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Homeland
Terms modified by Homeland Selected AbstractsOne Homeland or Two?AMERICAN ETHNOLOGIST, Issue 3 2010The Nationalization, Transnationalization of Mongolia's Kazakhs by Alexander C. Diener No abstract is available for this article. [source] Yaqui Homeland and Homeplace: The Everyday Production of Ethnic Identity by Kirstin C. EricksonAMERICAN ETHNOLOGIST, Issue 1 2010JASON ANTROSIO No abstract is available for this article. [source] Iran Is My Demolished HomelandNEW PERSPECTIVES QUARTERLY, Issue 3 2007GOLI TARAGHI First page of article [source] Casting Out Demons: The Native Anthropologist and Healing in the HomelandNORTH AMERICAN DIALOGUE (ELECTRONIC), Issue 1 2007Tanya L. Ceja-Zamarripa This article addresses academic and social costs experienced by anthropologists studying their own ethnic group. It explores how one "native" anthropologist navigates her roles as ethnographer and insider while researching curanderismo, a religiously inflected form of ethnomedicine within increasingly secular and commercialized Mexican American urban spheres. Is academic credibility weakened because the anthropologist shares the cultural history of her/his informants? When your community entrusts you with their spiritual, emotional and social woes, do they see you as ethnographer, insider, or both? To be privy to the ritual knowledge and practices of healers and the individual struggles of clients to find respite from pain is a great responsibility as curanderismo has often been pathologized by anthropology as a "primitive" tradition used only by the ignorant and backward. Given this history, the native anthropologist must find a way to manage allegiance to her cultural as well as academic community. I suggest that doing "native" research is its own form of "exorcism," casting out demons in a field that often silences native voices and holds native anthropology in lower esteem. [source] Assessing Measures Designed to Protect the HomelandPOLICY STUDIES JOURNAL, Issue 1 2010John Mueller Some general parameters are proposed for evaluating homeland security measures that seek to make potential targets notably less vulnerable to terrorist attack, and these are then applied to specific policy considerations. Since the number of targets is essentially unlimited, since the probability that any given target will be attacked is near zero, since the number and competence of terrorists is limited, since target-selection is effectively a near-random process, and since a terrorist is free to redirect attention from a protected target to an unprotected one of more or less equal consequence, protection seems to be sensible only in a limited number of instances. [source] Work as Mission in an Immigrant Community and Its HomelandANTHROPOLOGY OF WORK REVIEW, Issue 1 2001James M. Freeman First page of article [source] One Homeland or Two?ASIAN POLITICS AND POLICY, Issue 3 2010By Alexander C. Diener, The Nationalization, Transnationalization of Mongolia's Kazakhs No abstract is available for this article. [source] Homelands and Diasporas: Holy Lands and Other Places.ETHOS, Issue 1 2010Alex Weingrod, André Levy No abstract is available for this article. [source] On Place Names and Homelands (Kiowa Ethnogeography, By William C. Meadows)ANTHROPOLOGY & HUMANISM, Issue 2 2009Paul V. Kroskrity No abstract is available for this article. [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] Border Practices, Boundaries, and the Control of Resource Access: A Case from China, Thailand and BurmaDEVELOPMENT AND CHANGE, Issue 3 2004Janet C. Sturgeon This article traces border practices along boundaries that China and Thailand share with Burma. It portrays a spectrum of small border polities, from principalities on the fringes of Southeast Asian kingdoms, through Nationalist troops in Burma following their defeat in China, to ,drug lords' and ,rebel armies'. The focus here is on Akha village heads who have worked their connections in multiple directions, including into Burma, to position themselves as patrons controlling local resource access. With state appointment as border guardians, village heads become chiefs of new kinds of small border entities, protecting the border for the homeland while enabling certain illicit information, people, and goods to cross. In regions with a history of complex patronage relations, state efforts to control peripheral people, resources, and territories have in fact produced small border chiefs, with practices similar to those of frontier princes in the past. [source] Patriotism, History and the Legitimate Aims of American EducationEDUCATIONAL PHILOSOPHY AND THEORY, Issue 4 2009Michael S. Merry Abstract This article argues that while an attachment to one's country is both natural and even partially justifiable, cultivating loyal patriotism in schools is untenable insofar as it conflicts with the legitimate aims of education. These aims include the epistemological competence necessary for ascertaining important truths germane to the various disciplines; the cultivation of critical thinking