Diasporas

Istraživanja postmigracijskih iskustava migranata, uključujući osnivanje i djelovanje unutar migrantskih organizacija predstavlja relativno staro i etablirano područje istraživanja unutar migracijskih studija. Unatoč tome zamjetan je rastući suvremeni interes za proučavanje migrantskih organizacija među društvenim znanstvenicima. Stoga je cilj rada izdvojiti glavne suvremene pristupe istraživanju migrantskih organizacija, uključujući definicije, koncepte i perspektive, te upozoriti na zanemarene teme i izvore pristranosti u istraživanjima. U prvome dijelu rada razmatraju se definicije migrantskih organizacija, uključujući i terminološke dvojbe oko sastavnih dijelova definicije tj. pojmova „organizacija“ i „migranti“. Izdvojeni su i teorijski i empirijski tipovi migrantskih organizacija koji nastaju kao pokušaj reduciranja kompleksnosti empirijskih manifestacija migrantskog organiziranja te služe kao heuristička sredstva umjesto preuskog ili preopćenitog definiranja migrantskih organizacija. Tipiziranje migrantskih organizacija varira od jednostavnih dihotomnih kategorizacija do tipologija s više kategorija prema nekoliko kriterija, od ciljeva do aktivnosti i orijentacije organizacija. Autorica razmatra i metodološke pristupe istraživanju i metode prikupljanja podataka o migrantskim organizacijama, izdvajajući manje rasprostranjene i specifičnije metodološke pristupe. Sljedeći dio rada predstavlja glavne pristupe istraživanju migrantskih organizacija, uključujući i povezane koncepte – socijalni kapital i strukturu političkog oportuniteta – koji su u različitim varijantama rasprostranjeni u istraživanjima migrantskih organizacija iz nacionalne perspektive. Autorica izdvaja transnacionalnu perspektivu istraživanja, naspram prethodno razmatranim pristupima koji djelovanje migrantskih organizacija promatraju u „kontejneru nacija-država primitka“ zanemarujući značajan dio utjecaja na njihovo formiranje i djelovanje koji dolazi izvan zemlje primitka. Kao zastupljena područja istraživanja migrantskih organizacija u transnacionalnoj perspektivi, izdvajaju se migrantski politički transnacionalizam i istraživanja migrantskih zavičajnih organizacija, dok su studije koje za glavnu temu imaju istraživanje veza među migrantskim organizacijama u transnacionalnim socijalnim prostorima značajno manje zastupljene. Posljednji dio rada osvrt je na teme koje su rijetko u fokusu istraživanja migrantskih organizacija i na pristranosti u istraživanjima, uključujući esencijalizam i metodološki nacionalizam. Zamjetno je zanemarivanje rodne perspektive, organizacija unutarnjih migranata i neformalnih oblika organiziranja te prezastupljenost istraživanja migrantskih organizacija koja se fokusiraju na političke aktivnosti i sudjelovanje u političkim procesima.

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

The study of the religions and cults of the Late Antiquity was based mostly by the Theological Schools on the characteristics of Gods, the theological teachings, the rituals or the ethnic tradition. Those elements werent always helpful in order to understand the development and the institution of the several religious traditions in the provinces and the social groups of the Roman Empire. We can find a lot of studies about the cult of Isis, Mithras, the Christianity and Judaism that are completely isolated by the social and religious context and as a result of this the researchers conclusions are generalities. Im going to present a different methodology for depicting the religious development of Roman Empire by categorizing the cults of this era according to a) the expansion of the religious community, b) the methods of promotion and establishment in several areas of the Roman Empire, and c) how a cult or a religious tradition is depended on a topos (religious place); especially, the topic/utopic depiction of the world (ecumene) can give us a lot of answers about the formation and mobility of these new cults. Those theoretical characteristics can help us form a new taxonomy for the cults of this particular era based not only on the factor of mobility but also on how people adapt and act after they have settled down on a new place.

This is the brochure for the April 2018 conference “Corporeal Restrictions, Embodied Freedoms: Italian Interventions on the Body” organized by the John D. Calandra Italian American Institute, Queens College, City University of New York.  The final program will be posted closer to the conference date.

