Keep calm and don't mention class:Popular culture and the crisis of neoliberalism

This article explores recent developments in cultural studies debates regarding the representation of class in British and Irish life.

‘A dance for all the outcasts’: Class and Postcolonialism in Brendan Behan’s An Giall and The Hostage

As Susan Bassnett and Harish Trivedi argue, ‘translation does not happen in a vacuum, but in a continuum; it is not an isolated act, it is part of an ongoing process of intercultural transfer’. In understanding Brendan Behan's most celebrated and controversial translation, of his spare Irish language play An Giall (1958) to its riotous English counterpart The Hostage (1958), understanding the problematic ‘intercultural transfer’ between British and Irish life in the 1950s is crucial. Comparisons between both works reveal significant changes that illuminate Behan's relationship with both nations and provide a sometimes oblique metacommentary regarding his most pressing political and personal anxieties. Yet for all their differences, the plays also share a common desire to transcend the divisions forged by the colonial experience through critical understandings of life on either side of the Irish Sea. In this essay, I argue that Behan's act of transculturation reveals a great deal more reflexivity and depth than many of his critics would allow, developing an iconoclastic dialogue between British and Irish mid-century life.

Old Town Glasgow: Squalor, Agitation and City Improvements

In 1862, Glasgow Corporation initiated the first of a series of three legislative acts which would become known collectively as the City Improvements Acts. Despite having some influence on the nature of the built fabric on the expanding city as a whole, the most extensive consequences of these acts was reserved for one specific area of the city, the remnants of the medieval Old Town. As the city had expanded towards all points of the compass in a regular, grid-iron structure throughout the nineteenth century, the Old Town remained singularly as a densely wrought fabric of medieval wynds, vennels, oblique passageways and accelerated tenementalisation. Here, as the rest of the city began to assume the form of an ordered entity, visible and classifiable, one could still find and addresses such as ‘Bridgegate, No. 29, backland, stair first left, three up, right lobby, door facing’ (quoted in Pacione, 1995).

Unsurprisingly, this place, where proximity to the midden (dung-heap) was considered an enviable position, was seen by the authorities as a major health hazard and a source not only of cholera, but also of the more alarming typhoid epidemic of 1842. Accordingly, the demolitions which occurred in the backlands of the Old Town under the first of the acts, the Glasgow Police Act of 1862, were justified on health and medical grounds. But disease was not the only social problem thought to issue from this district. Reports from social reformers including Fredrick Engels suggested that the decay of the area’s physical fabric could be extended to the moral profile of its inhabitants. This was in such a state of degeneracy that there were calls for a nearby military barracks to be relocated to more salubrious climes because troops were routinely coming into contact ‘with the most dissolute and profligate portion of the population’ (Peter Clonston, Lord Provost, June 1861). Perhaps more worrying for the city fathers, however, was that the barracks’ arsenal was seen as a potential source of arms for the militant and often illegal cotton workers’ unions and organisations who inhabited the Old Town as well as the districts to the east. In fact, the Old Town and East End had been the site of numerous working class actions and riots since 1787, including a strike of 60,000 workers in 1820, 100,000 in 1838, and the so-called Bread Riots of 1848 where shouts of ‘Vive La Revolution’ were reported in the Gallowgate.

The events in Paris in 1848 precipitated Baron Hausmann’s interventions into that city. The boulevards were in turn visited by members of Glasgow Corporation and ultimately, it can be argued, provided an example for Old Town Glasgow. This paper suggests that the city improvement acts carried a similarly complex and pervasive agenda, one which embodied not only health, class conflict and sexual morality but also the more local condition of sectarianism. And, like in Paris, these were played out spatially in a extensive reconfiguration of the urban fabric of the Old Town which, through the creation of new streets and a railway yard, not only made it more amenable to large scale military manoeuvres but also, opened up the area to capitalist accumulation. By the end of the works, the medieval heritage of the Old Town had been almost completely razed, the working class and Catholic East End had, through the insertion of the railway yard, been isolated from the city centre and approximately 70,000 people had been made homeless.

Paramilitary punishments in Belfast: policing beneath the peace

As an enduring legacy of the conflict, paramilitary policing remains an unpalatable but indisputable fact within Belfast's working-class, Republican communities. Historically, while much attention has been devoted to the causes and consequences of paramilitarism along with the terrorist threat posed by such organizations, little attention has been paid to the influence upon, or relations between, such nonstate policing actors, the communities in which they exist and the delivery of policing by the Police Service of Northern Ireland. While local and international literature surrounding paramilitary violence has tended towards political axiom or physical impact of such activity, the current paper presents an empirical study of the relations between communities and Republican paramilitary organizations who seek to exploit a perceived dearth of state-based policing at the community level within Belfast. Framing the ontology of paramilitary policing and its support from a community, rather than political or security perspective, the paper argues that continuing grass-roots support for this ‘new’ paramilitary policing within Republican communities of Belfast is more complex and nuanced than the political antecedents of the conflict from which such activity emerged – especially in terms of such support surviving successive political negotiations and police reforms since the ‘Good Friday’ Agreement of 1998.

