It is well known that Asian American men are commonly stereotyped as effeminate, asexual and nerdy in American society. But how are such dominant stereotypes experienced by them, and how do they negotiate, avoid and contest them? In my Identities article, ‘What makes hegemonic masculinity so hegemonic? Japanese American men and masculine aspirations’, I demonstrate how Asian American men appear to be emasculated in such a manner because they are compared to idealised, hegemonic images of masculinity usually associated with white men.
 
Because such hegemonic masculine standards have become pervasive and widely accepted in American society, they have also been adopted by Japanese American men. As a result, they perceive their subordinate masculinity as inferior and effeminate, making them feel romantically unattractive. Such negative assessments are shared by Japanese American women, who are also under the pervasive influence of hegemonic masculinity and often find Japanese American men to be romantically undesirable, and prefer to date and marry white men. 

Media coverage of recent police killings of Black citizens, including George Floyd and Breonna Taylor, and the related Black Lives Matter protests, have reignited a long-smouldering national conversation about race in America. These acts of police violence are part of a centuries-long pattern of institutional and systemic state violence against brown, Black and Indigenous people in America.
 
The killings and protests have prompted responses at both organisational and individual levels. Indeed, national organisations that contribute to the (re)production of bucolic white racial identities are facing a reckoning because of a growing awareness of the ways they contribute to making this violence possible and invisible to many white Americans. For example, this year the Boy Scouts of America formally supported Black Lives Matter, instituted a new diversity and inclusion merit badge, and acknowledged, ‘We have not been as brave as we should have been because, as Scouts, we must always stand for what is right and take action...’[1] 
 
Individually, many white Americans, who may have never thought critically about their racialised identity or privilege, are working to better understand their own identities and the institutions that make up their social landscapes. Yet even as racist state violence and resistance to it are made visually manifest in the media, many white Americans are still responding with surprise, shock and outrage because they live racially privileged lives free from such state terrorism, and are able to ignore the many manifestations of ongoing systemic racism. 

In the late 1970s, Hasan Khater was the first inhabitant of the Jawlan (Golan Heights), a Syrian land occupied by Israel since 1967, to cross the militarised border and travel to Damascus to study fine arts. Despite his ambition to become a sculptor, Khater was forced to train as a painter, as Israeli security restrictions did not permit him to cross the border with hard materials. Today, despite the ongoing occupation, Khater’s sculptures couch main squares and public spaces in the remaining Syrian villages of the Jawlān, commemorating five decades of relentless political resistance of the native population.

The Jawlan today is home to around 20,000 people, most of them Druze by religion, who live on a land that is dominated by almost equal number of Jewish-Israeli settlers. However, not long ago, this land and its Druze inhabitants were simply Syrian. They were part of a larger Syrian Jawlani community that counted more than 150,000 people of diverse religious and ethnic backgrounds, including Sunnis, Kurds, Armenians and Alawites, among others. Soon after the Israeli occupation, the Jawlan transformed into a borderland; it was cut off from its Syrian continuity, and re-oriented to face Israel. 

The Jawlani community offers an important perspective on anticolonial world-making, particularly because of its stubborn refusal of colonial integration and its rejection of repeated impositions of Israeli citizenship. However, refusal is not enough to reconstruct a creative sense of liberated being. For this to happen, self-realisation of a capable independent existence is essential to disengagement from colonial mental violence. Many local artists in the Jawlan have been the main social force in creatively imagining new horizons of freedom. This research project began in the summer of 2018, as an attempt to examine not simply how art reflects reality, but how it transforms it. ​

This article is based on a seminar on ‘Nationalist Populism and Postcolonial Responses’ with Sivamohan Valluvan chaired by Gurminder Bhambra at the BSA Postcolonial and Decolonial Transformations Study Group that took place on 18 February 2021.
 
Dominant multidisciplinary discursive frameworks, at this historical conjuncture, are structured by postcolonial common sense modes of thought that have been sculpted out of colonial and postcolonial nationalisms. Postcolonial common sense can be defined by a ‘grid of intelligibility’ (Macey 1978, 365) composed of ideas of separate communities with specific histories and cultural trajectories, distinct diasporas and regions, universal, transhistorical ethnic and religious categories and different forms of racism (Mamdani 2012; Stoler 2008). Academic narratives that reproduce postcolonial common sense do not demand explanation. They are not uncontested but they are understood by all. This can be illuminated by the need to carefully explain and defend interpretations which do not utilise common sense concepts and the taxonomies that they lead to. 

