Brick Lane: Merging Cultures in an Urban Context – Part 2

hannah-kaplan

Popularly known for its trendy pubs, fashion hotspots and Bengali food, London’s Brick Lane is again in the news headlines, this time over plans to build two archways resembling the shape of a Muslim head scarf at the entrance to the popular east London neighbourhood. Though now increasingly identified with Bengali Muslims, Brick Lane’s rich historical heritage is defined by immigrants, including Huguenots and Jews. In this second instalment of her blog Hannah Kaplan, an MRG intern of Jewish-American descent, tours the street to discover how minority identity and culture plays out in an urban context.

I found clues to the question of integration in the streets of Brick Lane – inquiries into where I might be able to speak to members of the Jewish community were often met with shrugs of shoulders or shaking of heads. The employees of one of the two existing Jewish bagel shops replied to my inquiry with the simple response, “They’re not here, they’ve all moved out.”

In fact, it occurred to me that perhaps this was a reflection of what populations of all great cities experience – change and adaptation. According to Icons , an organization chronicling the cultural heritage of Great Britain, when Jewish immigrants first arrived in London, they were often met with resistance or suspicion. Traditional Yiddish speakers possessed very little with which to establish a new life for themselves. These Jewish immigrants gradually became integrated into the social network of the city, establishing businesses and relationships within the broader British community.

While first generation Jewish immigrants may have struggled to establish a life for themselves in London, generations down the line, the Jewish community is firmly integrated in the cultural identity of London. However, the location of these communities has with time, and changing socio-economic trends, altered. Today, there are only traces of this influence as grandchildren and great-grandchildren of earlier immigrants have moved on to other neighbourhoods and communities, such as Golders Green and Hendon.

Like the Eastern Jewish population before them, the Bengali community has encountered their own challenges of assimilation. Prejudice and language and cultural obstacles have meant that the process of establishing themselves as part of the British social fabric has at times, been met with controversy. Most recently, a £1.8 million project proposing the construction of two archways at either end of Brick Lane, resembling the shape of a woman’s hijab or veil, has come up against criticism as the local community is divided over the degree to which the neighbourhood should enforce religious identity. While some believe such a specifically Muslim symbol encourages community pride and cohesion, critics claim that these arches represent female subordination or religious bias.

Speaking to a young Bengali restaurant owner, it was clear that while he was proudly Bengali and Muslim, he considered himself in equal parts to be British as well. When questioned about the proposed archways, he expressed his concern and opposition to the plan, saying that it would in turn ostracise other residents of the community. He extolled the virtues of a multi-cultural society and believed that, while he identified himself as a member of a minority community within London, he was still part of British society at large.

Clearly, the constantly changing and shifting nature of a major cosmopolitan centre means that within any society there can exist distinct divides and differences in ethos between community members. Brick Lane is no exception to the rule – a bustling centre of diversity, but one that is just as sensitive to changing immigration trends and cultural influences.

In essence, this is what lies at the very heart of the city, the constant state of change that occurs within every community, every minority group, and every sense of ethnic identity. It is this demographic flux that makes the urban context so unique, the manner in which the identity, practices, restaurants, shops, and houses of worship of one group slowly but surely are augmented by the constantly changing communities that share neighbourhoods.

Brick Lane: Merging Cultures in an Urban Context

hannah-kaplan

Popularly known for its trendy pubs, fashion hotspots, and Bengali food, London’s Brick Lane is again in the news headlines, this time over plans to build two archways resembling the shape of a Muslim head scarf at the entrance to the popular east London neighbourhood. Though now increasingly identified with Bengali Muslims, Brick Lane’s rich historical heritage is defined by immigrants, including Huguenots and Jews. Hannah Kaplan, an MRG intern of Jewish-American descent, tours the street to discover how minority identity and culture plays out in an urban context.

Walking down the streets of Brick Lane’s predominantly Bangladeshi community, it is easy to forget you are in the heart of London. Between multi-lingual signs denoting streets in both English and Bengali, row after row of popular curry restaurants attracting diners from all over the city, and elaborate displays of gulab jamun, jelabi, and other South Asian sweets, the second you enter Brick Lane you are instantly absorbed into the distinct culture of the area.

This is a neighbourhood historically renowned for its rich cultural diversity. Today, it is identified by the wide range of religious and cultural influences that have contributed to Brick Lane, but by far, the largest population (more than 68%) is that of the Bengali community.

However, this strong Bengali presence has not always been the norm. Prior to Bangladesh’s independence in the 1970s and surge in immigration as Bangladeshis travelled to London in search of work opportunities and safety, Brick Lane was known as a predominantly Jewish neighbourhood. The Jews themselves had escaped oppression and violence throughout Eastern Europe as anti-Semitic sentiment manifested itself in the pogroms and attacks that were gaining momentum towards the end of the 19th century. By 1900, the Jewish population of the East End was as high as 95% and kosher restaurants, synagogues, and Yiddish theatre venues once stood where the more recent Bengali establishments can now be found.

