This article assesses squatted social centers in London as a means to understand the cycles, contexts and institutionalization processes of the local squatters movement. This diffuse social movement had its heyday in the late 1970s and early 1980s when there were 30,000 squatters and still exists today despite squatting in residential buildings being criminalized in 2012. Analysis is based on a database of 245 social centers, which are examined in terms of duration, time period, type of building and location. Important centers are briefly profiled and important factors affecting the squatters movement are examined, in particular institutionalization, gentrification, and criminalisation.
Temporary Nodes of Resistance to Capitalism
(Dis)covering the Victorian City
David W. Chapman
epochs rather than decades. How might a Victorianist, for instance, disentangle London from its Roman foundations, its walled medieval city, Georgian reconstruction and expansion, and, of course, its post-Victorian modernization? This is not a mere
Tower block failure discourse and economies of risk management in London's Olympic Park
The devastating fire in Grenfell Tower (London) on 14 June 2017, which trapped residents in the 24-story tower block, killing 72 people, gave renewed momentum to a long-running political and popular debate about the nature of tower block living and
Adapting the Gothic Metropolis
In the relatively recent past, adaptations and period dramas set in nineteenth-century London have aimed frequently to create an authentic-seeming image of this historical city. Instances of this commitment to verisimilitude can be found, moreover
Experiences of undocumented Latin American migrants in London
Ana Gutiérrez Garza
In March 2010, I visited Elephant and Castle, one of the so-called Latin American enclaves in South London, with my friend Jovanna from Bolivia. We went to Elephant because she wanted to get some salteñas (pastries) from a Bolivian woman who sells
Paris, Cultural Cartography, and Late Victorian Decadence
The study of Decadence recently has attempted to counteract the perceived apoliticism of the movement by examining the spread of Decadent communities in opposition to larger ones of the nation state. This article seeks to both complicate and extend that discussion by turning to the ways in which the novelist George Moore and the poet and critic Arthur Symons transformed London through the importation of Parisian impressionism. Examining naturalism and impressionism, this article argues that London “disappears” as a symbol of the nation state and is transformed into the abstracted space of modern urbanity.
Boat Time and the Temporal Experience of London’s Liveaboard Boaters
live on the canals and rivers of London and the south-east. These include the River Thames before its tidal stretch past Teddington, the Grand Union Canal as far as Uxbridge, the Paddington Arm of the Grand Union Canal, the Regent’s Canal in Central
Dracula, Penny Dreadful, and the Logic of Repetition
anti-hero Vlad the Impaler, who travels to London disguised as an American entrepreneur and playboy so as to defeat the Order of the Dragon (an evil secret society that had transformed him into a vampire centuries before and murdered his wife). Penny
Containment and Excess in Snatch
Snatch (Guy Ritchie, 2000) is a comic-book gangster film that can be seen to represent the backlash against perceived notions of political correctness in what is effectively a public-schoolboy fantasy of working-class life in East London. However, the film also delineates the limits of this backlash in its depiction of minorities as either contained or excess. This is highlighted through the comic-book genre itself as well as the characterization. Thus, this article explores the tension between the genre, representation and Jewish identity.
Singing in Yiddish about London: 1880-1940 is the story of six Yiddish songs that tell of mainly East End people and places and experiences; these snippets of history give insights into what was happening in London at the time. They tell of poverty and work, of street life and of love. They tell of characters; an old fiddler, a bagel seller, a prostitute. They tell of places, the Pavilion Theatre, Victoria Park, Morgan Street. They sparkle with life, whether deeply moving or comic. This article explores Jewish history through the songs, as well as exploring the history of the songs themselves. The songs were collected in Denmark, Canada, Germany, Liverpool and London. The article describes some of the people who sung them, who collected them and who wrote them. There is a lot unknown about the songs and why they were written, so there is much to conjecture by London Yiddishists and folk collectors. These answers throw more light onto the politics and issues of the day. Today these songs are being performed by Vivi Lachs and Klezmer Klub, a London-based band who are seeking to revive them and imbue in them a sense of their meaning for today.