Recent years have witnessed an explosion of academic and popular interest in the issue of social identity. Yet the subject areas of regional and sub-regional identities, and historical engagements between ’the regional’, ’the local’ and ’the national’, remain very neglected. Seeking to make a contribution towards redressing these areas of neglect and to further advancing our knowledge and understanding of the general issue of social identity, this volume of essays offers the reader an exploration of some of the rich and varied, historical interpretations of ’the North’ and ’Northernness’. The focus rests mainly, but not exclusively, upon the North of England. Taken as a whole, the essays highlight the contingent, fluid, and ambiguous nature of ’Northenness’, its complex and shifting interplay with feelings of localism and nationalism, and the profound, if varying, influences of class, race, gender, sport, tourism, music and political and economic structures and concerns upon ’northern’ identities. This book will hold a general appeal to readers interested in the issue of social identity, especially in its regional and local manifestations and engagements. It will find a wide readership across the humanities and social sciences. It should be compulsory reading for those in New Labour addressing the issue of the ’North-South divide’.

Northern Ireland is frequently characterised in terms of a two traditions paradigm, representing the conflict as being between two discrete cultures. Demonstrating the reductionist nature of this argument, this book highlights the complexity of reality.

This anthology of essays, Northern Myths, Modern Identities, explores the various ways in which ancient mythologies have been cultivated in the cultural construction of ethnic, national and supra-national identities from 1800 to the present. How were Old Norse, Finno-Ugric and Frisian myths employed as rhetorical devices in national narratives? And how did (and do) these new interpretations convey a sense of ‘northernness’? This volume approaches these issues from an interdisciplinary and international perspective, and brings together case studies from Scandinavia, the Baltic region, Friesland, Britain, the United States and even Japan. Thus, it provides a unique insight into the reception history and uses of northern myths in the present, and their role in the creation of modern identities. Contributors are: Tim van Gerven, Gylfi Gunnlaugsson, Simon Halink, Sumarliði R. Ísleifsson, Otto S. Knottnerus, Joep Leerssen, Daisy Neijmann, Han Nijdam, Robert A. Saunders, Katja Schulz, Tom Shippey, Carline Tromp, and Kendra Willson.

This book explores how the diverse and fiercely independent peoples of Texas and New Mexico came to think of themselves as members of one particular national community or another in the years leading up to the Mexican-American War. Hispanics, Native Americans, and Anglo Americans made agonizing and crucial identity decisions against the backdrop of two structural transformations taking place in the region during the first half of the 19th century and often pulling in opposite directions.

Originally published in 1989, this book examines how the inter-ethnic relationships of the clans of the pastoral Rendille, Gabbra, Sakuye and some Somalis of northern Kenya and southern Ethiopia came about. It also examines the uses to which these inter-ethnic relationships are put: for example in managing herds. Oral history is combined with cultural comparison and the analysis of social structure. Blending synchronic and diachronic perspectives, the book synthesises historical ethnology in the Continental tradition with social anthropology. Historically it overturns some established ideas about how the Horn of Africa was settled. Anthropologically it shows how relations may exceed the bounds of the ethnic group as the conventional unit of study.

Focusing on Irish speakers in Catholic West Belfast, this ethnography on Irish language and identity explores the complexities of changing, and contradictory, senses of Irishness and shifting practices of 'Irish culture' in the domains of language, music, dance and sports. The author’s theoretical approach to ethnicity and ethnic revivals presents an expanded explanatory framework for the social (re)production of ethnicity, theorizing the mutual interrelations between representations and cultural practices regarding their combined capacity to engender ethnic revivals. Relevant not only to readers with an interest in the intricacies of the Northern Irish situation, this book also appeals to a broader readership in anthropology, sociology, cultural studies, history and political science concerned with the mechanisms behind ethnonational conflict and the politics of culture and identity in general.

