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Journal articles on the topic 'Women and diaspora'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Gill, Yubee. "Contours of Resistance: The Postcolonial Female Subject and the Diaspora in the Punjabi Short Story." IAFOR Journal of Arts & Humanities 8, no. 1 (August 25, 2021): 49–61. http://dx.doi.org/10.22492/ijah.8.1.04.

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Diaspora literature and theory offer significant critiques of traditional ideas regarding nation-states, identities and dominant cultures. While it is true that the literature of the diaspora has been receiving increasing attention as of late, it is worth noting that works written in the diasporans’ native languages are generally not included in wider discussions about the more complex issues related to the diaspora. As an initial corrective for this deficiency, this article explores selected stories in Punjabi, paying special attention to issues relevant to the lives and experiences of women in diaspora. Diasporic conditions, as most of these stories seem to assert, can be painful for women, but even while negotiating within a diverse system of values, many of them eventually discover possibilities for independence and growth. Such personal improvements are attainable due to their newfound economic liberation, but hard-won economic independence comes with a price. The inclusivity implied by identitary hyphens (i.e. Chinese-American; Mexican-American, etc.), so celebrated in diaspora writings in English, are almost as a rule missing in the fictional accounts studied here. In these accounts, an essential feature of diasporic subjectivity is the double sense of “Otherness” strongly felt by people who, having extricated themselves from the cultural demands of their original group, are not unchallenged members of the dominant culture.

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Epp, Marlene. "Pioneers, Refugees, Exiles, and Transnationals: Gendering Diaspora in an Ethno-Religious Context." Journal of the Canadian Historical Association 12, no. 1 (February 9, 2006): 137–53. http://dx.doi.org/10.7202/031145ar.

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Abstract This paper examines four women who immigrated to Canada within diasporas originating in disparate times and places: an Amish woman escaping persecution in Bavaria in the early nineteenth century; a woman displaced from Ukraine during the Second World War; a political exile from Central America in the 1980s; and a contemporary transnational migrant with homes in Canada and Mexico. While they all identify with a particular ethno-religious community, the Mennonites, their commonalities rest more on similar experiences of uprooting and settlement, as well as their familial roles. In the case of each story, the diasporic experience de-stabilized gender identities and revealed the mutability of ethno-religious markers. The paper suggests that frameworks of diaspora and transnational movement offer a better way to understand the gendered experiences of these women, rather than traditional ideological and progressive concepts of migration.

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3

Temple, Bogusia. "Diaspora, diaspora space and polish women." Women's Studies International Forum 22, no. 1 (January 1999): 17–24. http://dx.doi.org/10.1016/s0277-5395(98)00096-x.

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4

Scafe, Suzanne, and Leith Dunn. "African-Caribbean women interrogating diaspora/post-diaspora." African and Black Diaspora: An International Journal 13, no. 2 (May 3, 2020): 127–33. http://dx.doi.org/10.1080/17528631.2020.1740471.

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RICHARDS, SANDRA L. "In the Kitchen, Cooking up Diaspora Possibilities: Bailey and Lewis's Sistahs." Theatre Research International 35, no. 2 (May 27, 2010): 152–63. http://dx.doi.org/10.1017/s0307883310000064.

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This article analyses Maxine Bailey and Sharon M. Lewis's play Sistahs (1994) as an instance of African diaspora feminism in the Americas. The drama's focus on five women in a Canadian kitchen displaces the hegemony enjoyed by African Americans as signifiers of blacknesss, challenging spectators as well as readers to remember instead the long history of blacks in Canada and the existence of multiple African diasporas in the Americas. Further, its rewriting of a 1970s cultural feminism dramatizes the labour of fostering an African diasporic sensibility and subverts that paradigm's conventional emphasis on heteronormativity.

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6

Sorescu-Marinković, Annemarie. "Foggy Diaspora: Romanian Women in Eastern Serbia." Studia Universitatis Babes-Bolyai Sociologia 61, no. 1 (June 1, 2016): 37–58. http://dx.doi.org/10.1515/subbs-2016-0002.

