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AbstractThis paper examines the experiences of middle class Indian migrants to New Zealand. Using qualitative data from interviews with this under-researched group the paper analyses their migratory strategies, labour market experiences and reasons for choosing New Zealand over other potential destinations. In the New Zealand labour market they experience an under valuation of their Indian qualifications, and interviewees reported taking low level service employment, and only sometimes progressing to middle class forms of employment. In addition, data from the interviews suggests that there is evidence of a 'brain drain' from India to New Zealand rather than a circulation of talent that has been the focus of recent theories. Unlike other studies of migration of highly qualified Indian labour this study finds that they are attracted by the environment and family friendly lifestyle of New Zealand as marketed by the New Zealand government to potential immigrants. Contrary to many previous studies, the findings suggest that migration is a family rather than an individual strategy.

This paper presents an analysis of how people reflexively relate to their ethnicity in the context of cultural and political crisis after the 7/7 bombings in London in 2005. Introducing a differentiated conception of reflexivity following Archer and Lash, the paper shows how cognitive, hermeneutic and aesthetic reflexivity (Lash) are expressed autonomously, communicatively and in a meta-reflexive manner (Archer) variably across and within ethnicities. Differentiated reflexive expressions of ethnicity are rooted in the politics and histories of ethnicities in relation to dominant discourses of whiteness and Britishness. The data is from a qualitative interview study of how different ethnic groups in West Yorkshire were affected by the 7/7 London bombings, with people of African-Caribbean, Black- African, Bangladeshi, Indian Pakistani and White backgrounds. The increased reflexivity of ethnic identity is seen to be rooted in the political crises generated by Britain's role in and response to, the war on terror, but also biographical experiences of contextual continuities, discontinuities and incongruities of migration.

Using qualitative and quantitative data, this article explains how South Asian women's attendance at university in Britain went from being exceptional in the 1970s to routine in the present century. Focusing upon the reflexivity of young South Asian women around issues of education, subject choice, marriage and careers in relation to their parents and their communities offers a better understanding than currently dominant social capital explanations of South Asian educational success. We show that conceptualizing reflexivity in a variety of forms following Archer better accounts for the different educational trajectories at the intersection of relations of ethnicity, class, gender and religion. The educational and career outcomes and transformations entail complex forms of resistance, negotiation and compromise across intersecting identities. These developments are transforming class and gender relations within South Asian ethnicities.

There have been few studies of citizenship as an identity. This article explores citizenship as an identity among British Pakistanis in Bradford after the 'riot' in 2001, using qualitative data. The 2001 'riots', the political successes of the British National Party and the events after September 11 pushed British-Pakistani Muslims into the forefront of national political conflicts around citizenship, national identity and allegiance to the state. Through the analysis of interviews with both first- and second-generation British Pakistanis we examine how citizenship as a mode of identity is contextualized by them in relation to national identity, Islam and ethnicity. We identify the two generations' different 'citizenship identities'. The second generation have a strong British identity as 'British citizens' with the 'natural rights' of a British-born citizen. In contrast the first-generation migrants from Pakistan express identities as 'denizens', living but not belonging in a foreign country, who remain because their children are now 'British'.