Africans in the United Kingdom: An introduction

Killingray, David

doi:10.1080/02619288.1993.9974817

Cited by 7 publications

(11 citation statements)

References 19 publications

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“…The terms 'Black' and British African Caribbean men (BACM) will be used interchangeably when discussing the participants and their accounts. 5 A small African minority have lived in the UK for the past four centuries (Killingray, 1994). They primarily came to the UK from British African colonies as seafarers, who unofficially settled in British docks, or came to the UK temporarily as students seeking to further their education in hopes of improving their financial prospects upon return to their own countries (Daley, 1998).…”

Section: Introduction and Usage Of The Terms 'Black' And 'Bacm'mentioning

confidence: 99%

“…They primarily came to the UK from British African colonies as seafarers, who unofficially settled in British docks, or came to the UK temporarily as students seeking to further their education in hopes of improving their financial prospects upon return to their own countries (Daley, ). Many African immigrants came from prominent African families as descendants of chiefs, or were sponsored by missionaries or British mercantile companies that traded in Africa (Killingray, ). By the late 1940s, some well‐established African communities had begun to develop in Britain .…”

Section: Introduction and Usage Of The Terms ‘Black’ And ‘Bacm’mentioning

confidence: 99%

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The significance of faith for Black men's educational aspirations

Dumangane

2017

British Educational Res J

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It is uncontested that British African Caribbean men are minimally represented in elite UK higher education institutions. Even as data demonstrates that African Caribbean males are more likely to study further education than White males and that the proportion of UK‐domiciled Black students pursuing higher education has increased since the 2003/04 academic year (ECU, 2014), the representation of Black students throughout the Russell Group remains low. Less than 3% of the entire Russell Group's student population comprised British African Caribbean students in 2011/12 and 2012/2013 (ECU, 2013, p. 203; ECU, 2014, p. 358). However, according to the 2011 Census, ‘Black’ people represent 5.5% (3.1 million) of the total UK population (ONS, 2015). For the few Black men who are successful in attaining acceptance at these exclusive universities, to what assets or capitals do these young men attribute their ability to get to and successful graduate from these institutions? Interviews with 15 Black male students who attended Russell Group universities in England and Wales were analysed and several ‘capitals’ or resources were identified as beneficial to their ability to succeed. Drawing on Bourdieu's work on cultural and social capital, this paper advances the concept of ‘faith capital’ as a unique recognised asset that six of the participants described and reflected upon as being influential on their academic trajectories. Based on findings from the ESRC‐funded research Exploring the narratives of the few: British African Caribbean male graduates of elite universities in England and Wales, this paper discusses these six participants’ accounts of their higher education journeys in relation to how they identified faith as a resource that was influential to their academic success.

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Section: Introduction and Usage Of The Terms 'Black' And 'Bacm'mentioning

confidence: 99%

Section: Introduction and Usage Of The Terms ‘Black’ And ‘Bacm’mentioning

confidence: 99%

The significance of faith for Black men's educational aspirations

Dumangane

2017

British Educational Res J

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“…At the same time, Britain made use of “good,” educated colonial subjects to sustain the slave trade, spread the gospel, and fulfill the goals of empire (Adi 1998: 7). The 1801 establishment in Britain of a society for the education of Africans indicates the increasing numbers migrating there for education (Killingray 1993: 7).…”

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confidence: 99%

“…The Temne chief Naimbanna [Sierre Leone], recognizing the value of a European training, had sent two of his sons to Britain for schooling in the late eighteenth century. This example was followed by other African rulers, often at the instigation of missionaries and colonial officials who hoped that African princes would serve as agents to plant European ‘civilization’ and Christianity in the Black continent———Killingray 1993: 7…”

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confidence: 99%

Challenging Global Geographies of Power: Sending Children back to Nigeria from the United Kingdom for Education

Kea

Maier

2017

Comp Stud Soc Hist

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West Africans have a long history of investing in their children's education by sending them to Britain. Yet, some young British-Nigerians are being sent to Nigeria for secondary education, going against a long historical grain. The movement of children from London to Nigeria is about the making of good subjects who possess particular cultural dispositions and behave in such a manner as to ensure educational success and the reproduction of middle class subjectivities within neoliberal globalisation. We maintain that this movement highlights the way in which global geographies of power -rooted in a colony -metropole divide -are being challenged and reconfigured, serving to provincialize the U.K., through the educational choices that Nigerian parents make for their children. Such small acts disrupt imagined geographies and particular spatial and temporal configurations of progress and modernity, in which former colonial subjects have travelled to the metropole for education, whilst generating counter narratives about Nigerian education, society and economy. Yet, the methods to instil new dispositions and habits in the contemporary Nigerian educational context are informed by the British educational colonial legacy of discipline through corporal punishment. Physical punishment was central to the civilizing mission of British colonial educational policy. Consequently, the choice to send children to school in Nigeria, and other African countries, as well as challenging global geographies of power, sheds light on the continued relevance of the colonial educational legacy and its disciplinary strategies which are, in turn, part of the broader project of modernity itself.

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“…Since the colonial era, Christianity has offered a means of travelling abroad. Mainline mission churches have long histories of sending Africans to the United Kingdom and elsewhere for theological and other training (Harper ; Killingray ). The 1980s and early 1990s saw Pentecostal churches surge in popularity (Gifford ), and it is through Pentecostal networks that both a slightly older generation of men (those born in the 1960s) travelled abroad, as well as a few of my interlocutors.…”

Section: Christianity Status and Mobilitymentioning

confidence: 99%

Pentecostal pastorhood as calling and career: migration, religion, and masculinity between Kenya and the United Kingdom

Fesenmyer

2018

Royal Anthropological Inst

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This article explores the intertwining of migration and religion in the lives of migrant men who were born in Kenya and have become Pentecostal pastors in London. Drawing on the spiritual careers of several pastors, I suggest that pastorhood be understood as a gendered means of social mobility. As pastors, these men attain a status that is socially and culturally intelligible in London and Kenya. At the same time, given that status is contingent upon recognition, the article also examines how pastorhood helps them navigate the challenges and inconsistencies of their lived experiences, such as a competitive religious marketplace and hostility in London, and the high expectations of those in Kenya. Rather than viewing religion as compensatory, I argue that Pentecostalism offers a ‘site of action’, to use Ruth Marshall's phrase, in which they can (re)make themselves as ‘new’ men and (re)position themselves vis‐à‐vis the multiple social worlds they inhabit.

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Africans in the United Kingdom: An introduction

Cited by 7 publications

References 19 publications

The significance of faith for Black men's educational aspirations

The significance of faith for Black men's educational aspirations

Challenging Global Geographies of Power: Sending Children back to Nigeria from the United Kingdom for Education

Pentecostal pastorhood as calling and career: migration, religion, and masculinity between Kenya and the United Kingdom

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