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1
Hess, Christin. "What Are “Reverse Diasporas” and How Are We to Understand Them?" Diaspora: A Journal of Transnational Studies 17, no. 3 (June 2014): 288–315. http://dx.doi.org/10.3138/diaspora.17.3.288.
Повний текст джерелаАнотація:
This article presents empirical evidence from two contemporary diasporas to support the thesis that formal return to the homeland does not necessarily “unmake” diasporas, as some scholars have previously suggested. I argue that, instead, so-called reverse diaspora formation processes take place, with important repercussions for the acculturation of co-ethnic immigrants in their nominal “homelands.” This article focuses on this latter issue, primarily on processes of identity formation and notions of belonging and home, which are particularly meaningful in the context of this diasporic “homecoming.” It draws on the structured comparison of the ethnic Greek and ethnic German diasporas from the former Soviet Union who moved to Greece and Germany after perestroika. Despite their rich and illuminating analogies and overlaps, these two diaspora groups have never been compared and contrasted before. After a brief historical contextualization, complicated processes of identity negotiation and belonging in the putative “historical homelands” are investigated comparatively, lending credence to the idea that “reverse” German and Greek diasporas have developed within (and often in conflict with) contemporary Greek and German societies. The fact that they occur simultaneously in both countries tends to suggest that the concept of reverse diaspora is an important one that needs closer attention from scholars in the future. The article concludes by outlining how we may conceptualize a reverse diaspora, based on existing definitions of diaspora. My research materials consist of in-depth qualitative data collected over the course of six years by means of eighty-one semi-structured interviews in Russian, German, and Greek with migrants and experts in Greece and Germany, embedded in ethnographic research and supplemented by statistical data.
2
Markova, Vasilisa Nikolaevna. "Ethnocultural and business organizations of the Korean diaspora in Kazakhstan (1991-2020)." Исторический журнал: научные исследования, no. 2 (February 2021): 47–54. http://dx.doi.org/10.7256/2454-0609.2021.2.35257.
Повний текст джерелаАнотація:
Sociocultural processes that have taken place over the past three decades in the former Soviet republics are in the limelight of political, economic, and historical research. The Korean diaspora of the Republic of Kazakhstan is the object of particular interest, as it reflects the essence of the national political course and the level of development of democratic institutions in the country. Special attention is given to ethnocultural and business diasporic organizations and institutions of the Kazakh Koreans. The period from 1991 to 2020 demonstrates fruitful activity of the diaspora in the area of ethnic policy, establishment of domestic and international business relations. The last 30 years mark the renaissance of national culture of the Koreans in Kazakhstan due to the work of the Korean theater, performance groups, and educational centers across the country. This article discusses the following questions: institutionalization of the Korean diaspora in Kazakhstan; special role of the institutions in preservation of the centers of ethnic culture; impact of the activity of diasporic structures upon the relations with the state and historical homeland; functional role of ethnic organizations in socialization of the members of the diaspora and their advancement in the economic and political spheres. The answers to these questions define the relevance and novelty of this research in studying the problems of historical and national development of the new independent states of the post-Soviet region.
3
Agababyan, Asmik Robertovna. "Sociological analysis of the Diaspora on the example of the Armenian people." Политика и Общество, no. 1 (January 2022): 10–20. http://dx.doi.org/10.7256/2454-0684.2022.1.36268.
Повний текст джерелаАнотація:
The article notes that diasporas have a significant impact on the world community, contribute to the strengthening of migration processes, unite representatives of ethnic groups in the territory of a "foreign" country, influence the policy of the state of residence, as well as the processes taking place in the historical homeland. The author states that the Armenian Diaspora has a large number of representatives in different countries of the world. Some aspects of the influence of the Diaspora in terms of preserving the cultural values of Armenians, identity, in spreading traditions, influencing the development of the diaspora, as well as in supporting the Diaspora as a whole are investigated. In this regard, the sociological analysis of the diaspora requires consideration of the social institutions of the diaspora. The sociological data obtained by the author in the course of research activities are presented. The author points out that representatives of the Armenian diaspora are characterized by such signs as mass residence on the territory of a foreign state other than the country of ethnic origin. In addition, it is especially important for Armenians to preserve their identity, culture, traditions, and language. Some of the reasons contributing to the migration of Armenians are also noted here: various socio-historical factors, as well as the policy of genocide, which left a big scar on the history of Armenia, the traces of which have not yet healed.
4
Hajduk-Nijakowska, Janina. "Kreowanie konkurencyjnych pamięci migracyjnych. Patrycja Trzeszczyńska, Diaspora – pamięć – miejsca. Ukraińcy z Polski z lat 80. XX wieku w Kanadzie. Studium etnograficzne, Wydawnictwo Uniwersytetu Jagiellońskiego, Kraków 2019, ss. 346." Przegląd Kulturoznawczy, no. 2 (48) (2021): 460–69. http://dx.doi.org/10.4467/20843860pk.21.029.14086.
Повний текст джерелаАнотація:
Creating Competitive Memories by Migrants. Patrycja Trzeszczyńska, Diaspora – pamięć – miejsca. Ukraińcy z Polski z lat 80. XX wieku w Kanadzie. Studium etnograficzne, Wydawnictwo Uniwersytetu Jagiellońskiego, Kraków 2019, ss. 346. The article presents the latest monograph by Patrycja Trzeszczyńska (Diaspora – Memory – Places: The Ukrainians from Poland of the 1980s in Canada. An Ethnographic Study), which analyzes the functioning of the memory of migrants from Poland. The inspiration to undertake to carry out the research was the author’s intention to continue her studies on the memory of the Lemkos. On the basis of the impressive material collected in the course of P. Trzeszczyńska’s three-year field research (conducted in the years 2014–2016), the anthropologist proved the occurrence of a vital ‘diasporic’ transformation in the identity of the migrants who, even if they remember the trauma experienced by their parents, this memory is no longer necessary for them to construct their own Ukrainian identity. In this situation, looking for Lemkos in Canada turned out groundless, since each new wave of migrants from Poland brought along their own memory (or post-memory) of the past, which led to the internal differentiation within the Ukrainian diaspora in Canada as far as both generations and regions are concerned. Thanks to the penetrating analysis of the functioning of the generational memory of migrants from Poland, the author of the monograph expanded the knowledge on the role of memory in the process of creating and enriching cultural identity of contemporary (no only diasporic) communities.
5
Hamidi, Yalda, and Valerie Moyer. "Locating Sickness: Disability, Queerness, and Race in a Memoir." Kohl: A Journal for Body and Gender Research 6, Fall (November 24, 2020): 202–11. http://dx.doi.org/10.36583/2020060207.
Повний текст джерелаАнотація:
This paper re-reads Sick: A Memoir (2018) by Porochista Khakpour, as a transnational feminist and queer text, to investigate how the author locates her disability and queerness with the diaspora, homelessness, and rise of governmental violence. Through the lens of feminist and disability studies, Sick can be read as an outstanding narrative of the queerness, disability, in-between-ness, and of course, resistance of a queer and disabled woman of color. The paper argues that Khakpour’s story should be regarded as an attempt to write complexities of intersectional and multi-layered identities that challenge the discourses of detection and diagnosis; criticize the politics of race among the community of Iranian-diaspora and in America; and highlight the role of home, belonging, and the feeling of homelessness caused by state policies of nation-building and exclusion. Further, Khakpour proposes a new guideline for feminist geography that accommodates female, queer, disabled, and diasporic Iranian-American bodies on the expanding map of excluded and erased subjects.
6
Grecic, Vladimir. "How can the Serbian diaspora contribute much more to the development at home country?" Glasnik Srpskog geografskog drustva 96, no. 2 (2016): 65–82. http://dx.doi.org/10.2298/gsgd1602063g.