As socially committed and Spain-based researchers, we have long been amazed by the rhetorical power of the integration discourse (in this case, immigrant integration). This discourse has charmed and brought together people with different political orientations, even seducing numerous activists who usually adopt radically critical stances towards existing social oppressions (for example, capitalism).

However, such criticism does not frequently focus on integration. On the contrary, integration measures are often thought of as useful 'recipes' against racism, or even as its opposite. Hence, the 'benign' concepts associated to integration such as 'diversity', 'participation', 'active citizenship', 'interculturality', etc. have been often uncritically appropriated by non-governmental organisations (NGOs) and leftist movements, with allegedly inclusive or even anti-racist aims.

The aim of our Identities article, ‘Elective affinities between racism and immigrant integration policies: a dialogue between two studies carried out across the European Union and Spain’, is to deconstruct such optimistic rhetoric, showing that racism and integration are closely embedded, and thus questioning the transformative potential of integration policies. With this aim, we have put into dialogue our PhD research pieces (one is complete, the other is being finalised), which respectively focus on the 'soft law' European Union framework for the integration of third-country nationals and Spanish/Andalusian immigrant integration policies.

Du Bois’ work provides invaluable insights into the nature of reflexivity and self for the racialised 'other', which traditional, classic sociology has often overlooked. Whilst efforts to decolonise sociology continue, such as by including theorists such as Du Bois, there still has not been a sustained effort to dismantle and reconfigure an overwhelmingly white sociological canon still prevalent in European sociology (Meer 2019).

​In his seminal work, The Souls of Black Folk (1903 [2007]), Du Bois centres discussion of belonging, identity and self-awareness for racialised minorities through concepts of the ‘Veil’ and ‘double consciousness’. Du Bois’ analogy of the Veil is that of a racial barrier which is made of material in the divided experiences and inequality between the white majority and African-American minorities in the USA. For Du Bois, the Veil’s semi-transparency lends itself to the duality experienced by the racialised ‘other’: a double consciousness or a ‘two-ness’ which incorporates a ‘sense of always looking at one’s self through the eyes of others’ (p.8).
 
In my Identities article, 'Examining BSA Muslim women’s everyday experiences of veiling through concepts of ‘the veil’ and ‘double consciousness’, the focus is on a reflective aspect of living behind the V/veil and the effects of double consciousness on gendered and racialised bodies. Here the capitalisation of the Veil is used to denote Du Bois’ descriptions of a divided world, whilst the non-capitalised use of veil (along with discussion on veiling, veiled) refers to the wearing of the hijab or niqab, as well as ways women discuss veiling practices. 

Becoming an adult is a momentous experience in the lives of young people. This period comes with a variety of exciting new responsibilities and an overall shift in one’s sense of identity within their communities. In recent times, scholars have indicated that increasingly, young people are understanding adulthood based on self-ascribed character traits and values, as opposed to external societal milestones. Yet, this process can be influenced by culture and context. For example, in certain ‘Western’ contexts, for some youth from migrant and refugee communities, this process of becoming an adult can be a complex negotiation of cultural norms, as they are both (a) making sense of their cultural identity in a new home country and (b) making sense of their cultural identity as young adults.

In our Identities article, ‘Eighteen just makes you a person with certain privileges’: the perspectives of Australian Sudanese and South Sudanese youths regarding the transition to adulthood’, we set out to better understand Australian Sudanese/South Sudanese youths’ views on becoming adults. The timing of our study was pertinent, because during this time these young people were receiving intense public and political attention in the media, which questioned their overall belonging in Australia. These media representations were in response to criminal events, allegedly involving youth from these communities, and were heavily racialised, framing these young people as dangerous ‘outsiders’. 

The illusion of Britain as a post-racial society, or at least a multi-cultural society at ease with racial mixing and mixedness that the royal wedding of Prince Harry and Meghan Markle conjured up, has been wiped aside by the couple’s revelation of the racism they had faced within the royal family, including questioning about the potential skin colour of their first born. Britain may have around one in ten of couples in a mixed relationship, but clearly this does not signal antiracist progress. Meghan will have dealt with overt and covert racism all her life, but it must have been a steep learning curve for Harry. What will this mean for how he seeks to bring up his son and soon-to-be born daughter?
 
