Journal articles: 'Identité transnationale'

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Kim, Kyung-mi. "Une politique transnationale de l’« identité nationale »." Journal des anthropologues, Hors-série (June 1, 2007): 201–16. http://dx.doi.org/10.4000/jda.3044.

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Adanhounme, Armel Brice, and Christian Lévesque. "L’action syndicale à l’international vue du Sud : du global au local ou du local au global?" Articles 68, no. 2 (June 11, 2013): 239–60. http://dx.doi.org/10.7202/1016318ar.

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RésuméCe texte propose une relecture du débat sur l’action syndicale à l’international entre la construction de coalitions globales et le développement de réseaux locaux. Il se base sur le récit des représentants syndicaux du secteur minier au Ghana et au Mexique. Les stratégies syndicales sont saisies sous les trois dimensions analytiques que sont les espaces de l’action syndicale à l’international, les modes d’interaction et le cadre de référence. L’objectif de l’article vise à comprendre comment les syndicats nationaux naviguent entre le local et le global, et les facteurs qui les poussent et les attirent vers les espaces transnationaux.Alors que les deux syndicats sont engagés dans un processus de renouvellement de leur action, leur stratégie transnationale diffère : les Ghanéens sont engagés dans le développement de nouvelles aptitudes et de nouveaux savoir-faire et les Mexicains dans la construction des coalitions. Ces constats suggèrent que l’action syndicale à l’international est fonction des contingences nationales. Primo, le syndicat ghanéen intervient surtout au niveau continental africain et privilégie le développement des compétences locales et nationales. De son côté, le syndicat mexicain est présent aussi bien au niveau continental nord-américain que transnational, notamment dans des campagnes de solidarité. Secundo, les Ghanéens entretiennent de faibles liens avec les autres syndicats. De l’autre, les Mexicains sont engagés dans un large répertoire d’action avec les syndicats nord-américains et les fédérations internationales. Tertio, les Ghanéens conçoivent leurs intérêts sur la base d’une forte identité clanique et définissent leur engagement international en termes de ressources. Pour leur part, les Mexicains bâtissent des coalitions transnationales sur la base d’une identité de classe.Allant au-delà de la dichotomie entre le local et le global, les stratégies syndicales à l’international sont socialement construites et localement enracinées. Elles s’expliquent par la dynamique de l’économie politique dans laquelle se trouvent insérés ces syndicats et les structures d’opportunité transnationale à leur portée.

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Dorais, Louis-Jacques. "Identités vietnamiennes au Québec." Recherches sociographiques 45, no. 1 (October 6, 2004): 59–76. http://dx.doi.org/10.7202/009235ar.

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Résumé Comment des personnes d’origine vietnamienne vivant à Montréal et à Québec élaborent-elles des identités ethnoculturelles en adéquation avec la dimension transnationale de leur expérience de vie ? Nous nous penchons tour à tour sur la façon dont ces personnes se définissent elles-mêmes, sur les liens qu’elles entretiennent avec leur groupe ethnique (les Vietnamiens d’outre-mer), sur leurs relations avec le Vietnam, ainsi que sur leur rapport au Québec. Les données sont tirées de 28 entrevues effectuées en 1997-1998 avec des femmes et des hommes nés au Vietnam ou issus de parents nés dans ce pays. L’examen de ces données permet de conclure à la présence, chez les Vietnamiens du Québec, d’une identité ethnoculturelle à géométrie variable et à dimensions transnationales, qui ne correspond pas entièrement au modèle d’identité diasporique proposé par Tölöyan, mais qui pourrait sans doute être analysée grâce au concept de « dimension diasporique » de Cliffort.

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Fath, Sébastien. "Le sionisme évangélique africain. Impact géopolitique d’une identité narrative." Analecta Bruxellensia Vol. 23, no. 1 (January 18, 2024): 107–30. http://dx.doi.org/10.3917/anbr.223.0107.

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L’évangélisme et les Églises prophétiques postcoloniales africaines, qui fédèrent en 2020 au moins 200 millions de fidèles, s’inscrivent dans une circulation transnationale nourrie par la musique Gospel. Une sensibilité judéophile s’y exprime. Elle est portée par trois vecteurs : l’impact des héritages juifs en Afrique, l’influence du sionisme évangélique états-unien, et un sionisme africain centré sur la figure prophétique de Moïse. Ces influences alimentent un sionisme afro-évangélique judéophile qui développe différentes logiques d’impact. D’abord, une judéophilie populaire repérable dans la culture matérielle et rituelle des Églises. Ensuite, une fierté noire originale, mêlée de sionisme, enfin, un appui pour la reconnaissance d’Israël.

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Berthod, Marc A. "Expérience Migratoire et Identité Dans La Mort Transnationale: Les Défunts Portoricains Rapatriés de New York." Canadian Journal of Latin American and Caribbean Studies 31, no. 61 (January 2006): 145–68. http://dx.doi.org/10.1080/08263663.2006.10816893.

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Smith, Miriam. "Identités queer : diaspora et organisation ethnoculturelle et transnationale des lesbiennes et des gais à Toronto." Lien social et Politiques, no. 53 (November 4, 2005): 81–92. http://dx.doi.org/10.7202/011647ar.

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Le présent article examine les modèles d’organisation des lesbiennes, gais, bisexuels et transgenres (LGBT) dans les communautés ethnoculturelles de Toronto au Canada. On y soutient que de nouvelles formes d’organisation et d’identité locales voient le jour dans les communautés queer, formes qui remettent en question les espaces traditionnels des politiques des mouvements sociaux et la place de choix accordée à l’État-nation en tant que principal niveau d’analyse de la situation des LGBT sous l’angle des droits humains. Plutôt que de s’appuyer sur le concept d’une identité lesbienne et gaie homogène et bien ancrée, l’article décrit les formes multiples que prennent les identités LGBT sous l’effet de l’accélération de la migration, de la création et du renforcement des diasporas et de l’intensification de la diversité ethnoculturelle des centres urbains.

