This article explores the everyday experiences of minority ethnic students at a university in the West Midlands. Based on interviews with 23 second-level students taking Sociology modules, it seeks to highlight the key social, personal and pedagogic issues for this group of minority ethnic students and to deepen understandings of cultural identity and exchange on campus. The students' multiple narratives and voices are central to the article, as is the possibility that there are multiple ways of experiencing teaching and learning at a university.
Philip H. Gordon and Sophie Meunier
The nature of the French economy has changed radically in recent years. Breaking with its mercantilist and dirigiste past, France has since the early 1980s converted to market liberalization, both as the necessary by-product of European integration and globalization and as a deliberate effort by policymakers. Whereas the French state used to own large sectors of the economy, partly to keep them from foreign control, now even a Socialist-led government proceeds with privatization, with scant regard for the nationality of the buyer.
After a time of silence, Jewish identity often appeared to be reclaimed, or redefined, through connecting to Yiddish (folk-) song. Since Yiddish songs have become a kind of musical historic archive, Jews find in this repertoire different expressions of Jewish identity. They are able to embark on a joyful learning process as opposed to the sadness or silence they have been confronted with before. Meanwhile, the interest of non-Jews for this subject teaches them about a multi-faceted Jewish life, as opposed to only learning about the Shoah or the dramatic political struggles of Israel. This kind of cultural exploration becomes a strong tool for intercultural dialogue and peace. Both Jews and non-Jews participate in an inclusive learning-experience about a European Jewish heritage, which appears to be a discovery for both, on different levels. Depending on the choice of repertoire and a specific pedagogical approach, this particular way of learning appears to contribute to consciousness and universal thinking. The usual chauvinism that might result from reclaiming one's ethnic, cultural or religious identity does not seem to occur in this case. This article details Europe's quest for Yiddish culture after the Second World War and its consequences for Jewish and non-Jewish life today, seen through the eyes of a singer and pedagogue of Yiddish songs.
This article examines how middle school history textbooks published between 1951 and 1995 explain the origins of the Japanese as an ethnic group (minzoku). The analysis shows that despite the relatively long period from which the sample of textbooks was taken, these texts continue to emphasize two categories of Japanese identity: a biologically heterogeneous people through prehistoric immigration and a unified language. Building on the latter theme, the textbooks continued to treat the innovation of the kana as a quintessential development underlying the Japanese cultural achievement. The analysis reveals that the narrative tone shifted from being emotive in the early 1950s texts to somewhat muted in later decades.
Translator : Tatiana Argounova-Low
regional history, Orthodox religion, and its own sacred monuments and places. While Russian culture dominates in many spheres of life in Buryatia, the historical and cultural resources for the Buryat cultural identity, employed successfully, include: the
Travel Tales of Captivity in Rabbinic Literature
description and the other is a quotation from the Book of Lamentations—they can be understood as different types of identity; personal versus cultural identities. I suggest that this difference in repetition in the narrative frame constructs the main dynamic
Time Trickery, Ethical Practice and Energy Demand in Postcolonial Britain
other similar folk notions, this trope figures and is capitalized upon in many popular explorations of cultural identity, such as Watching the English ( Fox 2004 ) and The How to Be British Collection ( Ford and Legon 2003 ), a set of cartoon
The Revamped Hong Kong Museum of Art
; see also Chen and Szeto 2015 ). They regard this emotional identification with Hong Kong's collective life and history as a more authentic cultural identity, in opposition to one based on Chineseness or transnational connectivity. Pang writes
Foreign Governesses in Wallachia in the First Half of the Nineteenth Century
territories. 28 These solidarities in terms of faith and cultural identity were an impediment to missions of conversion from outside the region. 29 As a result, vernacular languages and religion played a significant role in the construction of the Romanian
Cultural Identities, Belonging and Citizenship
This article is a discussion on cultural identity and belonging, focusing on some examples of people who are articulating or 'doing' identity in the Scottish Hebrides. In particular, it explores a re-articulation of cultural identity and belonging, not as the essential root or representation of social inclusion but as an ongoing production or creation of social relations, processes and practices, including rootedness and connectedness. In doing so, the paper underlines the need to negotiate cultural identity forwards, as open, with practical political consequences for our understanding and articulation of social inclusion, belonging and citizenship.