In my Identities article, ‘Partnered fathers bringing up their mixed-/multi-race children: an exploratory comparison of racial projects in Britain and New Zealand’, I took an in-depth look at how fathers of mixed-race children sought to equip them to deal with racism, and give their children a sense of identity and belonging. Drawing on racial formation theory, I explored the individual racial projects that they pursued for their children, interacting with historical, social and political nation state racial projects.  

You’ve heard the story: Our protagonist sets off on an adventure, overcomes perilous challenges and returns home a wiser, braver and more principled person. In my Identities article, ‘On the value of failing and keeping a distance: narrating returns to post-dictatorship Greece’, I offer a very different story of antiheroes, ambivalent adventures and fraught returns. Our protagonists were young people fleeing Greece during the dictatorship and returning home a decade later to rebuild their country.
 
Departures
In the early hours of 21 April 1967, Athenians woke to soldiers and tanks in the streets and military music on the radio. The army had taken power overnight. Since the Greek civil war (1946–1949), left-wing Greeks lived under police surveillance, deprived of critical documents necessary for work and studies. With the new regime threatening incarceration of dissidents, our protagonists left for Canada. Some left urgently, others through prepared departures; some left with passports bought on the black market, others through ‘legitimate’ means; some jumped ship as young sailors at North American ports, others were sponsored by family members already living abroad. 

In this current moment where so many white individuals are contending with the implications of their racial privilege in the wake of the #BlackLivesMatter movement, it is important to understand the nuances of white identities. Much of the activism and effort over this past year has focused on urging white individuals to develop an awareness of the scope of racial inequality and white privilege. Less attention has been given to how white individuals might ethically deploy this racial understanding, especially regarding how white individuals might negotiate their participation within communities in which they are deemed racial outsiders.

My Identities article, ‘Ivory in an ebony tower: how white students at HBCUs negotiate their whiteness’, examines one such group of white individuals navigating their whiteness in a space where they are deemed racial outsiders: historically black colleges and universities (HBCUs).

Bermo carries my two year old son on one shoulder as we stroll down the main street in Antwerp, the beautiful medieval city in Belgium. My son uses Bermo’s soft turban as a place to rest his head, struggling to keep his eyes open. The photographer that follows the two of them in an attempt to get his best shot is really disturbing in his intensity and he has not even asked if he can take a photo. Bermo, used to being shown such excitement, pretends simply to ignore him. Bermo is not a celebrity as one might expect but a migrant worker from Niger that in his everyday life back home moves between the pastoral area and the city, where he struggles to make a living. Here I suspect that the combination of his clothing and dark skin, as well as the white body of my son, is arousing interest. While this particular event was rather extreme and took place prior to the so-called ‘crisis of migration’ in Europe, I have seen time and again WoDaaBe being perceived as belonging to the slot of the ‘exotic others’.

In my Identities article, ‘Global citizens, exotic others, and unwanted migrants: mobilities in and of Europe’, I focus on those portrayed as exotic to ask larger questions about otherness in Europe in the present. What kinds of bodies are welcomed in Europe that, after all, has for the last few years been characterised by large headlines proclaiming an ‘invasion’ of people from Africa into Europe? These depictions have often intersected with racialised narratives of Muslims and asylum seekers as threats, simultaneously criminalising and reifying these heterogenous categories. My article is based on ethnographic research in Belgium that consisted of brief visits conducted over a long period of time, wherein I participated in the life of WoDaaBe migrant men, as well as in the lives of other migrants from Niger in precarious positions. Some of these individuals I knew going on 20 years, having met them a long time back, while undertaking my two-year long PhD fieldwork in Niger.

The 21st century has witnessed a range of mass movements and street protests around the Arab world. In early 2011, an uprising founded on visions for a more just and free Egypt led to the overthrow of President Hosni Mubarak, while the following years and the election of Field Marshall Abdel Fattah al-Sisi proved that the military regime was far from defeated. Nevertheless, both opposition protests and state arrests continue to influence politics and everyday life in the country. For young people, political events are often formative for their images of what the future holds and what possible selves they imagine. The contemporary context of Egypt thus provides an opportunity to analytically explore the dynamics and intertwinement of personal hopes, utopian aspirations and post-revolutionary nostalgia and disappointment.

