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Diaspora
Kinds of Diaspora Terms modified by Diaspora Selected AbstractsTHE SIGNIFICANCE OF THE AFRICAN CHRISTIAN DIASPORA IN EUROPEINTERNATIONAL REVIEW OF MISSION, Issue 354 2000Selected Bibliography First page of article [source] WOMEN AND RELIGION IN THE AFRICAN DIASPORA: KNOWLEDGE, POWER, AND PERFORMANCE edited by R. Marie Griffith and Barbara Dianne SavageJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 1 2009STEPHEN D. GLAZIER No abstract is available for this article. [source] Technologies of the Voice: FM Radio, Telephone, and the Nepali Diaspora in KathmanduCULTURAL ANTHROPOLOGY, Issue 3 2006Laura Kunreuther Through the public broadcast of intimate telephone conversations between Nepalis abroad and those in Kathmandu, the diaspora is made "present" in Kathmandu. On these commercial FM programs, the voice is viewed as a key sign of emotional directness, authenticity, and intimacy. Simultaneously, the figure of the voice has been central in discussions about the promises (and failures) of democracy and transparent governance. These two seemingly distinct formations of voice are mutually constitutive. Sentimental discourse about the voice reiterates modern neoliberal discourse about democracy and vice versa. Both are crucial to the formation of an urban Nepali subject in this political moment, which is deeply shaped by the figure of the diaspora. [source] The Context of DiasporaCULTURAL ANTHROPOLOGY, Issue 1 2004Brian Keith Axel ABSTRACT This article brings diaspora studies into a fruitful conversation with linguistic anthropology by examining the relationships among the formation of Sikh diasporic subjects, images of tortured bodies, quotidian Internet practices, and state-sponsored terror in India. The fleeting emergence of an enunciative subject of diaspora within a single poetic performance compels an examination of the impact of violence and gender normativity for those who self-identify as Sikh. Diaspora may be understood more productively as a globally mobile category of identification rather than a community of individuals dispersed from a homeland, and the "context" of diaspora may be understood through its production of disparate temporalities (anteriorities, presents, futurities) and subjects. [source] Diaspora in the Countryside: Two Mennonite Communities and Mid-Twentieth Century Rural DisjunctureCULTURE, AGRICULTURE, FOOD & ENVIRONMENT, Issue 2 2007Bruce Darnell No abstract is available for this article. [source] Slavery, Memory, and Museum Display in Baltimore: The Great Blacks in Wax and the Reginald F. LewisCURATOR THE MUSEUM JOURNAL, Issue 2 2009Marcus Wood The analysis deals with the question by focusing on the radically contrasting museological, aesthetic, and ethical codes of the Great Blacks in Wax Museum, and the Reginald Lewis Museum, both situated in Baltimore, Maryland. Three key sites are isolated for discussion: the names of the museums, their approaches to the topic of the Middle Passage, and lynching. While both museums have made important cultural contributions to the public memorialization of highly charged subjects, the Great Blacks in Wax emerges as the more radical institution, closely in touch with the dynamic and creative museum aesthetic of the wider Black Atlantic Diaspora, and of Brazil in particular. [source] Diaspora as Process: (De)Constructing BoundariesGEOGRAPHY COMPASS (ELECTRONIC), Issue 3 2007Elizabeth Mavroudi This article discusses different conceptualisations of diaspora, as bounded, unbounded and as a process, in order to help highlight the useful role diaspora can play in explorations and (de)constructions of nation-state, community and identity boundaries. There are two main ways in which diaspora has been theorised. The first theorises diaspora in relation to defined homeland-orientated ethnic groups and identities and the second theorises diaspora in relation to fluid, non-essentialised, nomadic identities. This article argues that it is necessary to look beyond such conceptualisations of diaspora as nomadic/fluid (unbounded) or homeland-centred/ethnic-religious (bounded). This article advocates a flexible use of diaspora as process that is able to examine the dynamic negotiations of collective, strategic and politicised identities based around constructions of ,sameness' and the homeland, as well as individual identities that are malleable, hybrid and multiple. It stresses that it is within this notion of diaspora as process that geographers, with their emphasis on place, space and time, have an important role to play. [source] Seeing History: Malaika Favorite's Furious Flower Poetry Quilt Painting and Pan-African MemoryINTERNATIONAL JOURNAL OF ART & DESIGN EDUCATION, Issue 2 2010Maureen G. Shanahan Malaika Favorite's Furious Flower Poetry Quilt (2004) is an acrylic painting that depicts 24 portraits of leading poets of the African Diaspora. Commissioned by Dr Joanne Gabbin, English professor and director of the Furious Flower Poetry Center at James Madison University, the painting is part of a larger programme of poetry education. The painting's interweaving of the portraits with fragments from the poets' writing functions to create an interactive visual-textual body of poets and poetry, a collection which has been taught at all levels of education from primary school to university. Its quilt structure pays homage to the historic role of women in preserving history and memory. The painting also