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1
Shain, Yossi, and Aharon Barth. "Diasporas and International Relations Theory." International Organization 57, no. 3 (2003): 449–79. http://dx.doi.org/10.1017/s0020818303573015.
Повний текст джерелаАнотація:
In this article, we incorporate the study of diasporas into international relations (IR) theory by focusing on diasporas as independent actors who actively influence their homeland (kin-state) foreign policies. We argue that diasporic influences can best be understood by situating them in the ‘theoretical space’ shared by constructivism and liberalism; two approaches that acknowledge the impact of identity and domestic politics on international behavior. We also maintain that the exploration of diasporic activities can enrich both constructivism and liberalism. First, diasporas' identity-based motivations should be an integral part of the constructivist effort to explain the formation of national identities. Second, diasporic activities and influences in their homelands expand the meaning of the term ‘domestic politics’ to include not only politics inside the state but also inside the people For the liberal approach, this is a “new fact” in the Lakatosian sense of the word. We theorize that the extent of diasporic influence on homeland foreign policy is determined by three components that make up the ‘balance of power’ between homelands and diasporas. We then test this theory by delving into the interaction between the newly established state of Armenia and its powerful diaspora, and by comparing this case with examples taken from the relations between Israel and diaspora Jews.
2
Timalsina, Ramji. "Diasporic Characters in Rajab’s Short Stories." Dristikon: A Multidisciplinary Journal 10, no. 1 (December 31, 2020): 214–27. http://dx.doi.org/10.3126/dristikon.v10i1.34599.
Повний текст джерелаАнотація:
This article has attempted to find how the short stories in Rajab‘s collection entitled Paai [Pie] have depicted the realities in the Diaspora through the presentation of characters. Three stories have been selected from the collection. These short fictions are studied in the light of the theory of characterization in short stories. The analysis concentrates on the diasporic identity related cultural, emotional and existential conditions of the characters. The study has found that all the diasporic characters have undergone different types of problems as per their diverse life situations. Generally, all diasporans have identity crisis related to culture. This crisis is connected with their emotion and existence, too. I have also found that there are three types of main characters: general diasporas, senior citizens and young couples. The general diasporans have been used to show the existential conditions of any diasporan in the host land. The depiction of the senior citizens shows how a new land cannot be a good place for them: Most of them are emotionally shocked and unsettled. Even the young couples who reach the USA using all possible means finally feel frustrated and disoriented. Almost all the characters in these stories are unhappy diasporans. It is hoped that this article will encourage researchers to study other diasporic fictions from the point of view of characterization.
3
Chand, Masud. "A Diaspora Management Framework for the 21st Century." Cyrus Global Business Perspectives 7, no. 1 (March 20, 2022): 22–46. http://dx.doi.org/10.52212/cgbp2022-v7i1m2.
Повний текст джерелаАнотація:
Modern diasporas have played vital roles in driving trade, investment, and ties between their countries of origin (COO) and countries of residence (COR). In this paper, we develop a multi- level theoretical framework that helps countries engage with their diasporas in a mutually beneficial relationship. It also explains how COR policies can affect this relationship. We use institutional theory and social identity theory to explain how this constantly evolving framework can be created and maintained, and how it relates to the diaspora’s motivations and activities vis- a-vis the COO and the COR. The framework helps analyze and explain the setting up and maintaining of a diaspora management process in a dynamic setting that is constantly in a state of flux. It can be an important tool for COO and COR governments in leveraging the diaspora as a strategic asset that can help provide a competitive advantage in attracting global talent.
4
Ho, Elaine L. E., and Fiona McConnell. "Conceptualizing ‘diaspora diplomacy’: Territory and populations betwixt the domestic and foreign." Progress in Human Geography 43, no. 2 (November 5, 2017): 235–55. http://dx.doi.org/10.1177/0309132517740217.
Повний текст джерелаАнотація:
This article bridges diaspora studies and diplomacy studies by proposing the concept of ‘diaspora diplomacy’, which considers the components of diplomacy and the changing relationships that diasporas have with states and other diplomatic actors. First, we ask who are the key actors engaged in diaspora diplomacy? Second, how is diplomatic work enacted by and through diasporas? Third, what are the geographies of diaspora diplomacy? Diaspora diplomacy directs researchers to reconsider the distinction between domestic and foreign policy, and the territorial dimensions of both diaspora and diplomacy. We engage with assemblage theory, highlighting the polylateral and multi-directional aspects of diaspora diplomacy.
5
Larkin, Edward. "Diaspora and Empire: Toward a New Synthesis?" Diaspora: A Journal of Transnational Studies 15, no. 1 (March 2006): 167–84. http://dx.doi.org/10.3138/diaspora.15.1.167.
Повний текст джерелаАнотація:
Diasporas are usually minority social formations whose physical existence and cultures are often precarious. What would it mean to adapt diaspora theory to describe the culture of a majority population that had established itself in a new territory through an aggressive and continuing strategy of conquest and imperial expansion? Is it possible to think of the Anglo-Americans who parted company with the British Empire at the end of the eighteenth century and founded a new state as a diasporic population? In this essay, Leonard Tennenhouse’s provocative new book, The Importance of Feeling English, is explored as nothing short of an attempt to recast the story of American literary history by reading it through the lens of diaspora theory. Important questions are raised not only about the literature of the early United States but also about the power, range, and limitations of diaspora theory. Tennenhouse is shown to offer a new model for thinking about the cultural situation of Anglo-Americans in the early Republic; despite some limitations, the concept of “diaspora” goes a long way toward establishing a basis for conceptualizing how post-imperial, former British subjects began to imagine themselves in national terms as Americans.
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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.
Повний текст джерелаАнотація:
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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Dian Effendi, Tonny. "State Identity, Perception to Diaspora, and Diaspora Policies in the Philippines, Vietnam, and Indonesia." UNISCI Journal 20, no. 59 (May 15, 2022): 91–116. http://dx.doi.org/10.31439/unisci-143.
Повний текст джерелаАнотація:
Indonesia, the Philippines, and Vietnam have many diasporas, but they implement different diaspora policies. The Philippines and Vietnam implemented dual nationality and established specific institutions for the diaspora. Meanwhile, Indonesia implements a single citizenship policy, and the MOFA established only a particular unit for the diaspora. This study explains those countries’ diaspora policies by analyzing their interpretation of diaspora and the influence of the state identity. By adopting the constructivism theory of International Relations, this study shows that the Philippines includes its diaspora as part of its global nation identity, and Vietnam includes its diaspora as a broader pan-Vietnamese family member. At the same time, Indonesia perceives its diaspora as a partner for development. The home countries’ perception and identity concerning the diaspora affect their interest and diaspora policy. Besides, the institutionalization of diaspora plays a critical role in the diaspora policy process.
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Eguíbar-Holgado, Miasol. "The Location of Settled Diasporas in Nova Scotian Fiction." Humanities 9, no. 3 (September 2, 2020): 102. http://dx.doi.org/10.3390/h9030102.