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Geslin, Albane. "La protection internationale des peuples autochtones : de la reconnaissance d’une identité transnationale autochtone à l’interculturalité normative." Annuaire français de droit international 56, no. 1 (2010): 657–87. http://dx.doi.org/10.3406/afdi.2010.4630.

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Jelen, Brigitte. "Identités culturelles et espaces ouvriers : l’exemple des jardiniers immigrés de Saint-Étienne (france)." Les Cahiers du Gres 6, no. 1 (April 3, 2006): 77–92. http://dx.doi.org/10.7202/012684ar.

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RésuméJusqu’à très récemment, les études historiques sur l’immigration en France se sont principalement posées la question de l’intégration des étrangers au sein d’une société française le plus souvent perçue comme culturellement homogène. L’objectif de cette recherche est de montrer à un niveau local (la ville de Saint-Étienne) comment les populations immigrées se sont appropriées des espaces traditionnellement ouvriers pour exprimer leur expérience migratoire, leur identité transnationale ainsi que leur attachement à la ville d’accueil. L’étude micro-historique de la présence immigrée dans les jardins ouvriers de Saint-Étienne met tout particulièrement en valeur la diversité des pratiques sociales et culturelles d’individus le plus souvent marginalisés et socialement invisibles. Ce regard porté sur le patrimoine commun des « Stéphanois d’ici et d’ailleurs » est un pas vers la construction d’une nouvelle histoire de France à la fois décentralisée, plurielle et inclusive.

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Fresia, Marion. "Une élite transnationale : la fabrique d’une identité professionnelle chez les fonctionnaires du Haut Commissariat des Nations Unies aux Réfugiés." Revue européenne des migrations internationales 25, no. 3 (December 1, 2009): 167–90. http://dx.doi.org/10.4000/remi.4999.

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Aouici, Sabrina, and Rémi Gallou. "Ancrage et mobilité de familles d'origine africaine : regards croisés de deux générations." Enfances, Familles, Générations, no. 19 (March 12, 2014): 168–94. http://dx.doi.org/10.7202/1023776ar.

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L'article propose d’étudier l’évolution des relations au sein de familles d'origine subsaharienne vivant en France, à partir de l'interrogation de deux générations adultes (parents et enfants jeunes adultes). La double référence des pays d'attache en matière de pratiques, de valeurs, de normes ou de principes éducatifs est permanente. Enfants et parents apportent leurs regards croisés sur le parcours, l'histoire et le destin de chacun. La construction d’identités individuelles marquées par des références multiples diffère selon la génération d’appartenance. Les parents migrants restent attachés à leur identité africaine (ethnique, nationale, panafricaine, voire transnationale) tout en reconnaissant que leur identité a intégré une « part » française. Les jeunes en revanche déclarent se sentir citoyens français et souhaiteraient être reconnus comme tels. Les deux générations affirment se sentir à l’aise en France. Si les jeunes expriment un intérêt pour l’Afrique, preuve de leur attachement pour les terres d’origine, ils ne sont pas pour autant tentés d’y vivre. Quant aux parents, ils hésitent sur le lieu de leur « dernière demeure », entre reposer dans la terre des ancêtres ou être inhumés en France pour rester proches de la lignée qu’ils y ont fondée. La réflexion s’appuie sur une soixantaine d’entretiens réalisés auprès de parents migrants (socialisés en Afrique) et de leurs enfants (nés ou arrivés jeunes en France).

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Peter, Frank. "Les fruits de la foi et l’universalité de l’islam : une étude de cas sur l’activisme musulman en France1." Sociologie et sociétés 42, no. 1 (June 15, 2010): 95–114. http://dx.doi.org/10.7202/040023ar.

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RésuméCet article étudie le type de relations qui existent entre l’islam, entendu comme une tradition universalisante, et l’espace social sur lequel la République française affirme sa souveraineté. Comme tel, il cherche à reformuler le débat autour de la relation entre l’islam et la France d’une manière qui évite la dichotomie entre orientations nationale et transnationale. Son analyse se centre sur le cas de Sofiane Meziani, écrivain et militant associé à une importante fédération islamique française qui a déployé des efforts significatifs pour consolider sa position en France ces dix dernières années. L’étude du cas de Sofiane permet de cerner les effets politiques à la fois habilitants et contraignants qui dérivent de cet engagement discursif et pratique de l’islam dans le contexte français, plus particulièrement celui de la banlieue. Elle permet aussi d’examiner comment ces effets définissent la manière dont Sofiane peut se rapporter à la communauté plus générale de l’ummaet concevoir son identité française, et comment, enfin, son engagement interagit avec la narration de sa biographie.

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Shum, Maggie. "Transnational Activism During Movement Abeyance: Examining the International Frontline of Hong Kong’s 2019 Anti-Extradition Bill Movement." Journal of Asian and African Studies 58, no. 1 (January 15, 2023): 143–66. http://dx.doi.org/10.1177/00219096221125918.

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Why does the Hong Kong diaspora mobilize transnationally to support the Anti-ELAB Movement back home? How do overseas mobilizations help sustain movement during its abeyance period? Building on the theoretical grounding from transnational movement and diaspora studies, I identify four dimensions of transnational ties that diasporas have with their homeland—relational, political, cultural, and identity and value—and examine their effect on diasporic activism in the host countries. Using original survey data on Hong Kong Americans and interviews with members of overseas Hongkonger groups, I demonstrate that attachment to Hong Kong culture and localist values are the strongest drivers for transnational engagement.

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Walgrave, Stefaan, Ruud Wouters, Jeroen Van Laer, Joris Verhulst, and Pauline Ketelaars. "Transnational Collective Identification: May Day and Climate Change Protesters' Identification with Similar Protest Events in Other Countries." Mobilization: An International Quarterly 17, no. 3 (September 1, 2012): 301–17. http://dx.doi.org/10.17813/maiq.17.3.3nkh1p041013500q.

