Britain and the Jewish community of Iraq, 1948–51: An aspect of British policy in the Middle East

British policy after the Second World War was designed to maintain her influence in the Middle East. As a result, she worked to prevent any destabilization of the region's nations and especially to preserve the existent pro‐British regimes.

The Iraqi royal government was weak, depending mainly on its army. The riots of January 1948 proved how tenuous the government's position was. Here Britain invested great efforts in preventing conditions from damaging the regime or destroying it. This explains why the British were not active on behalf of the Jewish community, which at the time suffered from a policy of discrimination and persecution.

The British assumed that the problem of the Jewish minority in Iraq could not be divorced from overall Jewish‐Arab relations or those between Israel and the Arab states, and that the Iraqi Jewish community's fate was inevitable given the events in Palestine. Moreover, despite the pressure from extremist quarters in Iraq to banish all the Jews and expropriate their property, the Iraqi government's policy was not that extreme, and it sought at least to defend their lives and prevent a recurrence of the June 1941 pogrom. Despite this, Israel exploited the Iraqi Jewish community's situation to attain her own political and economic ends.     

Contributions to the History of Public Relations in the Midst of a Dictatorship: First Steps in the Professionalization of Public Relations in Spain (1960–1975)

ABSTRACT

The practice of public relations in Spain began during the Franco dictatorship, which was established in 1939, following a 3-year civil war. The first consultancy was opened in Barcelona in 1960, at the beginning of a period of economic growth due to a change of direction in the regime. After the end of the autarchy and international ostracism, Spain began an unprecedented economic and social transformation. Public relations thus helped businesses to make contact with an ever-better-informed media and public opinion and, in this way, contributed to economic development while simultaneously promoting associationism and improvement in the teaching of the subject.     

From myth to counter‐myth: The romanticization of the Eastern Jew (1880–1914)

The East European Jews (Ostjuden) played an integral role in German Jewish self‐definition. As ‘ghetto Jews’ they were living embodiments of the general pre‐modern Jewish condition and perfect foils for the creation of Jewish myths and counter‐myths, stereotypical negations and affirmations. This paper attempts to delineate the outlines of these myths and counter‐myths and to analyse the major symbolic functions which the Eastern Jews performed in the ideological world of liberal, Zionist and ‘post‐Zionist’ German Jews.     

From Migrants to Citizens: Muslims in Britain 1950s–1990s

The British Muslim community has played a major role in the public and political discourses of the state. This article charts the experiences of Muslims in Britain. From the mid-century establishment of the community through to the late 1990s this essay explores the politicisation and identity politics of this minority group. Through the case studies of the Rushdie affair and the Honeyford affair, this article seeks to contextualise and chart the development of British Islam and its continuing journey into the public sphere.     

Erratum to: Dependent Interdependence: The Complicated Dance of Government–Nonprofit Relations in China

VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations -     

From ‘Asylum-Seeker’ to ‘British Artist’: How Refugee Artists are Redefining British Art

This essay takes a case-study approach to examine how culture may be transferred from immigrant cultures to a so-called host culture. Considering the work of three visual artists who came to the UK as refugees but who are now considered ‘British artists’, it examines the effect this curatorial definition may have on gallery viewers. The author proposes that looking at work that previously might have been viewed as ‘exotic’ or ‘foreign’ but that is now classed as British forces viewers to reassess and renegotiate their understanding of the nature of ‘Britishness’ and indeed of place-Britain. Drawing on the ideas of Edouard Glissant and also of contemporary geographers about the nature of place, the study proposes that place-Britain, like all places, is in a constant and never ending state of production. The work of artists from refugee populations, shown now as ‘British art’, becomes a dynamic part of this process and a means by which new elements are transferred and added to an ever-changing British cultural fabric     

Erratum to: Poland: A New Model of Government–Nonprofit Relations for the East?