This unique collection of articles on literature in northern Nigeria is in three parts. Part one presents an overview of the running theme, in which Na’Allah explores the theoretical relationship between literature, history and identity in northern Nigeria, using the proverbial story of the blind man who holds a lamp while walking alone in the night. Similarly, Tsiga undertakes in a long bibliographical essay, a notable survey of the relationship between literature, history and identity in northern Nigeria, chronicling the development of life writing in the region dating back three hundred years. Part two focuses on the relationship between literature and history in northern Nigeria and begins with the article in which Illah investigates the theme. He uses the image of the bus to underscore the point he makes concerning the uniqueness of northern Nigerian literature, which continues its journey, even without a spare tyre. Equally in this part, Balogun discusses Yerima’s Attahiru, Ameh Oboni: The Great as theatres of colonial resistance; just as Methuselah also examines the heroism celebrated in Ahmed Yerima’s Attahiru. Adamu revisits the trans-fictional use of the Grimm Brothers’ tale in the early published Hausa written narratives, while Yunusa and Malumfashi examine similar historical concerns in Abubakar Imam and Sa’adu Zungur, respectively. This part concludes with Garba assessing the transformation of the written Hausa prose narratives into radio broadcasts; while Abiodun examines in a historiographic survey the various forms and composition of Ilorin music. In what might have been the scholar’s last conference article before his sudden death, Nasidi, in Part three, opens the debate on literature and identity in northern Nigeria, eloquently theorising on the relationship with Foucault, his favourite philosopher. AbdulRaheem illustrates how the literature of the people of Ilorin is their identity marker, while Kazaure investigates the split character in Labo Yari’s Man of the Moment. Ibrahim explores identity in marriage between migrants and natives in Kanchana Ugbabe’s Soul Mates, while Aondofa investigates globalisation and indigenous television. Using Tiv film typology, like Aondofa, Sulaiman examines the use of diction in characterisation in the film industry. The third of the contributors on the film industry, AbdulBaqi, uses films shown on DSTV’s African Magic channels to investigate matrimonial harmony in North Central Nigeria. Jaji revisits the antecedents and prospects in the relationship between prose and identity in northern Nigeria. Giwa offers a detailed investigation of Zaynab Alkali’s The Initiates on gender politics. Similarly, Muhammad and Muhammad are concerned with identity and the gender politics in Bilkisu Abubakar’s To Live Again and The Woman in Me. The last article in the book, jointly written by Yusuf, Anwonmeh and Agulonye, offers the only viewpoint on children’s literature in northern Nigeria.

Consociational power sharing is often perceived to be the method of conflict management that is most likely to succeed in deeply divided societies. The case of Northern Ireland in particular is heralded by many as a consociational success story. Since the signing of the Good Friday (Belfast) Agreement in 1998, significant conflict transformation has taken place in the form of a considerable reduction in levels of violence and the establishment of power sharing between unionists and nationalists. This book looks at what consociational power sharing achieves after its implementation – specifically, whether it can work to overcome existing identities in divided societies, or whether it simply freezes divisions. It argues that if consociational power sharing is facilitating a move towards a genuinely shared society, this would be demonstrated in the focus of the election campaigns of Northern Ireland’s political parties, which would be almost exclusively based around socio-economic issues affecting the whole population, rather than narrow single identity concerns. However, the book claims that, on the whole, this has not been realised. Although election campaigns are today less strident than they were in the pre-1998 era, it remains the case that they usually foreground single identity symbolism, as it is this that resonates with voters. Whilst consociational power sharing has been very successful in reducing levels of violent conflict and facilitating elite level cooperation between unionists and nationalists, it has been much less successful in reducing divisions within wider society to facilitate a genuinely shared Northern Irish identity. By establishing an important middle ground between consociational proponents and critics, this research will be of significant interest to students and scholars of ethnic politics, political sociology, conflict management, and divided societies more generally.

When conflict, competing identities, and segregation collide; Identity, Segregation and Peace-building in Northern Ireland explores the implications for peace-building in Northern Ireland, and across the globe.

Using new archaeological data from four major cities of the Classic Maya world, this book explores how gender, age, familial and community memories, and the experience of living in an urban setting interacted to form social identities. Social Identities in the Classic Maya Northern Lowlands plumbs the archaeological record for what it can reveal about the creation of personal and communal identities in the Maya world. Using new primary data from her excavations at the sites of Yaxuna, Chunchucmil, and Xuenkal, and new analysis of data from Dzibilchaltun in Yucatan, Mexico, Traci Ardren presents a series of case studies in how social identities were created, shared, and manipulated among the lowland Maya. Ardren argues that the interacting factors of gender, age, familial and community memories, and the experience of living in an urban setting were some of the key aspects of Maya identities. She demonstrates that domestic and civic spaces were shaped by gender-specific behaviors to communicate and reinforce gendered ideals. Ardren discusses how child burials disclose a sustained pattern of reverence for the potential of childhood and the power of certain children to mediate ancestral power. She shows how small shrines built a century after Yaxuna was largely abandoned indicate that its remaining residents used memory to reenvision their city during a time of cultural reinvention. And Ardren explains how Chunchucmil’s physical layout of houses, plazas, and surrounding environment denotes that its occupants shared an urban identity centered in the movement of trade goods and economic exchange. Viewing this evidence through the lens of the social imaginary and other recent social theory, Ardren demonstrates that material culture and its circulations are an integral part of the discourse about social identity and group membership.