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This article offers a reflexive account of conducting research on Polish migration to Scotland from the perspective of the "outsider". The contribution argues for a revision to the insider/outsider dichotomy viewing it as inadequately nuanced in relation to the multiple intersectionalities performed through the research encounter. It is based on data collected from biographical-narrative interviews with Polish young people living in Edinburgh, Scotland. The article explores the interview encounter between an English researcher and Polish young people about the experience of EU mobility and argues that as migration narratives unfold the distinctions between the "researcher" and the "researched" blur. In particular, I focus on the intersections of gender, class and nationality to show how different positionalities are negotiated and confronted through reflexivity. The interview is a creative process involving co-construction of narratives through dialogue, embodied performances and non-cognitive associations that draw out the multiple intersectionalities of both parties. Through this process the binary of insider/outsider is called into question and this article examines the usefulness of this dichotomy as a framework for understanding the research relationship.(author's abstract)

This article revisits the individualization debate in the context of Polish migration to the UK. Drawing on empirical research with young Polish migrants in Scotland and Poland, I argue that as new opportunities for migration have shaped Polish family life, the family plays ideological, affective and practical roles in shaping and supporting young people's mobilities. The pursuit of an apparently individualistic, mobile life in the context of post-accession Polish mobility is confounded by the persistence of family structures and relations that underpin and shape individual decisions and mobility pathways. I discuss three 'ruptures' to the individualization thesis (Beck and Beck-Gernsheim, 2001) that relate to the process of migration over the lifecourse: 'moving out', 'keeping in touch', and 'coming back'. Through these discussions I argue that individual mobility is a relational process and one that can, and should, be analysed alongside family structures rather than separate from it.

Mobility' is a zeitgeist of the European Union. European enlargement and the removal of borders in Central and Eastern Europe has reinvigorated geographical mobility in Europe while the extension of neo-liberal economic reform across the region has been said to offer opportunities for social mobility to a new demography. The right to spatial and social mobility in the EU is described as enhancing freedom, opportunity and choice for large numbers of people living in Central and Eastern Europe, yet the reality for many people living and working across borders in the EU is marked still by poverty, uncertainty and immobility. How do we conceptualise this inequality within a discourse of 'free movement' and 'equality of opportunity' in Europe? In this paper I will discuss theories of mobility that have shaped the discourse on mobility and immobility in the EU in recent times. I will explore the ways in which this discourse has contributed to an almost immutable acceptance of the EU as a 'mobile space'. Adding to this I will present some early empirical findings from case studies in the Edinburgh, Scotland and Krakow, Poland to show that the everyday experiences of young Polish people who negotiate the invisible borders of the EU to find 'opportunities' has many dimensions, raising further questions about how 'mobility' is perceived and enacted by young Polish people living and working in the UK.

This paper examines the rights claims-making that young people engaged in during the 2014 Scottish independence referendum when the right to vote was extended to 16- and 17-year-olds for the first time in the UK. Understanding citizenship and rights claims-making as performative, we draw on the novel idea of 'living rights' to explore how young people 'shape what these rights are – and become – in the social world'. They are coexistent and situated within the everyday lives of young people, and transcend the traditional idea that rights are merely those that are enshrined in domestic and/or international law. We explore the complex and contested nature of rights claims that were made by young people as 'active citizens' in the lead up to the referendum to illustrate how the rights claims-making by young people is bound up with the performativity of citizenship that entails identity construction, political subjectivity (that challenges adultcentric approaches) and social justice.

This paper examines the rights claims-making that young people engaged in during the 2014 Scottish independence referendum when the right to vote was extended to 16- and 17-year-olds for the first time in the UK. Understanding citizenship and rights claims-making as performative, we draw on the novel idea of 'living rights' to explore how young people 'shape what these rights are – and become – in the social world'. They are co-existent and situated within the everyday lives of young people, and transcend the traditional idea that rights are merely those that are enshrined in domestic and/or international law. We explore the complex and contested nature of rights claims that were made by young people as 'active citizens' in the lead up to the referendum to illustrate how the rights claims-making by young people is bound up with the performativity of citizenship that entails identity construction, political subjectivity (that challenges adult-centric approaches) and social justice.