Evoking the painful failure of overcoming the fallout of centuries of slavery in the United States and conjuring up the specter of state-enforced apartheid in South Africa, “segregation” nowadays appears to be almost ubiquitously condemned, but at the same time seemingly impossible to eradicate. Looking at (primarily urban, spatial, ethnic) segregation from a global angle, this seminar will reveal that the phenomenon has indeed plagued a great many societies since 1500, albeit in varying degrees and changing forms. Starting from recent arguments by historians (esp. Nightingale 2012) that segregation was primarily the result of state action, this seminar looks beyond the classic cases of the U.S. and South Africa in order to ask to what extent we should understand segregation as a side effect of the history of increasing global connectedness. Moving from rarely studied examples, such as 17th-century Ayutthaya, to better-known cases of late 19th-century Atlantic immigration cities, such as Buenos Aires, the seminar thus seeks to tease out the reasons and consequences of urban ethnic unmixing through wide-ranging comparisons.

Niseko, Hokkaido, a famous ski resort that is located in the northern part of Japan, has been a popular ski destination for international tourists since 2001. Among foreign travellers to Niseko, Australians are one of the dominant groups of visitors. With the large number of Australian visitors, the area has been transformed into ‘Little Australia’ where Australian pubs and shops and English signs are becoming elements of the city’s landscape. Despite the growing media attention, academic interest in this phenomenon has been rather limited. In response, this paper will explore this phenomenon through various theoretical concepts in migration studies and sociology including mobility, contact zone, diaspora and cosmopolitanism aiming to raise the social significance of this phenomenon in the local-global context.

Short-term mission trips (STMs) are service trips, typically lasting from one week to a few months, which entails an individual travelling to a distant place to engage in a type of voluntary social service, often in tandem with proselytization. Given the rapid increase of STMs since the 1980s, they have arguably become a rite of passage for devout evangelicals. In an age where conservative congregations are looking to stave off the threat of secularism for its next generation, STMs have been regarded one of the most compelling religious experiences available to its laity.

While many have studied second-generation Chinese Christians in North America, few have examined this population from a transnational frame. My multi- sited ethnography follows four STM teams deployed to China by Chinese evangelical churches from across Canada in 2015. One STM sending congregation in the Greater Toronto Area was also observed for almost two years. The research participants are highly religious Chinese Canadians, most being second-generation children of Cantonese Chinese immigrants from Hong Kong. Many have limited mastery of the Chinese language and little knowledge of their ethnic homeland. Semi-structured interviews were also conducted before the STM, immediately after the STM, and a year after the STM.

This paper examines the STM’s impact upon the short-term missionaries’ (STMers) sense of social solidarity, broadly defined. I specifically interrogate the intersections of their religious (i.e. evangelicalism), ethnic (i.e. “Chinese”), and national (i.e. “Canadian”) identities by examining how they give meaning to their STM experiences. I accomplish this by applying the theoretical tools from the sociology of emotion’s interaction ritual chains theory by Randall Collins that follows the microsociological lineage of Durkheim and Goffman.

My findings reveal that the second generation negotiate complex meanings to their transnational STM experiences. Several interconnected contradictions emerge. First, being in China, the participants are forced to negotiate their Chinese and Canadian identities; that is, to come to decide the extent they are Chinese or not- Chinese. This is relevant given previous scholarship has identified ethnic identification to be an important variable to one’s religiosity. Second, while claiming solidarity with local Chinese Christians under the global umbrella of Christendom, they struggle to come to terms with their Canadian socioeconomic privilege when juxtaposed with the people they seek to serve abroad. Third, despite the STMers’ desire to ‘experience God’ to strengthen their faith, this motivation is inherently based on modern Enlightenment values of empirical verification.

In recent years diasporas and their political impact have become an important research issue in political science and international relations science. At the turn of the 21st century, diasporas gained the status of important actors with impact both on the global politics, interstate relations and directions of domestic policies. One of the diasporas which in the 1990s actively participated in the American political life were Polish-Americans, with the reason being the intense efforts undertaken by Poland in 1992 to join NATO. The purpose of this article is to present the activities of the Polish Diaspora in the US undertaken in favour of the accession of Poland to the North Atlantic Alliance, analysed however not in the factual (historical) approach, but against the background of the theory developed so far regarding the functioning of diasporas and ethnic groups in the US political system. The article has
been prepared with the use of the historical method, the comparative method and the behavioural method, the basis for its preparation was primarily literature on the subject, press materials, and source materials (letters, articles and publications) contained in the collection of documents after Jan Nowak- Jeziorański entitled Poland's road to NATO
(Wrocław 2006). The conducted analysis indicates that the merits of Polish Americans for Poland's membership in NATO are invaluable and should be considered one of the most important achievements of the Polish Diaspora for the country of origin. The activities undertaken in 1993-1999 by Polish Americans are the most important but at the same time unfortunately also the isolated manifestation of the involvement and organized influence of the Polish ethnic group on shaping the American politics.