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Why do some people participating in transnational protest events identify with their foreign counterparts while others participating in the same events do not? We find that participants in a series of May Day and climate change events are aware that the events are part of a broader struggle, and many in fact identify with their overseas counterparts. However, there are differences between demonstrations. Some are populated with people who identify transnationally, while others are comprised of participants who more closely identify with their national companions. Focusing on differences in transnational identification at the participant level, our findings can be summarized in two statements: (1) protest participation is a stronger producer of transnational identification than associational activism; (2) expressive protesters identify more transnationally than instrumentally motivated protesters.

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Cheng, Wei-Yi. "Identity in Transnational Buddhism—The Case of a Chinese Buddhist Nun in Shan State, Myanmar." Religions 13, no. 12 (November 23, 2022): 1136. http://dx.doi.org/10.3390/rel13121136.

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This paper will use the case study of a Chinese Mahayana Buddhist nun in a border town in Shan state, Myanmar, to explore the importance of identity in transnational Buddhism. Three life stories related to the Chinese Mahayana Buddhist nun will be told; that is, stories of her mother, her tonsure grandmaster, and herself. The main discussion of this paper is on the analysis of three dimensions of the nun’s identity, which are overseas Chinese, Mahayana monastic, and Buddhist nun. This paper will argue that identity is a crucial factor in transnational Buddhism, for identity helps an individual to communicate, interact, and take actions with others transnationally.

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Sangar, Eric. "From “memory wars” to shared identities: Conceptualizing the transnationalisation of collective memory." Tocqueville Review 36, no. 2 (January 2015): 65–93. http://dx.doi.org/10.3138/ttr.36.2.65.

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This article seeks to advance the theoretical understanding and empirical operationalization of transnational collective memory. While the theoretical nature of collective memory has been thoroughly analyzed on the national and sub-national level, there has been less conceptual work on the potential of transnational collective memory. Against widespread assumptions that because of the diversity of nationally rooted memories, transnational memory discourses lead to “memory wars”, the text argues that memory discourses are fundamentally different from war discourses. Combing theoretical arguments by scholars of collective identity and transnational communications, memory discourses are conceptualized as claims about the entanglement in a common story. To the extent that such claims and their normative implications are recognized, a transnational collective memory can emerge and even result in the emergence of a transnational collective identity. Building on the conceptualization of the transnationalisation of national public spheres, transnational collective memory can be operationalized through the emergence of transnationally similar memory claims involving similar normative “lessons” in national media discourses. Using this framework, IR scholars can develop systematic and powerful methodological tools enabling the systematic examination of the dynamics of transnational memory discourses.

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Ortiz, Laura Velasco. "Mixtec Transnational Identity." Journal of Latin American Anthropology 11, no. 2 (November 2006): 475–77. http://dx.doi.org/10.1525/jlat.2006.11.2.475.

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Ortiz, Laura Velasco. "Mixtec Transnational Identity." Journal of Latin American Anthropology 11, no. 2 (November 2006): 475–77. http://dx.doi.org/10.1525/jlca.2006.11.2.475.

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Van Zevern, Claire. "Transnational ethnic identity." Peace Review 7, no. 2 (January 1995): 171–76. http://dx.doi.org/10.1080/10402659508425872.

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Romero, Walter. "Introduction : L’identité comme multiple." HYBRIDA, no. 4 (June 29, 2022): 7. http://dx.doi.org/10.7203/hybrida.4.24739.