serves to construct a pan-African identity and collective memory about slavery, African American history and empowerment. [source] Theorizing Diaspora: Perspectives on "Classical" and "Contemporary" DiasporaINTERNATIONAL MIGRATION, Issue 2 2004Michele Reis Cohen (1997) employed the term "classical" diaspora in reference to the Jews. Indeed, a vast corpus of work recognizes the Jewish people as examples of quintessential diasporic groups. However, a broader conceptualization of the term diaspora allows for the inclusion of immigrant communities that would be otherwise sidelined in the conventional literature on diaspora. This study is therefore a departure from the traditional diasporic literature, which tends to use the Jewish Diaspora as the archetype. It favours, rather, the classification of three principal broad historical waves in which the Jewish Diaspora can be interpreted as part of a classical period. The historicizing of diasporization for the purpose of this paper is achieved by an empirical discussion of the three major historical waves that influenced the diasporic process throughout the world: the Classical Period, the Modern Period, and the Contemporary or Late-modern Period. The paper discusses these three critical phases in the following manner: first, reference is made to the Classical Period, which is associated primarily with ancient diaspora and ancient Greece. The second historical phase analyses diaspora in relation to the Modern Period, which can be interpreted as a central historical fact of slavery and colonization. This section can be further subdivided into three large phases: (1) the expansion of European capital (1500,1814), (2) the Industrial Revolution (1815,1914), and (3) the Interwar Period (1914,1945). The final major period of diasporization can be considered a Contemporary or Late-modern phenomenon. It refers to the period immediately after World War II to the present day, specifying the case of the Hispanics in the United States as one key example. The paper outlines some aspects of the impact of the Latin American diaspora on the United States, from a socio-economic and politico-cultural point of view. While the Modern and Late-modern periods are undoubtedly the most critical for an understanding of diaspora in a modern, globalized context, for the purpose of this paper, more emphasis is placed on the latter period, which illustrates the progressive effect of globalization on the phenomenon of diasporization. The second period, the Modern Phase is not examined in this paper, as the focus is on a comparative analysis of the early Classical Period and the Contemporary or Late-modern Period. The incorporation of diaspora as a unit of analysis in the field of international relations has been largely neglected by both recent and critical scholarship on the subject matter. While a growing number of studies focus on the increasing phenomenon of diasporic communities, from the vantage of social sciences, the issue of diaspora appears to be inadequately addressed or ignored altogether. Certain key factors present themselves as limitations to the understanding of the concept, as well as its relevance to the field of international relations and the social sciences as a whole. This paper is meant to clarify some aspects of the definition of diaspora by critiquing the theories in the conventional literature, exposing the lacunae in terms of interpretation of diaspora and in the final analysis, establishing a historiography that may be useful in comparing certain features of "classical" diaspora and "contemporary" diaspora. The latter part of the paper is intended to provide illustrations of a contemporary diasporic community, using the example of Hispanics in the United States. [source] Loving America and Longing for Home: Isma'il al-Faruqi and the Emergence of the Muslim Diaspora in North AmericaINTERNATIONAL MIGRATION, Issue 2 2004Behrooz Ghamari-Tabrizi In this paper, I weave the experience of an emerging community of Muslim diaspora around a biographical narrative of the Muslim activist and scholar Isma'il al-Faruqi. Through this narrative, I illustrate that the diasporic experience begins in the place of origin and it does not inevitably lead toward a perpetual hybridization. The latter point is particularly significant because notions of diaspora and hybridity are conceptually linked and are often understood as a unidirectional cutting and mixing between the West and the East, or between the modern and the traditional. Al-Faruqi's experience shows that, in a Fanonian sense of colonialism, diasporic experience conveys living as a "stranger", at and away from home. The postcolonial condition has made it possible for ethnically diverse communities of Muslims to reside in the West, but maintain strong connections with their place of origin. Adopting the allegory of the Prophet's migration or hijra, al-Faruqi constructed a fantastic notion of the ummah and a normative homo islamicus subject. Although he was profoundly influenced by the diversity of the Muslim Student Associations' constituency, al-Faruqi encouraged Muslims to transcend their differences and sought to conceive a discursively homogenous ummah. Ultimately, however, his project failed because it did not correspond to real life experiences of Muslims of the West. Historically, Muslim communities have negotiated the boundaries of Muslimhood and the social responsibilities it entails, both in their homelands and in their new home in