skills (i.e. the ability to even-handedly consider counterfactual evidence); and developing the capacity for economic self-reliance. The author argues that loyal patriotism may result in a myopic understanding of history, an unhealthy attitude of superiority relative to other cultures, and a coerced sense of attachment to one's homeland. [source] Seeking a Place to Rest: Representation of Bounded Movement among Russian-Jewish HomecomersETHOS, Issue 3 2002Edna Lomsky-Feder This study explores person-place relations in the context of the crisscross movement of Russian-Jewish immigrants (university students) who came to Israel in the early 1990s and who subsequently returned to their homeland on a visit. Readings of the immigrants' "visiting tales" uncovered a repertoire of five identity practices, each of which constitutes a different analytical type of person-place relation. Our analysis attests to the existence of a multiplicity of ways by which immigrants orient to the existence of place(s) and experience places while they re-constitute their relationship with both the old and the new country. Furthermore, it elucidates how they seek a place in which to rest rather than being constantly on the move. This article shows how national homecoming is a living metanarrative that regulates immigrants' relations to place even in the transnational era. It suggests that postmodern thought should be more attentive to the manner in which metanarratives (national, ethnic, ecological) produce identity practices that orchestrate movement in space and endow meaning to person-place relations. [source] Human evolution at the Matuyama-Brunhes boundaryEVOLUTIONARY ANTHROPOLOGY, Issue 1 2004Article first published online: 12 FEB 200, Giorgio Manzi Abstract The cranial morphology of fossil hominids between the end of the Early Pleistocene and the beginning of the Middle Pleistocene provides crucial evidence to understand the distribution in time and space of the genus Homo. This evidence is critical for evaluating the competing models regarding diversity within our genus. The debate focuses on two alternative hypotheses, one basically anagenetic and the other cladogenetic. The first suggests that morphological change is so diffused, slow, and steady that it is meaningless to apply species names to segments of a single lineage. The second is that the morphological variation observed in the fossil record can best be described as a number of distinct species that are not connected in a linear ancestor-descendant sequence. Today much more fossil evidence is available than was in the past to test these alternative hypotheses, as well as intermediate variants. Special attention must be paid to Africa because this is the most probable continental homeland for both the origin of the genus Homo (around 2.5,2 Ma),1 as well as the site, two million or so years later, of the emergence of the species H. sapiens.2 However, the African fossil record is very poorly represented between 1 Ma and 600 ka. Europe furnishes recent discoveries in this time range around the Matuyama-Brunhes chron boundary (780,000 years ago), a period for which, at present, we have no noteworthy fossil evidence in Africa or the Levant. Two penecontemporaneous sources of European fossil evidence, the Ceprano calvaria (Italy)3 and the TD6 fossil assemblage of Atapuerca (Spain)4 are thus of great interest for testing hypotheses about human evolution in the fundamental time span bracketed between the late Early and the Middle Pleistocene. This paper is based on a phenetic approach to cranial variation aimed at reviewing the Early-to-Middle Pleistocene trajectories of human evolution. The focus of the paper is on neither the origin nor the end of the story of the genus Homo, but rather its chronological and phylogenetic core. Elucidation of the evolutionary events that happened around 780 ka during the transition from the Early to Middle Pleistocene is one of the new frontiers for human paleontology, and is critical for understanding the processes that ultimately led to the origin of H. sapiens. [source] "OUR HOME IS DROWNING": IÑUPIAT STORYTELLING AND CLIMATE CHANGE IN POINT HOPE, ALASKA,GEOGRAPHICAL REVIEW, Issue 4 2008CHIE SAKAKIBARA ABSTRACT. Contemporary storytelling among the IÑupiat of Point Hope, Alaska, is a means of coping with the unpredictable future that climate change poses. Arctic climate change impacts IÑupiat lifeways on a cultural level by threatening their homeland, their sense of place, and their respect for the bowhead whale that is the basis of their cultural identity. What I found during my fieldwork was that traditional storytelling processed environmental changes as a way of maintaining a connection to a disappearing place. In this article I describe how environmental change is culturally manifest through tales of the supernatural, particularly spirit beings or ghosts. The types of IÑupiat stories and modes of telling them reveal people's uncertainty about the future. Examining how people perceive the loss of their homeland, I argue that IÑupiat storytelling both reveals and is a