Suchergebnisse

This thesis presents an ethnographic account of the everyday meanings and processes associated with the idea of 'community' within the London neighbourhood of Kilburn. In policy and popular discourse, community is cast both as somehow able to unite people across difference, and as under threat from the proliferation of difference, which is seen as impeding mutual understanding, cooperation and belonging. Within scholarly writing, 'community' is often challenged as too archaic, too rigid or too ambiguous a concept to provide sufficient analytical leverage or to work as a normative ideal. Against this background, my PhD takes a look the neighbourhood of Kilburn, where amidst significant diversity, tropes of community are still widely used. I investigate how residents imagine various forms of community in relation to diversity, as well as the connections and discontinuities between these various imaginings. I draw on 16 months of ethnographic fieldwork, following over a dozen community projects and groups, tracing informal local networks and getting to know residents individually. My ethnography ranges from community cafes, to religious youth groups, to urban 'gangs', to government-led urban regeneration projects. Despite the variation in how different individuals imagined 'community', there was a shared view of community as a space which facilitated the bridging of difference and the construction of shared moral projects. These spaces did not exist sui generis. Rather they were opened up through the balancing of two traits: fixity and fluidity. Fixity involved defining community in terms of a clearly identifiable and familiar set of boundary markers, which serve to give it an 'objective' existence. Fluidity involved suspending this attempt to define community in terms of the familiar, once people were involved, in order to allow for new, shared understandings and values to emerge. The first two chapters unpack this balancing of fixity and fluidity. Chapter 1, traces inclusion and exclusion in a range of community projects, and Chapter 2 looks at tropes of race and ethnicity, examining how such ideas might be treated as simultaneously fixed and fluid. . The two chapters unpack the transformational power of community. Chapter 3 looks at a community centre for young Muslims, as well as at a local community radio station, and argues that community spaces have the potential to foster an ethic of continual openness to difference. Chapter 4 looks at a group of 'street youth' and their diverse views of success, and argues that community can act as a collective repository of future potential, allowing community members to transform their ethical trajectory within their own lives. The final two chapters look at contestations over community. Chapter 5 looks at clashing uses of public spaces and argues that such spaces are often read in highly fixed ways, and as lacking the potential for community-like negotiations. Chapter 6 looks at local regeneration projects and contrasts the ways in which community is valued locally, to the ways in which it is valued by state and market actors. The thesis concludes by emphasizing the necessarily plural, dynamic, contested and grounded nature of the idea of community described here. ; My PhD was funded by the Gates Cambridge Foundation

Wie können wir mit denen leben, die anders sind als wir? Der Anthropologe Farhan Samanani nimmt sich eines der polarisierendsten Themen unserer Gegenwart an: Diversität. Zunehmend handeln und denken wir, als ob die Gräben zwischen uns unüberbrückbar wären: Anstatt Austausch zu suchen, schaffen wir Blasen, errichten Mauern und gentrifizieren ganze Städte, um uns mit Gleichgesinnten zu umgeben. Doch es geht auch anders. Auf der Suche nach Experimenten des Miteinanders führt uns der Anthropologe Farhan Samanani von Kilburn, einem 'superdiversen' Stadtteil Londons, nach Somalia, Südindien und Madagaskar, bis ins hiesige Hoyerswerda. Er stellt uns Menschen vor, die dem Impuls widerstehen, sich angesichts der Andersartigkeit ihres Gegenübers ins Private zurückzuziehen. Von inklusiven städteplanerischen Strategien und politischen Maßnahmen bis hin zur Eröffnung eines Gemeindecafés erschließt er uns zahlreiche Möglichkeiten für eine bessere, solidarischere Welt

Taras Fedirko would like to acknowledge funding from the British Academy (grant no. PF20/100094) and the European Research Council (ERC) under the European Union's Horizon 2020 research and innovation programme (grant agreement no. 683033). ; Liberalism has been fundamental to the making of the modern world, at times shaping basic assumptions as to the nature of the political, and in other cases existing as a delimited political project in contention with others. Across its long history, liberal projects have taken a diverse range of forms, which resist easy reduction to a single logic or history. This diversity, however, has often escaped anthropological attention. In this introduction to our special section on Grammars of Liberalism, we briefly trace this historical diversity, interrogate anthropological approaches to conceptualizing liberalism, and offer a broad framework for studying liberalism which remains attentive to both continuity and difference. Firstly, we argue for attention to how the political claims made by liberal projects unfold at the levels of values, their interrelations (morphology), and the underlying rules governing the expression and combination of values, and their intelligibility as liberal (grammar). Secondly, we argue for empirical attention to how values are expressed and liberal projects assembled across different social forms. We argue that this approach enables anthropology to grasp the diversity of liberal political projects and subject positions while still allowing scholars to approach liberalism critically and to interrogate its underlying logics. ; Publisher PDF ; Non peer reviewed

Abstract
High skilled migrants and the policies designed to attract and select such individuals are widely championed. In formulating and evaluating such policies, however, policy makers and academics alike face significant challenges, since, from the perspective of policy, what it means to be high skilled remains a fluid concept. The resulting ambiguity stymies meaningful international comparisons of the mobility of skills, undermines the design and evaluation of immigration policies and hinders the measurement of human capital. In this paper, we adopt an inductive approach to examine how high skilled migrants are classified based upon states' unilateral immigration policies, thereby highlighting the difficulties of comparing high skilled policies across countries. We further elucidate the challenges in measuring the outcomes of high skilled migration policies that arise due to differing national priorities in recording high skilled migrants. We conclude by making a number of policy recommendations, which if enacted, would bring clarity to scholars and policy makers alike in terms of being able to meaningfully compare the composition, and assess the efficacy of, high skilled migration policies across countries. In doing so we introduce three datasets comprising: harmonised high skill migration flow data, skilled occupational concordances and high skilled unilateral and bilateral migration policy data, which undergird our analysis and that can be built upon in years to come.

Abstract
Contemporary politics seems to be saturated with irony. In the context of social movements, this creates a perplexing mix of sincerity and insincerity, in which ambivalence and irreverence are coupled with deep conviction and (sometimes deadly) serious action. Writing as a multidisciplinary collective, the authors have witnessed irony playing a crucial role in diverse social movements — from BlackLivesMatter activists in Ghana, to post-crash political imaginaries in Greece, to the Boogaloo Bois in the United States. Across these cases, the authors argue that irony becomes an important means of gathering, orienting, and animating political collectives, in two ways. First, within contexts of deep uncertainty or instability, where it can be extremely hard to trace political cause and effect and to know how to act effectively, irony provides a useful interpretative tool. Irony allows actors to position themselves between competing values, and attend to contradictions, enabling them to imagine common cause and possible futures within a radically unsteady world. Second, irony generates intensities in excess of understanding. Irony can generate surpluses of meaning, cultivate spaces of play and freedom from responsibility, and amplify the felt potentiality of ideas through memetic repetition. Such intensities have the capacity to spill over into decisive action. The authors conclude by unpacking the implications of these ironic forces for engaging in politics today.