Повний текст джерелаАнотація:
This article analyzes the existing contribution of the Serbian diaspora to the development at home country, and features of its major effects as a partner in the process of economic development. No doubt, the spiritus movens of the contemporary and future economic and social progress is and will be the economy of ideas and creativity. The key factors of this new economy are education, research and innovation. To achieve competitiveness in an increasingly global economic environment it is necessary: the adequate supply and quality of the workforce in the field of research and development. In the last two and a half decades, Serbia's brain drain was quite massive. Thus in the Serbian diaspora there are reputable scientists and successful managers in all fields. Diaspora, the people link between countries, can be the source of cooperation. Consequently, the most important is the question of whether and under what conditions Serbia?s brain drain can be reversed to brain gain. The author argue that the diasporas and migrants could play a crucial role in the development of home country, by presentation of their different experiences. Engaging the Diaspora in the development of home country largely depends on the home country. Talents remain an important component of countries? and businesses? long-term competitiveness. In support of this thesis, the author presents the most significant and most successful examples of good practice, arguing that this experience can be used in Serbia, of course, taking into account some of its specificities. The question: how they develop, retain and attract talent should therefore remain high on the agenda of policymakers and business leaders for the foreseeable future of Serbia.
7
Azhar, Fatima, Jonathan Caleb Imdad, and Khalid Mehmood Ahmad. ""Fractured Identity and Diasporic State of Parsee Community" under the Selected Writings of Bapsi Sidhwa." Global Language Review VIII, no. II (June 30, 2022): 1–8. http://dx.doi.org/10.31703/glr.2023(viii-ii).01.
Повний текст джерелаАнотація:
As both, the issues of fractured identity and diaspora have been applied to archaeology over the course of the past decade they are usually treated exclusively. Occasionally, they have pertained together as the backdrop to many studies which aim to highlight political influences on contemporary state representations of the past. Both fractured identity and diasporic identity are central to this research and all the discussion about these concepts have been highlighted under the umbrella of Bapsi Sidhwa’s selected writings. An important and great deal of information has been gathered through the views of Edward Saeed, Smith and Fanon. This study discusses the role of identity in the partition of Pakistan and India and how it turns into splintered identity. This study relates the relation of identity which later on changes into diasporic identity and then changes into displacement which leads a person towards homelessness, which ultimately turns into exile.
8
Singla, Rashmi. "Movements across Borders: South Asian / Indian Diaspora Youth in Scandinavia." Artha - Journal of Social Sciences 13, no. 1 (January 18, 2014): 1. http://dx.doi.org/10.12724/ajss.28.1.
Повний текст джерелаАнотація:
The article explores social psychological aspects concerned with diasporic relationships among the South Asian diaspora in Denmark and is a follow up of a project conducted in the mid-nineties. The first wave focussed on the intergenerational relations within the double challenge perspective dealing with age transition and ethnic belonging while the second wave focuses at the relationships across the borders within a theoretical framework of life course perspectives combined with diaspora conceptualisations. In-depth interviews were conducted and analysed through meaning condensation. The gendered experiences of the young adults perceived as active actors indicate reinterpretation of the self, others and home. The results depict that the young adults‘ relationships involve both the country of origin and the Danish welfare society, though refutes the myth of return, in spite of Denmark turning increasingly restrictive in migration policies in the past years. How does moving across the geographical borders affect the relationships of diaspora members both here– in the country of residence and there- in the country of origin? The article delineates some of the processes through gendered experiences of the young adults perceived as active actors based on an empirical longitudinal study. The results indicate transformations in belongings and longings indicating reinterpretation of the self, others and home in context of exclusion processes at various levels.
9
Waberi, Abdourahman A. "Diaspora et terrorisme dans la Corne de l'Afrique." Africultures 56, no. 3 (2003): 203. http://dx.doi.org/10.3917/afcul.056.0203.
Повний текст джерела
10
Takovski, Aleksandar, and Maja Muhić. "RIGHT THEN, LEFT NOW: CONSTRUCTING “MACEDONIA” IN THE MACEDONIAN DIASPORAS IN AUSTRALIA AND EUROPE." HOME-THOUGHTS, FROM ABROAD XI, no. 31 (2020): 77–111. http://dx.doi.org/10.31902/fll.31.2020.7.
Повний текст джерелаАнотація:
In the XX century, especially after WWII, a great number of ethnic Macedonians have migrated to Australia and the US, while recently, after the 1991 dissolution of Yugoslavia, the direction of the migration influx has changed its course mainly towards Europe. While the first diaspora community was motivated by economic reasons drawing rural and urban citizens alike in pursuit of better life, the second wave of migration was led by political circumstances pushing mostly young educated people who failed to envisage decent life in the homeland. Hence there is a reason to believe that the two communities have different views and feelings of their homeland that underpin their construction of it. To identify the types of ‘Macedonia’ constructed by these two communities of migrants, and trace similarities and differences, this study will analyze on-line discourses on Macedonia produced by the members of the two diasporas. In so doing, we will be particularly interested in the meanings, attitudes, feelings and images the two communities ascribe to the homeland through the on-line interaction on their FB pages.
11
Strang, Kenneth David. "Student Diaspora and Learning Style Impact on Group Performance." International Journal of Online Pedagogy and Course Design 2, no. 3 (July 2012): 1–18. http://dx.doi.org/10.4018/ijopcd.2012070101.
Повний текст джерелаАнотація:
The study examined diaspora (team culture) and learning style of 700 international students from 19 countries, enrolled at an accredited Australian university. The research focus was to explore online pedagogy by measuring student diaspora and learning style impact on group performance. To accomplish that, a generalized least squares regression model was developed from survey responses, homeland culture, and team project performance, during a flexible learning course (part online, part face-to-face). Teacher reflections were reviewed for additional pedagogical insight into learning style and diaspora interaction.
12
Reyes-Ruiz, Rafael. "The Latino Culturescape in Japan." Diaspora: A Journal of Transnational Studies 14, no. 1 (March 2005): 137–55. http://dx.doi.org/10.3138/diaspora.14.1.137.
Повний текст джерелаАнотація:
On my first trip to Japan, shortly after I arrived in September 1988, I asked my Japanese host, a writer for one of Tokyo’s music magazines, to direct me to a Latin American restaurant or nightclub. Since leaving my native Colombia for the United States and Europe, I had learned that Latin American restaurants and nightclubs were some of the places to make contacts for jobs and housing, and, of course, to socialize. My host was not familiar with any such businesses in western Tokyo, where he lived, so I asked him to consult the telephone book. He found one listing and gave me the address.
13
Njoroge, John Ngige. "Roles of the Diaspora Christians in Mission and Evangelism From an African Orthodox Perspective." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 2 (December 30, 2021): 69–78. http://dx.doi.org/10.24193/subbto.2021.2.05.
Повний текст джерелаАнотація:
"This paper will focus on the specific roles that the diaspora orthodox Christian can play in mission and evangelism today. The main objective is to bring into the attention, and especially from a missiological point of view, the fact that the diaspora Christians can have an active role to play in the mission of the church. The active Orthodox Church missions has been understand to mean overseas mission and especially in Africa, Asia and in the Albania. However, in the course of the orthodox Christian migration history, there has been missiological connection between the diaspora Christians in the hosting countries and their respective home countries. The focus of this paper is on this missiological connection and how it can translate to an active role of the involved Christians to the mission of the church in Africa. The paper tracks the mission praxis of the diaspora Christians in Africa and beyond. Keywords: roles, diaspora Christians, mission and evangelism, philanthropic works, diakonia, witness. "
14
Larsen, Neil. "Toward a Profane Postcolonialism." Diaspora: A Journal of Transnational Studies 8, no. 2 (September 1999): 173–84. http://dx.doi.org/10.3138/diaspora.8.2.173.