Повний текст джерелаАнотація:
This article offers a comparative study between two novels by Nova Scotian writers: George and Rue (2006), by George Elliott Clarke, and No Great Mischief (2000), by Alistair MacLeod. The main purpose of this analysis is to transform some of the pervasive assumptions that dominate interpretations of diasporic ontologies. Most conceptual contexts of diaspora, constructed around the idea of a homeland that is located elsewhere, can only partially be applied to historically long-established communities. Clarke’s and MacLeod’s works emphasize “native” identity, the historical presence of Africans and Scots in Nova Scotia and their ensuing attachment to the (home)land. The novels illustrate how the hostland may be transformed into a homeland after centuries of settlement. The favoring of routes over roots of many current conceptualizations of the diaspora thus contravenes the foundations on which these groups construct a “native/diasporic” identity. However, in settler colonies such as Canada, identifying these groups as unequivocally native would imply the displacement of the legitimate Indigenous populations of these territories. A direct transformation from diaspora to indigenous subjectivity would entail the obliteration of a (however distant) history of migration, on the one hand, and the disavowal of Indigenous groups, on the other. For these reasons, new vocabulary needs to be developed that accurately comes to terms with this experience, which I propose to refer to as “settled diaspora.” In settled diasporas, the notions of attachment to a local identity are reconciled with having distant points of origin. At the same time, there is conceptual room to accommodate claims of belonging that differ from those by Indigenous populations. Thus, the concept of the settled diaspora redresses critical restrictions in diaspora theory that prevent discourses of migration from being applied to spaces of settlement.
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Baser Ozturk, Bahar, and Henio Hoyo. "Introduction to the Special Issue: Politics, Policies and Diplomacy of Diaspora Governance: New Directions in Theory and Research." Migration Letters 17, no. 1 (January 23, 2020): 1–6. http://dx.doi.org/10.33182/ml.v17i1.901.
Повний текст джерелаАнотація:
This special issue entitled “Politics, Policies and Diplomacy of Diaspora Governance: New Directions in Theory and Research” is a result of a workshop organised by Dr Bahar Baser (Coventry University, UK) and Dr Henio Hoyo (CIDE and UDEM, Mexico) at the Freud Museum on December 6, 2018, and funded by the British Academy / Newton Mobility Grant. Throughout the workshop, diaspora scholars from various fields explored diaspora politics and policies from a variety of perspectives with a special focus on home state policies towards mobilising diasporas. A central theme that has emerged throughout the discussions was the ascending importance of diasporas as non-state actors in international relations and the multifaceted relationships they form with their home and host states as well as other non-governmental organisations. The special issue contains case studies from different parts of the world, from Latin America to the Balkans, from Africa to the Middle East, revealing that there is a growing global trend of engaging diasporas to complex policy mechanisms at home and abroad.
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Kipkoech Mutai, Erick. "Rethinking Globalisation through Afropolitanism in Chimamanda Adichie’s Americanah." Editon Consortium Journal of Literature and Linguistic Studies 2, no. 1 (July 31, 2020): 143–50. http://dx.doi.org/10.51317/ecjlls.v2i1.139.
Повний текст джерелаАнотація:
The quest of this paper is to illuminate and celebrate Adichie’s Americanah as a text that opens our eyes to the challenges of African Diaspora in America. The need to offer different latitude of identity is aptly captured in Taya Zelase’s 2011 essay titled Afropolitanism, which has become a daring resurrection of debates that surrounds the ambiguity of contemporary African Diaspora. The need to analyse and interpret Afropolitanism as an emerging diaspora theory, which speaks to Africans diaspora was best located in the works of Adichie Chimamanda titled Americanah (2013). Indubitably, Adichie rebukes the dilemma of African Diaspora while at the same breath celebrates Africa as the ultimate space of identity and belonging. Locating itself within Afropolitanism theory as an emerging theory is a robust yardstick of interpreting textual response to the ambiguities of contemporary African Diaspora, the paper uses a close reading of Americanah to identify diasporic experiences, and how the characters negotiate them. By opening an honest conversation around the questions of belonging and identity, this study is instrumental in shedding light on the opaque sense of identity and the need for examining how modern African Diaspora negotiates the dehumanising aspect of Racism.
11
Mishra, Vijay. "(B)ordering Naipaul: Indenture History and Diasporic Poetics." Diaspora: A Journal of Transnational Studies 5, no. 2 (September 1996): 189–237. http://dx.doi.org/10.3138/diaspora.5.2.189.
Повний текст джерелаАнотація:
All diasporas are unhappy but every diaspora is unhappy in its own way. There are two types of (unhappy) Indian diasporas: the old diaspora of exclusivism, the new of the border. V.S. Naipaul belongs to the former, Salman Rushdie to the latter (Mishra, “Diasporic” 421–47). For most people the Indian diaspora of the border is theoretically the more exciting: it feeds easily into late modern questions about ethnicity, postcolonialism, and the idea of the nation-state. It is the natural place to go to for researchers working on questions of migration, the role of electronic bulletin boards, web sites, fusion music, and the cultural logic of what Gayatri Spivak has called “transnationality” (Spivak, “Diasporas” 245). The old, created “before the world was thoroughly consolidated as transnational,” (Spivak, “Diasporas” 245) seems to have faded, lost in the mistaken security of its “familiar temporariness,” lost too in its own nineteenth-century fossil-world (V.S. Naipaul, House 194). It is a remarkably closed world, made up of people whose “journey had been final” and who had become resilient to the point of annoyance (V.S. Naipaul, Area 29). It cannot understand India, “an area [only] of the imagination” but without its memory, it cannot function (V.S. Naipaul, Area 42). Large numbers do not speak any Indian language—“its language not even half understood,” Naipaul had written (Enigma 111)—yet eat Indian food; do not understand the rituals of Indian religions (whether Hinduism, Islam, or Sikhism) but practice them nevertheless. As India “became more and more golden in their memory” they inscribed the Motherland into the new geographical spaces they occupied by reenacting village rituals, songs and epic fragments (V.S. Naipaul, Enigma 130). Against this relatively closed, “quaint” world (reconstituted into meaning and a totality through material or imaginary residues of the homeland), the diaspora of the border is the site of hybridity, change, “newness,” mobility, and almost everything else that goes by the name of postcolonial theory. The real significance of this way of characterizing diasporas of border is that the first diaspora of exclusivism will in time collapse into that of the border.
12
Kasbarian, Sossie. "The Myth and Reality of “Return” — Diaspora in the “Homeland”." Diaspora: A Journal of Transnational Studies 18, no. 3 (September 2015): 358–81. http://dx.doi.org/10.3138/diaspora.18.3.358.
Повний текст джерелаАнотація:
The contemporary Armenian diaspora is spread throughout the world, with its core composed of descendants of the survivors of the atrocities carried out by the Turkish authorities during the decline of the Ottoman Empire (1881-1922). The majority of this established diaspora hails from what was once western Armenia and is now eastern Turkey, in contrast to the newest wave of Armenian economic migrants, who come from portions of eastern historical Armenia ruled by the czarist and then Soviet empires and who left following the fall of the Soviet Union in 1991. Unlike the new migrants, the older diasporans have to negotiate the gap between a mythical homeland and an actual “step-homeland” in the shape of the present Republic of Armenia. This background goes some way to explain why there was been very little “return” migration to Armenia by diasporans. Nonetheless, a very small number of diasporans have actually taken up the option of “return” in the sense of relocating to Armenia. I have termed this trend a particular kind of “sojourning,” located in the conceptual space in between migrant and visitor. The concept of sojourn reflects the increased mobility and flexibility of both the theory and practice of diaspora, challenging the traditional triadic framework of homeland diaspora-host state through which diasporas have been approached. This article plots the evolving and complex relationship of diaspora and “homeland” on the ground, specifically through the experiences of diasporans who have made the move to live in Armenia for varying periods of time. It analyzes and articulates the experiences of these individuals and views them as a counter-community that re-imagines and expands the “homeland” while embodying the transnational. This movement represents identity shaping from below, which does not subvert state categories of belonging (and in fact can reinforce them) but transgresses and expands the boundaries of these categories in practice and in the imagining of the “transnation.”