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« Le trait commun à toute chose est que tout est multiple ». Badiou, A. (2021). Alain Badiou par Alain Badiou (p. 79). PUF. Au cœur de notre contemporanéité, les interrogations sur notre identité marquent le rythme d’une construction qui n’est jamais sur le point de se figer, mais précisément pensée à travers les aléas de l’histoire et dans le bourbier des genres, des genres littéraires et, en particulier, des genres humains. Ce nouveau dossier de la revue HYBRIDA. Revue scientifique sur les hybridations culturelles et les identités migrantes, que nous coordonnons depuis l’Amérique latine, invoque précisément les modalités, les nuances et les significations autour de l’identité comme concept transculturel. En guise d’évocation augurale, nous voudrions mettre en exergue le regard très singulier sur les préoccupations politiques et humaines qu’incarnent l’œuvre et la figure de Jean Genet, sa grande littérature, mais également son travail d’action ou d’intervention sur le réel, sous l’égide de l’identité comme mutation ontologique inhérente à l’être. Cette ouverture politique et humaniste pourrait bien nous servir à trouver une cohérence dans la panoplie d’articles qui composent ce dossier ; comme si notre situation actuelle était déjà traversée, en quelque sorte, par les pressentiments genétiens, de nature transidentitaire, sur les ambivalences qui nous constituent et l’urgente nécessité de briser les archétypes et les stéréotypes à la recherche d’une réalité plutôt hétéroclite, d’identités multiples, en tension, au sein de leurs différences assumées. La condition identitaire revisitée pourrait donc être l’une des hypothèses à trouver dans ce dossier consacré à passer en revue, sous le titre d’IDENTITÉ/S, les auteur·e·s et les textes qui, abordant la question de manière hélicoïdale, tissent ce vaste rhizome. Contre « la nuit de l’esclavage » s’élèvent la rhapsodie antillaise et les contre-épopées que Mohamed Amine Rhimi analyse dans l’œuvre d’Édouard Glissant, comme l’une des manières de revendiquer une identité anéantie s’incarnant non pas dans un destin personnel mais dans un cadre communautaire. Séverin N’gatta nous démontre que la déconstruction d’un mythe tyrannique permet de lire dans les formes artistiques comment nous vivons dans un monde où les êtres hybrides prolifèrent et, bien souvent, reproduisent et multiplient les distorsions qui nous éloignent de la vérité. Claire David accorde toute sa place à la notion d’entre-deux dans l’écriture « migrante » de Fatima Daas, du point de vue linguistique, et spatial également, comme figuration des identités à l’image d’une pendule dont l’oscillation multiplie l’accentuation de la « quête identitaire ». Celle-ci est étudiée et déployée dans ses fractures, ou plutôt dans la construction définitive d’un sujet interstitiel régi par des paramètres relationnels qui sont, de nos jours, à la base de nos subjectivités toujours en transit. Dans l’article de Rolph Roderick Koumba, le concept nodal de frontière et les pièges du « fétichisme identitaire » réapparaissent à travers des postulats qui, célébrant l’itinérance et la condition transnationale, permettent l’apophthegme que les identités culturelles sont toujours en perpétuelle construction. Suivant ce mouvement de pensée, María Rodríguez Álvarez analyse trois productions audiovisuelles où la « banlieue » apparaît comme espace primordial pour rendre visibles les tensions identitaires se matérialisant dans les dichotomies dominant/dominé et dedans/dehors. Dans l’article de Rym Kheriji, la « réappropriation de soi » nous renvoie à son tour à des formes territoriales à partir desquelles l’on peut imaginer les localisations et les déplacements d’un paysage social. C’est ainsi que l’identité, ou plutôt la perte d’identité, nous est montrée sous son angle le plus complexe et contradictoire. Mourad Loudiy étudie l’expérience migrante à la lumière des constructions identitaires comme un « tiers-espace » qui fait surgir l’Autre, comme une (re)sémantisation qui offre une instance d’altérité conçue presque comme une membrane. L’article de Manuela Nave, suivant une méthodologie d’analyse comparée entre l’écrivain mexicain Carlos Fuentes et l’écrivain antillais Édouard Glissant, montre bien que la littérature offre une possibilité cosmopolite de reconfigurer de nouvelles limites, plus fluctuantes, circonscrites aux seuls bienfaits de l’interculturalité. Blanche Turck explore l’univers de la poésie à partir de la notion problématique de « sujet lyrique », trop englobante, voire généralisante. En effet, ce concept tient difficilement compte du nouveau statut des voix poétiques dans la poésie contemporaine, peuplée de présences transgenres, de polyphonies et de lyrismes relationnels. Le dossier se clôt sur l’article de Fanny Martín Quatremare qui étudie les pèlerinages d’Alexandra David-Neel où le voyage devient sans aucun doute une expérience spéculaire. Ainsi, le contact avec l’altérité pose à l’auteure des interrogations identitaires et des interpellations existentielles, comme dans un miroir déformant et révélant à la fois le reflet de soi. Nous vous invitons donc à une expérience de lecture polyphonique sur les IDENTITÉ/S qui nous permette de remettre en question nos a priori donnant accès à des univers d’ouverture et d’échange afin de raviver nos parcours personnels et nos mémoires collectives, de plus en plus hybrides et multidimensionnels.

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Branco, Susan F., and Veronica Cloonan. "False Narratives: Illicit Practices in Colombian Transnational Adoption." Genealogy 6, no. 4 (September 28, 2022): 80. http://dx.doi.org/10.3390/genealogy6040080.

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Evidence suggests Colombia’s transnational adoption program maintained systemic problematic practices, some of which were illicit in nature. Examples include child and birthmother trafficking, sale of children, and falsifying or omitting information in adoption documentation. Transnationally adopted Colombian adults encounter significant barriers to accessing their right to know their origins and identity. Despite this, some adult Colombian adoptees are successful in searching for and engaging in birth family reunions. Our study conducted a secondary analysis of an original study on Colombian birth family reunion experiences. We asked the research question, “What discrepancies exist in Colombian transnational adoption narratives?” to perform a directed qualitative content analysis of 17 participant interviews. We found nearly half of our participants reported an illicit practice categorized as child for sale, birthmother trafficking, and abuse of process. Findings underscore the legacy and impact of harmful adoption practices on current adult Colombian transnational adoptees seeking their human right to identity.

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Skerrett, Allison, and Lakeya Omogun. "When Racial, Transnational, and Immigrant Identities, Literacies, and Languages Meet: Black Youth of Caribbean Origin Speak." Teachers College Record: The Voice of Scholarship in Education 122, no. 13 (April 2020): 1–24. http://dx.doi.org/10.1177/016146812012201302.