Повний текст джерелаАнотація:
Postcolonialism, it seems, has had its day. Such, at any rate, is the word on the academic street level, outside special sessions of the MLA and along the myriad alleyways of Internet chatter. A relative newcomer to “poco” could be forgiven for thinking otherwise, of course: university presses continue to announce new titles in which the term features prominently; every English department or “cultural studies” curriculum must have its “postcolonialist” (under which heading all or part of US “ethnic” studies is often included); graduate students in the humanities and on the left fringes of the social sciences must be introduced to postcolonialism’s authoritative theorists and texts; and who knows how many “poco” dissertations are in preparation or still to be written?
15
Pylova, Ol’ga A. "THE MAIN STAGES OF THE FORMATION OF THE UKRAINIAN DIASPORA IN THE UNITED STATES." RSUH/RGGU Bulletin. Series Eurasian Studies. History. Political Science. International Relations, no. 4 (2021): 86–101. http://dx.doi.org/10.28995/2686-7648-2021-4-86-101.
Повний текст джерелаАнотація:
The article focuses on the emigration of Ukrainians to the US and the formation of a Ukrainian diaspora there. Emigration from ethnic Ukrainian territories began at the end of the nineteenth century and has continued to the present day. The generally accepted periodisation considers five waves of emigration (before 1914, 1914–1945, 1945–1986, 1986–2014 and after 2014) and therefore five stages of the diaspora formation. As the study shows, the stages or waves of emigration from Ukraine largely coincide with the migration processes in the Russian Empire, the Soviet Union and finally in the post-Sovi- et space, but there are also a number of differences that need to be understood. The diaspora issues were often linked to issues of emigrant self-determination, identity formation as well as the policies of the recipient state. Political, social, educational and other organisations have been formed within the diaspora over the course of its existence, with the diaspora institutionalisation pro- cesses varying according to the specific historical period. In the context of the continuation of the next stage of Ukrainian emigration to the United States and the evolution of the diaspora today, a historical and genetic study of the transmigration of Ukrainians overseas and the formation of diaspora structures acquires particular relevance.
16
Horace G. Campbell. "1 - Introduction: Pan Africanism and the Reparative Framework for Global Africa." CODESRIA Bulletin, no. 02-03 (June 17, 2021): 7–15. http://dx.doi.org/10.57054/cb02-03202149.
Повний текст джерелаАнотація:
A revolutionary future is taking place that is transforming almost every aspect of society on a global level. Africa has been engulfed by this revolutionary transformation as well as the entire African Diaspora. Of course, this means that Pan-Africanism, the discourse and action that links together Africa and the African Diaspora, is being transformed in the digital age. (Alkalimat and Williams) (this Bulletin page 49)
17
Malsch, Thomas. "How to Protect Your Daughters from “Stranger Marriage”: Palestinian Families in Germany Betwixt Kinship Endogamy and Intercultural Exogamy." Diaspora: A Journal of Transnational Studies 23, no. 1 (March 1, 2023): 47–67. http://dx.doi.org/10.3138/diaspora.23.1.2023.03.11.
Повний текст джерелаАнотація:
This article is about marriage stories collected from Palestinian Muslim families making a new life in Germany while seeking to retain their transnational ties and cultural roots. They belong to the Arab and Muslim diaspora whose disposition to integrate into the fabric of European society has been persistently questioned. Arab and Muslim immigrants and their offspring largely seem to prefer staying amongst themselves, taking spouses from their home countries rather than intermingling with the local population. However, faced with transnational exchange and intercultural crossover in much the same way, those who do intermarry and those who do not may have more in common than often suggested. Combining narrative inquiries with quantitative comparisons, three issues are addressed in this article: the impact of migration histories on marriage preferences and prerogatives, intergenerational dynamics of marriage stories unfolding at the family level, and shifting boundaries of “protection” and “strangeness” evolving in the course of change from below.
18
Goekjian, Gregory F. "Diaspora and Denial: The Holocaust and the “Question” of the Armenian Genocide." Diaspora: A Journal of Transnational Studies 7, no. 1 (March 1998): 3–24. http://dx.doi.org/10.3138/diaspora.7.1.3.
Повний текст джерелаАнотація:
The Holocaust and the Armenian Genocide have been considered comparable events ever since the term “genocide,” coined by Raphael Lemkin in 1944, was used at Nuremberg. The comparison leads to the recognition of differences between the two genocides, differences often used by revisionist historians to deny the very substance of genocide to the Armenian case. I want to argue that these differences are real, but that they are structural, not substantive, and that the impact of structural difference may be understood through an examination of the relationship among modern historiography, genocide, and diasporization. Put simply, the Holocaust constituted a symbolic end to the Jewish diaspora, whereas the Genocide is the symbolic origin of the Armenian diaspora. In actuality, of course, an enormous and powerful Jewish diaspora remains after the Holocaust, and Armenia had a significant diaspora for centuries before the Genocide. But whereas the Holocaust resulted in the creation of a concentrated, modern center for Jewish historical discourse, the Armenian Genocide erased that center, creating a “nation” that has had to exist in exile and memory—in diaspora
19
Raley, Rita. "On Global English and the Transmutation of Postcolonial Studies into “Literature in English”." Diaspora: A Journal of Transnational Studies 8, no. 1 (March 1999): 51–80. http://dx.doi.org/10.3138/diaspora.8.1.51.
Повний текст джерелаАнотація:
What does it signify to speak of a World Literature in English? In what ways might diaspora studies and transnationalism be linked to the contemporary phenomenon of global English, with a mode of comprehending the world that holds English at its center? What can diaspora studies and transnationalism learn from the “language question” frequently raised in discussions of both cultural imperialism and postcolonial writing? What can they learn from the question of globalism now so ubiquitous in contemporary criticism? How does the Literature in English concept relate, on the one hand, to Edouard Glissant's outline of the “liberation” that results from compromising major languages with Creoles (250), and, on the other, to Fredric Jameson's implicit yearning for a philosophical universal linguistic standard not circumvented by linguistic heteroglossia (16-7)? These questions outline the conceptual terrain of this article, in which I read the discursive transmutation of the discipline of Postcolonial Studies into “Literature in English” as both symptom and cause of the emerging visibility of global English as a recognizable disciplinary configuration situated on the line between contemporary culture and the academy. Over the course of this article, I chart this discursive transmutation and its necessary preconditions—the critical investiture in the “global,” the renewed attention to dialects, the abstraction of the “postcolonial”—as a way of articulating profound reservations about the “new universalisms,” of which Literature in English is a primary instance.
20
Chrisman, Laura. "Local Sentences in the Chapter of the Postcolonial World." Diaspora: A Journal of Transnational Studies 7, no. 1 (March 1998): 87–112. http://dx.doi.org/10.3138/diaspora.7.1.87.
Повний текст джерелаАнотація:
These comments, from Peter Hulme’s introduction, strike a keynote for this essay collection as a whole. Although some of its contributors align themselves with those very postmodern arguments from which Hulme marks his distance, they all share his concern with scaling down postcolonial cultural analysis and theorization to focus on particular cultural, historical, and geographical cases. This provides a striking contrast with the earlier stages of the “industry,” as inaugurated by Edward Said’s Orientalism (1978), which was concerned with mapping a phenomenon of massive historical and geographical proportions; or, alternatively, with Homi Bhabha’s projects in the mid-1980s (Location chap. 2-6), which took up the task of theorizing a generalized colonial subjectivity. It is not only the focus on “locality” which differentiates this collection from the earlier work of Said and Bhabha. This earlier stage of colonial dis-course/postcolonial theory privileged India and the Orient as objects of study (Said) or as the example from which psychoanalytic patterns could be derived (Bhabha). In this collection of twelve chapters, only one is devoted to India. The rest cover a striking regional range, including Spanish America, the Philippines, the Caribbean, West Africa, South Africa, France, the USA, and the UK. This diversity of regions ushers in a broadening of theoretical as well as physical terrain. Despite the volume’s title, “discourse” theory in a strongly Foucauldian sense is not prevalent in the contributions. And contrary to the title’s suggestion, colonialism serves more as an epistemological and political matrix than as a topic of analysis.