Teenagers Telling Sectarian Stories

The purpose of this article is to examine the socially constructed nature of the story telling process by drawing on an example from one locality in Northern Ireland. The research draws on focus group interviews with teenagers from polarized working-class communities in North Belfast. The overall locality is divided into Catholic and Protestant areas and a recurring feature of the data is the tendency for each group to define themselves in opposition to the other. Throughout the focus group interviews, the teenagers produced four types of stories and the article assesses the relevance of each type to producing, reproducing or challenging sectarian divisions. The first three groups of stories, First-hand stories, Second-hand stories and Collective stories reflect individual and group attitudes to distinctions between ‘us’ and ‘them’ while the fourth, Alternative stories, questions the homogeneity of the in-group and the immutability of these divisions. These stories verbalize the internal recollections of both individuals and groups and rely on real and imagined memories. The thrust of the article illustrates the ways in which sectarian identities are constructed, shaped and diluted through these narrative encounters.

JAK2 exon 12 mutations in polycythemia vera and idiopathic erythrocytosis

Background The V617F mutation, which causes the substitution of phenylalanine for valine at position 617 of the Janus kinase (JAK) 2 gene (JAK2), is often present in patients with polycythemia vera, essential thrombocythemia, and idiopathic myelofibrosis. However, the molecular basis of these myeloproliferative disorders in patients without the V617F mutation is unclear. Methods We searched for new mutations in members of the JAK and signal transducer and activator of transcription (STAT) gene families in patients with V617F-negative polycythemia vera or idiopathic erythrocytosis. The mutations were characterized biochemically and in a murine model of bone marrow transplantation. Results We identified four somatic gain-of-function mutations affecting JAK2 exon 12 in 10 V617F-negative patients. Those with a JAK2 exon 12 mutation presented with an isolated erythrocytosis and distinctive bone marrow morphology, and several also had reduced serum erythropoietin levels. Erythroid colonies could be grown from their blood samples in the absence of exogenous erythropoietin. All such erythroid colonies were heterozygous for the mutation, whereas colonies homozygous for the mutation occur in most patients with V617F-positive polycythemia vera. BaF3 cells expressing the murine erythropoietin receptor and also carrying exon 12 mutations could proliferate without added interleukin-3. They also exhibited increased phosphorylation of JAK2 and extracellular regulated kinase 1 and 2, as compared with cells transduced by wild-type JAK2 or V617F JAK2. Three of the exon 12 mutations included a substitution of leucine for lysine at position 539 of JAK2. This mutation resulted in a myeloproliferative phenotype, including erythrocytosis, in a murine model of retroviral bone marrow transplantation. Conclusions JAK2 exon 12 mutations define a distinctive myeloproliferative syndrome that affects patients who currently receive a diagnosis of polycythemia vera or idiopathic erythrocytosis.

Feasibility of online collaborative voltage stability control of power systems

This paper presents the results of feasibility study of a novel concept of power system on-line collaborative voltage stability control. The proposal of the on-line collaboration between power system controllers is to enhance their overall performance and efficiency to cope with the increasing operational uncertainty of modern power systems. In the paper, the framework of proposed on-line collaborative voltage stability control is firstly presented, which is based on the deployment of multi-agent systems and real-time communication for on-line collaborative control. Then two of the most important issues in implementing the proposed on-line collaborative voltage stability control are addressed: (1) Error-tolerant communication protocol for fast information exchange among multiple intelligent agents; (2) Deployment of multi-agent systems by using graph theory to implement power system post-emergency control. In the paper, the proposed on-line collaborative voltage stability control is tested in the example 10-machine 39-node New England power system. Results of feasibility study from simulation are given considering the low-probability power system cascading faults.

A gain-of-function mutation in the HIF2A gene in familial erythrocytosis

Hypoxia-inducible factor (HIF) a, which has three isoforms, is central to the continuous balancing of the supply and demand of oxygen throughout the body. HIF-a is a transcription factor that modulates a wide range of processes, including erythropoiesis, angiogenesis, and cellular metabolism. We describe a family with erythrocytosis and a mutation in the HIF2A gene, which encodes the HIF-2a protein. Our functional studies indicate that this mutation leads to stabilization of the HIF-2a protein and suggest that wild-type HIF-2a regulates erythropoietin production in adults.

The push and pull between religion and ethnicity: The case of loyalists in Northern Ireland

This paper uses a case study of a largely religiously non-practising group, working class loyalists in Northern Ireland, to explore the relationship between religion and ethnicity in divided societies. It finds that loyalists often turn to religion habitually in times of insecurity to provide justification for conflict. But religion does not just prop up deeper ethnic identities. Religion has meaning and content itself that is sometimes tension with oppositional ethnic identities and, in some cases, can transform them totally. This produces a complex set of relationships in which religion and ethnicity push and pull against one another in the lives of individuals, neither dominating fully over the other.