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Background/Context Immigrants are described as somewhat fixed in their geographical locations and activities in the world, having made a permanent move from their nation of origin to a new homeland. In contrast, transnational people are defined as those who live their lives across two or more nations and hold strong, multiple attachments to their nation-states. Frameworks of race are often centered in studies of the language and literacy practices of immigrant youth while transnational theories are typically prioritized in studies of transnational youths’ language and literacy practices. Research Questions/Participants This article explores extant research on the language and literacy practices and experiences of Black immigrant and Black transnational youth of Caribbean origin for whom the U.S. is a home. The purpose is to uncover similarities, differences, and nuances that may exist between the language and literacy practices and experiences of these populations. Research Design The extant research was analyzed through theoretical concepts such as micro-cultures, ethnoracial assignment and ethnoracial identity, raciolinguistics, and language and literacy as social practices. Findings Literacies prominent for both Black immigrant and Black transnational youth include reading, writing, the performing arts, and digital literacies. Analysis found that Black immigrant and Black transnational youth, through their language and literacy practices, undertake significant work in deconstructing Blackness as a monolithic racial category. The youths’ motivations for language and literacy use and transformation are conceptualized as efforts to make visible multiple ethnoracial identities and micro-cultural practices within an overarching racial category of Blackness. Analysis further found that Black immigrant and Black transnational youths’ experiences with racial, cultural, and linguistic discrimination lead many to subsume their original linguistic and literacy practices beneath the language and literacy practices of dominant ethnoracial groups in their new nations. In the case of Black transnationals, analysis found that they hold thick bonds to their countries of origin and new nations. Further, some transnationals have opportunities to spend extended time and employ their culturally influenced languages and literacies to a fuller degree in nations that hold appreciative perspectives on these repertoires. Such circumstances appear to promote Black transnationals’ abilities to continue developing and valuing their unique ethnoracial identities and ethnoculturally diverse language and literacy practices. Analysis further found that the multiple language and literacy practices of many Black immigrant youth are motivated by their longings to belong to diverse communities and connect to multicultural groups. However, these desires of youths’ were not oriented solely toward their new nation-states. Rather many Black immigrant youth actively seek out connection and consolidation of their homelands of origin and their new nations through language, literacy, and cultural practices. Analysis confirmed that this is a primary motivation for language and literacy development and use in transnational youth. Conclusion This article challenges the binary categories of immigrant and transnational using the cases of Black youth of Caribbean origin and their language and literacy practices. Its findings call for a more dynamic reconceptualization of the relationships among racial, immigrant, and transnational youth identities, literacies, and languages. Given the similarity of goals in the identity, language, and literacy practices of Black immigrant and Black transnational youth, this analysis argues that literacy research knowledge about Black immigrant youth can be enhanced by applying transnational as well as racial frameworks. Likewise, the article proposes that given the similarities of language and literacy goals, practices, and experiences, including racial and ethnic discrimination, shared by Black immigrant and Black transnational youth, future literacy research can undertake more explicit investigations of transnational youth's experiences through racial frameworks. The article suggests that knowledge of this kind can support scholars and educators in theorizing and designing educational spaces and curricula that enable all youth, notwithstanding their self- or other-assigned racial or sociopolitical categorization as native-born, immigrant, or transnational, to actualize while critically analyzing, the full range and diversity of their identities, languages, and literacies.

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Tsakiri, E. "Transnational Communities and Identity." Refugee Survey Quarterly 24, no. 4 (January 1, 2005): 102–4. http://dx.doi.org/10.1093/rsq/hdi090.

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Shrestha, Ravi Kumar. "Transnational Identity in Anil’s Ghost." Pursuits: A Journal of English Studies 6, no. 1 (July 21, 2022): 83–90. http://dx.doi.org/10.3126/pursuits.v6i1.46882.

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Anil Tessera who is portrayed as the central character in the novel seems to be like Michael Ondaatje who is a transnational Sri Lankan and Canadian writer. Like Ondaatje, Anil carries dual citizenship. On the one hand, the novel shows how Anil returns to Sri Lanka i.e. her home country in the middle of the civil war when the government armies fight with Tamil Tigers and insurgent Sinhalese. On the other hand, the novel mainly focuses on Anil’s transnational identity. The novel reflects different reasons for Anil to carry transnational identity: the dissolution of boundaries and crossborder activities, her return to the home country, her connection to the home country, her sense of loss and displacement, and the conflict between national and transnational.

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Cravey, Altha J. "Desire, work and transnational identity." Ethnography 6, no. 3 (September 2005): 357–83. http://dx.doi.org/10.1177/1466138105060762.

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Seabrooke, Leonard. "Identity Switching and Transnational Professionals." International Political Sociology 8, no. 3 (August 26, 2014): 335–37. http://dx.doi.org/10.1111/ips.12064.

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Friedner, Michele. "Identity Formation and Transnational Discourses." Indian Journal of Gender Studies 15, no. 2 (May 2008): 365–85. http://dx.doi.org/10.1177/097152150801500208.

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Yi, Youngjoo. "Adolescent literacy and identity construction among 1.5 generation students." Journal of Asian Pacific Communication 19, no. 1 (March 6, 2009): 100–129. http://dx.doi.org/10.1075/japc.19.1.06yi.

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The emergence and significance of transnational adolescents at school and in society have recently been recognized, and yet, little is known about how their transnational lived experiences affect their literacy learning and identity construction. Thus, the study reported in this paper explored transnational literacy options and practices that two Korean transnational adolescents had experienced and addressed how their online literacy practices served them while negotiating their transnational identities. The findings show that the participants engaged in multiple literacy practices and forged transnational identities through online activities involving “creating and constructing a transnational and transcultural community” and “communicating via instant messaging.” The findings suggest that we should re-conceptualize the teaching and learning of students who share multilingual, transnational lived experiences and that we should re-examine what it means to be good, educated students and global citizens in the 21st century.

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Meier, Lars, and E. Attila Aytekin. "Transformed landscapes and a transnational identity of class: Narratives on (post-)industrial landscapes in Europe." International Sociology 34, no. 1 (November 26, 2018): 99–116. http://dx.doi.org/10.1177/0268580918812278.

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Based on 222 qualitative interviews conducted through a large ethnographic research project on transformed industrial landscapes in six countries, the main argument of the article is threefold. First, landscapes and narratives about past and present landscapes are relevant to the identity of class; second, the transformation of industrial landscapes is most emphatically expressed by nostalgia; third, the narratives are a transnationally constitutive element of class identity. The narratives of workers about the transformation and destruction of former workplaces express an identity crisis as seen in feelings of mourning and indifference. However, this does not indicate an erosion in the relevance of identity. Considering class as also having an emotional dimension, the article demonstrates that a class identity also evolves out of loss and longing. As nostalgia for a past now gone is a common narrative identity element in the research areas, it is considered as constitutive of a transnational class identity.

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Schroedter, Julia H., Jörg Rössel, and Georg Datler. "European Identity in Switzerland." ANNALS of the American Academy of Political and Social Science 662, no. 1 (October 11, 2015): 148–68. http://dx.doi.org/10.1177/0002716215595394.

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We analyze the impact of intermarriage, and transnational social relations and experiences on the emergence of European identity. According to the structuralist theory of identification, European social relations, with European intermarriage as an especially important relation, and experiences should explain European identifications. Our analysis is based on a survey in Zurich, Switzerland, providing a broad array of data that allow testing the impact of a European partner on European identification for Swiss and how transnational social relations and experiences contribute to both Swiss and non-Swiss feeling European. Overall, we find that a partner from another European country (for Swiss natives) and transnational social relations and experiences have an important role in explaining European identification. The most important differences are between Swiss and EU citizens living in Switzerland where, for the latter, the meaning of Europe is differently constructed. Specifically, EU citizens see less conflict between national and European identification.