21
Konstan, David. "Defining Ancient Greek Ethnicity." Diaspora: A Journal of Transnational Studies 6, no. 1 (March 1997): 97–110. http://dx.doi.org/10.3138/diaspora.6.1.97.
Повний текст джерелаАнотація:
As the first full-length modem study of ethnicity in the culture that gave us the word, Jonathan Hall’s book is an event in classical scholarship. Hall has brought to the task a profound knowledge of the ancient Greek world: he is equally conversant with the literary and archaeological sources, which is rare among classical historians, and thoroughly informed, as well, about the technical specialty of Greek linguistics, which is indispensable to the analysis of the role of language in the construction of ethnic identity. Hall is also up-to-date on modem approaches to ethnicity, and, in a fine introductory chapter, he reviews attitudes toward Greek ethnicity within Classics over the past couple of centuries—since the founding, that is, of the modern discipline of classical philology. Hall writes clearly, and has done what he can to make the argument accessible to non-specialists: he translates all Greek words and passages, provides thumbnail summaries of historical or geographical information, and summarizes the current state of the question in respect to the major topics he addresses. Nevertheless, the detailed investigation of obscure and complex Greek genealogies, involving multiple variants and unfamiliar names, or of the differences among the several dialects of ancient Greek and how they may have evolved, will be hard going for the reader who is not moderately conversant with the materials, or at least interested enough to peruse the book with dictionary and encyclopedia in hand. Accordingly, in this review I shall recapitulate the central themes of Hall’s book (without, of course, reproducing the meticulous documentation and careful argumentation that make the book so valuable) while simultaneously calling attention to those aspects of Hall's approach that seem to me to be problematic, or at all events debatable.
22
Dhand, Arti. "Hinduism to Hindus in the Western Diaspora." Method & Theory in the Study of Religion 17, no. 3 (2005): 274–86. http://dx.doi.org/10.1163/1570068054922803.
Повний текст джерелаАнотація:
AbstractThis article reflects on some of the methodological issues pertaining to situations in which both instructor and students belong to the same religious tradition as that about which the course is taught. It is framed within questions of scholarly objectivity and privilege to represent religious traditions. In a political atmosphere in which it has become increasingly suspect for "Outsiders" to teach traditions that they do not personally confess, this article engages the reverse scenario: what pedagogical challenges confront the professor who is an "Insider" to the tradition she teaches?
23
Kufakurinani, Ushehwedu, Dominic Pasura, and JoAnn McGregor. "Transnational Parenting and the Emergence of ‘Diaspora Orphans’ in Zimbabwe." African Diaspora 7, no. 1 (2014): 114–38. http://dx.doi.org/10.1163/18725465-00701006.
Повний текст джерелаАнотація:
This article explores the emergence of ‘diaspora orphans’ over the course of Zimbabwe’s crisis. The debates over this phenomenon reflect a range of real emotional and practical problems encountered by children and youth with parents abroad. But they also highlight the ambiguity of moral judgments of emigration and émigrés, and the crisis of expectation that assumptions of diaspora wealth have fostered within families and among those remaining behind. The negative stereotyping of ‘diaspora orphans’ reflects the moral discourse circulating within families, schools and society more broadly, which is revealing for the light it sheds on unfolding debates over changing parenting, gender, and extended family obligations as these have been challenged by crisis and mass exodus. The article furthers understanding of transnational parenting, particularly the perspectives of those who fulfil substitute parental caring roles for children left behind, and of the moral dimensions of debates over the role of money and material goods in intimate relationships of care for children. It adds a new strand to debates over African youths by focusing not on the problems created through entrapment by poverty, but on the emotional consequences of parents’ spatial mobility in middle class families where material resources may be ample. The article is based on interviews with adults looking after children and youths left behind (maids, siblings, grandparents and single parents), and the reflections of teachers and ‘diaspora orphans’ themselves.
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Fonrobert, Charlotte Elisheva. "The New Spatial Turn in Jewish Studies." AJS Review 33, no. 1 (March 30, 2009): 155–64. http://dx.doi.org/10.1017/s0364009409000075.
Повний текст джерелаАнотація:
During the past decade or so, there has been a “veritable boom … of projects that investigate questions of place and space” in Jewish studies. In this arena, scholars in various fields of Jewish studies have begun to engage with developments in the humanities at large. Since the 1980s, many disciplines in the humanities and social sciences have become more attentive to the cultural challenges of globalization, prominent among them the effects of increased movements of migration. From these movements have arisen questions about the effect and meaning of uprooting and dislocation, the significance of belonging to a place (or to various places), the emergence of diaspora communities, and so on. The spatial dimension of human existence began to move to the forefront of scholarly considerations, and with it, new names of fields of study, such as human, critical, or cultural geography. While Jewish studies has, of course, for the longest time been aware of “diaspora” as a dimension of human existence, often perhaps with the understanding that diaspora was historically a uniquely Jewish experience, to a certain degree our field remained caught in the binarism of diaspora versus nationalism or Zionism, at least until the advance of this new impulse in the humanities, identified by some as a “spatial turn.” Against such binarisms, the volumes under discussion repeatedly appeal to “multidimensionality” in Jewish topographies and in our approaches to them.
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Bakar, Asnandar Abu. "PELAKSANAAN PENDIDIKAN AGAMA PADA SMA YPK DIASPORA KOTA JAYAPURA*." Dialog 37, no. 2 (December 31, 2014): 173–82. http://dx.doi.org/10.47655/dialog.v37i2.63.
Повний текст джерелаАнотація:
This paper aims at investigating course inovations in religious education developed by SMA YPK Diaspora for non Christian students. In this school, these students were obliged to take Christianity as the religious subject. Course innovation developed by the teachers was based on inquiry approach where the learning was focused on the students’ needs; and that the students were required to be active in developing and exploring the learning materials. This approach was supported by some methods, such as: lecturing, discussion, and practical works so that the students could interact directly with the teachers. By this means, students comprehended the subject better. To explore the students’ competence and to build a good communication with the teachers, a continuous educative interaction was developed so that non-Christian students were motivated to study Christianity. This was to equip the students with sufficient knowledge to build inter-religious harmony. The evaluation results of the religious subject indicated that non-Christian students obtained satisfactory grades in the subject, implying that they were able to comprehend Christianity well.
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Dadour, Stephanie. "Redefining Vernacular: The Lebanese Diaspora Eclecticism." Open House International 38, no. 2 (June 1, 2013): 88–95. http://dx.doi.org/10.1108/ohi-02-2013-b0009.