response to a changing physical and spiritual landscape. [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] Local attachments and transnational everyday lives: second-generation Italians in SwitzerlandGLOBAL NETWORKS, Issue 3 2010SUSANNE WESSENDORF Abstract Many descendants of migrants grow up in the context of lively transnational social relations to their parents' homeland. Among southern Italian migrants in Switzerland, these relations are imbued with the wish to return among the first generation, a dream fostered since the beginning of their migration after the Second World War. Second-generation Italians have developed different ways of negotiating the transnational livelihoods fostered by their parents on the one hand, and the wish for local attachments on the other. In this article I discuss how the children of Italian migrants have created their own cultural repertoires of Italianità and belonging within Switzerland and with co-ethnic peers, and how, for some, this sense of belonging evokes the wish for ,roots migration', the relocation to the parents' homeland. With the example of two trajectories of local attachment and transnationalism among members of the second generation of the same origin, I question existing work on the second generation that assumes commonalities among them on the grounds of ethnicity and region of origin. [source] ,Going to Brazil': transnational and corporeal movements of a Canadian-Brazilian martial arts communityGLOBAL NETWORKS, Issue 2 2008JANELLE JOSEPH Abstract In this article I use a case study of capoeira (an Afro-Brazilian martial art/dance/game) in Canada to bring together sport and transnationality literatures. I show that understandings of transnationality can be extended through both investigating people born and raised in the North, since they play an important role in creating transnational spaces, and attending to the corporeal means that people deploy to connect to a homeland or ,travel' to a foreign country. Through adopting a particular racialized/ national style of movement, those who ,stay put' in the North can ,move' across ethnic boundaries, if not geopolitical borders. Real (international), imagined (virtual and emotional), and corporeal (embodied) ,travel' to Brazil are key experiences of the senior capoeirista (capoeira devotee). Sporting activities provide an exceptional window onto transnationality studies, given that ways of moving are fundamental to social, cultural and national identities. [source] Learning to be Palestinian in Athens: constructing national identities in diasporaGLOBAL NETWORKS, Issue 4 2007ELIZABETH MAVROUDI Abstract In this article I focus on constructions of diasporic national identities and the nation as active and strategic processes using the case study of Palestinians in Athens. I seek, thereby, to contribute to debates on national identity, the nation and long-distance nationalism, particularly in relation to those in diaspora with a collective cause to advocate. I explore how first- and second-generation Palestinians in Athens construct and narrate Palestinian national identities, the homeland and political unity. I argue that the need to ,choose' to be Palestinian, often for political reasons, highlights that the nation is not a ,given' entity. This can be a difficult process for those in diaspora to deal with, as there may be tensions between constructions of political unity and attachment to the homeland and feelings of ambivalence and in-between-ness that may be seen as politically counterproductive. However, I stress that ,messy' and contradictory narratives and spatialities of diasporic national identities that come about as a result of cross-border or transnational (dis)connections do not necessarily lead to apathy and, therefore, can be important. [source] Linking return visits and return migration among Commonwealth Eastern Caribbean migrants in TorontoGLOBAL NETWORKS, Issue 1 2004David Timothy Duval Return visits are periodic but temporary sojourns made by members of migrant communities to their external homeland or another location where strong social ties exist. As a result, the conceptual framework in this article revolves around transnationalism as the return visit is shown to be a transnational exercise that may facilitate return. Using data from ethnographic fieldwork, three themes highlight the link between return visits and return migration: (1) the need to facilitate ties such that relationships are meaningful upon permanent return; (2) the functional nature of the return visit, such that changes are measured and benchmarked against what is remembered and internalized by the migration after the migration episode; and (3) the knowledge that return visits aid in reintegration. [source] Asian Transnational Families in New Zealand: Dynamics and ChallengesINTERNATIONAL MIGRATION, Issue 4 2008Elsie Ho Since the 1990s, Asia has emerged as the major contributor of migration flows into New Zealand. Settler migration, tourism, international business and more recently, international education make up the diverse flows of Asian peoples