In my Identities article, ‘Experimenting with alternative futures in Cairo: young Muslim volunteers between god and the nation’, I examine how the personal hopes of young middle-class Egyptians develop into utopian aspirations for an alternative society, and eventually, how such aspirations are both strengthened and shattered in the aftermath of an uprising. Through ethnographic fieldwork among volunteers in Resala, Egypt’s largest Muslim youth NGO, from 2009 to 2015, I followed some of these young people from their first experiences with Muslim volunteer work through their excitement of the 2011 uprising. and finally to post-revolutionary times where they again renegotiate their orientations towards the future.

As the human misery in Lesbos, Malta and the Mediterranean Ocean hits the world media, a debate has emerged on how to speak about this crisis. Some argue that the public debate and part of the media coverage has become ‘too emotional’. A few voices emphasise the lack of context, including the history of war and oppression in the region from which a majority of the Moira refugees and migrants have travelled in search of safety.

As a media researcher with an international journalist background, having travelled and resided in countries in the Middle East and beyond, it is hard not to agree with those asking for historical context. Far too often, the public debates on asylum seekers and migrants narrow the scope to the nation’s sustainability. Another argument relates to ‘whataboutism’, highlighting the plight of people who are even worse off, such as in Yemen.

For academics and other experts alike, it does make sense to approach refugee discourses from a multi-level perspective. It is hard not to see the high number of Afghan refugees in Moria as related to the last two decades of NATO-led intervention, and the hopes that turned to ashes while the Taliban (again) grew stronger.

In the 1930s, the retired British governess Mary O’Neill lived in Florence in the company of her female co-nationals. A close-knit diaspora of English aristocratic intellectuals and bohemians, they sought to spread English cultural traditions to the Italian masses. They tried to help ordinary Italians enjoy Shakespeare and Renaissance art, not only to dream about glamorous cars and other pleasures of the Jazz Age. Mary O’Neill and her friends greatly contributed to the upbringing and the artistic rise of the young Franco Zeffirelli. But did they manage to gain prestige within their Italian community? Known for their poignant wit, those expat women, whom the locals sarcastically called ‘Scorpions’, were, in fact, totally alienated from a wider Florentine community.
 
Depicted in Zeffirelli’s Tea with Mussolini, this story of cultural resilience finds a lot of resonance with diasporic reality today. In the large volume of studies on diaspora, an issue of concern is that many expats who speak culturally and civically on behalf of their homeland find zero reciprocity within their local community (Nye 2004; Watanabe and McConnell 2008).
 
Why do highly intellectual expats, who seek to morally enrich their host society, often fail to be accepted by their local communities? This question is explored in-depth in our Identities article, ‘Reflections on diaspora and soft power: community building among female US expats in Southern Europe’, which looks at life experiences of highly educated US-national expat women in Italy and Greece from the 1990s to 2015. They all hold degrees from leading US universities. Many of them are married to local men. And all of them seek to spiritually invigorate their local communities by showing them how to take care of the public space, such as to clean streets from litter and set up shelters for stray dogs and cats. They see these as typical ‘North American civic values’ that they are teaching to their ‘unenlightened’ neighbours.

Undocumented youth, or those young people living in the United States without legal immigration status, encounter significant challenges at important moments in their life, such as looking for their first part-time job or securing a driver’s licence. When they apply for college, they find they are ineligible for many scholarships and all forms of federal financial aid. For many scholars, these significant challenges mean that being undocumented functions as a ‘master status’ – a key aspect of their identity that has a marked influence on their life experiences.  Scholars such as Roberto Gonzales argue that for some undocumented youth, ‘learning to be illegal’ is synonymous with experiences of exclusion during the transition to adulthood.
 