Повний текст джерелаАнотація:
Unlike postwar reconstruction of urban districts, the architectural projects developed during the Lebanese war are a relatively unexplored subject, moreover if one is dealing within housing in the rural realm. Little attention has been paid to its contemporary propositions, especially to the ones directed by the Lebanese Diaspora during the war. By living abroad and by maintaining a link to their origins, members of the Diaspora put together all their strength and wealth to keep in touch with their land. For a large part, the idea of dwelling refers to their identity: by investing and building houses in their native village, they aim at preserving a place in their community. In this article, the Lebanese Diaspora will be regarded as an ethnoscape, figure of the globalization introduced by Arjun Appadurai, namely a social and political matrix structured by and for the production of a cultural model and identity. Our hypothesis postulates that each village constitutes a micro ethnoscape (with, of course, exceptions and alternatives) and uses a particular architectural language. However, it is not a question of homogenizing all constructions but rather to find a common vocabulary referring to identity and appropriation in the various villages of origin of the Diaspora. The houses built on the native soil by emigrants' take part in the debates that oppose the local production to the global one. Thus, contrary to many researches that denounce globalization for the cultural standardization that it produces, this article intends to show the imaginative character of the members of the Diaspora, their resistance to the traditional models and the contemporary interbreeding which results from it. In this sense, the local and the global are intrinsically related one to the other.
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Zaarour, Meriem, Eman Mukattash, and Yousef Abu AwadAmrieh. "Coming of Age in the Arab Diasporic Künstlerroman: Sinan Antoon’s The Corpse Washer (2013) and Nada Awar Jarrar’s An Unsafe Haven (2016)." World Journal of English Language 13, no. 2 (January 13, 2023): 16. http://dx.doi.org/10.5430/wjel.v13n2p16.
Повний текст джерелаАнотація:
This study explores the künstlerroman from an Arab diasporic viewpoint. It aims to illuminate the first years of the formative process that the Arab diasporic artist undergoes in The Corpse Washer (2013) by Sinan Antoon and An Unsafe Haven (2016) by Nada Awar Jarrar as Arab diasporic künstlerromans. The article traces the childhood of Antoon’s Jawad and Jarrar’s Anas as young aspiring Arab artists against the backdrop of the novels’ socio-political contexts, which include religion, family, and the political conditions in the protagonists’ countries. Since Arab diasporic writers relocate the genre into an Arab transnational setting, this study draws attention to the violence and suffering in the lives of artists as children and the fact that they are brought up in an Arab household that does not feature in the traditional genre plot. It as well explores the environment the characters grow up in like social class and religious milieu and expounds on the way each character has seeds of artistic sensibility from a young age. The Arab characters face the issue of generational conflict about art as a proper career choice. Their parents play a role in the suppression of their artistic aspirations since they assume that they have a better-planned future for their children. Due to family expectations, religion, and political unrest, the characters have their future planned for them by others. The article concludes that the Arab diasporic künstlerroman provides alternative coming-of-age stories where the artist of Arab descent faces more challenges than his counterpart in the traditional genre.
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Covin, David. "Reflections on Racial Identity and the Black Movement in the United States and Brazil." Ethnic Studies Review 29, no. 2 (January 1, 2006): 86–99. http://dx.doi.org/10.1525/esr.2006.29.2.86.
Повний текст джерелаАнотація:
These reflections are based on a long history of study and involvement in the Black movement in the United States, on friendships with militants in the Brazilian Black movement, and on study of that movement. They arise directly from musings occasioned by comments made by an undergraduate white student in my course, Politics of the African Diaspora, and by my observation of a couple on the Avenida Sete de Setembro in Salvador, Bahia.
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Devi, Anusmita, Laura Hurd, and Tannistha Samanta. "Embodied Aging: Everyday body practices and Later Life Identities among the South Asian Indian Gujarati Diaspora in Canada." Anthropology & Aging 42, no. 2 (November 11, 2021): 86–104. http://dx.doi.org/10.5195/aa.2021.304.
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This study explores how South Asian Indian Gujarati older adults in Canada (Greater Vancouver area) strive to maintain personal continuity, citizenship, and selfhood through everyday body management practices (exercise/yoga, medication/health supplements, skin, and hair care routines) and cultural markers such as food, sartorial choices, and community engagement. This examination, we contend, is noteworthy against the backdrop of contemporary North American academic and popular discourses of a burgeoning consumerist movement around the medicalization of bodies and anti-aging technologies. Drawing on in-depth qualitative interviews of 26 older adults, we discuss how growing old in the diaspora is marked with moral ambivalence between ‘successful aging’ and ‘aging gracefully.’ Based on an inductive thematic analysis, we identify four major themes in how the older diaspora negotiate aging and reorganise their lives through changing social relations and shifting cultural institutions. The first theme is the growing salience of both bodily and social changes in conceptualizing “old age,” and how the experiences of aging vary by gender. Specifically, while most of the female participants visualized old age in terms of a loss of physical functionality, the male participants described agedness in terms of a loss of economic and social worth. The second major theme encapsulates the acceptable coping strategies for dealing with bodily changes and the associated reconfigurations of social roles. While a fit body and functionality were regarded as foundational traits for aging well by all participants, corrective measures or anti-aging products were not espoused as the most culturally appropriate “Indian” way of growing old. The third theme highlights the apprehensions regarding growing old in a foreign country, including a foreboding anxiety of dependence and frailty in the absence of traditional familial care networks. The final theme, explores how for most participants, the notion of home evoked ambivalence in constructing their sense of belonging and identity, often expressed through everyday practices and memory-keeping. Taken together, we ultimately show how age and embodiment are inextricably linked in the experience of growing old in the diaspora.
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Mohabir, Nalini, and Ronald Cummings. "“An Archive of Loose Leaves”." Small Axe: A Caribbean Journal of Criticism 23, no. 3 (November 1, 2019): 104–18. http://dx.doi.org/10.1215/07990537-7912358.
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This interview provides a rich account of Frank Birbalsingh’s experiences from his early life in colonial British Guiana in the early part of the twentieth century to his continuing work as a literary scholar and critic in diaspora. What is also revealed is a thoughtful critical reflection on the Caribbean, its multiplicity, and its course of change over a lifetime. The discussion also traces Birbalsingh’s migrations to India, Canada, New Zealand, and Nigeria and examines how these journeys have shaped his critical work within the fields of Commonwealth literature, postcolonial literature, and Caribbean studies, situating these shifts and movements within and against the backdrop of histories of decolonization. Birbalsingh’s early years in a plantation colony become prologue to his experience of education as a pathway to migration (a brain drain that still marks Guyanese and Caribbean experience to this day). The interviewers focus on the scholar’s career highlights and finally turn to the space that all wide-ranging departures and journeys beyond the nation encounter (regardless of emotional investments)—the place of exile and diaspora.
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Krukovsky, Vitaliy. "Expo-1967 in Montreal: the Struggle for Ukrainian Sovereignty." American History & Politics Scientific edition, no. 9 (2020): 137–45. http://dx.doi.org/10.17721/2521-1706.2020.09.12.
Повний текст джерелаАнотація:
The purpose of the article is to analyze the events surrounding the participation of the Ukrainian Soviet Socialist Republic in the World Expo–1967 exhibition in Montreal and to identify the features of this process, such as the actions of diaspora organizations to attract the attention of the Canadian government and the international community to the political status of Ukraine within the Soviet Union. The publication proves that the youth movement of the Ukrainian diaspora is able to influence the course of important political events, one of which was the Montreal World Exhibition. It was used by the Kremlin as a component of preparations for the 50th anniversary of the October Bolshevik coup in Petrograd on November 7, 1917. Meanwhile, the Ukrainian diaspora was preparing to celebrate the anniversaries of the Ukrainian settlements in Canada, the Ukrainian National Revolution of 1917–1921, and the creation of the Ukrainian Insurgent Army. The author concluded that the Ukrainian Canadian community drew the attention of the Canadian government and the international community to the political status of Ukraine within the Soviet Union and contributed to the consolidation of all Ukrainian world in the fight for human rights in Soviet Ukraine and its proper place in the international political and legal environment. Despite the strong involvement of the Soviet Union’s State Security Committee’s agent network, the activities of Ukrainian youth organizations in Canada in July–August 1967 brought a number of positive gains. In particular, it fostered a sense of patriotism, self–identification, and continuity in the traditions of national liberation struggle. At the same time, the nature of the events was driven by local characteristics, the size of the diaspora and its financial resources. In this context, the activities of Ukrainian youth organizations in Canada during Expo-1967 were a kind of impetus for the further struggle for freedom and independence of the native generations of the state – Ukraine.