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Abstract Drawing on ethnographic and anthropological research on the Romanian communities in Eastern Serbia, this article seeks to contribute to the global scholarship on diaspora and migration. It reveals interesting differences between the well defined and intensely studied notion of “diaspora” on the one hand, and the understudied, but useful concept of “near diaspora” on the other. First, the presence of Romanians in Eastern Serbia is looked at from a gender perspective, in the wider context of feminization of international migration. Second, the paper argues that the Romanian women in Eastern Serbia adopt the strategy of living in the “social fog”, thus becoming what can be termed “foggy diaspora”.

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7

Doğan, Setenay Nil. "From national humiliation to difference: The image of the Circassian beauty in the discourses of Circassian diaspora nationalists." New Perspectives on Turkey 42 (2010): 77–101. http://dx.doi.org/10.1017/s0896634600005586.

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AbstractThe Circassian Beauty, attributed to the women of the Caucasus, is a historical image of idealized feminine aesthetics that has prevailed in Orientalist literature, art and knowledge production as well as Turkish popular culture. This article argues that this image has been central to the gendered construction of diasporic identity among Circassian diaspora nationalists in Turkey. It aims to explore the multiple meanings attached to the image of the Circassian Beauty, and the ways in which these meanings are historically transformed in line with the political and historical transformations of the Circassian diaspora in Turkey.

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8

Khondker, Habibul Haque. "South Asian Women in the Diaspora." Contemporary Sociology: A Journal of Reviews 34, no. 3 (May 2005): 271–73. http://dx.doi.org/10.1177/009430610503400326.

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9

Maira, Sunaina. "South Asian women in the diaspora." Feminist Review 78, no. 1 (November 2004): 191–93. http://dx.doi.org/10.1057/palgrave.fr.9400194.

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10

Shannon, Catherine B. "Women and the Irish Diaspora (review)." New Hibernia Review 9, no. 3 (2005): 144–46. http://dx.doi.org/10.1353/nhr.2005.0061.

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11

S. V, Abisha, and Dr Cynthia Catherine Michael. "The Palace of Illusions-Voice of a Disillusioned Woman." SMART MOVES JOURNAL IJELLH 8, no. 12 (December 31, 2020): 77–84. http://dx.doi.org/10.24113/ijellh.v8i12.10861.

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Diaspora writing is a recent trend in literature. Many writers especially women writers excel in this field. These diasporic writers though they live in a foreign land always hold their love in their writings. India is a land of myth and legends and hence many Indian writers borrow their plot from Hindu mythology which is used as a literary device. Many writers of the independence and post-independence era used mythology to spread nationalism and to guide humanity in the right path. Chitra Banerjee Divakaruni is a diasporic writer who always holds a piece of her love for motherland in her writings. She extensively uses Hindu mythology in her works. She uses these myths to instill courage in her woman protagonists. She tries to prove how myths guide the immigrant women to overcome their conflicts in life. Her novels explain how myths instruct the humanity to lead a righteous life.

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12

Staudt, Kathleen, Rosalyn Terborg-Penn, Sharon Harley, and Andrea Benton Rushing. "Women in Africa and the African Diaspora." International Journal of African Historical Studies 22, no. 3 (1989): 557. http://dx.doi.org/10.2307/220238.

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13

Newell, Stephanie. "African and Caribbean Women: Migration, displacement, Diaspora." Wasafiri 12, no. 24 (September 1996): 43–45. http://dx.doi.org/10.1080/02690059608589509.

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14

Ojo, Elizabeth D. "Support systems and women of the Diaspora." New Directions for Adult and Continuing Education 2009, no. 122 (March 2009): 73–82. http://dx.doi.org/10.1002/ace.336.

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15

Kurien, Prema Ann, and Aparna Rayaprol. "Negotiating Identities: Women in the Indian Diaspora." Contemporary Sociology 29, no. 6 (November 2000): 837. http://dx.doi.org/10.2307/2654105.

