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How African-Americans shape their collective identity through consumption
Virág Molnár and Michèle Lamont

glorification of blackness – by linking race to prowess in matters defiant, sexual, and violent – with virtuoso performances of conspicuous consumption’ (Nightingale, 1993, p. 152 n. 13). The perspective describes the affluent black middle class as similarly alienated and prone to engage in a desperate quest for status by means of consumption. In the 1940s and 1950s, E. Franklin Frazier portrayed middleclass blacks as ‘making a fetish of material things or physical possessions’ to satisfy their longing for recognition and to ‘seek an escape in delusions involving wealth’.10

in Innovation by demand
Anti-Islam and anti-Muslim sentiments
Hilary Pilkington

forms of Islamophobia or oversimplifies the historical continuity of orientalist categories and generates an unfounded impression of perpetual discursive conflict between Muslims and the West from the Crusades onwards (Meer, 2014: 503). Recognition of Islamophobia as a distinct and contemporary form of prejudice emerged following the publication of the influential report by the Commission on British Muslims and Islamophobia (CBMI) for the Runnymede Trust (1997) Islamophobia: A Challenge for Us All. The report lent Islamophobia public and political recognition and

in Loud and proud
Open Access (free)
Association and distinction in politics and religion
Rodney Barker

of difference, between elite and mass will be a feature of the political system and, accordingly, as it differs between affinity and distance, so will the rest of the system between open, mobilised, democratic, and closed, authoritarian. But whatever the system, an identity is in the first place that of a person or group, and one which functions to tell them, rather than others, who they are. That narrative is confirmed in the recognition of others, but nonetheless it starts with a subject, not with an observer. Once there is more than one

in Cultivating political and public identity
Hannah Jones, Yasmin Gunaratnam, Gargi Bhattacharyya, William Davies, Sukhwant Dhaliwal, Emma Jackson, and Roiyah Saltus

(now law), and how immigration rhetoric and legislation position immigrants as not contributing to society. As part of this emphasis on ‘making a contribution’, he appeals for recognition and empathy on the basis of independence from state welfare. For example, when describing an encounter with a woman who believed that refugees were given free phones, cars etc., Nader emphasised that they were not in the UK for the welfare system

in Go home?
Open Access (free)
‘Ordinary’ people and immigration politics
Hannah Jones, Yasmin Gunaratnam, Gargi Bhattacharyya, William Davies, Sukhwant Dhaliwal, Emma Jackson, and Roiyah Saltus

hostile environment for certain migrants in ways that we have explored throughout the book. Within this hostile environment there remains recognition that immigration touches all of our lives, as world populations are increasingly on the move, and where this movement is full of historical and geo-social layerings and legacies of transit and encounter. Politicians’ calls to ‘ordinary people’ who are affected by immigration control are often

in Go home?
Open Access (free)
Simona Giordano, John Harris, and Lucio Piccirillo

international policy groups. Scientific research on pathogens is afflicted inherently by a profound tension: scientific work on pathogens yields huge public health benefits, but the same public health protection calls for a restriction on such work, or at the very least tight control of the release of information. International and national policy, Rhodes points out, increasingly hold scientists responsible for public health protection; but, as she notes, there must be recognition of reciprocal responsibilities of scientists and policymakers, to develop effective

in The freedom of scientific research
Open Access (free)
Janelle Joseph

recognition. ” That recognition may be sought from other black groups, dominant white groups, or the South Asian diasporas. Therefore, any study of contemporary Afro-Caribbean culture and politics must account for the historical ways in which Afro-Indo relations are loaded with the previous politics of slavery, indentured service and postcolonial nation-building projects in the Caribbean as well as

in Sport in the Black Atlantic
Where and when does the violence end?
David M. Anderson and Paul J. Lane

with the human remains from its troubled past, whether potent or toxic, but we will frame our analysis with the re­cognition that Kenya’s problems with human remains of this kind are far from unique. We begin, therefore, with a wide-​ranging discussion of the politics of the dead in the context of museum collections generally, which we describe as a classic example of what is termed a ‘wicked problem’. We then move on to contextualise 16 16   Human remains in society the Kenya case, giving a detailed account of the human remains currently housed in the Osteology

in Human remains in society
Open Access (free)
Warfare, politics and religion after the Habsburg Empire in the Julian March, 1930s– 1970s
Gaetano Dato

acquired its own forms of commemoration in the public memory; it started with the covering, in 1959, of the foiba of Basovizza (located near Trieste, still in Italian territory), and the construction of a shrine on the site. From the 1990s the place received more public attention in the country, becoming 73 Chained corpses  73 one of the most important sites in the definition of Italian national identity. This identity had suffered from a deep crisis, exacerbated by the socioeconomic difficulties of the previous ten years. The (especially institutional) recognition of

in Human remains in society
Jürgen Habermas and the European left
Robert Fine and Philip Spencer

that the word ‘antisemitism’ functions to dismiss ‘fundamental critical questions about the state of Israel’, he contrasted the old ‘European time’ in which he claims Israel still exists – time rooted in ‘ethnic nationalism’, ‘divine right of Jews’ and ‘European atonement for the Holocaust’ – with modern ‘world time’ that is supposedly rooted in ‘de-colonization, universal rights, and the assertion and recognition of indigenous peoples and of

in Antisemitism and the left