This newspaper column from 2003 examines how Indians in Trinidad and Tobago are misled, guided by so many fears, the encouragement of feelings of victimhood, and smallness of vision. There is an important contribution for Indians to make to the building of this New World civilisation, which is still in its infancy and only half-made. What is needed is a vision, mission and leadership not griping about “discrimination”, but looking fearlessly to the future.

Although the first world, as seen through the lens of academia, seems to be prospering, and the third world has found its own place in the postcolonial intellectual order, the post-cold war world of semi-peripheries in East and Central Europe (ECE) has largely disappeared from the discourse of Comparative Literature. It sometimes appears as a convenient intellectual counterpoint or is included in postmodernist or postcolonial narratives; in both cases, however, it doesn’t convey regional specificity or allow local voices to speak. Both strategies – core and postcolonial – expropriate the semi-peripheral realm of second-world non-places.

This article examines the representation of home among members of the Lebanese diaspora in New York, Montreal and Paris. Lebanese immigrants view home as both a concrete reality that is achieved physically or in relation with others and a symbolic reference point that ...

Partant des débats sur l’applicabilité de la notion de diaspora dans le cas chinois, cet article défend son usage comme catégorie analytique. Dans la perspective d’une anthropologie globale qui s’efforce de rendre compte de la variabilité des échelles temporelles et spatiales, il s’agit d’interroger les conditions de possibilité pour qu’une population puisse être caractérisée comme diasporique, et de déployer une optique diachronique qui puisse restituer les modalités d’entretien de la « diasporicité ». Plutôt que de trancher a priori en faveur de l’un ou l’autre paradigme, « centré » ou « décentré », de la diaspora, l’auteure propose de raisonner en termes de « problématique diasporique ». Celle-ci se situe dans la tension entre le maintien, dans et malgré la dispersion, d’une identification de ses membres à un collectif originaire, et la distanciation vis-à-vis de celui-ci par la localisation de leurs appartenances dans les destinations d’accueil. Une « problématique diasporique » spécifique au cas chinois est ensuite isolée à partir de la consultation de la littérature historique à focale élargie consacrée aux migrations chinoises. Cette problématique peut être affinée par sa mise à l’épreuve du terrain. À partir de ses recherches en cours dans un village d’émigration du delta des Perles, l’auteure montre que dans le cas sud-chinois, c’est le lien lignager à la localité d’origine qui constitue le matériau empiriquement observable où se cristallise cette problématique. Il constitue également le fil conducteur de l’enquête ethnographique.

2019-cu il mayın 6-da Azərbaycan Dillər Universitetində (ADU) “Heydər Əliyev: multikulturalizm və tolerantlıq ideologiyası” mövzusunda II beynəlxalq elmi konfransın açılış mərasimi keçirilib.

Ümummilli Liderin anadan olmasının 96-cı ildönümünə həsr olunan konfrans ADU-nun və Yeni Azərbaycan Partiyasının (YAP) birgə təşkilatçılığı ilə reallaşıb.

Mərasim iştirakçıları əvvəlcə ulu öndər Heydər Əliyevin universitetin foyesindəki büstü önünə gül dəstələri qoyub, xatirəsini ehtiramla anıblar.

Tədbiri giriş sözü ilə açan rektor Kamal Abdulla konfrans haqqında məlumat verib. O bildirib ki, konfransın keçirilməsinin məqsədi ümummilli lider Heydər Əliyevin Azərbaycan multikulturalizmi sahəsində gördüyü işləri təbliğ etməkdir. Rektor xatırladıb ki, Ulu Öndərin anadan olmasının 95 illiyi münasibətilə ötən il təşkil olunan eyniadlı birinci konfrans dünyanın 11 ölkəsinin 14 universitetində keçirilib. Belə ki, konfransın açılış və bağlanışı ADU-da, bölmə iclasları isə müxtəlif ölkələrin universitetlərində təşkil edilib. Konfransın əhatə dairəsinin genişliyi sayəsində yüksək nəticələr əldə olunub.