Exploring both debates about misrecognition and explorations of encounters, this paper focuses upon the experiences of ethnic and religious minority young people who are mistaken for being Muslim in Scotland. We explore experiences of encountering misrecognition, including young people's understandings of, and responses to, such encounters. Recognising how racism and religious discrimination operate to marginalise people – and how people manage and respond to this – is crucial in the struggle for social justice. Our focus is upon young people from a diversity of ethnic and religious minority groups who are growing up in urban, suburban and rural Scotland, 382 of whom participated in 45 focus groups and 224 interviews. We found that young Sikhs, Hindus and other South Asian young people as well as Black and Caribbean young people were regularly mistaken for being Muslim. These encounters tended to take place at school, in taxis, at the airport and in public spaces. Our analysis points to a dynamic set of interconnected issues shaping young people's experiences of misrecognition across a range of mediatised, geopoliticised and educational spaces. Geopolitical events and their representation in the media, the homogenisation of the South 'Asian' community and the lack of visibility offered to non-Muslim ethnic and religious minority groups all worked to construct our participants as 'Muslims'. Young people demonstrated agency and creativity in handling and responding to these encounters including: using humour; clarifying their religious affiliation; social withdrawal and ignoring the situation. Redressing misrecognition requires institutional change in order to ensure parity of participation in society.

This paper explores ethnic and religious minority youth perspectives of security and nationalism in Scotland during the independence campaign in 2014. We discuss how young people co-construct narratives of Scottish nationalism alongside minority ethnic and faith identities in order to feel secure. By critically combining literature from feminist geopolitics, international relations (IR) and children's emotional geographies, we employ the concept of 'ontological security'. The paper departs from state-centric approaches to security to explore the relational entanglements between geopolitical discourses and the ontological security of young people living through a moment of political change. We examine how everyday encounters with difference can reflect broader geopolitical narratives of security and insecurity, which subsequently trouble notions of 'multicultural nationalism' in Scotland and demonstrate ways that youth 'securitize the self' (Kinnvall, 2004). The paper responds to calls for empirical analyses of youth perspectives on nationalism and security (Benwell, 2016) and on the nexus between security and emotional subjectivity in critical geopolitics (Pain, 2009, Shaw et al., 2014). Funded by the Arts and Humanities Research Council (AHRC), this paper draws on focus group and interview data from 382 ethnic and religious minority young people in Scotland collected over the 12-month period of the campaign.

This work was supported by the Arts and Humanities Research Council (grant number AH/K000594/1). ; This paper explores ethnic and religious minority youth perspectives of security and nationalism in Scotland during the independence campaign in 2014. We discuss how young people co-construct narratives of Scottish nationalism alongside minority ethnic and faith identities in order to feel secure. By critically combining literatures from feminist geopolitics,international relations (IR) and children's emotional geographies, we employ the concept of'ontological security'. The paper departs from state-centric approaches to security to explore the relational entanglements between geopolitical discourses and the ontological security of young people living through a moment of political change. We examine how everyday encounters with difference can reflect broader geopolitical narratives of security and insecurity, which subsequently trouble notions of 'multicultural nationalism' in Scotland and demonstrate ways that youth 'securitize the self' (Kinnvall, 2004). The paper responds to calls for empirical analyses of youth perspectives on nationalism and security (Benwell,2016) and on the nexus between security and emotional subjectivity in critical geopolitics(Pain, 2009; Shaw et al., 2014). Funded by the Arts and Humanities Research Council(AHRC), this paper draws on focus group and interview data from 382 ethnic and religious minority young people in Scotland collected over the 12-month period of the campaign. ; Publisher PDF ; Peer reviewed

This collection charts the lives and times of Muslims living in contemporary ScotlandBetween the 2001 and 2011, the Muslim population of Scotland increased by nearly eighty percent. The youthfulness of Scotland's Muslim community means this population is likely to continue to grow in size. Yet, Scotland's Muslim community does not feature much at all in research about 'Muslims in Britain': at best, Scotland is mentioned in passing, and at worst, generalisations are made about 'British Muslims' based on the assumption that Muslims in Scotland have the same experiences to Muslims in England.However, in the last ten years or so, research has started to give specific attention to the everyday lives, identities and experiences of Scotland's Muslims. This collection brings together a lot of this research and, with contributions from leading and emerging scholars in the field, explores the lives, political engagements and social practices of Scotland's Muslim communities.Key featuresThemes include: health, education, gender, sexuality, politics, integration, family and the mediaExplores the political participation of Muslims and their engagements with multicultural nationalismProvides different examples of Muslim and ethnic minority citizenship practices and integration strategiesCharts the changing size, composition and practices of Muslims in Scotland ContributorsFayaz Alibhai, University of EdinburghHengameh Ashraf-Emami, University of NorthumbriaReza Bagheri, University of TehranStefano Bonino University of BirminghamKatherine Botterill, Edinburgh Napier UniversityRobin Finlay, Newcastle UniversityPeter Hopkins, Newcastle UniversityMaria Kristiansen, University of CopenhagenNasar Meer, Strathclyde UniversityMichael B. Munnik, Cardiff UniversitySheila Riddell, University of EdinburghGurchathen Sanghera, University of St AndrewsOmar Shaikh, Colourful Heritage Project, GlasgowAziz Sheikh, University of EdinburghAsifa Siraj, Independent ResearcherRebecca Syswerda, University of St AndrewsElisabet Weedon, University of Edinburgh