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Lee, SeonHyeon. "‘Bare Life’ and Judith Butler’s Misinterpretations:A Critical Review of Butler’s Intervention and a Comparative Study on Diaspora’s Identity." Criticism and Theory Society of Korea 28, no. 1 (February 28, 2023): 157–86. http://dx.doi.org/10.19116/theory.2023.28.1.157.
Повний текст джерелаАнотація:
Giorgio Agamben’s ideas of sovereign power and ‘Homo Sacer’ received a lot of criticism because the decline of nation-states due to globalization tends to be equated with the weakening of sovereignty. Especially, Judith Butler argues that the process of removing the heterogeneity within the citizens to invent those who are the foundation of the nation-state cannot be explained by the operation of sovereign power and the mass production of ‘bare lives’ presented by Agamben. Butler explains the ‘statelessness’ in the sense that the situation of global violence is out of territorial conditions, and also highlights the ‘statelessness’ to deconstruct the basis of the nation-state and explore the possibility of resisting it. According to her, given the diaspora produced across territories and the operation of power, this violent exclusion today is caused by neoliberal governmentality, not sovereign power. And it is necessary to see power working in many ways to materialize the diaspora and resist state violence. For Butler, the concept of diaspora is presented as a resistance practice and ethical request of the dispossessed. However, this thesis aims to reveal that Butler’s criticism against ‘bare life’ is misread. Butler’s misinterpretation arises from the difference in perspective of Agamben, who reads Michel Foucault and Hannah Arendt. If sovereignty is an anachronism to Butler, the original form of sovereignty is biopolitics to Agamben. In addition, Butler considers Arendt distinguishing between the public and private realms and maintaining a discriminatory perspective on the private, whereas Agamben reads that Arendt paid attention to the modern reality in which this public/private distinction is collapsing. Unlike Butler’s criticism, ‘bare life’ does not exist outside of the polity or power. Even if the citizen belong to the nation state, there is the potential for them to become a “bare life,” or diaspora at any time, which reveals the possibility of rethinking the identity of the diaspora.
14
Anderle, Veronika. "Bayeh, Jumana – Oleinikova, Olga (eds.): Democracy, Diaspora, Territory: Europe and Cross-Border Politics." Mezinárodní vztahy 56, no. 3 (September 1, 2021): 111–16. http://dx.doi.org/10.32422/mv-cjir.1796.
Повний текст джерелаАнотація:
This volume offers a profoundly new interpretation of the impact of modern diasporas on democracy, challenging the orthodox understanding that ties these two concepts to a bounded form of territory. Considering democracy and diaspora through a deterritorialised lens, it takes the post-Euromaidan Ukraine as a central case study to show how modern diasporas are actively involved in shaping democracy from a distance, and through their political activity are becoming increasingly democratised themselves. An examination of how power-sharing democracies function beyond the territorial state, Democracy, Diaspora, Territory: Europe and Cross-Border Politics compels us to reassess what we mean by democracy and diaspora today, and why we need to focus on the deterritorialised dimensions of these phenomena if we are to adequately address the crises confronting numerous democracies. As such, it will appeal to scholars of sociology and politics with interests in migration and diaspora, political theory, citizenship and democracy.
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Wesling, Meg. "Why Queer Diaspora?" Feminist Review 90, no. 1 (October 2008): 30–47. http://dx.doi.org/10.1057/fr.2008.35.
Повний текст джерелаАнотація:
‘Why Queer Diaspora?’ intervenes at the intersection of queer theory and diaspora studies to ask how the conditions of geographical mobility produce new experiences and understandings of sexuality and gender identity. More particularly, this essay argues against a prevalent critical slippage between queer and diaspora, through which the queer is read as a mobile category that, like diaspora, disrupts the stability of fixed identity categories and thus represents a liberatory position within the material and geographical displacements of globalization. Instead, I posit that the work of ‘queering’ diaspora must be to examine the new articulations of normative and queer as they emerge in the transformations of the late twentieth century. To this end, the essay looks to two contemporary documentaries, Remote Sensing (Ursula Biemann, 2001) and Mariposas en el Andamio/Butterflies on the Scaffold (Margaret Gilpin and Luis Felipe Bernaza, 1996), as models of alternative articulations of the queer and the diasporic. Ultimately, I argue, it is a focus on the labour through which the seemingly natural categories of gender and sexuality are produced, that a queer diasporic criticism might offer.
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Dr. Sunil Kumar Dwivedi. "Mapping the Exploration of Identity and Diasporic Belonging: A Literary Study of the Discourse in Jhumpa Lahiri’s Whereabouts." Creative Launcher 8, no. 2 (April 30, 2023): 107–14. http://dx.doi.org/10.53032/tcl.2023.8.2.14.
Повний текст джерелаАнотація:
Diaspora is studied in the historical and ethical background of migration of human beings. It is well known for its dislocation, disorientation, uprooted culture, fractured identity, multilingual or multicultural aspects of learning in the history of human migration. It has been studied in the different fields of knowledge and theory, having significant causes and effects of new exploration. In literature, it is studied with the straddle culture of human beings. Most of the diasporas are found unexplainable in the matter of identity formation. The literary and social term ‘diaspora’ is derived from Greek word ‘diaspeiro’ which means ‘to scatter’ or ‘to spread about’. It comprises of the Greek preposition ‘dia’ and verb ‘speiro’. Dia means ‘through’ or ‘between’ and ‘speiro’ means ‘to sow’ or ‘to scatter’. In this way, the word ‘diaspora’ means the scattering of population or the spreading of population across the region they are originated. The conceptual study of diaspora goes back to the human history and was initially used by the ancient Greeks to describe their scattering population all over the world. For the ancient Greeks, it was signified for migration and colonization. In the present context, ‘diaspora’ is read with the taste of modernity in the conceptualization of human migration, having actual feeling or feeling of others in the foreign landscapes. The present paper aims at the diasporic identity as well as the whereabouts of the narrator in the exploration of Jhumpa Lahiri in her latest novel, Whereabouts published in the Italian language in (2018) and translated by herself in (2021). By examining the characters’ quest for a sense of place, negotiation of cultural hybridity, and their grappling with multifaceted identities, this research aims to elucidate the nuanced tapestry of diasporic experiences evident in Lahiri’s literary corpus.
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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.
Повний текст джерелаАнотація:
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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Rayaprol, Aparna. "Diaspora theory and transnationalism." South Asian Diaspora 12, no. 2 (December 6, 2019): 213–14. http://dx.doi.org/10.1080/19438192.2019.1698796.
Повний текст джерела
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Cohen, Robin, and Olivia Sheringham. "The Salience of Islands in the Articulation of Creolization and Diaspora." Diaspora: A Journal of Transnational Studies 17, no. 1 (June 2013): 6–17. http://dx.doi.org/10.3138/diaspora.17.1.6.