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16

Ripero-Muñiz, Nereida. "Agency of Somali Migrant Women in Nairobi and Johannesburg: Negotiating Religious and Cultural Identifications in Diasporic Spaces." African Studies Review 63, no. 1 (March 2020): 65–92. http://dx.doi.org/10.1017/asr.2019.85.

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Abstract:An ethnographic analysis of two interconnected cities for the Somali diaspora—Nairobi and Johannesburg—helps to uncover alternative narratives about the lives of Somali women and the ways they renegotiate their cultural and religious identities in diasporic contexts, moving beyond the widespread representation of Somali women in the global imagination as helpless victims. Using the domains of marriage and female circumcision, Ripero-Muñiz analyzes how these women exercise their agency while at the same time negotiating the cultural and religious practices of their community. By focusing on the ways in which Somali women re-negotiate their identities, this article helps to locate the agency of women in refugee and migrant communities in sub-Saharan Africa.

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17

Megarajah, T. "படகுமூலம் புலம்பெயர்வோரின் பயண அனுபவமும் வாழ்வும்." Shanlax International Journal of Tamil Research 5, no. 1 (July 1, 2020): 90–97. http://dx.doi.org/10.34293/tamil.v5i1.2698.

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Sri Lankan Tamil’s diaspora’s experience are different. which has appeared from time to time in Sri Lankan Tamil diaspora literature. Uyirvaasam novel of Taamaraichelvi is important in Australia’s Tamil novel history. It is about boat peoples went from Sri Lanka to Australia. They went by the political Situation in Sri Lanka by boat. This is the first novel to be published on this subject. The plight of Sri Lankans Tamil Diaspora is recorded in the novel. It has been written realistically, from Sri Lanka to reaching Australia and experiencing various hardships. It is talk about death while sailing boat, children and women been affected and sent off to Sri Lanka after inquiry. These are presented through analytical, descriptive and historical approaches

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18

Hatzaw, Ciin Sian Siam. "Reading Esther as a Postcolonial Feminist Icon for Asian Women in Diaspora." Open Theology 7, no. 1 (January 1, 2021): 001–34. http://dx.doi.org/10.1515/opth-2020-0144.

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Abstract The book of Esther has been the subject of a wealth of scholarship which has, at times, presented Esther’s character as antifeminist. Through the framework of postcolonial and feminist theory, this article interprets Esther in light of her marginalised identity. Her position as a Jewish woman in diaspora who must hide her ethnicity and assimilate into Persian culture reveals parallels to contemporary Asian women in Western diaspora, due to perpetuated stereotypes of passiveness and submission, and the model minority myth associated with Asian immigration. Esther’s sexualisation reveals further parallels to the fetishisation and sexual exploitation of Asian women. If we read the text in light of her marginalisation, we can highlight the racial and gendered oppression within the existing power structures, as well as the levels of privilege at work within the character dynamics. Esther serves as an example of the potential that lies in recognising positions of privilege, the implications of identity, and understanding different forms of resistance in order to form a liberative theology. This article outlines the position of Asian women and their proximity to whiteness in relation to other BIPOC (black, indigenous, and people of colour) communities, revealing unexpected connections to Esther’s character. By situating Esther within intersectional and interdisciplinary theory, her status as a postcolonial feminist icon emerges. Through her story, Asian women in diaspora may find their experiences reflected in the journey to liberation.

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19

Smith, Christen A. "Black Women, Performance, and Diaspora: Faye Harrison's “Three Women, One Struggle”." Transforming Anthropology 28, no. 2 (October 2020): 122–24. http://dx.doi.org/10.1111/traa.12187.

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20

Almutairi, Samirah. "Junto Diaz’s The Brief Wondrous Life of Oscar Wao: A Narrative of Identity and Diaspora." Arab World English Journal For Translation and Literary Studies 4, no. 4 (October 15, 2020): 202–12. http://dx.doi.org/10.24093/awejtls/vol4no4.14.