Kamal Abdulla nəzərə çatdırıb ki, bu il də konfransın açılış və bağlanış mərasimi universitetdə keçirilir. Həmçinin konfrans bu il bölmə iclaslarını nüfuzlu elmi məkanlarla yanaşı, Cəbrayıl rayon 102 nömrəli tam orta məktəbində, N.Aslanov adına Cocuq Mərcanlı kənd tam orta məktəbində, Kəlbəcər rayon 1 nömrəli, Ağdam rayon 47 və 1 nömrəli, Xocavənd rayon Xocavənd kənd 1 nömrəli köçkün tam orta məktəblərində və Nardaran kənd 295 nömrəli məktəbdə keçirəcək. Bizim məqsədimiz bu məktəblərə ulu öndər Heydər Əliyevin ideallarını aparmaqla yanaşı, öz diqqət və qayğımızı da onlara göstərməkdir.

Rektor deyib: “Azərbaycan multikulturalizmi keşməkeşli uzun illərdən keçib gəlsə də, ümummilli lider Heydər Əliyevin hakimiyyəti illərində multikulturalizmin siyasi əsası qoyulub. Multikultural dəyərlər, Azərbaycanda yaşayan xalqların dillərinin, ədəbiyyatlarının inkişaf etdirilməsi, öz ana dillərində təhsilalma hüquqları rəsmi sənədlərdə öz əksini tapıb. Əsası Ulu Öndər tərəfindən qoyulan multikultural siyasəti bu gün Prezident İlham Əliyev uğurla davam etdirir. O, Azərbaycan multikulturalizminin yeni modelini yaradıb. Bu model bizim multikulturalizmimizi bütün dünyada məşhur edib. Bu gün Azərbaycan multikulturalizmi Avropanın universitetlərində tədris olunur. Həmin universitetlərdə Azərbaycan ədəbiyyatı, mədəniyyəti, Azərbaycan dəyərləri, yəni Azərbaycan həqiqətləri tədris olunur”.

Rektor konfrans iştirakçılarını açılış münasibətilə təbrik edib, konfransın işinə uğurlar arzulayıb.

Beynəlxalq Türk Mədəniyyəti və İrsi Fondunun prezidenti Günay Əfəndiyeva qeyd edib ki, Azərbaycanın dəyərli oğlu, ictimai xadim Heydər Əliyevə həsr olunan konfrans çox ciddi mövzunu əhatə edir. O deyib: “Heydər Əliyevlə təkcə Azərbaycan deyil, bütün türk dünyası fəxr edir. Azərbaycanın yaxın keçmişinə nəzər salsaq görərik ki, Heydər Əliyev istər SSRİ dövründə, istərsə də müstəqillik illərində Azərbaycan tarixində mühüm rol oynayıb. Təbii ki, Azərbaycanın dövlət müstəqilliyinin bərpa olunmasında onun rolu əvəzedilməzdir və böyükdür. Bugünkü multikulturalizm mövzusu Azərbaycan və dünya üçün çox vacibdir. Ölkəmizdə tarixi ənənələrə əsaslanan multikulturalizm siyasəti Prezident İlham Əliyevin xüsusi diqqətindədir. Azərbaycanda müxtəlif dillərdə danışan, ayrı-ayrı dini inancları olan millətlərin nümayəndələri bir dövlətin – müstəqil Azərbaycanın vətəndaşları kimi yaşayırlar”.

Dini Qurumlarla İş üzrə Dövlət Komitəsinin sədri, YAP-ın icra katibinin müavini Mübariz Qurbanlı qeyd edib ki, milli müstəqil dövlətimizin, YAP-ın qurucusu Heydər Əliyevin bizə qoyub getdiyi irsi öyrənmək və onu gənc nəslə çatdırmaq borcumuzdur. Konfransın keçirilməsi bu baxımdan gözəl təşəbbüsdür. Çünki Ulu Öndərin apardığı siyasətdə tolerant və multikultural cəmiyyət qurmaq önəmli yer tuturdu.

Azərbaycan Mədəniyyət və İncəsənət Universitetinin rektoru Ceyran Mahmudova Azərbaycanda multikulturalizmin inkişafında və tolerant mühitin yaradılmasında Heydər Əliyevin xidmətlərindən danışıb. O deyib: “İnanıram ki, bu konfrans Ümummilli Liderin multikulturalizm sahəsində həyata keçirdiyi siyasətin, atdığı addımların gəncliyimizə, dünyaya çatdırılmasında mühüm rol oynayacaq”.