Повний текст джерелаАнотація:
In this article, we consider whether there is something about the spatiality of islands which makes them particularly fertile spaces for the emergence of creolized and/or diasporic identities. Drawing on the insights of social geographers, we argue that as well as considering temporal dimensions of creolization and diaspora it could also be fruitful to consider the spatial realm within which they emerge. Following an overview of the ways in which “islandness” has been conceptualized in social theory, we use the examples of the French Antilles and Mauritius to explore in more depth some of the contexts in which creolized or diasporic identities emerge. Our argument is not that creolization and diaspora emerge only on islands, nor do we suggest that all islands inevitably experience creolization and diaspora in some form. Rather, we explore the extent to which the spatial characteristics of certain islands we have meant that one could point to a certain “elective affinity” between creolization, diaspora, and islandness.
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Morve, Roshan K., and Nashrin A. Kadri. "Jasmine in the Search of Identity through a Postcolonial Diaspora Lens." Diaspora Studies 16, no. 2 (May 12, 2023): 211–33. http://dx.doi.org/10.1163/09763457-bja10036.
Повний текст джерелаАнотація:
Abstract Applying a postcolonial diaspora lens through Homi K. Bhabha’s theory of the ‘third space’ to Bharati Mukherjee’s novel Jasmine (1989), this paper aims to demonstrate how diasporic women negotiate for an identity in their struggle for a better life in the host land. Having ‘no home’ and ‘no host’, Mukherjee’s protagonist, Jasmine, whose life represents that of the postcolonial immigrant woman, finds an identity in the intercultural process, the ‘third space’. A discourse analysis of this novel and current knowledge of diaspora studies are applied to understanding immigrants’ challenges, postcolonial identity and diaspora-related cultural issues. The paper closely examines cultural hybridity, third space and women’s search for identity in these confrontations. It throws light on a widow’s life and how she tries to get away from the restrictions of home and redesign her identity in a third space in the context of feminism, diaspora and culture in a postcolonial and diasporic world.
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Timalsina, Ramji. "Brahmaputraka Chheuchhau: Portrayal of the Indian Nepali Diasporic Life." JODEM: Journal of Language and Literature 14, no. 1 (August 14, 2023): 128–43. http://dx.doi.org/10.3126/jodem.v14i1.57572.
Повний текст джерелаАнотація:
This article analyses how Indian Nepali writer Lil Bahadur Chhetri’s novel Brahmaputraka Chheuchhau [Alongside the Brahmaputra] depicts the transnational life of the Nepali Diaspora in India. The analysis of the novel is based on the theory of diaspora and its literature discussed by Robin Cohen, James Clifford and Janine Dahinden. The analysis focuses on the setting, characterization, the migrants’ relation with the hostland mainstream, Nepali cultural practices and the role of the migrants in the development of the land of arrival. It finally presents the common features of the Nepali Diaspora in Assam, India. The discussion concludes that the novel is a good example of Nepali diasporic literature. It is hoped that this article can be a sample for the analysis of other works of Nepali diasporic creations, especially the works of fiction.
22
Mishra, Vijay. "The diasporic imaginary: Theorizing the Indian diaspora∗." Textual Practice 10, no. 3 (December 1996): 421–47. http://dx.doi.org/10.1080/09502369608582254.
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CHRISTINA, S. SOPHIA. "Dynamics Of Indian Diaspora Literature: A Panoramic View." Think India 22, no. 2 (October 23, 2019): 507–11. http://dx.doi.org/10.26643/think-india.v22i2.8758.
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Diaspora Theory has affected the literature of every language of the globe with its multiple characteristics. This literature is commonly referred to as Diasporic or Expatriate Literature. Diasporic Literature is a very broad idea and a paragliding term that involves all those literary works published by writers outside their home nation, but these works are linked to indigenous culture and background. All those authors can be considered as diasporic authors in this broad context, who write outside their nation but through their work stayed linked to their homeland. Diasporic literature has its origins in the sense of loss and alienation resulting from migration and expatriation. Diasporic literature generally deals with alienation, displacement, existential rootlessness, nostalgia, identity quest. Migrants suffer from the pain of being away from their homes, their motherland memories, the anguish of leaving behind everything familiar agonizes migrants ' minds. The diasporic Indians, too, are not breaking their ancestral land connection. There is a search for continuity and an astral impulse, an attempt to search for their origins. Settlement in alien territory leads to dislocation for them. Dislocation can be seen as a rupture with the ancient identity. By debating characteristics of expatriate or diasporic literature, the article tried to examine the reflection of Diaspora Theory and its multiple aspects in literature. The Indian contribution to diasporic literature was also evaluated in English.
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Dickerman, Leah. "Diaspora Modern." October, no. 186 (2023): 113–36. http://dx.doi.org/10.1162/octo_a_00501.
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Abstract Diaspora is a defining condition of the history of the past century, a prehistory to our disastrous moment in time and also the foundation of our political landscape. Yet it is notably absent in much art-historical discussion of modernism, despite the fact that the experiences of diaspora and migration are often embedded in the lives of modernist artists and other actors; in the formations, networks, and dispersals of modernist institutions and group affiliations; and in the deployment of characteristically modernist artistic strategies (temporal fragmentation, collage, montage, and the readymade) that manifest a dialectical entanglement of self and other. This essay ponders the disconnect between the historical structures of modernism in art and its theorization, and considers the questions: Can diaspora and diasporic thinking help further our understanding of the twentieth century in art? Can it help us in reconsidering modernism from a diasporic perspective today? As prompts for further thought, the text considers four historical episodes in which ideas of diaspora, modernity, and modernism are entwined: W.E.B. Du Bois and the First Universal Races Congress in London 1911; Georg Simmel, Du Bois, and Alain Locke in Berlin and the emergence of a matrix of modern sociological thinking; Mikhail Bakhtin in exile in Kazakhstan and the formation of his dialogical philosophy of language; and Aaron Douglas and Meyer Shapiro at the First American Artists’ Congress in 1936 and in the pages of Art Front.
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Ueda, Kiheinarichika. "The Genealogy in the Koguryŏ Diaspora’s Epitaph." International Journal of Korean History 27, no. 2 (August 31, 2022): 31–72. http://dx.doi.org/10.22372/ijkh.2022.27.2.31.
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This study investigates the genealogies in Koguryŏ epitaphs, patterns them, and analyzes their changes over time. The Koguryŏ diaspora occurred during the Unification War under Silla. This study focuses on the Koguryŏ diaspora among the Tang who migrated to China. First, this study summarizes the research on genealogies of the Koguryŏ diaspora's epitaphs and indicates their problems. Second, it confirms the definition of the Koguryŏ diaspora and reviews the number of epitaphs. Third, it categorizes genealogies and analyzes their changes. Finally, this study clarifies the causes of the changes in the genealogies.
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Timalsina, Ramji. "Formation and Fulfillment of 'Homing Desire' in Ghimire's "Diaspora"." JODEM: Journal of Language and Literature 10, no. 1 (September 30, 2019): 143–57. http://dx.doi.org/10.3126/jodem.v10i1.30406.
