and Britain: a comparative study

Previous research suggests that Muslim women can experience particular problems when taking physical education (PE) lessons, for example with dress codes, mixed-teaching and exercise during Ramadan; and they can face restrictions in extra-curricular activities for cultural and religious reasons. The area is under-researched and there is little evidence of comparative studies that explore similarities and differences in cross-national experiences, which is the aim of this paper. Two studies conducted in Greece and Britain that explored the views of Muslim women on school experiences of physical education are compared. Both studies focused on diaspora communities, Greek Turkish girls and British Asian women, living in predominantly non-Muslim countries. Growing concerns about global divisions between 'Muslims and the West' make this a particularly pertinent study. Qualitative data were collected by interviews with 24 Greek Muslim women, and 20 British Muslim women. \ud <P> \ud Physical education has national curriculum status and a similar rationale in both countries but with different cultures of formality and tradition, which impacted on pupils' experiences. Data suggested that Greek and British groups held positive views towards physical education but were restricted on their participation in extra-curricular activities. For the British women religious identity and consciousness of Islamic requirements were more evident than for the Greek women. Differences in stages of acculturation, historical and socio-cultural contexts contributed to less problematic encounters with physical education for Greek Muslims who appeared more closely assimilated into the dominant culture

Racism, crisis, Brexit

This article offers a conjunctural analysis of the financial and political crisis within which Brexit occurred with a specific attentiveness to race and racism. Brexit and its aftermath have been overdetermined by racism, including racist violence. We suggest that the Leave campaign secured its victory by bringing together two contradictory but interlocking visions. The first comprises an imperial longing to restore Britain’s place in the world as primus inter pares that occludes any coming to terms with the corrosive legacies of colonial conquest and racist subjugation. The second takes the form of an insular, Powellite narrative of island retreat from a ‘globalising’ world, one that is no longer recognisably ‘British’. Further, the article argues that an invisible driver of the Brexit vote and its racist aftermath has been a politicization of Englishness. We conclude by outlining some resources of hope that could potentially help to negotiate the current emergency

Mapping the meaning of "difference' in Europe: A social topography of prejudice

This paper draws on original empirical research to investigate popular understandings of prejudice in two national contexts: Poland and the United Kingdom. The paper demonstrates how common-sense meanings of prejudice are inflected by the specific histories and geographies of each place: framed in terms of ‘distance’ (Poland) and ‘proximity’ (United Kingdom), respectively. Yet, by treating these national contexts as nodes and linking them analytically the paper also exposes a connectedness in these definitions which brings into relief the common processes that produce prejudice. The paper then explores how inter-linkages between the United Kingdom and Poland within the wider context of the European Union are producing – and circulating through the emerging international currency of ‘political correctness’ – a common critique of equality legislation and a belief that popular concerns about the way national contexts are perceived to be changing as a consequence of super mobility and super diversity are being silenced. This raises a real risk that in the context of European austerity and associated levels of socioeconomic insecurity, negative attitudes and conservative values may begin to be represented as popular normative standards which transcend national contexts to justify harsher political responses towards minorities. As such, the paper concludes by making a case for prejudice reduction strategies to receive much greater priority in both national and European contexts

Including the religious viewpoints and experiences of Muslim students in an environment that is both plural and secular

This paper sets out the context and some main lines of argument about the education of Muslim children in England, including concern over low attainment, over segregation and violent extremism. Three approaches to inclusion of Muslims in mainstream educational settings are identified. The paper describes and assesses the identity-based approach to inclusion common to many English schools using a distinction between permissive and affirmative stances to analyse practice. It proceeds to argue for an epistemology-based approach that makes room for students’ experiential and theological perspectives on the content of their learning

Saving and reproducing the nation: Struggles around right-wing politics of social reproduction, gender and race in austerity Europe

This article suggests the analytic lens of cultural, social and national reproduction to understand the centrality of gendered and ethnic relations, in particular a focus on family life in contemporary UK. Proposing a theoretical focus on reproduction, the article then provides some contextualisation with wider European experiences to show connections between the political articulations across the far-right and mainstream right-wing. It argues that there is much overlap between the far-right and mainstream rightwing, conservative gender and family ideologies, where contradictory aspects of their gender and family ideals (simultaneously progressive and traditional) are articulated as care for the nation's future. Care is then articulated for the purpose of racist activism and constructing governmental belonging. The racialized migrant family plays a central role in these debates, marking the boundaries of the nation. The article explores these issues in depth through the example of material and symbolic constructions of the racialized migrant family as undeserving of care, exemplified through the UK policy of No Recourse to Public Funding

British citizenship, gender and migration: the containment of cultural differences and the stratification of belonging

Debates about integration, British values and identity, who can belong and who can become a citizen, have been fuelled by concerns about growing cultural diversity in the United Kingdom. To promote a shared sense of national identity and claim a universal and normative citizen subject, the UK government, along with many other western nations, has introduced compulsory citizenship and language testing. This article traces and critiques the evolution of the British citizenship test since its introduction in 2005 and argues that the regime fails to recognise the gendered and segmented nature of migration, and functions as a silent and largely invisible mechanism of civic stratification and control. Drawing on Home Office data, it is argued that citizenship testing enables the government to cherry pick migrants who conform to an idealised citizen subject, while containing cultural difference by excluding others, particularly women, who are tolerated but remain symbolic non-citizens

Family stories, public silence: Irish identity construction amongst the second-generation Irish in England

Formal narratives of history, especially that of colonial oppression, have been central to the construction of national identities in Ireland. But the Irish diasporic community in Britain has been cut off from the reproduction of these narratives, most notably by their absence from the curriculum of Catholic schools, as result of the unofficial 'denationalisation' pact agreed by the Church in the 19th century (Hickman, 1995). The reproduction of Irish identities is largely a private matter, carried out within the home through family accounts of local connections, often reinforced by extended visits to parent/s 'home' areas. Recapturing a public dimension has often become a personal quest in adulthood, 'filling in the gaps'. This paper explores constructions of narratives of nation by a key diasporic population, those with one or two Irish-born parents. It places particular emphasis on varying regional/national contexts within which such constructions take place, drawing on focus group discussions and interviews for the ESRC-funded Irish 2 Project in five locations — London, Glasgow, Manchester, Coventry and Banbury

Conviviality and Parallax in David Olusoga’s Black and British: A Forgotten History

Through examining the BBC television series, Black and British: A Forgotten History, written and presented by the historian David Olusoga, and in extending Paul Gilroy’s assertion that the everyday, banality of living with difference is now an ordinary part of British life, this article considers how Olusoga’s historicization of the black British experience reflects a convivial rendering of UK multiculture. In particular, when used alongside Žižek’s notion of parallax, it is argued that understandings of convivial culture can be supported by a historical importance that deliberately ‘shocks’ and, subsequently dislodges, popular interpretations of the UK’s ‘white past’. Notably, it is parallax which puts antagonism, strangeness and ambivalence at the heart of contemporary depictions of convivial Britain, with the UK’s cultural differences located in the ‘gaps’ and tensions which characterize both its past and present. These differences should not be feared but, as a characteristic part of our convivial culture, should be supplemented with historical analyses that highlight but, also, undermine, the significance of cultural differences in the present. Consequently, it is suggested that if the spontaneity of conviviality is to encourage openness, then, understandings of multiculturalism need to go beyond reification in order to challenge our understandings of the past. Here, examples of ‘alterity’ are neither ‘new’ nor ‘contemporary’ but, instead, constitute a fundamental part of the nation’s history: of the ‘gap’ made visible in transiting past and present