I began to consider, as I walked through the streets observing the culture of this unique neighbourhood, the ever-shifting nature of minority communities existing, and more importantly, coexisting, within the greater urban context. As an American Jew of Eastern European descent myself, I was curious about the Ashkenazi Jews, descended from the medieval communities residing in Germany and Eastern Europe, who had once settled in London. How much were their histories and families like my own? And more importantly, what had become of the intricate network of family and community bonds that had been established during more than a century of living and working around Brick Lane?

Today, there is very little trace of the Brick Lane Jewish influence that had been so prevalent decades earlier. In fact, the only testaments to this community – two bagel shops, a textile emporium and an art gallery with the name “Katz” inlaid in its brick work – allude to the previous history of the street.

I was curious to know more about how the Jewish community had slowly given way to the Bengali community of Brick Lane, and additionally, how the Bengali community had been integrated into the greater British population. Both minority populations would have encountered the age-old experience of overcoming obstacles inherent in immigration and integration. How then, do these communities maintain their customs, values and identities, while living, working and increasingly participating in broader society?

To be continued…

Happy Anniversary! – Celebrating 40 years of MRG

Demetri Lowe

After decades of campaigning for the rights of communities around the world, MRG is now well established as a leader in the global fight against racial, religious and ethnic discrimination. This achievement is especially impressive considering that the story of MRG began 40 years ago with only a small group of principled journalists and activists. Needless to say, 40 years of commitment and hard work deserves recognition. On the evening of February 11, MRG staff, supporters, volunteers and other friends came together in London to celebrate. I was lucky enough to be there.

MRG’s anniversary event took place at the flagship Foyles bookshop in the centre of London. Foyles stands out as one of the largest bookshops in the city and the second floor with its vast history and politics sections is one of my favourite places to waste a few free hours in central London.

Entering the crowd, I came across a mix of familiar faces from MRG’s London headquarters, as well as many others I had never seen before. Only then did I realise the true significance of our 40th anniversary. For me MRG is a team of staff and volunteers in our London headquarters and regional offices around the world, yet this crowd included many others who have played a role in MRG’s success, including donors, journalists and former staff members.

After the crowd had settled in, the evening’s main event, a discussion between two authors, kicked off. Moderator Razia Iqbal, a familiar face I’d often seen on TV in her role as a correspondent for the BBC, began the discussion by introducing her two guests. Roma Tearne, a Sri Lanka born writer and artist of mixed Tamil and Sinhalese descent whose works often focus on memory and facing the past, and Louise Doughty, an English journalist and novelist of Romany descent.

The conversation focused on how minority issues have affected each writer’s life and work. Before Roma Tearne even began to tell her story I had already imagined the difficulties her parents, a mixed ethnicity couple in a country divided by ethnic conflict, must have faced. With little choice other than to leave their homeland, Tearne’s parent remained estranged from their families in Sri Lanka for the rest of their lives. Louise Doughty explained that her family’s fear of prejudice had kept her from exploring her Romany roots in her first novels. She only felt free to write about the subject after the death of a relative who was especially afraid of his Romany roots being exposed.

The two authors were asked to share their views on the role of artists in dealing with the traumas of conflict and prejudice. Roma Tearne pointed out the importance of art, specifically novels, in preserving the public memory of historical events, but she was quick to mention the vital role that non-artistic measures, such as the establishment of truth and reconciliation commissions, play in healing a post-conflict society. Doughty, who has written widely on Roma rights, said that, although she remains primarily a novelist, her heritage makes it impossible for her not to speak out on the desperate situation many Roma communities face. Both authors declared that a search for identity and a sense of belonging as minorities had influenced their most recent works.

Because of my background in publishing, one of the most fascinating parts of the discussion for me concerned the prospects of minority writers and the depiction of minorities in British fiction. Louise Doughty explained that money was the primary motive behind the UK publishing industry’s growing interest in minority writers and issues. She pointed out that the phenomenal success of Zadie Smith’s 2000 debut novel White Teeth had proved to the industry that novels with minority lead characters can be successful with the British public. Although the recent commercial success of British minority ethnic writers such as Smith, Andrea Levy and Monica Ali definitely marks a change for British publishing, I couldn’t help but think of all the authors and possibly great works of literature that went unpublished or ignored in past decades because of prejudice.

MRG has certainly accomplished much in its 40 year history. Immediately before the event we were able to celebrate two important legal victories; one establishing that the presidency of Bosnia-Herzegovina should be open to all of its citizenry and another establishing an important precedent on the land rights of indigenous communities in Africa. I’m certain that when the next big anniversary rolls around MRG will have many new successes to celebrate and that marginalised communities around the world will have benefited from those efforts.

Find the pictures of the 40th anniversary click here

Turning down a visit to the human zoo

Cecile Clerc

Cecile Clerc, MRG’s Head of Fundraising, discovers how Thailand’s tourism industry is exploiting highland ethnic minorities…and does the right thing.

This time it was South East Asia. Thailand, to be specific. But I was not on an MRG trip but enjoying three weeks under the sun while my friends and family were freezing in Europe. In my rucksack, I had my trekking boots, swimming costume, sun-cream and a pile of books. I even had my husband with me to carry the rucksack! 100% different from my usual MRG trips then…Or was it?