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Junto Diaz’s novel The Brief Wondrous Life of Oscar Wao raises the question of the identity formation for the Caribbean in diaspora. Diasporic Caribbean people struggle with understanding their difference and recognizing the important of assimilating to other people’s lives and cultures when they leave their home country. The struggle of the main character, Oscar Wao, in the novel is established perfectly well through apparent identity crisis that is manifested in his cultural displacements, childhood memories, real-life situations, and unsuccessful relationship with the other sex. It is a problem that Oscar creates his passage towards constructing a national identity, which ends in a tragic death. Caribbean people should privilege a hybrid identify if they want to live outside the West Indies. The present article aims to analyze from a postcolonial perspective Oscar’s futile search for national identity in diaspora and its consequences. This is clarified through a discussion of migration, the results of living in diaspora on the identity formation for the main character, relationships with women, and the concept of a return to the homeland.

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21

Coker, Mobolu. "Memory in Diaspora." in:cite journal 2 (June 26, 2019): 25–28. http://dx.doi.org/10.33137/incite.2.32825.

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The pieces that follow are my interpretation of the voices of two women (one fictional, one real) of Caribbean descent who, in response to certain traumatic incidents, are forced to confront their understandings of home. I chose to write from the perspective of these particular characters because their experiences mirror some of my own. My parents’ ethnic background (and my birthplace) is Nigeria. I came to Canada the year I turned seven, almost 15 years ago. While I have lived in Canada for most of my life, I still grapple with whether or not I consider it home. For the most part, this uncertainty has been driven by my experiences with various identity-based questions and the discourses that surround them. For example, what it means to be (perceived) Canadian vs. an immigrant, or what it means to be black vs. African (Nigerian). Questions such as “Where are you really from?” always remind me that “foreign” is a presumption that precedes me. Conversely, nativity has been ascribed to the White European population in a way that systematically marginalizes the history and perpetuates the violent erasure of Indigenous communities, a practice that persists to this day. I do not consider Canada my place of origin—a sentiment shared by many Canadians—yet those with a perceived sense of belonging have vastly different experiences from those who do not. I am fortunate enough to have been raised learning about and continuously engaging with my culture, but even that has had its limits. There is a certain tension, what I would call a double-sided alienation, that often comes with being a first-generation immigrant, particularly of a racialized background. For me, that means not feeling either Nigerian or Canadian“enough,” yet being significantly shaped and socialized by both societies. This is a tension I recognized and wanted to highlight in the stories of the two women mentioned above. Moreover, the continuity between my story and (my representation of) their stories is signified by the framework of memory I adopted in the pieces (i.e., “I had forgotten/I remember”), which is from an earlier poem I wrote about my own experience coming to terms with some of the ways my identity changed after moving to Canada.

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22

Reagon, Bernice Johnson. "African Diaspora Women: The Making of Cultural Workers." Feminist Studies 12, no. 1 (1986): 77. http://dx.doi.org/10.2307/3177984.

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23

김경랑. "French Women Diaspora : King's Daughters in Nouvelle France." Cross-Cultural Studies 39, no. ll (June 2015): 61–82. http://dx.doi.org/10.21049/ccs.2015.39..61.

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24

Walter, Bronwen. "Irish women in the diaspora: Exclusions and inclusions." Women's Studies International Forum 27, no. 4 (October 2004): 369–84. http://dx.doi.org/10.1016/j.wsif.2004.10.006.

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25

Purkayastha, Bandana. "Writing Diaspora: South Asian Women, Culture and Ethnicity." Contemporary Sociology: A Journal of Reviews 35, no. 5 (September 2006): 504–5. http://dx.doi.org/10.1177/009430610603500535.

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26

Ostby, Marie. "Women, Art, and Literature in the Iranian Diaspora." Iranian Studies 53, no. 5-6 (November 27, 2019): 1032–38. http://dx.doi.org/10.1080/00210862.2019.1686278.

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TIILIKAINEN, Marja. "Somali Women and Daily Islam in the Diaspora." Social Compass 50, no. 1 (March 2003): 59–69. http://dx.doi.org/10.1177/0037768603050001964.