Although legal status certainly shapes undocumented youths’ experiences in applying to and attending college, Laura Enriquez reminds us that other aspects of undocumented students’ identity, such as race or class, also play a significant role in persistent inequalities that shape undocumented college students’ experiences – particularly those feelings of not belonging on a college campus. Enriquez shows that being poor and a first-generation college student influences undocumented students’ likelihood of stopping out of school both earlier in the life course and to greater effect than legal status does. Consequently, she concludes that undocumented status does not function as a master status, but rather, serves as a ‘final straw’ that imparts feelings of not belonging rooted in exclusionary experiences, which tip the scale in the direction of withdrawing or dropping out of college. Her research questions whether undocumented status acts as a master status at all, choosing instead to underscore its affective and relational influence when combined with other master status identities such as race or class.

The fact that some second-generation immigrants were involved in the brutal terror attacks in major European cities such as in Paris in 2015 and Brussels and Munich in 2016 exacerbated xenophobia among politicians and the broad public. These terrible incidents increased scholarly interest in the integration of second-generation immigrants further, and heightened anti-immigrant and anti-Islamic sentiments across Europe and far-right.
 
In addition to the terror attacks, economic restructuring and growing poverty amongst the working-class have also resulted in the rise of far-right in Germany. This has become visible with the Patriotic Europeans against the Islamisation of the West (PEGIDA) movement and strengthening of the Alternative For Germany (AFD). In this regard, the host society often tends to relate the Turkish second generation's social and economic disintegration to marginalisation and ‘Islamisation’.
 
In such a context, studying the stigmatisation of ethnic minorities and immigrant groups reveals discrimination, stratification and ethnic boundaries. Along similar lines, the destigmatisation strategies of minorities, how they respond to the majority to maintain their dignity, achieve recognition and invest in their integration, are equally revealing.

My Identities article, 'Disadvantaged, but morally superior: ethnic boundary making strategies of second-generation Turkish immigrant youth in Germany', examines how social, political and structural changes in Germany increase anti-Muslim, anti-immigrant and anti-refugee sentiments. By drawing on in-depth interviews and ethnographic data with twenty second-generation Turkish immigrant youth, the article reveals the kind of stigmatisations Turkish immigrants (the largest Muslim group) face, and, more importantly, how they deal with these stigmatisations in their daily lives.

Ken Carter, whose character inspired the realisation of the inspirational 2005 basketball movie, Coach Carter, decided to end the 1999 undefeated streak of Richmond High School basketball team because of his players' poor academic performance. His decision to lock the school gym and cancel the upcoming basketball matches, despite opposition amongst the Richmond community, garnered enormous US media attention framing it as an elevation of education over sports. While extensively elaborating and rationalising the gym shut-down in front of his students, Coach Carter posed a rhetorical question that resonates amongst recent events of police brutality and racial injustice in the US: where do these students end up after graduating high school? The answer for those who do not make it to college or into a professional sports career is, for many, probably prison. 

Even though the US imprisonment rates have recently experienced its most significant decline in the last two decades, the Bureau of Justice Statistics (2018) data indicate that the US prison population's racial and ethnic makeup remains highly disproportionate to the actual demographics in the country. According to the US Justice Department, black Americans represent 33% of the sentenced prison population – a number nearly triple the 12% share of their US adult population. Even though the racial margin of incarceration has been in decline, black Americans constitute two times the rate of imprisoned Hispanics and slightly above five times the rate of imprisoned whites in the United States.

In my 20 years of doing research that is framed either directly or indirectly by Norwegian authorities, I have come to the conclusion that even, or maybe especially, in Norway where there are close links and allegiances between research and government and where the shared assumption often is that ‘we all want what’s best for people’, there are considerable risks when scholars aim to produce research that is intended to be relevant to stakeholders and society.

In order to get funding and recognition, researchers are subjected to demands to do research in a way that is explicitly relevant to society in the short run. Such short-term relevance is also valued within research institutions and among researchers, and the evaluation of research often uses ‘impact’ as a marker for quality. The value of being relevant is heralded in many contexts, but the drive to be relevant may be problematic as this creates a situation where it may be difficult to steer free of becoming embedded in administrative or political agendas. I have experienced politicians and bureaucrats staying at an arm’s length distance to ensure the independence of my research, but I also have experience with meddling, threats and disappointment.

In my Identities article, ‘Taking on the categories, terms and worldviews of the powerful: the pitfalls of trying to be relevant’, I describe some such experiences. Much of my experience as a researcher is as a migration scholar; migration is a field that rapidly moved from the margins to the centre of both society and social science scholarship in the last ten years. This mandates that we have to think about what that entails for the framing and need for our research, but also for our practices and ability to take a critical position in our own work.