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Jurkova, Sinela, and Shibao Guo. "Connecting Transculturalism with Transformative Learning: Toward a New Horizon of Adult Education." Alberta Journal of Educational Research 64, no. 2 (June 22, 2018): 173–87. http://dx.doi.org/10.55016/ojs/ajer.v64i2.56383.

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The impact of transnational migration with activities across transnational borders has reconfigured multiple social and public identities calling for shifting to transculturalism as a theoretical framework in understanding the changing nature of adult education. Transculturalism becomes a mode of being and learning where humans interact with each other in a culturally diverse environment. Integrating different identities and connecting the global with the local, transculturalism is a learning commitment that facilitates socio-cultural adaptation and interaction in a dynamic society recognizing different worldviews. This paper offers a theoretical approach toward transculturalism as transformative learning with a focus on discussions of cultural concepts and connections with perspective transformation. The common ground between transculturalism and transformative learning is the idea of continuum, and interconnection of knowledge, skills and attitudes as an ongoing process of inquiry, thinking, reflecting, and acting. Connecting theories of transculturalism and transformative learning with our new reality of transnational mobility across the world opens new horizons for policies and practices in immigration and adult education. L’impact de la migration transnationale et les activités transfrontalières qui en découlent a reconfiguré de multiples identités sociales et publiques, provoquant ainsi une demande d’adopter le transculturalisme comme cadre théorique pour comprendre l’évolution de l’éducation des adultes. Le transculturalisme devient un mode d’être et d’apprentissage où les humains interagissent dans un milieu culturellement diversifié. Intégrant différentes identités et liant le mondial au local, le transculturalisme est un engagement à l’apprentissage qui facilite l’adaptation et l’interaction socioculturelles dans une société dynamique qui reconnait la pluralité des visions du monde. Cet article offre une approche théorique qui considère le transculturalisme comme un apprentissage transformationnel axé sur les discussions de concepts et de liens culturels visant une transformation des perspectives. Le terrain commun entre le transculturalisme et l’apprentissage transformationnel est l’idée de continuum et l’interconnexion des connaissances, habiletés et attitudes comme processus continu d’enquête, de réflexion et d’actions. Le fait de lier les théories du transculturalisme et de l’apprentissage transformationnel à notre nouvelle réalité de mobilité transnationale de par le monde ouvre de nouveaux horizons aux politiques et aux pratiques touchant l’immigration et l’éducation des adultes. Mots clés : transnationalisme, transculturalisme, apprentissage transculturel, transformation des perspectives

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Rushing, Robert A. "Italian transnational masculinity: Jeeg Robot, Il ragazzo invisibile and MilzaMan." Journal of Italian Cinema & Media Studies 8, no. 1 (January 1, 2020): 43–60. http://dx.doi.org/10.1386/jicms_00004_1.

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Abstract This article looks at three recent examples of superheroic masculinity in Italian film and media, arguing that it is always conceptualized transnationally, triangulated between Italy, the United States and a vague 'East'. This transnational masculinity is repeatedly coupled with fantasies and anxieties about the environment ‐ the toxic, as Mel Chen suggests, is animate, weaving in and out of containers, bodies and borders, allowing it to threaten Italian bodies (toxic waste, garbage, the 'ecomafia' of the South), and allowing us to imagine that it might bestow on those same bodies the strength, vitality and power to resist the toxic. Ultimately, these toxic and transnational male bodies may be always from elsewhere, but strangely Italian, too ‐ after all, Esposito argues that the hallmark of Italian thought is precisely a refusal of the idea of a stable and strong national identity.

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Helmreich, Stefan. "Kinship, Nation, and Paul Gilroy’s Concept of Diaspora." Diaspora: A Journal of Transnational Studies 2, no. 2 (September 1992): 243–49. http://dx.doi.org/10.3138/diaspora.2.2.243.

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In the literature of traditional anthropology, “community” and “culture” have been privileged units of analysis and have often been considered to be isomorphic with well-defined national or ethnic territories. Recent anthropological attempts to understand constitutions of community and identity in a transnational, postcolonial, and global economic context have questioned this easy relationship between culture, community, and place and have focused on how social worlds can be webbed together across transnational space (see Appadurai, Gupta and Ferguson). Among the many contenders for an analytical concept accountable to the complexities of culture and economy in a transnationally interconnected world are such notions as “the deterritorialized nation state” (Glick-Schiller, Basch, and Blanc-Szanton), “ethnoscapes” (Appadurai), “borderlands” (An-zaldua), and “diaspora” (Hall; Gilroy, “Cultural Studies”; Safran; Tololyan). Each of these concepts calls into question the “natural” bond that anthropology historically has presumed to exist between community, culture, and place.

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Navarrete Escobedo, David. "Foreigners as gentrifiers and tourists in a Mexican historic district." Urban Studies 57, no. 15 (January 29, 2020): 3151–68. http://dx.doi.org/10.1177/0042098019896532.

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Transnational gentrification has become a key element of urban and sociocultural transformations in several Latin American countries. New urban policies and transnational real estate markets adapt the city in order to respond to the expectations of transnational middle classes. This paper explores the case of San Miguel de Allende in Mexico. Methodologically, it adopts a qualitative approach and analyses two of the most important manifestations of transnational gentrification: lifestyle migration and luxury tourism. Historical files on protected buildings in San Miguel de Allende’s historic centre were used to observe functional alterations. This is supplemented with other statistical data (including the spatial pattern of Airbnb rentals) and direct observations of public spaces. I propose that transnational gentrification leads to a heritage-led transnationalisation of real estate, evidenced by luxury housing, boutique hotels, art galleries and other high culture spaces that cater to higher-income lifestyle migrants and tourists. As a result, the new class of owners and users changes the place’s identity, which has implications for lower-income groups’ right to the city. The process in San Miguel de Allende is analogous to processes in cities such as London, New York or Paris, where notions of heritage urbanism have also helped transnationalise local real estate markets. However, it also evinces other processes that are more difficult to appreciate in the Global North (growing rent gaps, real estate companies’ aggressive pursuit of gentrification and deep historical inequalities that are exacerbated by heritage-led gentrification).