Açılış mərasimində Yasski Universitetinin slavistika kafedrasının dosenti Lyudmila Bejenaru, Belqrad Universitetinin professoru Ema Miljkovic (Petrovic), Ural Federal Universitetinin professoru Aleksandr Nesterov, İsrail səfirinin birinci müavini Avital Rozenberq, İndoneziyanın səfiri Hüsnan bəy Fanani, Fransa səfirinin mədəniyyət işləri üzrə müşaviri Yohan Şiterer, ADU-nun elmi işlər üzrə prorektoru, professor Sevinc Zeynalova çıxış ediblər.

Konfrans mayın 6-dan 8-dək “Heydər Əliyev və müasir Azərbaycan”, “Heydər Əliyevin azərbaycançılıq ideologiyası və multikulturalizm”, “Qloballaşan dünyada dinlərin və mədəniyyətlərin dialoqu”, “Müasir beynəlxalq münasibətlər və multikulturalizm” və “Multikultural dəyərlərin formalaşmasında təhsilin rolu” bölmələri ilə öz işini davam etdirəcək.

These poems, composed in Somali and in English, provide a poetic reflection of the recently emerged debate on the theme of Caddaan Studies which means "White Studies". The criticism and counter-criticism contained in the debate dug so deep into life nerve of Somali Studies that over a thousand people participated. The poems, under the title "Inaugurating Caddaan Studies" were composed with a critical observation of the debate.

The valley of Hadhramaut stretches over 370 miles, which has helped preserve a unique local Hadrami identity for centuries. Establishment of two influential Kingdoms Qu'ayti and Kathiri was the result of Hadhrami diaspora in India, and they dominated Hadrami politics until the early 1960s. Hadhramis limited their activities almost exclusively to the Indian ocean, rather than developing a global diaspora on Gujarati or Cantonese lines. This contrasted with other Yemenis, who went as labourers to Europe and North America. Hadhramaut is one of the largest governorates in Yemen in terms of area. Within this vast region, Hadhramis were active since centuries, because of migratory nature they travelled far lands in Indian ocean mainly in Indonesia, Malaysia, southwestern India and the Deccan, both shores of the Red Sea, and the Gulf of Aden, and the East African Littoral and islands down to Comoros. This immigration has profoundly affected the host countries as well as Hadhramaut itself. The editor of the book Noel Brehony is one of the acclaimed authors and experts of the middle east region, notably Yemen, which offers deep insight and analysis from diverse perspectives. He works extensively on Hadhrami and Yemeni history and diaspora. The book is divided into three parts, Part I, sheds light on Hadhramis in Yemen and its politics since the 1960s, concerning Hadhrami Exceptionalism, Hadhramaut's social structure, agriculture, and migration. In the first Chapter, Saadaldeen Talib and Brehony discuss Hadhramaut in South Arabia in the People's Democratic Republic of Yemen (PDRY) and later in Yemen Arab Republic (YAR). They also shed light on the rise of marginalized groups like Houthis in the north, Al-Hirak in the south, and Al Qaeda in several parts of Yemen. Other important areas highlighted are Yemeni Arab spring of 2011, the Gulf Cooperation Council (GCC) deal and its failure, war and its impact on Hadhramaut, and the future of Hadhramaut. The chapter offers three exciting and possible options viz Hadhramaut in a federal Yemen, in independent south, and an independent Hadhramaut. In Chapter 2, Thanos Petouris discusses the socio-political changes that took place in the region during the middle of the twentieth century. This chapter is an attempt to answer the question

บทความชิ้นนี้มุ่งใช้วิธีวิจัยในทางมานุษยวิทยาเพื่อเข้าใจอัตลักษณ์มลายูปตานีผ่านการศึกษาการให้ความหมายของคนมลายูปตานีพลัดถิ่นที่เดินทางเข้ามาทำงานในกรุงเทพ โดยพิจารณาถึงการสร้างอัตลักษณ์ผ่านการขีดเส้นแบ่งพรมแดนทางชาติพันธุ์ (ethnic boundaries) ที่สร้างความหมายของความเป็นเราไปพร้อมๆ กับบ่งชี้ให้เห็นความแตกต่างกับความเป็นเขาในอาณาบริเวณต่างๆ อาทิเช่น รสนิยม รสชาติอาหาร ความหมายของคำว่าบ้านและความตาย เป็นต้น พรมแดนดังกล่าวไม่ได้หยุดนิ่งตายตัว หากแต่ลื่นไหลไปตามการต่อรองในชีวิตประจำวันของคนพลัดถิ่น

