Urban Multiculture: Youth, Politics and Cultural by Malcolm James

By Malcolm James

This publication explores the transformation of stripling and concrete tradition in neoliberal Britain. targeting the reconfiguration of city tradition on the subject of race, marginalization and adolescence politics, James examines the moving formations of reminiscence, territory, cultural functionality and politics.

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Extra info for Urban Multiculture: Youth, Politics and Cultural Transformation in a Global City

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The second part of the chapter looks at the flipside of aspirational discourse addressing how white middle-class notions of aspiration are maintained through the foreclosure of other young people’s futures. It explores how workingclass and not-white-enough young people self-policed their horizons along the education–professional–consumer trajectory and how they practised their own forms of disidentification to explain their social position. The final part of the chapter explores the possibility of horizons that look beyond this binary.

A number of the others either had been local residents for a significant amount of time or had worked at the youth club for years. These social ties gave it a sense of permanence and connection to the local area. Along with the pubs, local independent stores, schools and community centres, Leyham Youth Club was spoken about as a community institution. The community of which it was part had a certain kind of imaginary that I discuss in more detail in Chapter 2. Suffice to say, it was an area that remembered the labour it had provided to the factories of the River Lea and the docks.

Tessa, white, and born and brought up in the borough, had no charge to answer. Jay’s brown skin was also not an inhibitor to this discussion. While he did not celebrate the same idea of white community as the other two did, he was still able to access and use memories of whiteness to make his own autochthonous claims. Based on this discussion, Neil, Jay and Tessa concluded that they were all really tolerant of difference. By this they meant that despite their perception of these cultural problems, they were happy to get along with people of different backgrounds on a day-to-day basis.

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