into the country. This paper explores the changing dynamics of Asian transnational families over the last two decades, with a special focus on the experiences of young people within these families. In the early 1990s, bi-local families were commonly known as "astronaut" families, in which one or both parents returned to their countries of origin to work, leaving their children to be educated in New Zealand. Over time the structures of these families have changed, as many young migrants relocated back to their former homeland or re-migrated to a third country, while "astronaut parents" rejoined their spouses either in the origin or destination. More recently, the educational migration of international students from countries in Asia has given rise to another form of transnational family, in which young people enter New Zealand as international students and some subsequently become residents. In this paper, the experiences of these young people are explored within the wider context of family strategies for maximising benefits through spatially extended networks on the one hand, and government initiatives and immigration policy changes that have been taking place in New Zealand since the 1990s on the other. Familles transnationales asiatiques en Nouvelle-Zélande: dynamique et défis Depuis les années 1990, les Asiatiques occupent la première place dans les flux migratoires à destination de la Nouvelle-Zélande. La migration d'établissement, le tourisme, le commerce international et plus récemment, l'enseignement international composent les différents flux de populations asiatiques dans le pays. Le présent article explore la dynamique évolutive des familles transnationales asiatiques depuis ces vingt dernières années, en mettant l'accent sur les expériences des jeunes au sein de ces familles. Au début des années 90, les familles bilocales étaient communément appelées familles « astronautes », dans lesquelles un parent ou les deux rentrai(en)t dans leur pays d'origine pour travailler, laissant leurs enfants suivre un enseignement en Nouvelle-Zélande. Au fil du temps, les structures de ces familles se sont modifiées, car beaucoup de jeunes migrants sont retournés s'installer dans leur ancien pays d'origine ou ont émigré vers un autre pays, alors que les « parents astronautes » ont rejoint leur conjoint dans le pays d'origine ou de destination. Plus récemment, la migration scolaire d'étudiants étrangers originaires de pays asiatiques a donné lieu à une autre forme de famille transnationale, dans laquelle les jeunes entrent en Nouvelle-Zélande en tant qu'étudiants étrangers, et deviennent ensuite résidents , pour certains d'entre eux au moins. Dans cet article, les expériences de ces jeunes sont explorées dans le contexte plus large des stratégies familiales visant à tirer le maximum d'avantages possible, d'une part grâce à des réseaux plus étendus dans l'espace et, d'autre part, grâce aux initiatives prises par les gouvernements et aux changements apportés par la Nouvelle-Zélande à sa politique d'immigration depuis les années 90. Familias asiáticas transnacionales en Nueva Zelandia: Dinámica y retos Desde los años noventa, Asia se ha convertido en uno de los principales contribuyentes a los flujos migratorios hacia Nueva Zelandia. La migración con fines de asentamiento, de turismo, de negocios internacionales y, recientemente, de realizar estudios en el extranjero, componen los diversos flujos de asiáticos que se dirigen a ese país. En este artículo se examina la dinámica cambiante de las familias transnacionales asiáticas en los últimos veinte años, haciendo hincapié en las experiencias de los jóvenes de estas familias. A principios de los años noventa, las familias bi-locales se denominaban comúnmente "familias astronautas" puesto que uno de los padres o los dos retornaban al país de origen para trabajar, dejando a sus hijos en Nueva Zelandia para que prosiguieran sus estudios. Con el correr del tiempo, las estructuras de estas familias fueron cambiando, puesto que muchos jóvenes emigrantes volvieron a sus países de origen o emigraron hacia terceros países mientras que "los progenitores astronautas" se reunieron con sus cónyuges, ya sea en el país de origen o de destino. Últimamente, la inmigración de estudiantes provenientes de países de Asia, ha propiciado otra forma de familia transnacional, en la que algunos de los jóvenes que ingresan a Nueva Zelandia como estudiantes terminan convirtiéndose en residentes. En este artículo, se examinan las experiencias de estos jóvenes en el contexto de estrategias familiares más amplias para alentar al máximo los beneficios mediante, por un lado, extensas redes espaciales y, por otro, iniciativas gubernamentales y cambios en políticas de inmigración, que se están llevando a cabo en Nueva Zelandia desde los años noventa. [source] Diaspora Migration: Definitional Ambiguities and a Theoretical ParadigmINTERNATIONAL MIGRATION, Issue 5 2000Judith T. Shuval Diaspora migration is one of many types of migration likely to increase considerably during the early twenty-first century. This article addresses the many