By Jo Littler, Roshi Naidoo
Whereas 'social inclusion' and 'cultural range' move frenetically as buzzwords, are we actually able to settle for that rules approximately 'race' and 'ethnicity', instead of being a peripheral challenge, are on the center of ways a nation's history is represented and imagined?This ebook interrogates simply whose earlier will get to count number as a part of 'British heritage'. Bringing jointly quite a lot of participants, together with teachers, practitioners, coverage makers and curators, it examines what percentage diversified of sorts of background - from soccer to stately houses, adventure points of interest to schooling - take care of the complicated legacies of the belief of 'race'.Whether exploring the fallout of colonialism, the domination of 'England' over the opposite 3 international locations, holocaust memorials, or the way in which British background is negotiated abroad, a routine subject of this e-book is the necessity to settle for that Britain has consistently been a spot of transferring ethnicities, formed by means of waves of migration, diaspora and globalization.Analyzing either thought and perform, this e-book is anxious with figuring out the procedures in which alterations to history occurs, and with exploring difficulties and probabilities for the long run.
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Extra info for The Politics of Heritage: The Legacies of Race (Comedia)
Sample text
They have always been related to the exercise of ‘power’ in another sense—the symbolic power to order knowledge, to rank, classify and arrange, and thus to give meaning to objects and things through the imposition of interpretative schemas, scholarship and the authority of connoisseurship. As Foucault observed, ‘There is no power relation without the relative constitution of a field of knowledge nor any knowledge that does not presuppose and constitute …power relations’ (Foucault 1977). Since the eighteenth century, collections of cultural artefacts and works of art have also been closely associated with informal public education.
This is a negative figuration, reductive and simplistic. These are people who have formed communities in Britain which are both distinctively marked, culturally, and yet have never been separatist or exclusive. Some traditional cultural practices are maintained—in varied ways—and carry respect. At the same time, the degrees and forms of attachment are fluid and changing—constantly negotiated, especially between men and women, within and across groups, and above all, across the generations. Traditions coexist with the emergence of new, hybrid and crossover cultural forms of tremendous vitality and innovation.
Its meaning is constructed within, not above or outside representation. It is through identifying with these representations that we come to be its ‘subjects’—by ‘subjecting’ ourselves to its dominant meanings. What would ‘England’ mean without its cathedrals, churches, castles and country houses, its gardens, thatched cottages and hedgerowed landscapes, its Trafalgars, Dunkirks and Mafekings, its Nelsons and its Churchills, its Elgars and its Benjamin Brittens? We should think of The Heritage as a discursive practice.
