From Kenan Malik’s Pandaemonium:
The French journalist Ilana Navaro has made a superb four-part radio documentary series for France Culture on social policies towards immigration and integration in France and Britain. Entitled La France et L’Angleterre au bord de la crise de nerfs (‘France and England on the edge of a nervous breakdown’), the documentary visits a ‘theological cafe’ in Paris and the Cambridge Muslim College, a sharia council in Birmingham, Goutte d’Or, an area in the 18th arrondissement in Paris with a large North African and sub-Saharan population, Brick Lane in East London, and Walsall, in the English Midlands. Among those interviewed are the anthropologist Sam Everett, the sociologists Ben Gidley, Amine El Yousfi and Benoit Coquard, the historian Nazneen Ahmed, Amra Bone of the Sharia Council of Birmingham, Pragna Patel from Southall Black Sisters, Shaista Gohir of the Muslim Women’s Network, the Parisian imam Mohamed Bajrafil, the religious historian and trainer, Samia Hathroubi, and myself. (My interviews are in episodes 3 & 4.)
Kenan posts the audio too, illustrated by some beautiful Arabic calligraphy.
Here’s episode 3:
A new article in The Impact of Diasporas: Markers of Identity, a special issue of Ethnic and Racil Studies produced by the Leverhulme diaspora programmes at Oxford and Leicester universities. The issue is edited by Joanna Storey and Iain Walker.
This article discusses the historical and geographical contexts of diasporic religious buildings in East London, revealing – contrary both to conventional narratives of immigrant integration, mobility, and succession and to identitarian understandings of belonging – that in such spaces and in the concrete devotional practices enacted in them, markers and boundaries of identity (ritual, spatial, and political) are contested, renegotiated, erased, and rewritten. It draws on a series of case-studies: Fieldgate Street Synagogue in its interrelationship with the East London Mosque; St Antony’s Catholic Church in Forest Gate where Hindus and Christians worship together; and the intertwined histories of Methodism and Anglicanism in Bow Road. Exploration of the intersections between ethnicity, religiosity, and class illuminates the ambiguity and instability of identity-formation and expression within East London’s diasporic faith spaces.
A new chapter
In: Religion in Diaspora: Cultures of Citizenship, edited by Sondra Hausner and Jane Garnett
Part of the series Migration, Diasporas and Citizenship pp 55-79
Historicising Diaspora Spaces: Performing Faith, Race, and Place in London’s East End
Nazneen Ahmed with Jane Garnett, Ben Gidley, Alana Harris, Michael Keith
From the late nineteenth century to the early twenty-first century, there has been a prevailing tendency to orientalise the East End of London. The idioms have changed, but underlying distortions of perspective have remained, from ‘darkest London’ through myths of the Blitz to ‘the new East End’ (Dench et al., 2006; Gidley, 2000; Walkowitz, 1992). This orientalised east London has been framed through (and served as an icon for) two conventional narrative tropes in the history and social science of migration in Britain, one temporal and one spatial. Both narratives are embedded in often-unspoken assumptions about the exercise and practice of citizenship. In particular, east London histories privilege the trajectories of migrant minorities that arrive in London’s lower echelons and are rescued from the abyss through self-improvement and civic engagement. The stories of Huguenot refugees, the Jews of the East End, the Maltese, the Indians, and the Irish are all in some ways redemptively showcased as plot lines of model minority integration. This familiar chronological script is mapped onto an equally familiar cartography as migrants move up, move out of the ghetto and into the suburbs, and leave space for the next wave of settlement. In spatialised Chicago School geography, stories of invasion, succession, and neighbourhood change, as, in chronologies of ladder-climbing minorities, we tend to find cast lists that are relatively unblemished by the presence of traces of difference. The ethnic mosaic is the key metaphor here: it implies social worlds that pass each other by relatively untouched.