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28

McWilliams, Ellen, and Bronwen Walter. "New perspectives on women and the Irish diaspora." Irish Studies Review 21, no. 1 (February 2013): 1–5. http://dx.doi.org/10.1080/09670882.2012.759708.

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29

Tolia-Kelly, Divya. "Book Review: South Asian women in the diaspora." cultural geographies 12, no. 1 (January 2005): 117–18. http://dx.doi.org/10.1177/147447400501200112.

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Bhattacharya, Nandini. "A ‘Basement’ Cinephilia. Indian Diaspora women watch Bollywood." South Asian Popular Culture 2, no. 2 (October 2004): 161–83. http://dx.doi.org/10.1080/1474668042000275734.

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31

Kumar, Ramya, and Gillian Einstein. "Cardiovascular Disease in Somali Women in the Diaspora." Current Cardiovascular Risk Reports 6, no. 3 (February 23, 2012): 229–37. http://dx.doi.org/10.1007/s12170-012-0233-5.

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32

Ardener, Shirley. "Microcredit, money transfers, women, and the Cameroon diaspora." Afrika Focus 23, no. 2 (February 25, 2010): 11–24. http://dx.doi.org/10.1163/2031356x-02302004.

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The paper introduces the topic of Rotating Savings and Credit Associations (ROSCAs) and several other forms of microcredit institutions, variations of which are found in most communities around the world, and considers the impact on them of the current financial crisis. For many women and men, poor and wealthy alike, these institutions have been economic and social lifelines. Among many African peoples, they provide the main source of rural and urban credit, both for sustainable living and entrepreneurial endeavour. This paper draws on the experience of contemporary Cameroonians, including those in the diaspora, in particular that of Dr Bridget Teboh. Social anthropologists have espoused ROSCAs for many decades. This paper cites the increasing attention such institutions now get from governments, NGOs, bankers and economists, and considers the impact of the current worldwide financial crisis on the behaviour of those who save in them.

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33

Almenara-Niebla, Silvia, and Carmen Ascanio-Sánchez. "Connected Sahrawi refugee diaspora in Spain: Gender, social media and digital transnational gossip." European Journal of Cultural Studies 23, no. 5 (September 9, 2019): 768–83. http://dx.doi.org/10.1177/1367549419869357.

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While there is increasing scholarly attention given to the impact of digital technologies on forced migration, the points of view and situated experiences of refugees living in the diaspora are understudied. This article addresses Sahrawis refugee diasporas, which have close ties with the Sahrawi political cause. Resulting from the unresolved Western Sahara conflict, Sahrawi forced migrants are at the eye of one of the world’s most protracted refugee situations. While most Sahrawis live in refugee camps in Algeria, some Sahrawis have managed to travel onwards. Social media allows those living elsewhere to maintain connections with contacts living in their original refugee camp. However, Facebook has become a complex environment, particularly for Sahrawi women. Gendered mechanisms of control, such as digital transnational gossip, result in a paradoxical politics of belonging: these women simultaneously desire to keep in touch but do not want to become a subject of gossip. From narratives of Sahrawi young women based in Spain gathered through interviews between 2016 and 2018, as well as a specific Facebook campaign and fan page, the focus is on strategies Sahrawi women develop to avoid and confront digital transnational gossip.

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Jenkins, Nicole Dezrea. "Contested Identities: African Diaspora and Identity Making in a Hair Braiding Salon." Journal of Contemporary Ethnography 48, no. 6 (February 22, 2019): 806–35. http://dx.doi.org/10.1177/0891241619829210.

