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This paper analyses the role of the Centro Scalabrini in London in defining a sense of belonging and identification for Italians in Britain. The essay broadens the conventional focus on how community organizations contribute to constructing an ‘imagined community' for minority or migrant populations by suggesting that organizations are used as cultural objects and collective props for enacting and experiencing collective affective belonging abroad. The paper examines the processes through which community spaces themselves are constructed as scenes of ethnicity, for example, in the visual and narrative accounts of events found in the community press. However, rather than arguing that ethnic organizations simply reproduce an identity and culture, it is argued that the community centre offers intimations of ethnicity, as well as ‘intimate ethnicity', for those who use it and move through it. As a locale in which Italians and other migrants can find themselves again (ritrovarsi), what the centre offers is not the continuity or reproduction of the old world; it is the production of a portable Italianness through traces that are filled with sensuality, with the bodily experience of contact. [ABSTRACT FROM AUTHOR]

London today hosts more than 200,000 Italian people. A traditional point of arrival for Italian migrants since the nineteenth century, London is a setting characterised by the presence of the ‘old’ classic economic migration – of those who left Italy mainly in the 1950s and 1960s, and the ‘new’ migration, made up mainly of highly-educated people in the professional, academic and arts sectors. These two groups differ as regards their time of arrival, socio-economic characteristics and educational background, and they rarely have the chance or find the need to interact. This paper is based on interviews with representatives of Italian institutions and associations, and with ‘old’ and ‘new’ Italian migrants; participant observation of Italian events happening in London; and some elements of discourse analysis. By means of this empirical material, I aim to show that, besides their well-known differences, the ‘old’ and ‘new’ communities present striking similarities in their migration narratives. [ABSTRACT FROM PUBLISHER]