Black people in the British Empire have long challenged the notion that "there ain't no black in the Union Jack." For the post-World War II wave of Afro-Caribbean migrants, many of whom had long been subjects of the Empire, claims to a British identity and imperial citizenship were considered to be theirs by birthright. However, while Britain was internationally touted as a paragon of fair play and equal justice, they arrived in a nation that was frequently hostile and unwilling to incorporate Black people into its concept of what it meant to be British. Black Britons therefore confronted the racial politics of British citizenship and became active political agents in challenging anti-Black racism. In a society with a highly racially circumscribed sense of identity-and the laws, customs, and institutions to back it up-Black Britons had to organize and fight to assert their right to belong. In London Is The Place for Me, Kennetta Hammond Perry explores how Afro-Caribbean migrants navigated the politics of race and citizenship in Britain and reconfigured the boundaries of what it meant to be both Black and British at a critical juncture in the history of Empire and twentieth century transnational race politics. She situates their experience within a broader context of Black imperial and diasporic political participation, and examines the pushback-both legal and physical-that the migrants' presence provoked. Bringing together a variety of sources including calypso music, photographs, migrant narratives, and records of grassroots Black political organizations, London Is the Place for Me positions Black Britons as part of wider public debates both at home and abroad about citizenship, the meaning of Britishness and the politics of race in the second half of the twentieth century. The United Kingdom's postwar discriminatory curbs on immigration and explosion of racial violence forced White Britons as well as Black to question their perception of Britain as a racially progressive society and, therefore, to question the very foundation of their own identities. Perry's examination expands our understanding of race and the Black experience in Europe and uncovers the critical role that Black people played in the formation of contemporary British society.

In London Is The Place for Me, Kennetta Hammond Perry explores how Afro-Caribbean migrants navigated the politics of race and citizenship in Britain and reconfigured the boundaries of what it meant to be both Black and British at a critical juncture in the history of Empire and twentieth century transnational race politics. She situates their experience within a broader context of Black imperial and diasporic political participation, and examines the pushback-both legal and physical-that the migrants' presence provoked. Bringing together a variety of sources including calypso music, photographs, migrant narratives, and records of grassroots Black political organizations, London Is the Place for Me positions Black Britons as part of wider public debates both at home and abroad about citizenship, the meaning of Britishness and the politics of race in the second half of the twentieth century.

The first cultural history of African, Asian, and Caribbean immigrants to the United Kingdom from 1948 to the present

"Brings together a diverse range of black British literatures, essays and documents from across the post-war period ... includes South Asian, African and Caribbean cultural production by both leading and lesser-known artists, critics and commentators ... [accommodates] popular and 'high' cultural materials from across the disciplines of literature, film, photography, history, sociology, politics, Marxism, feminism, cultural and communications studies"--Publisher

Activist, journalist, and visionary Claudia Jones was one of the most important advocates of emancipation in the twentieth century. Arguing for a socialist future and the total emancipation of working people, Jones’s legacy made an enduring mark on both sides of the Atlantic. This ground-breaking biography traces Jones’s remarkable life and work, beginning with her immigration to the United States and culminating in her advocacy for the emancipation of the most oppressed. Denise Lynn reveals how Jones’s radicalism was forged through confronting American racism, and how her disillusionment led to a life committed to socialist liberation. But this activism came at a cost: Jones would be expelled from the US for being a communist. Deported to England, she took up the mantle of anti-colonial liberation movements. Despite the innumerable obstacles in her way, Jones never wavered in her commitments. In her tireless resistance to capitalism, racism, and sexism, she envisioned an equitable future devoted to peace and humanity – a vision that we all must continue to fight for today.

Examines the legacy of imperialism and decolonisation, globalisation and national identityGraham MacPhee explains how postwar writers blended the experimentalism of prewar modernism with other cultural traditions to represent both the pain and the pleasures of multiculturalism. He discusses a wide range of writers, from Auden, Orwell, T.S. Eliot and Larkin to Linton Kwesi Johnson, Tony Harrison, Kazuo Ishiguro and Ian McEwan.Key Features* Explores concepts and critical terms such as 'British national literature', 'new ethnicities', 'migrancy' and 'hybridity'* Case studies of postwar texts include: Sam Selvon's The Lonely Londoners, John Arden's Serjeant Musgrave's Dance, Linton Kwesi Johnson's Dread Beat an' Blood, Tony Harrison's V, Kazuo Ishiguro's The Remains of the Day, Leila Aboulela's Minaret and Ian McEwan's Saturday

Conviviality has lately become a catchword not only in academia but also among political activists. This open access book discusses conviviality in relation to the adjoining concepts cosmopolitanism and creolisation. The urgency of today’s global predicament is not only an argument for the revival of all three concepts, but also a reason to bring them into dialogue. Ivan Illich envisioned a post-industrial convivial society of ‘autonomous individuals and primary groups’ (Illich 1973), which resembles present-day manifestations of ‘convivialism’. Paul Gilroy refashioned conviviality as a substitute for cosmopolitanism, denoting an ability to be ‘at ease’ in contexts of diversity (Gilroy 2004). Rather than replacing one concept with the other, the fourteen contributors to this book seek to explore the interconnections – commonalities and differences – between them, suggesting that creolisation is a necessary complement to the already-intertwined concepts of conviviality and cosmopolitanism. Although this volume takes northern Europe as its focus, the contributors take care to put each situation in historical and global contexts in the interests of moving beyond the binary thinking that prevails in terms of methodologies, analytical concepts, and political implementations.