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Most scholars of intersectionality argue that categories of inequality transform one another. In their empirical analysis, they routinely situate specific categories as master statuses, for example, “black woman” or “immigrant woman.” A growing group of scholars has begun to question the stability of these categories, arguing that context complicates even seemingly stable categories. Drawing on two years of ethnographic fieldwork in a hair-braiding salon located in the Las Vegas valley, where black West African immigrant women professionally braid black American women’s hair, I provide an empirical case that underlines how identity categories usually constructed as stable by sociocultural theorists are often internally contested within the communities that occupy them. My observations demonstrate that both West African and black American women contest competing explanations of what it means to be black women through boundaries. They rely on pejorative stories about the other group at a time when both antiblack racism and antiimmigrant sentiments are on the rise in the contemporary United States. In engaging in the politics of defining black womanhood within white patriarchy, the women reproduce gendered racial hierarchies.

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Kılıçdağı, Ohannes. "From Failed Recovery to Mutation: Armenian Women and Community in Post-Genocide Turkey." Diaspora 20, no. 2 (April 2019): 241–51. http://dx.doi.org/10.3138/diaspora.20.2.006.

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36

Maganda, Dainess M. "Factors Contributing to African Women’ Success in the Diaspora." Advances in Social Sciences Research Journal 8, no. 4 (May 6, 2021): 529–42. http://dx.doi.org/10.14738/assrj.84.10160.

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Gender plays a vital role in different aspects of development. Much research on women empowerment and economic development has focused on the disparity between male and female, especially the salaries they receive and some focus on women not equally contributing economically to their societies. Scholars agree that women contribute greatly to their family’ economic development. Through a questionnaire involving 20 African women from more than 5 African countries who currently reside in America and England, this study explores factors which contribute to their academic and professional success in the diaspora. Data seems to suggest that family support, modification of gender roles, and faith contribute to the academic and professional success of African women outside of Africa. The study shows the need to transcend cultural norms regarding gender roles to ensure women’ success in their professions wherever they reside, thus enabling them to make a sound contribution to their families’ and communities’ economic development.

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O'Toole, Tina. "Cé Leis Tú? Queering Irish Migrant Literature." Irish University Review 43, no. 1 (May 2013): 131–45. http://dx.doi.org/10.3366/iur.2013.0060.

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Irish lesbian, gay, bisexual, and transgender (LGBT) writers have almost all had personal experience of migration, and register the profound effect of those migrant experiences in their literary writing. Yet, to date, these voices have been silent in dominant accounts of the Irish diaspora. Focusing on queer subjects in migrant literature by women writers, this essay sets out to examine the links between LGBT and diasporic identities, and to explore the ways in which kinship and migrant affinities unsettle the fixities of family and place in the culture. Reading across the diasporic literary space carved out by Kate O'Brien, Emma Donoghue, and Shani Mootoo, the essay shows how their work resists, rejects, and questions the dominant culture, whether ‘at home’ or in the diaspora. Queer kinship, which intentionally appropriates relationships and values from the bio/genetic sphere but introduces elements of choice and agency to these connections, provides a useful framework within which we might read this literature. By the end of the twentieth century, queer kinship networks were in evidence across the Irish diaspora. In Ireland, ensuing transnational exchanges had a profound impact on grassroots social activism and theory. For instance, I argue that feminist theory and literature, often transmitted along axes of queer kinship, was key to the shaping of the women's and LGBT movements in Ireland. While we have yet to see the wide-scale effect of emerging immigrant writers on existing cultural forms in Ireland, it is only a matter of time before LGBT writers from immigrant communities begin to have an impact on the culture. While anticipating such work, we must continue to question how the space of Irish literature, and indeed of the Irish diaspora, has been constituted – and resisted – thus far.

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38

Ndoromo, Owen. "Cultural Impact and an Intimate Partner aggression in African Societies: A comparison of Rwanda and South Sudan." European Journal of Social Sciences 1, no. 3 (December 29, 2018): 170. http://dx.doi.org/10.26417/ejss.v1i3.p170-177.

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The study investigated the role of cultural impact on South Sudanese and Rwandan women who nowadays reside in the diaspora in Finland and Belgium. It explores the cultural violence against women before and after the 1994 Rwandan genocide against the Tutsis, and after the independency of South Sudan. This argument is presented through an analysis of existing literature and documents; and through interviews with 341 respondents (166 men and 175 women) belonging to the Rwandan diaspora in Belgium and in Finland; and 420 participants (302 females and 118 males) married, divorced, single mothers in South Sudan. The results show that women and girls in South Sudan continue to be at risk of violence from cultural impact more than Rwandan women. Poverty, education, and insecurity play a huge role in promoting aggression against South Sudanese women.