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Andrews, Abigail. "Jalos, USA: Transnational Community and Identity." Contemporary Sociology: A Journal of Reviews 44, no. 6 (October 28, 2015): 830–32. http://dx.doi.org/10.1177/0094306115609925gg.

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McIntyre-Mills, J. "Editorial: Constructing Citizenship and Transnational Identity." Systemic Practice and Action Research 23, no. 1 (August 7, 2009): 1–19. http://dx.doi.org/10.1007/s11213-009-9143-y.

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Boruchoff, Judith A. "Mixtec Transnational Identity. Laura Velasco Ortiz." Journal of Anthropological Research 63, no. 3 (October 2007): 411–12. http://dx.doi.org/10.1086/jar.63.3.20479436.

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Smyth, William J. "Irish Identity in a Transnational Context." Acadiensis: Journal of the History of the Atlantic Region / Revue d’histoire de la region atlantique 48, no. 1 (2019): 143–52. http://dx.doi.org/10.1353/aca.2019.0007.

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Hayes, Joy Elizabeth. "Community media and translocalism in Latin America: cultural production at a Mexican community radio station." Media, Culture & Society 40, no. 2 (February 1, 2017): 267–84. http://dx.doi.org/10.1177/0163443717693682.

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This article investigates the role that community media play in the translocal negotiation of local culture in Latin America. Translocal is a concept that captures the way that local cultural producers engage with national and transnational forces in shaping everyday cultural practices. This study focuses on community radio station Ecos de Manantlán in Zapotitlán de Vadillo, Mexico (Radio Zapotitlán), during the years 2006–2012. Radio Zapotitlán is officially categorized as a campesino or agricultural laborer/peasant station and presents its campesino identity through radio and Internet content. Analyses of that content, along with interviews with station associates and listeners, reveal the complex cultural mediations between local media producers, national regulators, and transnational donors. This study investigates the local production of a transnationally funded radionovela, or radio soap opera, as a window onto the station’s role as a cultural mediator. This article argues that station participants used the radionovela to express local values and meanings and to marginalize the educational goals of the transnational agency funding the project. Radio Zapotitlán offers a concrete case of cultural negotiation in which local interests engage with – and transform – donor-funded content aimed at the local community.

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WHITEHOUSE, BRUCE. "Transnational childrearing and the preservation of transnational identity in Brazzaville, Congo." Global Networks 9, no. 1 (January 2009): 82–99. http://dx.doi.org/10.1111/j.1471-0374.2009.00243.x.

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40

Kennedy, Rosanne. "Soul music dreaming:The Sapphires, the 1960s and transnational memory." Memory Studies 6, no. 3 (May 20, 2013): 331–44. http://dx.doi.org/10.1177/1750698013485506.

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In memory studies, concepts of cosmopolitan, transnational and transcultural memory have been identified as a means of studying mnemonic symbols, cultural forms and cultural practices that cross national, ethnic and territorial borders. However, what do these concepts deliver for memory work that originates in an ‘off-centre’ location such as Australia, where outsiders often lack an understanding of the history and cultural codes? A recent Indigenous Australian film, The Sapphires, set in 1968, provides an opportunity to consider some of the claims that are made for the transnational travels of memory. The film tells the story of an Aboriginal girl group that travels to Vietnam to perform for the American troops. I discuss the mnemonic tropes and transcultural carriers of memory, particularly soul music, that enable this popular memory to circulate nationally and internationally. While global tropes and icons of the 1960s can be imported into Australia, and used to construct Australian cultural memory and identity, how effectively does cultural memory travel transnationally from Australia?

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Makeeva, M. N., and N. Yu Borodulina. "Transnational Values of the Globalization Age and Problems of Transnational Identity Formation." Voprosy sovremennoj nauki i praktiki. Universitet imeni V.I. Vernadskogo, no. 2(80) (2021): 083–91. http://dx.doi.org/10.17277/voprosy.2021.02.pp.083-091.

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The article reflects the results of a study of the formation of transnational values during the period of rethinking the value orientations of society in the era of globalization and a new model of transnational identity. The article presents comparisons and parallels that reveal transnational values. It is shown that against the background of the aggravation of the crisis in relations between the Western and Russian worlds and complications of national socio-economic development associated with the consequences of the pandemic, the transition to a rethinking of the value picture of the world is especially relevant. The identification of transnational values contributes to the determination of transnational priorities and transnational identity that replace the national idea in a globalized community.

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Muhamed, Sumaya. "My Kurdish Identity." Journal of Ethnic and Cultural Studies 6, no. 2 (August 16, 2019): 114. http://dx.doi.org/10.29333/ejecs/241.

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This is a biographical, historical, and transnational poem about desiring the future. In the process, the experiencs of Kurds in Nashville, TN is articulated in order to challenge simplistic renditions of Kurds in the United States. The poem offers a powerful version of the future.

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Ivenäs, Sabina. "Travelling Home: The Scandinavian Transnational Adoptee Identity on the Move." Scandinavian-Canadian Studies 25 (December 1, 2018): 154–73. http://dx.doi.org/10.29173/scancan157.