With this English edition of Surviving the Ghetto, Serena Di Nepi traces the troubled and compelling history of the birth of the ghetto in sixteenth-century Rome. From the arrival of the Sephardim to the Italian wars, and the incredible story of an accusation of ritual homicide that was never made, the research sketches a picture of Jewish society, its institutions and its ruling class during the first fifty years of segregation. How did Jews react to the ghetto? Did their institutional organization change, and how? What was the impact of the restrictive laws regarding their professions and their working environment? What was the role of the rabbis in such a problematic moment? What became of Rome’s Jewish bankers? This book addresses these questions.

Transoceanic passage brought nearly 189,000 immigrants from Japan to Brazil between 1908 and 1941. They were often geographically isolated in Japanese “colonies” as coffee plantation workers and thus able to maintain their Japanese linguistic and cultural identity. A new imagined community coalesced in the several Japanese-language immigrant newspapers that also published locally produced serial fiction. This paper reads two representative works by Sugi Takeo, pen name of Takei Makoto (1909-2011), who was a prolific contributor of original content to the Burajiru Jihô newspaper. In the short stories, “Kafé-en o uru” (Selling the coffee plantation, 1933) and “Tera Roshya” (Terra rossa, 1937), it is the moonshine sellers who see steady profits from every race and type of immigrant laborer while the Japanese newcomers who naively dream of riches by bringing coffee to market reap only a bitter brew of poverty for their efforts.

In this article, I revisit my earlier project on local poetry practices by Japanese ‘war brides’ from the Second World War and explore a creative,  transnational home-making activity by focusing on one of my informants, Fuyuko Taira’s senryu poetry. Drawing on theories of global space and diasporic home-making practices, I suggest that her engagement in senryu involves a transnational spatial practice through the use of familiar everyday language. While the experience of displacement among Taira and
other so-called ‘war brides’ cannot be understood without a consideration of sociohistorical and economic constraints that characterized their emigration, my aim here is not to analyse how Taira’s senryu simply reflects her diasporic victimhood but to explore how she exercises her creative agency to make her new home familiar and habitable by engaging with the everyday poetry practice of alternation between ‘pause’ and ‘move’ in the midst of changing landscapes. I argue that to a member of the Japanese diaspora like Taira senryu can be thought of as a different mode of experiencing at once the local and the global in an organic way.

This article discusses the theoretical and methodological challenges in the qualitative research of Russian diasporic homes. Its key argument is that a sense of ethnic atmosphere and domestic aesthetics is co-created by the researcher and the participant through their shared perceptions of place in a process that has both advantages and limitations. Specifically, the article looks into the idea of " Russianness, " which is defined as a collection of material and sensory elements that make one feel " at home. " More importantly, this feeling of being " at (a Russian) home " and the atmospheres related to it can not only be experienced by those who live there, but also by its visitors who intuitively recognize the elements and objects of decor, and the domestic environment as being part of Russian culture. The interview situation helps to both reveal and to limit the meanings of the objects and of the stories which then constitute part of the existing atmosphere. Using examples from the previous study of Russian migrants' homes and complemented by the researcher's self-reflection, this article will explore the problematic nature of sensory dimension of home, and the challenges in approaching it both theoretically and methodologically. The article's enquiry is aligned with the argument of the importance of combining different ways of learning and knowing in sociological research (Smart, 2011), and aims to engage with the research context more critically and creatively.

There is a rich body of literature on the experience of Japanese immigrants in the United States, and there are also numerous accounts of the cultural dislocation felt by American expats in Japan. But what happens when Japanese Americans, born and raised in the United States, are the ones living abroad in Japan?

Redefining Japaneseness chronicles how Japanese American migrants to Japan navigate and complicate the categories of Japanese and “foreigner.” Drawing from extensive interviews and fieldwork in the Tokyo area, Jane H. Yamashiro tracks the multiple ways these migrants strategically negotiate and interpret their daily interactions. Following a diverse group of subjects—some of only Japanese ancestry and others of mixed heritage, some fluent in Japanese and others struggling with the language, some from Hawaii and others from the US continent—her study reveals wide variations in how Japanese Americans perceive both Japaneseness and Americanness.