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Penvenne, Jeanne Marie, Rosalyn Terborg-Penn, and Andrea Benton Rushing. "Women in Africa and the African Diaspora: A Reader." International Journal of African Historical Studies 32, no. 2/3 (1999): 469. http://dx.doi.org/10.2307/220378.

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40

Gilbert, Catherine. "Mobilising Memory: Rwandan Women Genocide Survivors in the Diaspora." Australian Journal of French Studies 55, no. 1 (April 2018): 52–64. http://dx.doi.org/10.3828/ajfs.2018.06.

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41

Ismoddoha, A. K. M., and Md Bashir Uddin Khan. "The Trajectory and Diaspora of Women Imprisonment: An Analysis." International Journal of Public Policy and Administration Research 6, no. 2 (2019): 133–46. http://dx.doi.org/10.18488/journal.74.2019.62.133.146.

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42

Tarlo, Emma. "Dangerous Designs: Asian Women Fashion Diaspora Economies, Parminder Bhachu." Fashion Theory 8, no. 3 (September 2004): 363–66. http://dx.doi.org/10.2752/136270404778051636.

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43

RADOSH, POLLY. "Colonial Oppression, Gender, and Women in the Irish Diaspora." Journal of Historical Sociology 22, no. 2 (June 2009): 269–89. http://dx.doi.org/10.1111/j.1467-6443.2009.01350.x.

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44

Sotkasiira, Tiina. "Negotiating Identity in Scandinavia: Women, Migration, and the Diaspora." Journal of Borderlands Studies 34, no. 1 (March 20, 2017): 147–48. http://dx.doi.org/10.1080/08865655.2017.1294498.

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45

Piela, Anna. "Muslim Diaspora in the West." American Journal of Islam and Society 30, no. 3 (July 1, 2013): 111–13. http://dx.doi.org/10.35632/ajis.v30i3.1105.

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This excellent edited collection unpicks and disputes multifarious and intricate processes that underpin the homogenization, otherization, and vilification of immigrants from Muslim-majority countries, Muslim citizens, and individuals with a Muslim cultural background in the group of countries known as “the West.” It does so through presenting a selection of essays that offer an insight into the localized, day-to-day realities of people whose lives are currently defined by their link to Islam. The focus on gender, home, and belonging emphasizes the particular challenge faced by Muslim women: Their bodies are the battleground for the ideological wars fought by western governments on the one hand, and by political Islamists on the other (pp. 30-31). At the same time, media outlets and governmental policies portray and essentialize all Muslims as a single, uniform community defined exclusively by their Muslimness, thereby ignoring any of their differences based on “national origin, rural-urban roots, class, gender, language, lifestyle and degree of religiosity, as well as political and moral conviction” (p. 2). As all of the essays demonstrate, these concerns about representation remain valid, despite the critiques of historical and contemporary orientalism published by Edward Said over thirty years ago notwithstanding: Orientalism (1979) and Covering Islam: How the Media and the Experts Determine How We See the Rest of the World (1981). The collection is a result of two conferences held in Toronto (2006) and Amsterdam (2008) to discuss these issues. It is organized around four themes: discourse, organizations, and policy; sexuality and family; youth; and space and belonging. The first theme is represented by different perspectives from the Netherlands, the United States, and the United Kingdom. Halleh Ghorashi analyzes the disempowering effects of supposedly “empowering courses” for immigrant women of Muslim backgrounds and indicates how women themselves critique the terms on which such courses are delivered. Fauzia Erfan Ahmed writes about the deteriorating situation for female American Muslim community leaders who are forced into silence despite a long history of female leadership since the time of slavery. Cassandra Balchin’s chapter focuses on Muslim women’s refusal to cede the discourse of their legal rights to both the governments and to patriarchal males within Muslim communities, who are ...

