• Black Britain in the weekly music press during the late-1960s and 1970s

      Glen, Patrick (Taylor & Francis, 2022-12-31)
      Music is a means of communicating and sharing. Sounds and lyrics, even the most abstract or oblique, can document memories, impressions of the present and articulate desires for the future that listeners unpack and reinterpret imposing their own contexts, experiences and prior understandings. Recorded music provided a memory technology that allowed these ideas, sounds and cultures to be articulated, transmitted and interpreted more quickly and further than oral cultures previously allowed. A culture industry and mass media (newspapers, magazines, books television and radio) gave certain—profoundly shaped by capitalism, creating and perpetuating structures of power in society—recorded songs and musics the chance to be shared across and between countries and continents. Within the colonial and post-colonial context Britain after 1945, music made and performed by people who had arrived in Britain from colonies, created in dialogue with those who remained, and the reaction to it by their ‘hosts’, provided an impression of both new arrivals and British society. As Jon Stratton argues regarding Caribbean migration to Britain, ‘[music] offered sites for memory and identity, a refuge from the present and a source of opposition and to and commentary on the migrants’ circumstances. In the new situation cultural exchange with the dominant culture was inevitable.’
    • German Migrants in Post-war Britain

      Weber-Newth, Inge; Steinert, Johannes-Dieter (London: Frank Cass Publishers, 2006)
      Weber-Newth and Steinert consider German migration to Britain after World War II, using written sources and interviews.
    • Zwischen Integration und Ausgrenzung: Jüdische Zuwanderer aus der ehemaligen Sowjetunion und Deutschland

      Weiss, Karin (Campus Verlag, 2002)
      This article surveys a transformation that affected both East and West Germany, albeit not to the same extent: the migration and settlement of Jewish refugees from the former Soviet Union. Originally agreed by the last GDR People's Chamber in 1990, and limited to a maximum of 2,000 individuals, German legislation was amended in 1991 and removed the numerical restrictions. A decade later, Jewish migration into Germany had reached nearly 100,000. While the German government celebrated the restoration of Jewish communities and Jewish life after the devastation inflicted by the Holocaust, the scope and composition of Jewish migration posed major problems for communities charged with integrating newcomers. In West Germany, existing communities more than doubled in size, often leaving Russian Jews in a majority. In East Germany, where the number of Jewish community members had dwindled to below 500 by 1990, the influx and the policy of dispersion across the region meant that new Russian-only communities were found in Potsdam, Schwerin and elsewhere. What would seem to be revitalisation amounted in reality to massive financial burdens on existing communities and divisive cultural pressures. Most of the newcomers are without earned income, employment and look to organisations for support. These, in turn, cannot collect membership dues from impoverished newcomers. Few Russian Jews have any knowledge of the German language and continue to communicate in Russian; few have any knowledge of Jewish religious or cultural traditions, since these were criminalised in the Soviet Union. Moreover, many of the newcomers are non-Jewish family members, or do not have a Jewish mother and are, therefore, not deemed to be Jewish by the religious authorities and the community leadership. In East Germany, the 4,000 or so Jewish newcomers are too few in number to restore Jewish life as a visible and vibrant social or cultural force.