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Valcius, Leonika. "The Caribbean Diaspora and the Formation of Identity in Second Generation Immigrants." Caribbean Quilt 1 (November 18, 2012): 4. http://dx.doi.org/10.33137/caribbeanquilt.v1i0.19038.
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Leonicka Valcius is an undergraduate student at the University of Toronto, studying Caribbean Studies and European Studies. Her areas of focus include migration and the social ramifications of economic development. Leonicka was born in Montreal and raised in South Florida. Her family immigrated to Canada from Haiti in the 1970’s, and they have since spread all over North America and the Caribbean. Leonicka has familial ties to Montreal, Toronto, New Jersey, New York, Boston, Florida, the Bahamas, Cuba, the Dominican Republic, and, of course, Haiti chérie.
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Fernandes, Gilberto. "“Oh Famous Race!”." Public Historian 38, no. 1 (February 1, 2016): 18–47. http://dx.doi.org/10.1525/tph.2016.38.1.18.
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This article examines the transnational and international politics and motivations behind the Eurocentric campaigns of Portuguese American heritage advocates to memorialize the sixteenth-century navigators Miguel Corte-Real and Juan Rodriguez Cabrillo as the “discoverers” of the United States’ Atlantic and Pacific coasts, and how those campaigns were framed by the advocates’ “ancestral” homeland’s imperialist propaganda. It argues that the study of public memory and heritage politics can offer valuable insights into the processes of diaspora building and helps reveal the asymmetrical power relations often missing in discussions about cultural hybridity.
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Trzeszczyńska, Patrycja. "Trzy autobusy. O niewidzialnej w studiach migracyjnych ucieczce Ukraińców z Polski w latach 80. XX w. i dlaczego nie są „polskimi migrantami”." Studia Migracyjne – Przegląd Polonijny 46, no. 2 (176) (2020): 31–52. http://dx.doi.org/10.4467/25444972smpp.20.010.12326.
Повний текст джерелаАнотація:
Three Buses: The Escape of the Ukrainians from Poland in the 1980s, its Invisibility in Migration Studies and why they are not “Polish migrants” The aim of the text is to reflect on the absence in Polish migration studies of research on the emigration of members of national / ethnic minorities from Poland in the 1980s, on the example of Ukrainians. The author presents the causes and course of emigration of Polish citizens of Ukrainian nationality in the last decade of the Polish People’s Republic, highlighting the consequences of this migration for the Ukrainian diaspora in Canada, the Ukrainian national minority in Poland and for the migrants themselves. The author undertakes a discussion with literature which defines Polish emigrants of the 1980s to Canada and Western Europe as “Polish emigrants”, pointing out the differences between migration motivations and adaptation strategies of Polish and Ukrainian migrants in the 1980s. The article also discusses the attitudes of Ukrainian emigrants towards the country of origin, the impact of their minority condition in the People’s Republic of Poland on their new identity in their host country as well as lifestyle choices. Keywords: minority migrations, Ukrainians, Canada, Polish migrants Strzeszczenie Celem tekstu jest namysł nad nieobecnością zagadnienia migracji członków mniejszości narodowych/etnicznych w polskich studiach migracyjnych dotyczących wyjazdów z Polski w latach 80. XX wieku na przykładzie Ukraińców. Autorka prezentuje przyczyny i przebieg emigracji obywateli polskich narodowości ukraińskiej w ostatniej dekadzie PRL, wskazuje na konsekwencje tej migracji dla diaspory ukraińskiej w Kanadzie, ukraińskiej mniejszości narodowej w Polsce oraz dla samych migrantów. Podejmuje dyskusję z literaturą, która określa emigrantów z Polski z lat 80. XX w. do Kanady i Europy Zachodniej jako „polskich emigrantów” zasilających Polonię, wskazując na różnice między motywacjami migracyjnymi i strategiami adaptacyjnymi polskich i ukraińskich migrantów w latach 80. XX w. Omawia również postawy ukraińskich emigrantów wobec kraju pochodzenia, wpływ ich mniejszościowej kondycji w PRL na dokonywane w nowym kraju wybory tożsamościowe i w zakresie stylu życia.
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Pao, Angela. "What Are You Reading?" Theatre Survey 47, no. 1 (April 13, 2006): 107–9. http://dx.doi.org/10.1017/s0040557406000081.
Повний текст джерелаАнотація:
In one way or another, most of my recent readings have focused on diasporic and ethnic-minority literatures, experiences, and performances. From the late spring through midsummer, the readings I did in the context of a migratory experience in Europe produced new perspectives on questions of displacement, marginalization, and cross-cultural connections. I was invited to teach a graduate course on a departmental exchange with the Comparative Literature program of the University of Lisbon, and I designed a course called “Crossing Continents: Multiethnic Literatures of Europe and North America.” The course, taught in spring 2005, focused on understanding ways in which the critical paradigms used by literary and cultural critics in the United States might be extended profitably to the examination of immigrant and racial-minority cultures in Western Europe, and how diasporic and postcolonial models of migration developed by European scholars could expand the dimensions of U.S. ethnic studies.
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Clonan-Roy, Katherine. "Latina Girls' Sexual Education in the (New) Latinx Diaspora." Girlhood Studies 12, no. 2 (July 1, 2019): 65–81. http://dx.doi.org/10.3167/ghs.2019.120206.
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In 1988, Michelle Fine explored the ways in which damaging patriarchal discourses about sexuality affect adolescent girls, and hinder their development of sexual desire, subjectivities, and responsibility. In this article, I emphasize the durability and pliability of those discourses three decades later. While they have endured, they shift depending on context and the intersections of girls’ race, class, and gender identities. Calling on ethnographic research, I analyze the intersectional nuances in these sexual lessons for Latina girls in one (New) Latinx Diaspora town.
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Olorunfemi, Oludayo. "Towards innovative teaching pedagogies in gender research: A review of a gender research methods class." Journal of Sustainable Development Law and Policy (The) 11, no. 1 (November 10, 2020): 239–50. http://dx.doi.org/10.4314/jsdlp.v11i1.11.
Повний текст джерелаАнотація:
This commentary examines the teaching of research methods in Women and Gender Studies in the Gender Studies Unit of the Institute of African Studies, University of Ibadan. It interrogates how the course has increased the awareness of students in the methods of conducting research and how the research they conduct has implications on marginalized populations. The course also highlights the need for a growing body of knowledge that engages the experience of black women in Africa and the African diaspora. The course draws the attention of students to the agency of women through the reading and teaching of various research methods in Gender Studies. An ethnographic approach is adopted using participant observation in the course covering a period of one semester. Also, a critical perspective is applied in discussing the particular epistemological standpoint deployed by the course instructor. In other words, the black feminist epistemology serves as an important strategy for increasing global-minded consciousness of how a course in gender research methods engages the agency of black women using Hip Hop pedagogy.
Keywords: Gender Research Methods, Black Feminist Epistemology, Global-Minded, Black Consciousness, African Feminism.
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Yelvington, Kevin A. "The politics of representing the African diaspora in the Caribbean." New West Indian Guide / Nieuwe West-Indische Gids 68, no. 3-4 (January 1, 1994): 301–8. http://dx.doi.org/10.1163/13822373-90002655.
