Open Access (free)
Laura Chrisman

: Verso, 1994) and William E. Nelson, Jr, Black Atlantic Politics: Dilemmas of Political Empowerment in Boston and Liverpool (Albany: State University of New York Press, 2000). See also Philippe Wamba, Kinship: A Family’s Journey in Africa and America (New York: Penguin, 1999). 25 James T. Campbell, ‘Redeeming the Race: Martin Delany and the Niger Valley Exploring Party, 1859–60’, New Formations: A Journal of Culture/Theory/ Politics, 45 (2001), p. 128. 26 Ibid. 27 See, for example, Arif Dirlik, ‘Bringing History Back In: Of Diasporas, Hybridities, Places, and Histories

in Postcolonial contraventions
Open Access (free)
The early British films of Joseph Losey
Neil Sinyard

in Blind Date , Bogarde and Fox in The Servant : in all cases, the struggle for territorial advantage, physical and psychological, seems a working out of complex feelings of kinship as well as conflict. This is even true of Losey’s short film Man on the Beach (1955), where the encounter between a transvestite criminal on the run (Michael Medwin) and a reclusive doctor (Donald Wolfit) who is only

in British cinema of the 1950s
Open Access (free)
Irish drama since 1990
Clare Wallace
and
Ondrej Pilný

, and we move into a world in which new media and faster communications create different networks of kinship and organisation across much larger distances, Irish theatre inevitably faces a huge crisis of identity, a deep question about who the audience now is, and how it should be addressed.10 The fallout of the triumphalist materialism of the 1990s, coupled with loosening bonds between nation and identity, continue to present a challenge for the new playwrights of the 1990s and those who follow. Yet while the 1990s did herald a break with various aspects of

in Irish literature since 1990
Open Access (free)
Sven Rubenson
,
Amsalu Aklilu
,
Shiferaw Bekele
, and
Samuel Shiferaw 

and representative, Count Antonelli, has reached us. We welcomed him, sheltered him, served him and honoured him as much as we could. We asked him about your condition and your well-being, and we understood that there is friendship and kinship on all sides. We accepted and appreciated the statement that you approved of and settled for the commercial route from Aseb to Shewa passing through our land. Thus we ordered our people to bring down their commercial caravans to Aseb. As for the conditions and the terms (al-qanṭaraz), we leave it for Sultan Minīlik so that he

in Colonial Powers and Ethiopian Frontiers 1880–1884
Raymond Hinnebusch

social forces, tended to pursue one of two quite different archetypal state-building strategies. Traditional monarchies tended to survive in small-population, unmobilised (or communally divided) societies, mostly in the Arabian Peninsula. Tribal chiefs-turned-state-elites sought legitimacy through traditional versions of Islam and the manipulation of tribal and kinship links now reinforced by the creation of new bureaucracies and Western or oil-financed patronage. The main threat was from Egyptian sponsored Pan-Arabism, which found resonance among the small but

in The international politics of the Middle East
Tarik Kochi

[ aufhebt ] the bond of the family in its wider sense as a kinship group (see §181) – they are more or less deprived of all the advantages of society, such as the ability to acquire skills and education in general, as well as the administration of justice, healthcare, and often even the consolation of religion … (Hegel 1991 : §241

in Recognition and Global Politics
Open Access (free)
Simha Goldin

–908. See Reiner, ‘L’attitude envers les proselytes,’ pp. 99–119. 15 Eliezer ben Joel ha-Levi, Sefer Ra’aviah, ed. V. Aptowizer, 5 vols. Jerusalem 1983, 2008, Vol. 2, Megillah 549. 16 G. Porton, The Stranger Within Your Gates, Chicago 1994, pp.  194–195; M. Lavie, ‘“A Convert is Like a Newborn Child,”’ pp. 103–105; M. Lavee, ‘Converting the Missionary Image of Abraham: Rabbinic Traditions Migrating from the Land of Israel to Babylon,’ in: Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship with Abraham, eds. M. Goodman, G

in Apostasy and Jewish identity in High Middle Ages Northern Europe
Open Access (free)
Janelle Joseph

they typically visit their nations of origin, or a more broadly defined homespace found in other Caribbean countries, England, the United States and elsewhere in Canada. The MCSC creates opportunities for cricketers and non-cricketers alike to travel throughout the Black Atlantic to (re-)generate Afro-Caribbean cross-border kinships, friendships and networks. Club members engage in “roots tourism,” but

in Sport in the Black Atlantic
Open Access (free)
Rhiannon Vickers

Labour’s international thought that did develop more directly out of its socialist ideology, and this has been a belief in international working-class and socialist solidarity. This was expressed in Labour’s early years through a commitment to the international socialist and trade union movements and through Labour’s campaigns for labour movements overseas. Feelings of kinship with workers overseas were engendered not only from a socialist belief in the need for international working-class solidarity, but also from the impact of Nonconformist beliefs in the brotherhood

in The Labour Party and the world, volume 1
Open Access (free)
Emerging sociabilities in Alava, Basque Country
Josetxu Martínez Montoya

formed by peasant families, organised under a council of neighbours, and structured by age, gender, and kinship. Its corporative character was manifest in socio-religious associations (cofradías) and in the tight control of territory through geographical limits and spatial and social rituals. Freeman (1968) characterised these associations as ‘mass-­feastmeeting-complexes’. As used to be said in the villages, ‘No hay misa sin mesa, y no hay vereda sin colación así como no hay romería sin cura y sin fiesta’ (‘There is no mass without table, no common work without lunch

in Alternative countrysides