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Where is the home of Nepali diasporans? Is Nepal still their home? The recent theory of diaspora questions the traditional notions of home and homeland. Their place has been taken by the discourse of ‘homing desire’ that is the desire to make a home in the host land. Such a home has the quality of both of the homes that is the home they have left behind and the standard home they see in the host land. In Nepali Diaspora, too, such a theme has crept into literary creations. In this article Hari Ghimire’s poem “Diaspora” has been analysed so as to see how it depicts the development of ‘homing desire’ and its fulfilment. The speaker of the poem, in the beginning, expresses his desire to home, i.e. feel comfortable, himself in the diaspora. Later he is happy because of the fulfilment of the desire. This analysis is primarily based on Avtar Brah’s theory of ‘homing desire’. The insights of Salman Rushdie’s idea of ‘imaginary homeland’ and Sara Ahmed’s concept of home in the globalized time have been used to support and extend Brah’s theoretical stand. It is hoped that this article will encourage further discourse on ‘homing desire’ in the study of Nepali Diaspora and its literature.
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Yefremov, Yefrem A. "Influence of the Multiethnic Environment on the Diasporic Identity of Koreans in Kazakhstan." Vestnik of Saint Petersburg University. Asian and African Studies 13, no. 4 (2021): 519–29. http://dx.doi.org/10.21638/spbu13.2021.404.
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The author of this article examines the phenomenon of diaspora and diasporic identity, conditions, and factors influencing the transformation and development of identity in a multiethnic society in Kazakhstan. Diasporic identity is a multifaceted phenomenon characterized by its dynamism. Kazakhstani Koreans (ethnonym — “Koryo Saram”) are integrated into the multiethnic society of modern Kazakhstan and it can be argued that the overwhelming majority of them are urbanized. This factor determines the high rate of acculturation, which leads to the transformation of the traditional Korean community. The author also analyzes the relationship between ethnic and diaspora identities. The characteristic forms of manifestation of ethnic identity, as well as methods for preserving and manifestation of the ethnic identity of the Korean diaspora in Kazakhstan, are analyzed. A diaspora is not a diaspora by default — initially, it is a group that is in an amorphous state, which can develop into a diaspora, provided that its construction is based on ethnic consciousness. The community of Koreans in Kazakhstan is not ethnically closed. As a result, the nature of the phenomenon of diasporic identity was determined and the forms of manifestation of the diasporic identity of Koreans in Kazakhstan were identified. The diasporic identity of Koryo Saram — a construct of various identities, which are based on a common cultural basis and are superimposed on the identity of representatives of the multiethnic society of Kazakhstan — is a “borderline” phenomenon: on the one hand, representatives of the diaspora are focused on the preservation of their ethnic and cultural identity, or “otherness” in relation to the ethnic majority; on the other hand, the situation of long-term residence and adaptation to new socio-cultural conditions determines the process of socialization and the formation of the Republic of Kazakhstan’s civic identity.
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Sharma, Richa, and Shrutimita Mehta. "Diaspora Studies: A Panoramic View of Literary Theories." Galore International Journal of Applied Sciences and Humanities 7, no. 1 (March 15, 2023): 38–42. http://dx.doi.org/10.52403/gijash.20230106.
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The displacement of individuals has always been an essential aspect of civilisation. The process of migration has helped individuals grow vertically on the social ladder. These migrants struggle relentlessly to construct their identity in the new land. Diaspora studies have become a widely explored and discussed topic among scholars across boundaries. The current article attempts to bring forth valuable diasporic theorists and their ideas under one umbrella to understand the term and its underlying nuances better. Keywords: Diaspora, Migrants, Postcolonialism, Literary Theory, Boundaries
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Lazzari, Gabriele. "Rethinking Diaspora through Borders: Contemporary Somali Literature in English and Italian." Comparative Literature 73, no. 1 (March 1, 2021): 61–83. http://dx.doi.org/10.1215/00104124-8738884.
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Abstract This article examines contemporary Somali diasporic literature by proposing a comparative analysis of Nuruddin Farah’s Maps and a selection of texts written by authors of Somali origin currently writing in Italian: Shirin Ramzanali Fazel, Cristina Ubah Ali Farah, and Igiaba Scego. Drawing on diaspora studies, theories of narrative space, and contemporary theories of world literature, this article argues that Somali diasporic literature places at its imaginative and symbolic core the concept of the border. In so doing, Somali diasporic literature interlocks formal and narrative strategies to political and literary histories in order to challenge the naturalized perception of linguistic and territorial boundaries. Through the investigation of how processes of border production and contestation define both the narrative geographies and the dynamics of institutional recognition of Somali literature written by the members of its global diaspora, this article further suggests that Somali diasporic writers engage with border epistemologies to articulate more historically conscious modalities of belonging to place and language.
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Hack-Polay, Dieu, Mahfuzur Rahman, and Matthijs Bal. "Beyond Cultural Instrumentality: Exploring the Concept of Total Diaspora Cultural Capital for Sustainability." Sustainability 15, no. 7 (April 5, 2023): 6238. http://dx.doi.org/10.3390/su15076238.
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In this article, we critique and extend Bourdieu’s notion of cultural capital to develop the new concept of total diaspora cultural capital. We build on the limitations of cultural capital, which in the Bourdieu theory centre on materiality and class perpetuation. The article builds on an extensive review of the literature, using the PRISMA framework. We also use the findings of previous research to illustrate this argument. We differentiate between four types of organisations or groups that articulate various levels of cultural capital to build a body of evidence that establishes total diaspora cultural capital (type D groups) as a bounded collective identity creation encapsulating three main dimensions: appropriation, customisation and deployment. Total diaspora cultural capital is perceived as fitting the post-colonial global context through the acknowledgement that diasporas and hosts make the modern world, being agents who create and disseminate culture and economic sustainability through reciprocal appropriation of cultural assets. The research is the first to conceptualise the notion of total diaspora cultural capital. This research significantly extends Bourdieu’s concept of cultural capital, which fails to capture the multiple contours of evolving sustainability perspectives. Total diaspora cultural capital creates bounded cultural capital that strengthens the agility of diaspora businesses.
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Andrle, Veronika. "Bayeh, Jumana – Oleinikova, Olga (eds.): Democracy, Diaspora, Territory." Czech Journal of International Relations 56, no. 3 (September 1, 2021): 111–16. http://dx.doi.org/10.32422/cjir.44.
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This volume offers a profoundly new interpretation of the impact ofmodern diasporas on democracy, challenging the orthodox understandingthat ties these two concepts to a bounded form of territory. Consideringdemocracy and diaspora through a deterritorialised lens, it takes the post-Euromaidan Ukraine as a central case study to show how modern diasporasare actively involved in shaping democracy from a distance, and throughtheir political activity are becoming increasingly democratised themselves.An examination of how power-sharing democracies function beyond theterritorial state, Democracy, Diaspora, Territory: Europe and Cross-BorderPolitics compels us to reassess what we mean by democracy and diasporatoday, and why we need to focus on the deterritorialised dimensions ofthese phenomena if we are to adequately address the crises confrontingnumerous democracies. As such, it will appeal to scholars of sociology andpolitics with interests in migration and diaspora, political theory, citizenshipand democracy.
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Ulusoy, Ergin. "Diasporayı yeniden düşünmek: Diaspora teorisi ve Modern Diasporanın Temel Parametreleri." Göç Dergisi 2, no. 2 (October 1, 2015): 208–28. http://dx.doi.org/10.33182/gd.v2i2.563.
