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Unruly Landscapes and the City of London

Mobility Studies, Street Photography, and Stephen McLaren's The Crash

Susan P. Mains

Mobilities and Photographic Landscapes In Stephen McLaren's photographic series, The Crash: London's Finance Disaster 2008 , 1 there are three particularly striking images that allude to unfolding unruly landscapes. The first image ( Figure

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Squatted Social Centers in London

Temporary Nodes of Resistance to Capitalism

E.T.C. Dee

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.

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“Avoiding the mistakes of the past”

Tower block failure discourse and economies of risk management in London's Olympic Park

Saffron Woodcraft

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

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Unruly Tramscapes

Literary Mobilities and 1930s London Tramway Closure Events

Jason Finch

writing in the memoir form, concerned with the tramways of London in their phase of decline and closure, between the 1930s and the 1950s. It argues that there is room for a more fully literary account of the mobility histories and geographies surrounding

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The temporality of illegality

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

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The Corpus of London

(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

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Victorian London Redux

Adapting the Gothic Metropolis

Chris Louttit

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

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‘Time Is Like a Soup’

Boat Time and the Temporal Experience of London’s Liveaboard Boaters

Ben Bowles

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

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‘What Do You Mean You Haven't Got Tools?’

Becoming a Boater and Developing Skills within a Community of Practice

Benjamin Bowles

by some in the community. My ethnographic and fully participatory fieldwork with boaters on the canals and rivers of London and the South East between 2012 and 2013 (my official period of PhD fieldwork) was followed by an ongoing immersion in the

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‘Living as Londoners do’

Born‐again Christians in convivial East London

Leslie Fesenmyer

Kenyan Pentecostals attempt to ‘live as Londoners do’ without compromising their devotion to God. Doing so necessitates coexisting with religious and non‐religious others, including Muslims who they view simultaneously as a ‘threat’ to historically Christian Britain and an ‘example’ to emulate. While the anthropologies of Christianity and Islam have developed as separate sub‐fields, pluralist settings like East London demand attention to inter‐religious coexistence. To understand these born‐again Christians’ subjectivities and lives, I draw on existential anthropology to explore how they navigate the circumstances in which they find themselves. I argue that Pentecostalism offers them the means to live as ‘good’ Christians, allowing them to seek material success and salvation in such a setting. More broadly, I suggest that an existential anthropological lens is well suited for studying pluralist contexts where relational encounters between diverse people and ideas are inevitable.