I admit I completely managed to forget about work and MRG at the beginning of my trip. I almost forgot to check before Christmas if the judgement of the Finci Case (an MRG project I’d fundraised for) was made public.

I immersed myself in the craziness of Bangkok. I cycled across the ruins of Sukhotai, an old capital in the Central Plains. I tried all local food possible, including hot pumpkin in coconut milk, a dessert I now love. I learned more about Buddhism and was fascinated by the temples.

Maybe I did think about MRG when visiting the Museum of Siam in the capital, where many references to the ethnic diversity of Thailand were made. Although maybe not…

However, arriving in Chiang Mai brought me back to ‘my’ reality. It is a nice, quiet, provincial town in the north of Thailand and the main centre for hill tribe trekking.

And here I was, walking across the city and passing in front of dozens of ‘travel agents’, displaying pictures of tribesmen and women, dressed in their traditional outfits and encouraging tourists to book a tour to visit a tribal village. In fact it was promoted just like a visit to the zoo.

Thailand is home to numerous communities ranging from the Chao Ley in the Southern islands of Koh Lanta, Phuket or Kho Phi Phi and the Moken who still lead itinerant lives around the Ko Surin Archipelago (both groups often called ‘Sea Gypsies’) to the Karen, Hmong and Lahu in the hills of the north. Since the mid-Seventies, a large percentage of minorities known as ‘hill tribes’ who live in the north, are made up of refugees from Myanmar, Laos and Cambodia.

I had of course read about Thailand’s ethnic minorities before travelling. But I was certainly not prepared for the industry generated around them. And I could not help wondering how beneficial to these communities such an industry is. Surely, sending crowds of tourists to a village must be disruptive to their traditional way of life? And how can we be sure that the profits from this lucrative tourism are actually benefiting the communities?

I’d read on various leaflets distributed by the travel agencies promoting these visits that ‘hill tribes are very welcoming’. Well, do they have much choice?

Here I was- back to thinking about work and about all MRG campaigns to ensure that the rights of ethnic, religious and cultural minorities are fully respected worldwide. It reminded me especially of an online campaign we ran to promote sustainable tourism in Africa.

MRG is not yet working in Thailand. One day maybe? In the meantime, it is down to individual tourists like you and me to think about the consequences of our holiday activities.

I obviously refused to go on a hill tribe trek. Instead, we decided to go for a ‘normal’ trek across the beautiful Doi Ithannon natural park. We looked for a ‘green’ travel company (hard to find but really worth it) whose guide thanked us for not asking for hill tribe trekking.

The best coffee shop in the world

IThe scenery of our walk was breathtaking. And when I asked on the way back if we could stop for a coffee somewhere (OK I can admit it now…I was simply exhausted and wanted to sit down), our guide offered to take us to a local coffee cooperative entirely managed by a local community. It was the best coffee I’d ever had.

And overall probably one of the best holidays of my life. Since it was after all holidays, I can finish this post with a typical holiday picture, right?

A lesson on justice in Burundi

lucy claridge

Lucy Claridge, MRG’s Head of Law, visits a Batwa community in Burundi and learns that access to justice can seem like a far-flung dream for families struggling to meet their most basic needs. A small group of children peer nervously out at me from behind a clump of trees.  Their parents eventually extend their hands, smile shyly and greet me. “Amahoro!” they say – which means hello or, literally, “Peace”, in Kirundi.

I am visiting a Batwa community who live in Mutaho region, central Burundi.  Originally forest-dwellers, the Batwa are an indigenous group of hunter-gatherers mainly inhabiting Burundi, Uganda, DRC and Rwanda. Routinely marginalised and discriminated against, the Batwa have been forced to change their way of living due removal of their traditional lands and increased deforestation. Like many Batwa, this particular community has been caught up in a land dispute spanning nearly 40 years.

I arrive in the centre of the village, which consists of a group of around 15 very basic, single room, thatched huts.  Our partner organization in Burundi explains that I am here because MRG’s Legal Cases Programme is supporting the community in their attempts to gain back their lands. The women immediately gather round and sing a melodic welcome song and afterwards we discuss their land dispute.

Unlike many Batwa, this particular community has actually had some success. In the 1970s, the local court decided that the disputed area of land belonged, and should be returned, to them.  However, the land was never actually given back, and when one of the community elders went back to the court to try and resolve the issue, she was imprisoned for ten years.

Batwa women in Mutaho

In addition to returning the Batwa property, which would rightfully seem to be theirs, the disputed parcel of land could greatly assist the community in providing further means to cultivate crops.  Four years ago, MRG’s partner in Burundi, UNIPROBA, decided to take on the issue themselves, lodging a further case in the courts.  Yet the case remains stuck in a slow and dysfunctional court system. When I ask if anyone from the community has tried to push forward the issue, I am told that, “Daily life has more pressing issues.” Immediately I understand. With the most basic living conditions, scarce food, ill health, disease, and little or no chance of an education, access to justice rates well below access to food.