Transnationalism is a fundamentally agentic concept. Emerging as a critique to methodological nationalism, it emphasises processes that occur between, beyond – and often in defiance of – the boundaries of the ‘nation state’. Applied to international migration, it stands as a dominant paradigm for framing sustained economic, social and cultural ties maintained by migrants across international borders, and enduringly celebrates the agency of transmigrant actors with fluid connections to countries of origin and destination. 
 
Our Identities article, 'Forced transnationalism and temporary labour migration: implications for understanding migrant rights​', takes a very different view of transnationalism. We suggest that, while the tone-setting ‘first wave’ of the transnationalism literature offered an important critique of assimilationist immigration regimes in the global north, its agentic emphasis had little resonance with highly-restrictive guest-worker migration prevalent across the global south – particularly the major migration corridors of Asia.

In these settings, state power was then, and still is now, pivotal in circumscribing the transnational existences of millions of migrant workers who emigrate out of economic necessity but are trapped between multiple political and economic interests that ensure their migration is strictly temporary. Though scholarship on transnationalism has typically shied away from defining these temporary labour migrants as transmigrants on account of the narrow scope of activities presumed to be carried out by the remitting labourer, this seems disingenuous.

Migration, like all social issues, is an ever-evolving phenomenon. Recently, the COVID-19 pandemic, the rise of extreme right-wing politics worldwide and the economic and ecological crises, among others, further add to those identified in our Identities article, 'Interwoven migration narratives: identity and social representations in the Lusophone world', published a few years ago.
​
Surely, the field of Migration Studies demands a constant examination of social changes and, among other things, how they intersect with and influence migration flows and migrants’ life experiences. However, it is important to stress that, alongside new representations of the world and its power dynamics, there are long-standing ones. From the perspective of the Humanities and Social Sciences, it is crucial to understand the ruptures, continuities and accommodations of social representations and the effects these have in shifting or maintaining the status quo.

To this end, the argument of our article provides a useful framework to situate the analysis of migration narratives. Specifically, we present three elements of enduring discursive constructions and social representations of commonality among the Portuguese-speaking countries: the ideas of a shared past; a common language; and a sense of community, marked by hybridity and deep cultural ties. Aiming to contribute to the understanding of how deep-seated these ideas are, we explored the intersections, reverberations and clashes of these dominant ideas of Lusophony in migrants’ life narratives, understood as tools to explain, organise and frame the world as well as to make sense of one's self-identity.

In my Identities article, ‘Automatic transmission: ethnicity, racialization and the car’, I discussed how various types of racism can be transmitted through cars and roads, and feed into driver behaviour. While this can result in racial discrimination operating in formal and legal contexts, such as policing, racialisation through cars has a much broader, and at times, arguably banal, normative and taken for granted presence and reach.

In ethnically diverse towns and cities in the UK, when expensive cars are driven by young non-white males, what appears to be ordinary (driving and cars) becomes subject to racialised logic – that certain behaviours are tied to what become normative expectations of the ethnic group in question. In part, this happens because of what cars do and do not signify, but also, of course, this hinges on existing codes, stereotypes and ways of perceiving and explaining the idea of race, and all that flows from it.

Earlier in 2020, we learnt that a number of prominent Black Britons, including MP Dawn Butler, had experienced, and subsequently spoke out about, racist policing. As distressing as such events are they are not particularly unusual; every day, black bodies are subject to similar, and worse, attention from law enforcement. In some cases, of course, the police may well have legitimate grounds to pull over a suspect, but often, it is the marker of race that helps prompt or even provoke the intervention.

The recent Black Lives Matters (BLM) protests offer a juncture for Britain to have a broad and sensible conversation on race and racism, similar to that headed by the Clinton administration in America 20 years ago. The recent re-appearance of the debate on terminology – the question of how to refer to racialised groups in Britain – may be the beginning of this. It is not a new question but is being posed by a new generation of Black Britons, who having been born in the UK should be unfamiliar with Hall’s sense of living ‘on the hinge between the colonial and post-colonial worlds’ (Hall & Schwarz 2017, 11). 
 