VOLUNTAS: International Journal of Voluntary and Nonprofit Organizations -     

From International Solidarity to Migrant Activism: Critical Junctures in Philippine–Australian History

This essay examines the social and political contexts of the establishment of the first Philippine Australian Solidarity Group (PASG) and then its subsequent demise in the face of intra-group and external challenges. The demand to decolonise the conduct of solidarity within the PASG was more than a case of alleged racism, but a symptom of two intersecting phenomena. There was the growing population of immigrants who sought to find an identity in Australia through activism. Their solid political agenda, thus, intersected with the need to re-evaluate the structure and political agenda of PASG as an ‘old’ social movement. Drawing from the critical junctures in Philippine–Australian social movement, the essay sheds light on the risks of a centralised political body with a ‘diverse’ membership but also the benefits of responding to challenges to continuously re-write the rules of activist engagement, thus to re-invigorate the politics of resistance.     

From Bondage to Freedom on the Red Sea Coast: Manumitted Slaves in Egyptian Massawa, 1873–1885

The study of 239 manumission acts registered in the court records of the Red Sea port of Massawa, now in the modern state of Eritrea, allows us glimpses into the practice of slavery and emancipation in that town in the 1870s and 1880s. The evidence sheds light both on urban slaves owned by local Massawans, commercial entrepreneur-sojourners, Egyptian officers and the Egyptian government, as well as on those slaves who might have been captured en route before their shipment across the Red Sea to the Arabian Peninsula and the Middle East. In the context of the scanty historiography of slavery in the Ethio-Eritrean area, the data provides unique information about gender, age, names, origins, geographic provenance and the circumstances of manumission of 276 slaves, many of whom originated in what are today areas of south-western and western Ethiopia, but also from the Eritrean borderlands and the Sudan. The evidence also provides insights into ethnic and racial distinctions and categorisations, as well as the experience of slaves before and after manumission, including concubinage, marriage and, perhaps, employment with the Egyptian government which ruled Massawa between 1865 and 1885.     

From Commonwealth to Ukraine: The Reconceptualization of “Fatherland” in Cossack Political Culture (1660s–1680s)

This article shows how the Cossacks developed the concept of a united Cossack Ukraine on both banks of the Dnipro as their “fatherland” and began viewing this “fatherland” as an object of common identity, loyalty, and reverence. It demonstrates that in a period of two decades the Cossack elite underwent a major shift in group identity from considering as its fatherland the Polish-Lithuanian Commonwealth in favour of a Cossack Ukrainian/Little Russian polity. It further indicates that all major political actors in Cossack Ukraine accepted and adopted this concept and that by the late 1680s the idea of a Ukrainian/Little Russian fatherland had become entrenched in early modern Ukrainian political culture. Finally, it points to the long-term consequences of this identity shift on relations with the Polish-Lithuanian Commonwealth, Muscovy/Russia, and the emergence of a modern Ukrainian identity.     

From cosmopolitan convergences to situated religious cosmopolitanism: The early spread of the Bahá’í Faith in Singapore and Malaya (1950–1975)

This paper contributes to the debate on cosmopolitanism by examining the spread of the Bahá’í Faith in Singapore and Malaya (1950–1975). The Bahá’í Faith is a significant case as its followers came to span the globe in 150 years. This paper probes into the relationship between the faith's transnational spread and its religious cosmopolitanism in three parts. First, I outline the inseparability of ‘world citizenship’ from Bahá’í teachings. Second, I trace its spread in Singapore and Malaya – a process that initially relied on serendipitous encounters between travellers and migrants, one that I call ‘cosmopolitan convergences’. Third, I explore the expansion of the Bahá’í Faith among Malaya's Semai tribe. Here, Bahá’í world citizenship became grounded in collective cultural practices, facilitating what I call ‘situated religious cosmopolitanism’. The connection between the contrasting populations discussed in this paper demonstrates the potential of grounding religious networks within normative cosmopolitan ideals and practices.     

From violence to alliance: Maroons and white settlers in Jamaica, 1739–1795

During the First Maroon War, violent battles between Maroons and British colonists were frequent and violent. How then, after the peace treaties, did former enemies negotiate their new positions as allies? How did colonists accept this new status quo while balancing it with racial beliefs of the era? This article examines Maroon and colonist efforts to progress in a physically difficult and socially charged environment while living side-by-side with a large enslaved population. Ultimately, some influential planters, as opposed to poorer settlers, came to recognise the mutual benefits this uneasy peace provided. That is not to say these colonists were not fearful of the Maroons but that they recognised the usefulness of the Maroon communities.