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Gibb, Camilla, and Celia Rothenberg. "Believing Women: Harari and Palestinian Women at Home and in the Canadian Diaspora." Journal of Muslim Minority Affairs 20, no. 2 (October 2000): 243–59. http://dx.doi.org/10.1080/713680360.

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Seema Parveen and Prof. Tanveer Khadija. "Multicultural Identity Crisis in Bharati Mukherjee’s Novel Jasmine." Creative Launcher 6, no. 1 (April 30, 2021): 63–68. http://dx.doi.org/10.53032/tcl.2021.6.1.08.

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This paper intends to explore the transformations with disintegration literary pieces of Bharati Mukherjee has gained a milestone as she brings out the segregation experienced by the immigrants of South Asian Countries. Through her novels, she voices her personal life experiences to show the reconstructing shape of American Society. She centrally locates her emphasis on the women characters their struggle for identity, their harsh experiences and their final emergence as the self- assertive, self opinioned individuals free from fear imposed on them. The list of Diasporic writer is too long and the root of Diaspora is so deep. Through the novel Jasmine, Bharati Mukherjee focuses the multicultural identity of a woman. This paper is an effort to portray the bitter experiences of homelessness, displacement, oppression and exploitation of protagonist Jasmine.

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Sayigh, Rosemary. "Palestinian Camp Women as Tellers of History." Journal of Palestine Studies 27, no. 2 (January 1, 1998): 42–58. http://dx.doi.org/10.2307/2538283.

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This paper points to the value of personal narratives as a source for historians of the Palestinian people, arguing from the need to revise concepts of national history to include the experience of nonelite classes, women, localities, and the diaspora. Life stories recorded between 1990 and 1992 with women of different generations from Shatila camp in Lebanon are used to support this argument.

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Oh, David C. "Seeing Myself Through Film: Diasporic Belongings and Racial Identifications." Cultural Studies ↔ Critical Methodologies 18, no. 2 (November 21, 2017): 107–15. http://dx.doi.org/10.1177/1532708617742405.

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Through critical autoethnography, I explore memories with film that I have drawn upon to form hybrid diasporic identifications located in “new ethnicities” that are situated between dominant White racial meanings of home and transnationally informed meanings of homeland. Recalling my memory of watching Dragon: The Bruce Lee Story, I recognize that my identification with Bruce Lee (Jason Scott Lee) and his relationship with Linda Lee Caldwell (Lauren Holly) was situated in my desire for White acceptance, which was manifest in my heterosexual romantic interests in White women. I unravel the ways in which racial isolation and a desire for acceptance and visibility created an internalized politics of desire rooted in dominant racial hierarchies. The second narrative examines my viewing of The Last Present, a Korean film, in a Seoul theater. Seeing a love story centered on a romantically involved Asian man in a relationship with an Asian woman, especially a Korean man and woman, was something I had never previously known, and its presence made visible its absence in my mediated life in the United States. This changed my sense of self, my relationship to dominant culture as part of the Korean diaspora, and my sexual and romantic interests. Because I am in the diaspora, my identification is found in what Hall refers to as new ethnicities, situated in the gaps between the local, dominant culture and transnationally received ethnic, homeland culture.

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Civil, Gabrielle, and Zetta Elliott. "Opening Up Space for Global Black Girls." Departures in Critical Qualitative Research 6, no. 3 (2017): 11–33. http://dx.doi.org/10.1525/dcqr.2017.6.3.11.

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In this innovative dialogue, Gabrielle Civil and Zetta Elliott consider how their work inside and outside of the academy “opens up space” for Black girls in the United States and throughout the African diaspora. In her performance art and curation, Civil activates the presence and absence of diasporic Black girls and celebrates their creative potential. In her books for young readers, Elliott disrupts literary conventions by centering Black girl protagonists and using the fantasy genre not for escape but empowerment. Linking the critical and creative, this dialogue showcases reflection and embodied knowledge of Black girls and women.

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