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[First paragraph]Roots of Jamaican Culture. MERVYN C. ALLEYNE. London: Pluto Press, 1988. xii + 186 pp. (Paper US$ 15.95)Guinea's Other Suns: The African Dynamic in Trinidad Culture. MAUREEN WARNER-LEWIS. Foreword by Rex Nettleford. Dover MA: The Majority Press, 1991. xxii + 207 pp. (Paper US$ 9.95)A recent trend in anthropology is defined by the interest in the role of historical and political configurations in the constitution of local cultural practices. Unfortunately, with some notable individual exceptions, this is the same anthropology which has largely ignored the Caribbean and its "Islands of History."1 Of course, this says much, much more about the way in which anthropology constructs its subject than it says about the merits of the Caribbean case and the fundamental essence of these societies, born as they were in the unforgiving and defining moment of pervasive, persuasive, and pernicious European construction of "Otherness." As Trouillot (1992:22) writes, "Whereas anthropology prefers 'pre-contact' situations - or creates 'no-contact' situations - the Caribbean is nothing but contact." If the anthropological fiction of pristine societies, uninfluenced and uncontaminated by "outside" and more powerful structures and cultures cannot be supported for the Caribbean, then many anthropologists do one or both of the two anthropologically next best things: they take us on a journey that finds us exploding the "no-contact" myth over and over (I think it is called "strawpersonism"), suddenly discovering political economy, history, and colonialism, and/or they end up constructing the "pristine" anyway by emphasizing those parts of a diaspora group's pre-Caribbean culture that are thought to remain as cultural "survivals."
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Mhoodar, Rana Ali. "Post 2003 Iraq and Unhappy Reality: A Study in Sinan Antoon’s The Corpse Washer." Galore International Journal of Applied Sciences and Humanities 5, no. 4 (November 22, 2021): 37–44. http://dx.doi.org/10.52403/gijash.20211007.
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This paper focuses on the existence of traumatic indications, like flashbacks and nightmares, feebleness and submission, distorted viewpoints of both present and future, alienated and disoriented people, and the robust diasporic impulse. As a genre of literature, novel has developed to be a fundamental way in revealing one’s country’s being destructed and increasingly annihilated of its people. Novel in Iraq has touched surrealism, nonlinearity, fragmented events, and other techniques used in narrating and documenting the unescapable reality and the situations of trauma by which the country has suffered for years and years. Characteristics of both form and content are employed by Sinan Antoon employs and of those are fragmentation, nonlinearity, and nightmares to novelize the traumatic events experienced by the Iraqi people. Analysing the extracts has suggested that traumatic experience brought about by persistent occurrence of conflicts and dictatorship have turned the Iraqi people into traumatized characters and molded their existence, identity, and ties to the place. Keywords: Sinan Antoon, The Corpse Washer, Pos2003, Iraqi Novel, Fragmentation,
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Feinberg, Ayal K. "Homeland Violence and Diaspora Insecurity: An Analysis of Israel and American Jewry." Politics and Religion 13, no. 1 (July 5, 2019): 1–27. http://dx.doi.org/10.1017/s1755048319000099.
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AbstractJews and Jewish institutions have suffered the majority of reported religion-motivated hate crimes in the United States for nearly two decades. According to the Federal Bureau of Investigation (FBI), in 2014 the 609 reported anti-Semitic incidents made up 59% of all religious bias hate crimes alone. Rates of reported anti-Semitic hate crimes vary considerably over the course of a year. Yet, little scholarly attention has been given to what factors cause reported anti-Semitic hate crimes to fluctuate so substantially in the United States. This paper hypothesizes that violent Israeli military engagements are critical in explaining weekly surges of reported anti-Semitic hate crimes. Utilizing FBI hate crime data from 2001 to 2014 and fixed effects negative binomial regression models, consistent findings underscore that violent Israeli military engagements significantly increase the likelihood of a state reporting anti-Semitic hate crime. Most dramatically, their occurrence increases the likelihood of reported hate crime intimidating individuals or characterized as violent by nearly 35%. This paper underscores that homeland perpetrated violence can directly impact the security of diaspora communities.
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Schramm, Katharina. "Negotiating Race: Blackness and Whiteness in the Context of Homecoming to Ghana." African Diaspora 2, no. 1 (2009): 3–24. http://dx.doi.org/10.1163/187254609x430795.
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Abstract This article aims to analyse the dynamics of the making and unmaking of racial identities by looking at the ways in which the issue of race is debated in the context of historical and more recent return movements of African Americans to Ghana. The discourse surrounding the return, or homecoming as it is commonly phrased, is determined by notions of an African family and Black kinship. In official rhetoric, race is represented as an irrefutable reality, and a shared racial identity appears as the key to the mutual understanding and common cause of Africans and African Americans. Going beyond this rhetoric, the author shows how the categories of Blackness and Whiteness, while being constructed as mutually exclusive, are rather flexible and constantly re-negotiated in the course of the homecoming practice. She argues that the entangled movements of diasporic return speak in profound ways of the complexity and ambivalence that are at the heart of processes of racialisation. Cet article vise à analyser la dynamique de construction et de destruction des identités raciales en étudiant les voies par lesquelles la question de la race est débattue dans le contexte des mouvements historiques et plus récents des Afro-Américains au Ghana. Le discours entourant le retour, ou le retour au pays tel qu'il est généralement exprimé, est déterminé par les notions de la famille africaine et de la parenté noire. Dans la rhétorique officielle, la race est représentée comme une réalité irréfutable et l'identité raciale partagée apparaît comme la clef à la compréhension mutuelle et à la cause commune des Africains et des Afro-Américains. En allant au-delà de cette rhétorique, l'auteure montre que les catégories de noirceur et de blancheur, bien qu'étant construites comme mutuellement exclusives, sont plutôt flexibles et constamment renégociées au cours du retour au pays. Elle soutient que les mouvements enchevêtrés du retour de la diaspora parlent de façon profonde de la complexité et de l'ambivalence qui sont au cœur des processus de racialisation.
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Mostowlansky, Till. "Paving the Way: Ismaʿili Genealogy and Mobility along Tajikistan’s Pamir Highway". Journal of Persianate Studies 4, № 2 (2011): 171–88. http://dx.doi.org/10.1163/187471611x600378.
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AbstractThis article is an ethnographic study of Ismaʿili communities along the Pamir Highway. “The road,” as it is referred to locally, links Southern Kyrgyzstan with settlements in the eastern part of Tajikistan; its construction traces back to Soviet modernization policy. However, the highway’s construction in the course of the twentieth century led not only to a physical, but also a social transformation of the region. Labor migration of Ismaʿili Tajiks to various settlements along the road resulted in ethnically and confessionally mixed communities. Thus, the Pamir Highway as an ethnographic point of reference provides an entry to discussion of topics such as genealogy, identity, diaspora, and the notion of an Ismaʿili heartland.
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Fischer-Hornung, Dorothea, Christiane Brosius, Marianne Hundt, and Rajend Mesthrie. "Moodling beyond Bollywood: e-teaching the language, literature and culture of the Indian diaspora." English Today 25, no. 3 (July 30, 2009): 18–28. http://dx.doi.org/10.1017/s026607840999023x.
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ABSTRACTA report on an interdisciplinary e-course experiment on language, literature and culture in the Indian Diaspora.One of the rich potentials of the World Wide Web is to enable international and interdisciplinary projects by utilizing e-learning technologies. Further, contemporary students are used to structuring much of their public and private life and learning around the use of electronic technologies. Certainly, when learning, thinking and working are no longer solitary activities, then traditional notions of teaching must be redesigned throughout our educational institutions in order to meet the challenges of the communication age – language teaching and the humanities at our universities cannot be an. Since the classroom can transcend spatially limited locations, it can transform the ‘traditional scene of instruction […] into a joint venture involving many scholars, including our students as active researchers’.