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Bu makalede diaspora teorisinin iki temel yaklaşımı tanıtılmakta ve bunlardan biri olan 'modern diaspora yaklaşımı' analiz edilmektedir. Modern diaspora yaklaşımı, diasporanın küreselleşme ve ulus-aşırılaşma olguları ile etkileşimli biçimde kazandığı yeni anlam üzerinden biçimlenmekte ve kültürlerarasılık, diyalojik toplumsallık, gelişimci bireycilik gibi bir takım unsurlara vurgu yapmaktadır. Bu bakımdan modern yaklaşım için diaspora, liberal sistemlerdeki demokratikleşme sorununa ilişkin bir konudur. Çalışma, modern yaklaşımın açımlanabilmesi amacıyla diasporanın kavramsallığına odaklanarak onu meydana getiren temel parametreleri ele almakta, klasik yaklaşımla mukayeseli şekilde modern yaklaşımdaki ana izleği gözler önüne sermeye çalışılmaktadır. Göçten ayrı bir disiplin olarak tanımlanan diaspora çalışmaları, dünyada 1980'li yıllardan beri gündemde olmasına karşın, Türkiye'de çok yetkin bir kısım araştırmacı ve akademisyen dışında, gereken ilgiyi görememiştir. Diaspora, Türkiye'de halen göçün kapsamı içerisindeki bir konu olarak düşünülmekte ve farklı bir disiplinin paradigmaları altında değerlendirilmeye mahkûm edilmektedir. Çalışma, diasporanın Türkiye'de eksik kaldığı düşünülen teorik bağlamına yönelik bir açıklama getirmeyi, modern yaklaşımların Türkiye orijinli çalışmalar açısından ne denli önemli ve işlevsel olduğunu ortaya koyabilmeyi amaçlamaktadır.ENGLISH ABSTRACTDiaspora Theory and The Importance of Diaspora From The Aspect of International Relations In this article, diaspora theory and it's two main current is introduce and that one of them 'modern approach' is analysed. Modern approach is formed over the gains new meaning in an interactive manner with the facts globalization and transnationalism and emphasis to some factors such as interculturalism, dialogical sociality, individualism. So, the diaspora for the modern approach is a matter of democratization in the liberal system. Therefore this study focusing on diaspora by questioning of what and how of it self, discuss the basic parameters that form it and try to explain the main theme of modern approach in comparison with the classical approach. The diaspora studies as a seperate discipline from migration is on the agenda in the world since 1980's but in Turkey expect for some very compenent researchers and academics it did not aroused the interest required. In this sense, it is considered as a subject within the scope of the current migration and is doomed to be evaluated under a different disciplinary paradigms in Turkey. The study aims to give an explaination for theoretical contex considered to be missing in Turkey, and revealed how modern approach importent and functional in the terms of Turkey origined studies.
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Baki, Hala. "Dispute in the Diaspora: Metaphor and Contradiction in Twenty-First-Century Arab American Family Dramas." Modern Drama 66, no. 4 (December 1, 2023): 519–40. http://dx.doi.org/10.3138/md-66-4-1263.
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Betty Shamieh’s Roar (2005) and Yussef El Guindi’s Ten Acrobats in an Amazing Leap of Faith (2009) exemplify early twenty-first-century Arab American family dramas that grapple with the intersecting dilemmas of Arab diasporic experience in the United States. Reading the family as a metaphor for the Arab diaspora, I argue that these plays serve as sites of contradiction and negotiation, exploring intra-communal conflicts that stem from differing relationships to homeland, host nation, and community. In this article, I contextualize Shamieh’s and El Guindi’s plays within the long history of Arab Americans navigating US racial frameworks, immigrant sentiment, and systemic bias. I further propose that these family dramas can be read as allegories of a diasporic public, Arab American or otherwise, that imagine ways of responding to the challenges of acculturation and survival in the diaspora.
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Samal, Rajbir, and Binod Mishra. "(En)gendering diaspora: Negotiating food, culture and women in select Indian diasporic novels." Ars Aeterna 15, no. 2 (December 1, 2023): 43–55. http://dx.doi.org/10.2478/aa-2023-0010.
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Abstract This article revisits two well-known novels in Indian diasporic writing, Anita and Me (1996) by Meera Syal and The Namesake (2003) by Jhumpa Lahiri, to examine the cultural agents behind the formation and sustenance of the Indian diaspora. The article first establishes the multivalence of food to understand Indian literature and culture and then contextualizes the novel into the tradition of Indian diasporic food writing. By focusing on the culinary discourses in the novel, the article argues that Indian women employ their culinary strategies and ingenuities to produce a cultural version of Indianness, central to the construction of the Indian diaspora. The article draws the theoretical framework from Anita Mannur’s postcolonial concept of “kitchen Indians” to unravel the structural working of gender roles that operate at the foundation of the Indian diaspora.
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Giri, Bed Prasad. "The Literature of the Indian Diaspora: Between Theory and Archive." Diaspora: A Journal of Transnational Studies 16, no. 1-2 (March 2012): 243–53. http://dx.doi.org/10.3138/diaspora.16.1-2.243.
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The literature of the Indian diaspora constitutes an important part of the burgeoning field of anglophone postcolonial literature. Some of the better-known authors in this archive include V.S. Naipaul, Salman Rushdie, Rohinton Mistry, Bharati Mukherjee, Amitav Ghosh, Jhumpa Lahiri, Anita Desai, M.G. Vassanji, Shyam Selvadurai, and Kiran Desai. The growing international visibility of these authors has gone hand in hand with the popularity of postcolonial criticism and theory in academe. Vijay Mishra’s scholarly work on Bollywood cinema, Indian devotional poetry, Indian diasporic literature, and postcolonial theory and criticism has contributed greatly to our understanding of this important area of writing.
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Ruane, Aileen R. "Language, translation, and the Irish Theatre Diaspora in Quebec." Ilha do Desterro A Journal of English Language, Literatures in English and Cultural Studies 73, no. 2 (May 25, 2020): 63–83. http://dx.doi.org/10.5007/2175-8026.2020v73n2p63.
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This article argues for the inclusion of contemporary Québécois translations of twentieth-century Irish plays as part of the Irish theatrical diaspora. The presence of an Irish diaspora in North America was mainly the result of massive waves of immigration, in large part due to the Great Famine, peaking during the mid-nineteenth century before gradually abating. This diaspora in Quebec has resisted full linguistic assimilation, yet was also integrated into many aspects of its culture, a fact that was facilitated by similar political, religious, and even linguistic parallels and elements. Interest in Irish culture, especially in its theatrical output, remains high, with many theatre companies in the province commissioning seasons based on Celtic Tiger-era dramas, translated by Québécois playwrights who also happen to be translators. In tracing and analysing the reason for this interest, despite diminished recent immigration, this article provides the basis for continued research into the performative force of proactive translations across varying diasporic traditions.
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Ugurlu, Omer. "Identity Formation and Community Organization among Kurdish Diaspora in London." Journal of Ethnic and Cultural Studies 1, no. 1 (December 30, 2014): 22. http://dx.doi.org/10.29333/ejecs/12.
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The purpose of this study is to investigate the role of Kurdish community organisations in preserving identity among the Kurdish diaspora in London. This study contributes to the discussion on ethnic community organisations and analyse the functions of social network theory among Kurdish community organisations in London. In recent years, there have been an increasing number of ethnic community organisations addressing the specific needs of these Kurdish communities, encouraging their cultural, social and diasporic identity. This study is grounded on a qualitative research design within case study approach. In-depth semi-structured interview employed for data collection. The findings of this study indicated that Kurdish community organizations are places for socialisation, friendship settings, an exercise in ethnic identity awareness and counselling. Keywords: Diaspora, Kurdish, social network theory, ethnic community organisations.