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ABSTRACT: Globalization and migration are strong themes in contemporary Scandinavian literature. In this literature, which discusses migration in relation to complex questions about home, national identity, and the self, memoirs written by Scandinavian transnational adoptees stand out as a new intriguing literary voice. This raises the question how we can understand Scandinavian transnational adoptees as migrants and travelling subjects. By using Trinh T Minh-haʼs idea of “home” as a source of movement or travelling as a starting point, this article explores the Scandinavian transnational adoptee subject as a migrant identity and as a traveller in literary works written by these adoptees. The article focuses on two physical journeys: the journey through which the transnational adoptee arrives in the Scandinavian country as an immigrant and the journey he/she takes when revisiting the country of birth as a traveller/tourist. This ends up in a discussion of how “home” could be interpreted in the complex migration identity that is the Scandinavian transnational adoptee identity.

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Da Silva Villar, Ariany, and Dariela Lea Sharim Kovalskys. "Transitar los intersticios: entendiendo procesos identitarios transnacionales desde el caso de una mujer inmigrante brasileña en Santiago." Migraciones internacionales 14 (May 15, 2023): 0. http://dx.doi.org/10.33679/rmi.v1i1.2622.

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This paper discusses the subjective identity processes produced in the transnational migration experience through the concept of interstitial identities. To illustrate the uses of this concept, a case built from life stories, in-depth interviews, and photo stories is analyzed. Thus, Maria is identified, a skilled Brazilian immigrant in Santiago de Chile, who chooses to descend from the upper to low socioeconomic class in the destination country to construct herself as the subject of her history. In addition, it reflects on the processuality of their identities and on the identity negotiations that she establishes in the interstice between different cultural configurations she relates transnationally, in which gender and class are relevant categories. Finally, it is concluded that thinking about the migratory experience from interstitial identities does not allow to build identity typologies but to explore the articulations between subject and culture in migration.

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Wang, Li-Jung. "Toward transnational identity? The reconstruction of Hakka identity in Thailand." Asian Ethnicity 19, no. 2 (June 21, 2017): 211–34. http://dx.doi.org/10.1080/14631369.2017.1340091.

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Burholt, Vanessa, Christine Dobbs, and Christina Victor. "Transnational Relationships and Cultural Identity of Older Migrants." GeroPsych 29, no. 2 (June 2016): 57–69. http://dx.doi.org/10.1024/1662-9647/a000143.

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Abstract. We take a social identity approach to explore the associations between cultural heritage, social class, social-support networks, transnational relationships and cultural identity. Data for 815 older people (≥ 55 years) from six ethnic groups living in England and Wales are used to help understand older migrants’ ethnic identity, cultural identity with the family’s country of origin, and British identity. Regression models explain a low amount of variance. Different configurations of the independent variables – cultural heritage, social class, social-support networks and transnational relationships (with children, siblings, other relatives) – predicted different forms of cultural identity. Transnational relationships provide migrants with a range of alternative identities into which they self-categorize or contrast to their group identity.

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Mavrommatis, Michael. "Transnational culture, transnational identity: the politics and ethics of global cultural exchange." Ethnic and Racial Studies 37, no. 10 (May 30, 2014): 1968–70. http://dx.doi.org/10.1080/01419870.2014.916816.

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Liu, Hong, and Gregor Benton. "TheQiaopiTrade and Its Role in Modern China and the Chinese Diaspora: Toward an Alternative Explanation of “Transnational Capitalism”." Journal of Asian Studies 75, no. 3 (August 2016): 575–94. http://dx.doi.org/10.1017/s0021911816000541.

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This essay takes issue with the idea that the trade in remittance letters (qiaopi侨批) was a modern form of “transnational capitalism” that relied on trust in a system of impersonal rules rather than “a distinctive form of ‘Chinese capitalism’” dependent on cultural or familial affinities, and thatqiaopitraders used instrumental economic practices to transnationalize their businesses. The essay aims to identify alternatives to modern capitalism that are, at the same time, robustly cosmopolitan, and for which modernity is multiple rather than modular. Ethnicity and identity matter greatly in diasporic Chinese business culture, as sources of entrepreneurial resilience and creativity, especially in the early stages of diaspora formation. Far from forming an obstacle to economic growth and technological innovation, business familism, social networks, and their associated cultural values can be shown, at least in some periods and contexts, to have assisted economic development in Chinese societies at home and abroad, by enabling social mobility, furthering family interests, building partnerships, facilitating contracts, and promoting other practices proper to a modern market economy.

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Hill, Christopher. "L’intérêt national à l’ère des identités transnationales." Revue internationale et stratégique 105, no. 1 (2017): 77. http://dx.doi.org/10.3917/ris.105.0077.

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Korkman, Zeynep K. "(Mis)Translations of the Critiques of Anti-Muslim Racism and the Repercussions for Transnational Feminist Solidarities." Meridians 22, no. 2 (October 1, 2023): 267–96. http://dx.doi.org/10.1215/15366936-10637672.

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Abstract As critiques of anti-Muslim racism travel transnationally, they get translated in relation to complex histories of imperialism, colonialism, postcolonialism, and nationalism. These (mis)translations produce unexpected uses and abuses of anti-Muslim racism as an academic and political concept, with significant consequences for transnational feminist solidarity. This article explores, as a case in point, the emergence of a “Black Turk” identity in millennial Turkey where pious Muslim identity, once marginalized under a secularist state, has reasserted itself by deploying an analogy of Black to pious Muslim. Obscuring the nuances of local power relations, the pious Muslim/secular fault line was oversimplified and mistranslated into the resonant American idiom of the Black/white binary. This analogy and the progressive critiques of anti-Black and especially anti-Muslim racisms were then instrumentalized by an increasingly authoritarian and gender-conservative Islamist Turkish government to legitimize its repressive agendas, even succeeding to garner unexpected sympathy from some feminist politicians and academics in the United States. Naive confidence that such dichotomous racial/religious categories and familiar political vocabularies can guide feminist analyses and politics risks employing a seemingly transnationalist and anti-imperialist but in truth U.S.-centric understanding of non-U.S. struggles for social justice and thwarting potential transnational feminist solidarities.

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Journal articles on the topic 'Identité transnationale'

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