the West , a new home that increasingly becomes hostile to their presence, and thereby further complicates their triangular diaspora/host society/homeland relationship. [source] Institutional Structure and Immigrant Integration: A Comparative Study of Immigrants' Labor Market Attainment in Canada and Israel,INTERNATIONAL MIGRATION REVIEW, Issue 2 2003Noah Lewin-Epstein The present study focuses on the incorporation of immigrants from the former Soviet Union in two receiving societies, Israel and Canada, during the first half of the 1990s. Both countries conducted national censuses in 1995 (Israel) and 1996 (Canada), making it possible to identify a large enough sample of immigrants and provide information on their demographic characteristics and their labor market activity. While both Canada and Israel are immigrant societies, their institutional contexts of immigrant reception differ considerably. Israel maintains no economic selection of the Jewish immigrants and provides substantial support for newcomers, who are viewed as a returning Diaspora. Canada employs multiple criteria for selecting immigrants, and the immigrants' social and economic incorporation is patterned primarily by market forces. The analysis first examines the characteristics of immigrants who arrived in the two countries and evaluates the extent of selectivity. Consistent with our hypotheses, Russian immigrants to Canada were more immediately suitable for the labor market, but experienced greater difficulty finding and maintaining employment. Nevertheless, immigrants to Canada attained higher-status occupations and higher earnings than their compatriots in Israel did, although the Israeli labor market was more likely to reward their investments in education. [source] ,Amsterdam is Standing on Norway' Part I: The Alchemy of Capital, Empire and Nature in the Diaspora of Silver, 1545,1648JOURNAL OF AGRARIAN CHANGE, Issue 1 2010JASON W. MOORE In the first of two essays in this Journal, I seek to unify the historical geography of early modern ,European expansion' (Iberia and Latin America) with the environmental history of the ,transition to capitalism' (northwestern Europe). The expansion of Europe's overseas empires and the transitions to capitalism within Europe were differentiated moments within the geographical expansion of commodity production and exchange , what I call the commodity frontier. This essay is developed in two movements. Beginning with a conceptual and methodological recasting of the historical geography of the rise of capitalism, I offer an analytical narrative that follows the early modern diaspora of silver. This account follows the political ecology of silver production and trade from the Andes to Spain in Braudel's ,second' sixteenth century (c. 1545,1648). In highlighting the Ibero-American moment of this process in the present essay, I contend that the spectacular reorganization of Andean space and the progressive dilapidation of Spain's real economy not only signified the rise and demise of a trans-Atlantic, Iberian ecological regime, but also generated the historically necessary conditions for the unprecedented concentration of accumulation and commodity production in the capitalist North Atlantic in the centuries that followed. [source] Little India: Diaspora, Time, and Ethnolinguistic Belonging in Hindu Mauritius , By Patrick EisenlohrJOURNAL OF LINGUISTIC ANTHROPOLOGY, Issue 2 2009SONIA NEELA DAS [source] African American English in the DiasporaJOURNAL OF LINGUISTIC ANTHROPOLOGY, Issue 1 2006Lisa Green African American English in the Diaspora: By Shana Poplack and Sali Tagliamonte. Malden, MA. Blackwell. 2001. [source] Bridging East and West on the "Orient Express": Oriental Hip-Hop in the Turkish Diaspora of BerlinJOURNAL OF POPULAR MUSIC STUDIES, Issue 2 2001Caroline Diessel [source] Andean Diaspora: The Tiwanaku Colonies and the Origins of South American EmpireAMERICAN ANTHROPOLOGIST, Issue 3 2006GARY URTON Andean Diaspora: The Tiwanaku Colonies and the Origins of South American Empire. Paul S. Goldstein. Gainesville: University Press of Florida, 2005. 403 pp. [source] The Nation's Tortured Body: Violence, Representation and the Formation of a Sikh "Diaspora."AMERICAN ANTHROPOLOGIST, Issue 1 2004VERNE A. DUSENBERY The Nation's Tortured Body: Violence, Representation and the Formation of. Sikh "Diaspora." Brian Keith Axel. Durham, NC: Duke University Press, 2001. 297 pp. [source] Soldiers, Martyrs, Traitors, and Exiles: political conflict in Eritrea and the Diaspora by Tricia Redeker HepnerNATIONS AND NATIONALISM, Issue 2 2010RICHARD REID No abstract is available for this article. [source] Afro-Atlantic Dialogues: Anthropology in the Diaspora edited by Kevin A. YelvingtonAMERICAN ETHNOLOGIST, Issue 3 2010DEBORAH A. THOMAS No abstract is available for this article. [source] Cultural arts education as community development: An innovative model of healing and transformationNEW DIRECTIONS FOR ADULT & CONTINUING EDUCATION, Issue 116 2007Kwayera Archer-Cunningham This chapter discusses a three-tiered process of collective experiences of various artistic and cultural forms that fosters the healing and transformation of individuals, families, and communities of the African Diaspora. [source] American Karma: Race, Culture, and Identity in the Indian Diaspora by Sunil BhatiaAMERICAN ETHNOLOGIST, Issue 3 2009LAURA KUNREUTHER No abstract is available for this article. [source] Jews and Judaism in DixieRELIGION COMPASS (ELECTRONIC), Issue 