ambiguities that surround diaspora migration with a view to developing a meaningful theoretical scheme in which to better understand the processes involved. The term diaspora has acquired a broad semantic domain. It now encompasses a motley array of groups such as political refugees, alien residents, guest workers, immigrants, expellees, ethnic and racial minorities, and overseas communities. It is used increasingly by displaced persons who feel, maintain, invent or revive a connection with a prior home. Concepts of diaspora include a history of dispersal, myths/memories of the homeland, alienation in the host country, desire for eventual return , which can be ambivalent, eschatological or utopian , ongoing support of the homeland and, a collective identity defined by the above relationship. This article considers four central issues: How does diaspora theory link into other theoretical issues? How is diaspora migration different from other types of migration? Who are the relevant actors and what are their roles? What are the social and political functions of diaspora? On the basis of this analysis a theoretical paradigm of diasporas is presented to enable scholars to move beyond descriptive research by identifying different types of diasporas and the dynamics that differentiate among them. Use of the proposed typology , especially in comparative research of different diasporas , makes it possible to focus on structural differences and similarities that could be critical to the social processes involved. [source] A Bargaining Theory of Minority Demands: Explaining the Dog that Did not Bite in 1990s YugoslaviaINTERNATIONAL STUDIES QUARTERLY, Issue 4 2004Erin Jenne This article develops a general theory of bargaining between a minority, its host state, and outside lobby actor to explain why minorities shift their demands from affirmative action to cultural autonomy to secessionism and back, often in the absence of clear economic or security incentives. This paper uses a simple game tree model to show that if a minority believes that it enjoys significant support from a powerful national homeland or other external actor, it radicalized its demands against the host state, even if the center has credibly committed to protect minority rights. Conversely, if a minority believes that it enjoys no external support, then it will accommodate the host state, even in the presence of significant majority repression. As a general theory of claim-making, this model challenges structural theories of demands that rely on static economic differences or historical grievances to explain claim-making. It also challenges security dilemma arguments that hold that minority radicalization is mainly a function of ethnic fears. The model's hypotheses are tested using longitudinal analysis of Hungarians in Vojvodina during the 1990s, as the Yugoslav dog that "barked but did not bite." Careful examination of claim-making in this case demonstrates the superior explanatory power of the ethnic bargaining model as compared with dominant theories of minority mobilization in the literature. [source] Britain in Europe/the British in Spain: exploring Britain's changing relationship to the other through the attitudes of its emigrantsNATIONS AND NATIONALISM, Issue 2 2002Karen O'Reilly This article explores Britain's changing relationship towards the outside in the context of contemporary British migration to the Costa del Sol. Historically, the British abroad have (apparently) retained a myth of the glorious homeland, to which they will eventually return, but the critique of colonialism both challenged the ethno-centrism of the colonisers and questioned the validity of the descriptions of colonial life. More recently, Britain has been forced to shed some of its ,great nation'/uncontaminated island mentality and to attempt to embrace both Europe and the rest of the developed world. At the same time the ,race relations' approach has been exchanged for a multiculturalist one at home. But the relationship with the outside remains ambivalent: Europe is embraced one day and spurned the next; racism remains a problem in Britain; and the British abroad seem to retain a ,little England' mentality. The British who have migrated to Spain in the last few decades are especially interesting. Their compatriots back home denigrate their behaviour and impute to them a longing for home which they do not have. They, themselves, fail to integrate into Spanish society yet talk of Spain as their home and construct new identities based on symbols of Spanishness. Dangling between two countries and two cultures, the British in Spain are, in many ways, symbolic of Britain's ambivalence to the outside and to its self. [source] What's to Fear from Immigrants?POLITICAL PSYCHOLOGY, Issue 4 2006Creating an Assimilationist Threat Scale We argue that cultural threat, stressed in recent studies of anti-immigrant sentiment, is properly measured in the U.S. case as "assimilationist threat": a resentful perception that immigrants are failing to adopt the cultural norms and lifestyle of their new homeland. We