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Chamarette, Jenny. "Dwoskin: Disability, Diaspora, Dysphoria." Jewish Film & New Media: An International Journal 10, no. 1 (March 2022): 81–117. http://dx.doi.org/10.1353/jfn.2022.a914337.
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ABSTRACT: In this article, I argue that looking and staring, which are typical aspects of Stephen Dwoskin's experimental, highly personal approach to cinema, contribute to a broader sensory inquiry into conditions of diasporic and disabled (gender) dysphoria. I explore the intersecting relationships between these four "d's"—Dwoskin, disability, diaspora, and dysphoria—understanding how in recent years the fields of transgender (trans) studies, diaspora studies, and disability studies have demonstrated collective interest in conditions of dysphoria as strategies that negotiate complex embodiment and ethnicity. In doing so, I adopt a hybrid approach to aesthetic modes of self-estrangement and radical interruptions of normative embodiment in Dwoskin's late films. Adopting what Elliot Evans has described via Eve Kosofsky Sedgwick and Paul B. Preciado as a "universalizing" orientation of cutting-edge trans theory, and earlier work by historians of disability and masculinity such as David Serlin, I read across these concepts to suggest that the formal and aesthetic structures and contexts of Dwoskin's late films agitate the boundaries between embodied conceptualizations of diaspora, disability, and dysphoria. This has consequences for Dwoskin's positioning in wider discourses of experimental filmmaking, both within and beyond Britain where he spent the majority of his adult life, and helps to connect the relationships between his diasporic Jewishness and disability. Thinking expansively, this article examines how expressions of dysphoria, discussed in trans, disabled, and diasporic communities, have the potential to offer, not recuperation or rehabilitation of Dwoskin's work, but a space to think from that is resistant to the binarist, normative, and exclusionary logics prevailing in British culture at this moment in the twenty-first century.
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Li, Yajing. "Navigating Identities in Flux: Exploring Diasporic Black Identity Issues in Chimamanda Ngozi Adichie’s Americanah." International Journal of Education and Humanities 13, no. 3 (April 24, 2024): 212–15. http://dx.doi.org/10.54097/70p5rt76.
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This paper critically explores the concept of identity in diaspora literature through Chimamanda Ngozi Adichie’s Americanah, highlighting the identity crises and rebuilding efforts of the African diaspora within a postcolonial context. It examines the challenges faced by these individuals, such as racial discrimination, isolation, and prejudice in Western societies, and how they impact their quest for belonging. Utilizing identity theory, the study analyzes the experiences of characters like Ifemelu, Obinze, Uju, and Dike to understand their struggles with cultural displacement and the search for identity in either their homeland or abroad. Adichie’s narrative emphasizes the importance of maintaining cultural identity and self-confidence against the backdrop of global diaspora challenges. The paper concludes by recognizing Adichie’s significant impact on altering global views of Africa and her efforts to enhance African cultural pride, positioning her work as a key contribution to the discourse on diaspora and identity. Through Americanah, Adichie offers a profound insight into the diasporic experience, promoting a richer, more nuanced understanding of cultural diversity in our interconnected world.
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Dornelas, Sidnei Marco. "Diaspora missiology: Theory,methodology and practice." TRAVESSIA - revista do migrante, no. 73 (December 28, 2013): 85–92. http://dx.doi.org/10.48213/travessia.i73.134.
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O campo dos estudos em torno da mobilidade humana se alarga cada vez mais, e se redimensiona na mesma medida em que novas realidades surgem no horizonte de experiências que ela proporciona. Como exemplo disso, temos o aparecimento deste livro entre os estudos sociorreligiosos e teológicos, que busca introduzir uma nova disciplina no ramo da missiologia, ou da teoria e prática da missão cristã: a missiologia da diáspora. Seu autor e organizador, Enoch Wan, é remanescente ele próprio da nova realidade social, religiosa e acadêmica, engendrada pela diáspora contemporânea. Oriundo da grande diáspora chinesa, sua família aderiu ao protestantismo ainda em sua região de origem, na China. Com ela migrou aos Estados Unidos, onde se tornou professor de estudos interculturais e liderança da Evangelical Missiological Society. Em sua atuação religiosa e acadêmica foi articulando grupos de estudos missiológicos entre América do Norte e Ásia. Foi no âmbito desses grupos, com membros de diferentes confissões protestantes e o mesmo perfil social e religioso, na primeira década deste século, que teve uma participação ativa na gestação de uma nova forma de pensar a missiologia cristã, a Diapora Missiology. O itinerário desta proposta de reflexão, sua articulação e principais eventos, pode ser acompanhado numa busca pela internet (cf. <http://www.globaldiaspora. org/>). Como um dos resultados desse processo, este livro organizado por Enoch Wan reúne autores de diferentes origens nacionais e étnicas, e que se integram nesse processo de reflexão. Eles expressam a preocupação comum de como evangelizar em meio a povos desenraizados em diáspora, compartilhando práticas missionárias que se desenvolvem nesse sentido.
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Floyd,, Samuel A. "Toward a Theory of Diaspora Aesthetics." Lenox Avenue: A Journal of Interarts Inquiry 4 (1998): 25. http://dx.doi.org/10.2307/4177068.
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Kosec, Maja Maria. "Chinese Religions and the Cuban Revolution." Poligrafi 27, no. 107/108 (December 29, 2022): 225–47. http://dx.doi.org/10.35469/poligrafi.2022.340.
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The issue of religious practices within the Chinese diaspora in Cuba is increasingly debated within Chinese studies in Latin America. As the Chinese and African diasporas in Cuba have intermingled ethnically, their religious practices have historically also intermingled. While the rise of Afro-Cuban religions in recent decades is primarily understood as a response to centuries of Spanish colonialism and perceived as a resistance to Eurocentric hegemonic power, this article aims to examine the efforts of the Chinese diaspora to re-evaluate their religions from the same decolonial perspective. This article aims to determine the tendencies of interactions between Chinese religious beliefs and Cuba’s religions before and after the Cuban Revolution, including after the fall of the socialist bloc. Specifically, it examines whether post-revolution state atheism had an impact on the religious beliefs and ethnic heritage of members of the Chinese diaspora. In the 1990s there was a revival of the Guan Yu (关羽) cult which has been often interpreted as a consequence of the economic interests of the Chinese and Afro-Chinese diaspora or as a consequence of the interests of the Cuban government. However, we must also be aware of the broader historical, social and political context at play here.
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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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Osadchaya, Galina, Egor Kireev, Marina Vartanova, and Maria Roslavtseva. "Social Cohesion of the Armenian Diaspora in Russia: Theory and Practice of Measurement." Sociologicheskaja nauka i social'naja praktika 10, no. 2 (June 29, 2022): 87–104. http://dx.doi.org/10.19181/snsp.2022.10.2.9030.