1 2007Mark K. Bauman This article advocates the integration of Southern Jewish history into the mainstream study of Southern and American history and religion. It argues that such integration provides greater breadth and depth to those fields as well as a fruitful model for comparison and contrast. This article also provides reference to some of the necessary resources to scholars in other fields and brings the readers' attention especially to a new publication for that purpose: Dixie Diaspora: An Anthology of Southern Jewish History. [source] Freedom and Constraint in Caribbean Migration and Diaspora , Edited by Elizabeth Thomas-HopeTHE GEOGRAPHICAL JOURNAL, Issue 1 2010David Dodman No abstract is available for this article. [source] Between Colonialism and Diaspora: Sikh Cultural Formation in an Imperial World , By Tony BallantyneTHE HISTORIAN, Issue 4 2009Anne Hardgrove No abstract is available for this article. [source] German Jewish Intellectuals' Diaspora in Turkey: 1933,551THE HISTORIAN, Issue 3 2007Arnold Reisman First page of article [source] Mitochondrial and Y Chromosome Diversity in the English-Speaking CaribbeanANNALS OF HUMAN GENETICS, Issue 6 2007J. Benn Torres Summary The transatlantic slave trade lasted over three centuries and represents one of the largest forced migrations in human history. The biological repercussions are not well understood especially in African-Caribbean populations. This paper explores the effects of the forced migration, isolation, and admixture on genetic diversity using mitochondrial and Y chromosome markers for 501 individuals from Dominica, Grenada, Jamaica, St. Kitts, St. Lucia, St. Thomas, St. Vincent, and Trinidad. Genetic diversity and population genetic structure analyses of mitochondrial data and Y chromosome data indicate that there was no post-migration loss in genetic diversity in the African derived lineages. Genetic structure was observed between the islands for both genetic systems. This may be due to isolation, differences in the number and source of Africans imported, depopulation of indigenous populations, and/or differences in colonization history. Nearly 10% of the individuals belonged to a non-African mitochondrial haplogroup. In contrast, Y chromosome admixture estimates showed that there was nearly 30% European contribution to these Caribbean populations. This study sheds light on the history of Africans in the Americas as well as contributing to our understanding of the nature and extent of diversity within the African Diaspora. [source] Mexicans as Model Minorities in the New Latino DiasporaANTHROPOLOGY & EDUCATION QUARTERLY, Issue 4 2009Stanton Wortham Rapid Mexican immigration has challenged host communities to make sense of immigrants' place in New Latino Diaspora towns. We describe one town in which residents often characterize Mexican immigrants as model minorities with respect to work and civic life but not with respect to education. We trace how this stereotype is deployed, accepted, and rejected both by long-standing residents and by Mexican newcomers themselves.,[Mexican immigration, social identification, ethnic contrasts, minority students] [source] Willful Overlooking: Stories from the Islamic Diaspora and the Palestinian West BankANTHROPOLOGY & HUMANISM, Issue 1 2010Celia E. Rothenberg SUMMARY This article tells a series of stories that speak to the importance of the human capacity of willful overlooking. When we exercise willful overlooking in our interactions with others, we may allow a potentially fracturing moment to pass, an uncomfortable situation to be tolerated, or an opportunity to present itself. Willful overlooking is exercised in our friendships and romances, our bureaucratic and public exchanges, and in many other social encounters. The paper draws on two sets of events, my former village research assistant's wedding in Canada (2007) and my fieldwork (1995,96) in his village of Artas in the Palestinian West Bank. [source] The ,Iranian Diaspora' and the New Media: From Political Action to Humanitarian HelpDEVELOPMENT AND CHANGE, Issue 4 2009Halleh Ghorashi ABSTRACT This article looks at the shifting position of the ,Iranian diaspora' in relation to Iran as it is influenced by online and offline transnational networks. In the 1980s the exilic identity of a large part of the Iranian diaspora was the core factor in establishing an extended, yet exclusive form of transnational network. Since then, the patterns of identity within this community have shifted towards a more inclusive network as a result of those transnational connections, leading to more extensive and intense connections and activities between the Iranian diaspora and Iranians in Iran. The main concern of the article is to examine how the narratives of identity are constructed and transformed within Iranian (charity) networks and to identify the factors that contribute to this transformation. The authors use the transnational lens to view diasporic positioning as linked to development issues. New technological sources help diaspora groups, in this case Iranians, to build virtual embedded ties that transcend nation states and borders. Yet, the study also shows that these transnational connections can still be challenged by the nation state, as has been the case with recent developments in Iran. [source] A Muslim ,Diaspora' in the United States?THE MUSLIM WORLD, Issue 1 2007Christoph Schumann First page of article [source] | ||||||||||||||||||||||||||||||||||||||||