explore the meaning and form of assimilationist threat in the minds of Americans through an analysis of four focus groups, two in Los Angeles, CA, and two in Columbus, OH. Using information from the focus groups, we develop and test a set of survey questions covering three dimensions of immigrants' commitment to their new country: language, productivity, and citizenship. We produce a summary scale of assimilationist threat that can be used by other researchers seeking to understand the causes and consequences of anti-immigrant sentiment. [source] Power Politics and the Balance of Risk: Hypotheses on Great Power Intervention in the PeripheryPOLITICAL PSYCHOLOGY, Issue 2 2004Jeffrey W. Taliaferro Great powers frequently initiate risky diplomatic and military interventions in the periphery,regions that do not directly threaten the security of a great power's homeland. Such risky interventions are driven by leaders' aversion to losses in their state's relative power, international status, or prestige. These leaders often persist in such courses of action even when they incur mounting political, economic, and military costs. More surprisingly, they undertake risky strategies toward other great powers in an effort to continue these failing interventions. Hypotheses concerning such interventions are derived from the prospect theory and defensive realist literatures. [source] Patriotism, Nationalism, and Internationalism Among Japanese Citizens: An Etic,Emic ApproachPOLITICAL PSYCHOLOGY, Issue 4 2002Minoru Karasawa The present study examined national attitudes among Japanese citizens. A National Identity Scale was developed and administered to a non,student sample (n = 385) and an undergraduate sample (n = 586) in a metropolitan area of Japan. The results revealed aspects that are common (i.e., etic) to different nationalities and those that are indigenous (i.e., emic) to Japanese people. Factor analyses identified etic factors of patriotism (i.e., love of the homeland), nationalism (belief in superiority over other nations), and internationalism (preference for international cooperation and unity). Attachment to the ingroup and ethnocentrism were thus shown to be separate dimensions. Distinct from these factors, commitment to national heritage emerged as an emic component of Japanese national identity. The discriminant validity of these factors was demonstrated in differential relationships with other variables, such as ideological beliefs and amount of knowledge. Commitment to national heritage was associated with conservatism, whereas internationalism was related to liberal ideology, a high level of media exposure, and knowledge of international affairs. Implications for the study of intergroup and international relations are discussed. [source] Re-encountering Cuban Tastes in Australia,THE AUSTRALIAN JOURNAL OF ANTHROPOLOGY, Issue 1 2004Euridice T. Charon Cardona This paper explores the challenges presented to the everyday praxis of maintaining Cuban identity in the Australian context through an examination of the preparation and eating of Cuban food by migrants in Sydney. I argue that the very different demographic configuration of Cubans in Australia and the US is played out through the different experiences of eating. Cuban identity in the US contrasts markedly with the situation in NSW where the small population of Cubans focus on maintaining a Cuban world in their domestic space through the practice of eating Cuban food, rather than in the public domain. The struggle to find and prepare Cuban food in Australia reflects a distance and separation from homeland both spatially and temporally. The paper suggests that the eating habits of this group constitute a significant ethnic marker used by members of the group to differentiate themselves as Cubans in Australia. Additionally, I argue that the existence of a substantial multicultural and ethnic food market in Australia allows Cuban migrants to acquire the products needed for the Cuban cuisine, from shops primarily serving numerically larger ethnic groups. [source] Religious transnationalism among Ghanaian immigrants in Toronto: a binary logistic regression analysisTHE CANADIAN GEOGRAPHER/LE GEOGRAPHE CANADIEN, Issue 3 2008JOSEPH MENSAH immigration; analyse logistique; transnationalisme religieux; Toronto Thanks to pioneering work within anthropology, students of international migration acknowledge that most immigrants do not sever their ties with the homeland, but rather maintain them through a variety of cross-border relationships. While scholarly work has proliferated, since the early 1990s, over the transnational economic and political activities of immigrants, to date, only few analysts have examined the religious practices with which immigrants sustain memberships in multiple locations. In addition, most available studies on transnational migration has dwelled on qualitative methods, such as participant observation, focus groups discussions and in-depth interviews with a handful of informants, with little or no inclination towards the quantitative measurement of key variables implicated