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Skinner, Kate. "Local Historians and Strangers with Big Eyes: The Politics of Ewe History in Ghana and Its Global Diaspora." History in Africa 37 (2010): 125–58. http://dx.doi.org/10.1353/hia.2010.0022.
Повний текст джерелаАнотація:
In 2001 I attended a meeting at the London headquarters of the Movement for a Resurgent Togoland (MORETO). Seven people—mainly middle-aged and elderly men from the inland Ewe-speaking areas of Ghana—had gathered together to share their findings about the modern political history of the area where they were born. They vocalised their dissatisfaction with the incorporation of this area within the borders of Ghana at independence in 1957, and they discussed how this situation came about, and whether it could be rectified. In the course of this meeting, I began to realize that contests over Ewe history had gone global. Controversial issues, which scholars had previously addressed through detailed diachronic local studies, were now being played out across a global diaspora, capturing the attention not only of Ewe-speakers originating from a specific town or district, or having a direct stake in a particular version of its history, but also of anonymous commentators, scattered thousands of miles across the globe. In this paper, I describe some of my encounters with Ewe-speaking people who study their recent political history, and I analyze some of their writings. I suggest that, despite recent attention to history-writing by Africans during the nineteenth and twentieth centuries, further reflection is required on two key issues: firstly, the circulation of historical knowledge and forms of historical debate among Africans living in the global diaspora; secondly, the implications of this for historians researching the post-colonial period.
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Yolaçan, Serkan. "Azeri networks through thick and thin: West Asian politics from a diasporic eye." Journal of Eurasian Studies 10, no. 1 (January 2019): 36–47. http://dx.doi.org/10.1177/1879366518814936.
Повний текст джерелаАнотація:
This article makes a case for the geographical concept of West Asia and develops a specific proposal for its usage: an intervention to open up the closed box of the Middle East to post-Soviet Eurasia in the north and to the rest of Asia in the east. It advances this transregional perspective from the viewpoint of an old imperial frontier, Transcaucasia, and its erstwhile Azeri diaspora. By drawing on archival material, oral histories, contemporaneous print media, and secondary literature, this article traces the movement of Azeris from the Transcaucasian frontier into the political domains of Iranians, Russians/Soviets, and Turks/Ottomans, and show how their movements became avenues for political subversion, territorial expansion, and informal diplomacy over the course of the 20th century and until today.
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Van Ruymbeke, Bertrand, David van der Linden, Eric Schnakenbourg, Ben Marsh, Bryan Banks, and Owen Stanwood. "The Global Refuge: The Huguenot Diaspora in a Global and Imperial Perspective." Journal of Early American History 11, no. 2-3 (November 11, 2021): 193–234. http://dx.doi.org/10.1163/18770703-11020014.
Повний текст джерелаАнотація:
Abstract Huguenot refugees were everywhere in the early modern world. Exiles fleeing French persecution, they scattered around Europe and beyond following the Revocation of the Edict of Nantes in 1685, settling in North America, the Caribbean, South Africa, and even remote islands in the Atlantic and Indian Oceans. This book offers the first global history of the Huguenot diaspora, explaining how and why these refugees became such ubiquitous characters in the history of imperialism. The story starts with dreams of Eden, as beleaguered religious migrants sought suitable retreats to build perfect societies far from the political storms of Europe. In order to create these communities, however, the Huguenots needed patrons, and they thus ran headlong into the world of empires. The refugees promoted themselves as the chosen people of empire, religious heroes who also possessed key skills that would strengthen the British and Dutch states. As a result, French-Protestants settled around the world—they tried to make silk in South Carolina, they planted vines in South Africa; and they peopled vulnerable frontiers from New England to Suriname. Of course, this embrace of empire led to a gradual abandonment of the Huguenots’ earlier utopian ambitions. They realized that only by blending in, and by mastering foreign institutions, could they prosper in a quickly changing world. Nonetheless, they managed to maintain a key role in the early modern world well into the eighteenth century, before the coming of Revolution upended the ancien régime.
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Yoon, Kyong. "Diasporic youth culture of K-pop." Journal of Youth Studies 22, no. 1 (July 5, 2018): 138–52. http://dx.doi.org/10.1080/13676261.2018.1496407.
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de Jesus, Desirée. "Black Girl Refusals and Reimaginings: Theorizing Liberatory Black Girlhoods Across the Diaspora." Girlhood Studies 14, no. 2 (June 1, 2021): 141–45. http://dx.doi.org/10.3167/ghs.2021.140213.
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Belyakov, E. A., and A. G. Lapirov. "Ontogenesis of the genets and ramets of some European species of the genus Sparganium subgenus Xanthosparganium." Regulatory Mechanisms in Biosystems 10, no. 1 (February 13, 2019): 136–46. http://dx.doi.org/10.15421/021921.
Повний текст джерелаАнотація:
Representatives of the Sparganium L. genus belong to an ecological group of short grass helophytes which live in the shoreline area of different water bodies. Despite the fact that most representatives of the genus exhibit notable polymorphism (depending on the level regime of a water body, they can form various ecological forms), characteristic of all of them is presence of only one living form – vegetative mobile clear polycentric long-rhizomatous pseudoannual polycarpic plant with racemose root system. The objective of the article was to study the ontogenesis of genets and ramets on the example of representatives of the Xanthosparganium subgenus (S. emersum Rehm., S. glomeratum (Laest. ex Beurl.) Neum., S. gramineum Georgi and S. natans L.). The research was conducted using the ontogenetic approach. In the study, we analyzed ontogenesis of genet (from generative diaspore) and ontogenesis of ramets (from vegetative diaspores – tuber-like structures and axillary buds of vegetative-generative monocarpic and vegetative rosette shoots). We demonstrated that ontogenesis of genets and ramets (on the basis of tuber-like structures) in laboratory conditions is abrupt. It was found that the model species of Sparganium are characteristic in combining of incomplete and special ontogenesis, which is related to the omission of phases of the post-generative period. Such peculiarity is conditioned by increase in tempi of ontogenetic development. On the basis of specific ontogenesis, a variant of shortened ontogenesis is possible, during which the virginile ontogenetic condition is omitted. This feature could be characterized as dynamic polyvariance of ontogenesis, whereas bud initiation and development of shoots throughout the vegetative season, characterized as heterochrony, has been formed over the process of natural selection. Heterochrony (on the basis of iterative branching without periods of rest) includes a property of formation of vegetative-generative shoots which develop on the basis of sylleptic shoots of subsequent orders of branching. The main course of ontogenesis in natural conditions corresponds to D-type which occurs in order of generations of individuals of vegetative origin.
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Coward, Fiona, and Clive Gamble. "Big brains, small worlds: material culture and the evolution of the mind." Philosophical Transactions of the Royal Society B: Biological Sciences 363, no. 1499 (February 21, 2008): 1969–79. http://dx.doi.org/10.1098/rstb.2008.0004.
Повний текст джерелаАнотація:
New developments in neuroimaging have demonstrated that the basic capacities underpinning human social skills are shared by our closest extant primate relatives. The challenge for archaeologists is to explain how complex human societies evolved from this shared pattern of face-to-face social interaction. We argue that a key process was the gradual incorporation of material culture into social networks over the course of hominin evolution. Here we use three long-term processes in hominin evolution—encephalization, the global human diaspora and sedentism/agriculture—to illustrate how the cultural transmission of material culture allowed the ‘scaling up’ of face-to-face social interactions to the global societies known today. We conclude that future research by neuroimagers and archaeologists will need to investigate the cognitive mechanisms behind human engagement with material culture as well as other persons.