In my Identities article, ‘The stigma of being Black in Britain’, I argued that despite more than 50 years since Britain adopted its first Race Relations Act (1965), colour remains a ‘visible feature of the urban landscape’ (Hall & Schwarz 2017, 184) in the UK. I described Brexit as an indication that, as Stuart Hall wrote many years ago, many of the ‘white underprivileged…believe that what they experienced was not because they were poor and exploited but ‘because the blacks are here' (Hall & Schwarz 2017, 185).

Sheku Bayoh died shortly after he was arrested by up to nine police officers in the early hours of 3 May 2015 on a quiet street in Kirkcaldy, a small town on the east coast of Scotland. Sheku’s mother had encouraged him to move to Scotland to be near his sister because she thought a young black man would be safer in Scotland than in London. CCTV footage has shown that Sheku was on the ground and restrained within less than a minute of police officers arriving, yet the postmortem revealed he had 32 injuries to his body. The Lord Advocate of Scotland announced in November 2019 that no police officer would be charged for Sheku’s death, four and a half years after Sheku died. 

I wrote my Identities article, 'Containment, state racism and activism: the Sheku Bayoh justice campaign', not only to shed light on the circumstances of how Sheku died after he was arrested but to attempt to explain why deaths in police custody happen, why they are disproportionately of black people, and to develop an understanding of why the families who have lost loved ones find it so hard to get justice or even an adequate explanation from the police of why.

I argue that the state has an interest in containing working class struggles and that state racism is used as part of the containment strategy that explains black deaths in police custody. I use a historical and theoretical analysis of how racism has been deployed by the state in immigration legislation where the black presence was problematised. The problematic black presence discourse has historically been a key feature of the policing of black communities – although this has evolved in several ways it nevertheless continues to produce a racial criminalisation of black people. 

When writing public-facing policy-related reports, it is pro forma that the author(s) put forward a series of recommendations. Most of the time, writing recommendations is a data-/evidence-led process. What is more, some of the standard academic advice on writing recommendations includes things like ensuring that the recommendations speak directly to the aims and objectives of the project, acknowledging any limitations of the research and, where relevant, proposing further research. It also strikes me that writing recommendations can be an afterthought – a task left until the final full stop has been put on the conclusions.
 
Over the past seven years I have been involved in co-authoring reports on subjects ranging from the public impact of Irish Republican and Loyalist processions in Scotland, workplace racism, and more recently racism, institutional whiteness and racial inequality in higher education. Towards the end of this summer, I carried out a thematic analysis of the recommendations put forward in key government and non-governmental reports relating to racism and racial inequality in Britain on behalf of the Stuart Hall Foundation.

Eight recurring themes emerged from the analysis of the 589 recommendations advanced in thirteen reports, ranging from the 1981 Scarman Report into the causes of the Brixton riots, through to David Lammy MP’s 2017 report ‘into the treatment of, and outcomes for Black, Asian and Minority Ethnic individuals in the criminal justice system’. Truth be told, this research was a depressing and blunt reminder that the recommendations put forward in reports are rarely ever acted upon, even though the report findings are typically greeted with performative enactments of shock, shame and concern. Indeed, the failure to act evidences a longstanding lack of political commitment to unsettling the coordinates of racial hegemony and disturbing orthodox ways of doing things. So much so, I am reminded of the words of the late Black novelist, playwright, essayist, poet and activist, James Baldwin, who once asked, ‘How much time do you want for your "progress?"’.​

The places in which people contest and negotiate cultural diversity are themselves meaningful. Places hold cultures, histories and memories, and shape people’s interactions. A suburb of a city is one such place.
 
In our Identities article, ‘Making a place in Footscray: everyday multiculturalism, ethnic hubs and segmented geography’, we explore the meaning and experiences of cultural diversity in Footscray, a suburb of Melbourne, Australia. We interviewed both residents of Footscray and others who had close connections to the suburb about their everyday experiences in the suburb, particularly around cultural diversity.
 
Footscray is culturally diverse, both in terms of the number of people born outside of Australia and the range of nations from which people have migrated. While racism and racialisation form part of the dynamics of the suburb, Footscray, on the whole, is a place in which people embrace cultural diversity, and everyday diversity has come to be a defining feature of the suburb.