in the process. The prevalence of ethnographic methods in this area of research has, quite understandably, engendered charges of exaggeration, given the tendency of such techniques ,to sample on the dependent variable', to borrow the phrase of Alejandro Portes. Using data collected from a survey among Ghanaian immigrant congregations in Toronto, this study seeks to statistically predict the propensity to engage in transnational religious practices by way of a binary logistic regression analysis. In addition, the study examines how the transnational religious activities of the sampled immigrants relate to, overlap with, and differ from other kinds of transnational practices they pursue. Le transnationalisme religieux chez les immigrants ghanéens de Toronto: une analyse de régression logistique binaire Grâce à des travaux pionniers en anthropologie, les étudiants qui s'intéressent à la migration internationale reconnaissent aujourd'hui que la plupart des immigrants ne vont pas rompre les liens avec leur terre d'origine mais, au contraire, les renforcer par un éventail de relations transfrontalières. Si les travaux universitaires portant sur les activités économiques et politiques transfrontalières des immigrants sont en plein essor depuis le début des années 1990, peu d'études ont abordé les pratiques religieuses par lesquelles les immigrants conservent leur adhésion à une multitude d'endroits. De plus, l'essentiel des études disponibles sur la migration transnationale insistent sur les méthodes qualitatives telles que l'observation participante, la tenue de groupes de discussion et les entrevues en profondeur auprès de quelques informateurs. Les variables principales comprises dans ce processus n'ont pas vraiment fait l'objet d'une évaluation quantitative. Les méthodes ethnographiques prédominent dans ce domaine de recherche, à qui on reproche d'être tombé dans l'exagération. Dans cette étude, les données recueillies à partir d'entrevues réalisées auprès d'immigrants ghanéens dans les congrégations de Toronto sont utilisées dans une analyse de régression logistiques binaire pour faire des prédictions statistiques sur la propension à s'engager dans des pratiques religieuses transnationales. De plus, cette étude examine comment les activités religieuses transnationales des immigrants compris dans l'échantillon s'apparentent, se superposent et se différencient par rapport aux autres types de pratiques transnationales auxquelles ils se livrent. [source] Keeping connected: security, place, and social capital in a ,Londoni' village in SylhetTHE JOURNAL OF THE ROYAL ANTHROPOLOGICAL INSTITUTE, Issue 3 2008Katy Gardner This article explores the relationship between social mobility, insecurity, and connectedness to hierarchically ordered foreign places in Sylhet, Bangladesh. Here, particular areas have migratory connections with Britain, a destination which is perceived by those left behind as supplying bountiful economic opportunities and long-lasting security. In contrast, Bangladesh is experienced as insecure and lacking in prospects. Within this context, social connections are vital, for through them links to Britain are produced and maintained; this is especially the case for young men who are hoping to find a British bride. For them, connectedness results from both their social capital (relationships to successful ,Londoni' migrants who help arrange their marriages) and their cultural capital (gained by participating in particular forms of work and lifestyles, thus making them more attractive as prospective grooms). Meanwhile for those families settled in Britain, another form of transnational connectedness takes place, in which the political insecurity and social exclusion experienced in Britain are offset by economic and social investments in the desh (homeland). Résumé L'article explore la relation entre mobilité sociale, insécurité et connections avec des lieux situés à l'étranger et entre lesquels une hiérarchie est établie. Dans le Sylhet, région du Bangladesh, certaines zones ont des connections migratoires avec la Grande-Bretagne, destination que ceux qui sont restés perçoivent comme riche de possibilités économiques lucratives et de sécurité durable alors que le Bangladesh est perçu comme peu sûr et dépourvu de perspectives. Dans ce contexte, les connections sociales sont vitales car elles font le lien avec la Grande-Bretagne, en particulier pour les jeunes hommes qui espèrent y trouver une épouse. Dans leur cas, les connections sont le produit à la fois d'un capital social (relations avec les émigrés londoni qui ont réussi et qui aident à arranger les mariages) et d'un capital culturel (acquis en participant à certaines formes de travail et de mode de vie qui améliorent leur attrait en tant que maris potentiels). Pour les familles installées en Grande-Bretagne, les connections transnationales prennent une autre forme, dans laquelle l'insécurité politique et l'exclusion sociale vécues sur place sont compensées par les investissements économiques et sociaux dans le desh (« le pays »). [source] | |||||||||||||||||||||||||||||||||||||