Повний текст джерелаАнотація:
The social cohesion of the Armenian Diaspora in Russia is the most important condition for ensuring its well-being, vitality, stability of daily life, creating conditions for the realization of socioeconomic potential in the interests of Russia and Armenia. However, despite the attention to the study of various aspects of its functioning as an ethnocultural and ethnopolitical phenomenon, this problem has remained outside the Russian scientific discourse. The purpose of the article is to show the mechanisms of formation of cohesion, social ties, altruistic behavior, to reveal the forms of exchange, interaction, cooperation in the interests of meeting the needs of members of the Armenian Diaspora as a way of capitalizing trust based on similarity of interests and awareness of oneself as a special ethnic group. The methodology of studying the social cohesion of the Armenian Diaspora in Russia is determined by the specifics of the subject under study, the author’s research approach to measuring this phenomenon, the purpose of the study, as well as the theoretical constructs of social cohesion that allow us to articulate the results more clearly. The methodological strategy includes a questionnaire survey of 1,273 members of the Armenian Diaspora in the Moscow agglomeration, Krasnodar and Stavropol Territories. The article proposes a multidimensional model for assessing the social cohesion of the Armenian Diaspora in Russia, representing a system of criteria characterizing its essential features, which includes subjective representations and behavioral aspects of mutual assistance and interaction of diaspora members. Based on the analysis of empirical data on the social cohesion of the Armenian Diaspora in Russia, four groups are identified: the central one is the most numerous, representing a cohesive core, the peripheral one is a group of the alienated, a group of undecided in assessing the degree of cohesion of the Armenian diaspora and marginals. Measuring the cohesion of the diaspora based on the material of quantitative empirical research is difficult and has limitations. However, it allows avoiding the subjectivity of the conclusions of studies conducted on small samples, clarifying not only the state, but also the causes and consequences, which is productive for assessing the social cohesion of the Armenian Diaspora.
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GALYAPINA, Victoria, Oksana TUCHINA, and Ivan APOLLONOV. "ACCULTURATION OF ARMENIANS IN RUSSIA: ROLE OF SOCIAL IDENTITIES AND DIASPORA ACTIVITY." CENTRAL ASIA AND THE CAUCASUS 22, no. 4 (December 17, 2021): 104–11. http://dx.doi.org/10.37178/ca-c.21.4.10.
Повний текст джерелаАнотація:
The Armenian diaspora is one of the largest in Russia and in the world. The Armenians living in the Krasnodar Territory are a large and active group, thus, an investigation into the problem of their acculturation is of scientific and practical importance. Based on the theory of social identity, the theory of acculturation, and the regional socio-cultural context, the study focused on the role of ethnic, regional and Russian national (civic) identities and diaspora activity in the acculturation of the Armenians in the Krasnodar Territory. The study used the scales from the MIRIPS project questionnaire (Mutual Intercultural Relations in Plural Societies). The sample consisted of 181 respondents. Using structural equation modeling, the ethnic and Russian national identities of the Armenians living in the Krasnodar Territory were revealed as factors that contributed to their integration, and regional identity—as factors that fostered assimilation. Diaspora activity was determined by both ethnic and regional identity and predicted the Armenians’ attitudes towards integration and separation. Also, diaspora activity of the Armenians in the Kuban region facilitated the interconnection of ethnic and regional identities with the separation strategy. In general, the study revealed that all identities (ethnic, regional and Russian national) contribute to a certain degree to the acceptance of the host society culture by the Armenians in the Krasnodar Territory. At the same time, diaspora activity can be an effective mechanism for the adaptation of migrants or a source of problems associated with increased impenetrability of diaspora’s borders, the migrants’ exclusive focus on their ethnic group and their decreased desire for sociocultural integration into the host society. It is important to take this into account when shaping the regional interethnic relations policy.
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Mukattash, Eman K. "Transnationalizing Ecocritical Studies in Arab Diasporic Fiction: A Case Study of Fadia Faqir’s My Name Is Salma." American, British and Canadian Studies 38, no. 1 (June 1, 2022): 179–200. http://dx.doi.org/10.2478/abcsj-2022-0010.
Повний текст джерелаАнотація:
Abstract Since Cheryll Glotfelty’s 1996 call to transnationalize ecocriticism, several strands of ecocriticism have managed, with varying degrees of success, to extend the study of nature beyond the white American context. Nevertheless, ecocritical studies to deal with multi-ethnic and diasporic subjects such as Arabic literature written in diaspora are still quite sparse. The present study aims to examine the degree to which the transnational turn in ecocritical theory has been implemented in Arabic literature in diaspora, by conducting an ecocritical analysis of My Name Is Salma (2007), a diasporic novel written by the Arab-British writer Fadia Faqir. The protagonist’s interactions with various natural settings in Lebanon, Cyprus and England offer a deeper insight into the role nature plays in shaping the identity of the Arab immigrant who leaves his or her native land to live in a foreign one. In this sense, not only would a more theoretically-based attention to ecocritical studies in Arab diasporic literature contribute to the current discussions of ecocriticism, but it would also offer further perspectives on the most commonly raised questions in Arabic diasporic literature.
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Cooper, Brenda. "Diaspora, gender and identity:Twinning in three diasporic novels." English Academy Review 25, no. 1 (May 2008): 51–65. http://dx.doi.org/10.1080/10131750802099482.
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Sukla, Barman. "Between Two Worlds: Navigating the Dilemmas of Diaspora amidst Partition, Refugees, and the Complex Politics of ‘Home’." RESEARCH REVIEW International Journal of Multidisciplinary 9, no. 10 (October 21, 2024): 46–52. http://dx.doi.org/10.31305/rrijm.2024.v09.n10.006.
Повний текст джерелаАнотація:
This research paper examines the challenges encountered by diasporic communities due to the historical and sociopolitical disruptions linked to partition and displacement. This study analyzes the effects of the 1947 Partition of British India on collective identity, the cultural consequences of refugee existence, and the notion of “home” as an emotional and contentious area through theoretical and historical examination. The paper examines, via both primary and secondary sources, how the politics of partition have indelibly affected diaspora populations, emphasizing their persistent challenges in reconciling feelings of loss with the intricacies of adaptation and identity. This paper’s theoretical framework, informed by diaspora studies, postcolonial theory, and transnationalism, elucidates how these groups persistently maneuver between different realms—physically, emotionally, and politically.
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Ashfaq, Tayyeba. "MONIZA ALVI’S DIASPORIC SENSIBILITY IN CONSTRUCTING GENDER IN SPLIT WORLD POEMS AND BLACK BIRD BYE BYE." Pakistan Journal of Social Research 04, no. 02 (June 30, 2022): 975–81. http://dx.doi.org/10.52567/pjsr.v4i2.548.
Повний текст джерелаАнотація:
Dislocation form a foremost concern for all the colonized indigenous people, acting as a model for the phenomenon of diaspora. This results not just in cultural assignation but cultural rotation as well. The research derives guide from Ashcroft, Tiffin and Grifith’s seminal work, The Empire Writes Back in examining how dislocation from a place creates concerns concerning identity and authenticity on the behalf of the writer in question. This particular methodology emphasizes on the appropriateness of an external language for the description of indigenous people in postcolonial diaspora literature. Krippendorff’s textual analysis method, “Content Analysis” is used to explore and collect the themes in relativeness to women, men and place from the poetic works of Moniza Alvi along with a postcolonial theory in the background. The present study discusses how Moniza Alvi’s diasporic sensibility discursively constructs indigenous female in the Split World Poems and male in Black Bird Bye Bye, respectively. Keywords: diaspora, discursive, indigenous, place, gender, postcolonial.
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Brennan, Timothy. "Antonio Gramsci and PostColonial Theory: “Southernism”." Diaspora: A Journal of Transnational Studies 10, no. 2 (September 2001): 143–87. http://dx.doi.org/10.3138/diaspora.10.2.143.
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