Given the frequent critiques of elite universities for admitting low numbers of state school graduates and, more recently, British Afro‐Caribbean students, how do students attending those universities make meaning of the admissions process? Through an analysis of 46 one‐on‐one in‐depth interviews with undergraduates attending Oxford University, we show that students believe in the fairness of the admissions process, while lamenting the lack of opportunities for educational advancement faced by some disadvantaged youth in British society. Despite their understanding that many British youth do not have access to educational experiences that make Oxbridge an attainable goal, most students do not support changes to make access more equitable across class or racial/ethnic lines. This perspective, which legitimates the status students gain through matriculation at an elite university, supports the maintenance of unequal access to an Oxford education despite the advantages that education is known to confer to graduates. The findings demonstrate elites acknowledging the disadvantages of particular groups in society without acknowledging their own advantages in the same system. They do so by recognizing two elements of merit: (1) intelligence, which most students assumed led to their own admission; and (2) cultivation of that intelligence, which requires elite secondary schools and which most students see as disadvantaging particular groups in society. In the paper we highlight differences in meaning‐making between graduates of grammar, comprehensive and private schools.

Given that literature on the intra-and inter-generational transmission of traumas is mainly based on secondary literature and focuses on the transmission of trauma memory in terms of the historical knowledge of group trauma, this article develops the theory of vicarious group trauma and tests this theory by exploring vicarious traumatization in the everyday lives of Jews in Britain through the methods of observation and in-depth interviewing. Vicarious group trauma is defined as a life or safety-threatening event or abuse that happened to some members of a social group but is felt by other members as their own experience because of their personal affiliation with the group. The article finds that the vicarious sensation of traumatic group experiences can create anxiety, elicit perceptions of threat and, by extension, hypervigilance among Jews. The findings demonstrate that group traumas of the past interpenetrate and interweave with members' current lives and in this way can also become constitutive of their group identity. An institutional focus on threats to Jews can inform the construction and reinforcement of traumatization symptoms and accordingly vicarious group trauma. This article suggests an association between the level of involvement of group members in the collective's social structure and the prominence of vicarious group trauma among them.

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The 2008 financial crisis resulted in a protracted recession in Europe of a kind not seen since the Great Depression. Austerity policies in both countries have increased the presence of and need for social initiatives such as foodbanks and, with them, civic engagement. Foodbanks are often viewed as social solidarity organisations that usually distribute donated food among people in need. Considering that Germany and the UK have both seen a considerable expansion of foodbanks in recent years, this chapter, using the method of ethnography, examines to what extent and thereby how foodbanks in Germany and the UK can construct social solidarity under austerity. The chapter argues that while foodbanks can create a societal representation of solidarity, they can also reproduce social stratification and segregation on the ground. It shows that foodbanks can generate a public image of solidarity on the macro-level, meaning on the societal level, but may struggle to do so on the micro-level, in other words in the interactions between service providers and recipients.

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