Making an important contribution to both Asian American studies and scholarship on transnational migration, Redefining Japaneseness critically interrogates the common assumption that people of Japanese ancestry identify as members of a global diaspora. Furthermore, through its close examination of subjects who migrate from one highly-industrialized nation to another, it dramatically expands our picture of the migrant experience.

Check out the website https://redefiningjapaneseness.com
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Watch a short interview https://www.youtube.com/watch?v=B0u43MQWZAg
See a book talk https://www.youtube.com/watch?v=CGC3D9M6GUk&feature=youtu.be

Many of the studies on Palestinian Diaspora are connected to the Nakbah and to the refugee question. The fact that Christmas Lutheran Church is located in Bethlehem, and thus in the 1967 occupied Palestinian Land, gives us a different angle on the issue of Palestinian Diaspora. What this study shows is that the Migration of Palestinians in general and the Palestinian Christian in particular is connected to recurring empires and powers controlling and occupying Palestine and had mainly political reasons: Drafting of Christians to the military by the young Turks; The Nakbah and the loss of land and livelihood, the de-development of the West Bank under Jordanian rule, and the continued Israeli occupation of the West Bank.  While economic factors played an important drive for immigration, they were often a result of the political developments.  Devastating is the fact that Palestinian migration is not a onetime thing but an ongoing open wound that is still bleeding with no end in sight. Thus, this study shows that Christmas Lutheran Church provides a microcosm of Palestinian society and a mirror of the Palestinian history in the last 150 years. And last but not least this research shows that the diasporic experience of the Palestinian Christians is part and parcel of the larger Palestinian diasporic experience though there is uniqueness to the Christian experience.

This article focuses on regionalist voluntary associations in the former Portuguese colonies of Angola and Mozambique during the twentieth century, relating them to the issues of social capital and plurality of identity, and linking them to the context of the Portuguese Diaspora. It studies the contribution made by associations based on regional ties in an imperial and ultranationalist space, and analyzes how that same contribution not only strengthened the social capital in their communities, but also upheld identities, which were less closed and more plural, despite the prevailing action of colonialism. Furthermore, the work of these popular institutions made it possible to enlarge the geographic and social contexts of regionalism, a Western phenomenon that has been re-assessed by scholars over the last few decades.

Este artigo propõe um olhar cruzado sobre o associativismo regionalista nas ex-colónias de Angola e Moçambique, relacionando-o com as problemáticas do capital social e das identidades plurais e articulando-o com o contexto diaspórico.
Analisa o contributo das associações que assumiram um vínculo regional num espaço imperial de sobrecarga nacionalista e o modo como esse mesmo contributo permitiu não só o reforço do capital social nas suas comunidades como a afirmação de identidades menos fechadas e mais plurais, apesar do colonialismo actuante.
Além disso, o labor destas organizações populares tornou possível o alargamento dos contextos geográficos e sociais do regionalismo, um fenómeno do mundo ocidental que teve, nas últimas décadas, uma redobrada atenção por parte da academia.

What impact did the cultural origins and religious backgrounds of the merchants in the early modern period have on their business activities? How did these people manage to integrate themselves into the foreign societies within which they lived and worked? In this book Jorun Poettering examines the circumstances of the merchants who traded between Hamburg and Portugal in the seventeenth century. Her study offers new insights into the history of migration and intercultural encounter as world became more interconnected.

Whereas it is necessary for every state to have an immigrant policy that serves its economic and political interests, the current strongly anti-immigrant sentiments in Europe appear to be going against the long history of human migration. Diasporas exhibit two seemingly contradictory behaviours: they move away from and, at the same time, seek to remain in touch their homelands. Internet-based media seem especially suited to fulfill the diasporic desire to communicate as their structures are able to support communication within groups that are widely scattered across countries and continents. Integration is necessary for migrants to succeed socially and economically in their respective countries of settlement. However, this is difficult to achieve without simultaneously nurturing their attachment to the new country and recognising the significant resources they bring by virtue of their cosmopolitanism. Governments seem to be faced with the choice of succumbing to the emotionalism of isolationist groups or developing more intelligent policies to address both the cosmopolitanism of migrants and their integration into receiving societies.

En México han logrado asentarse comunidades de argentinos. Es la quinta comunidad de extranjeros más numerosa en México, aunque su exposición parece limitada su contribución ha resultado importante. Una contabilización de la migración de argentinos a México, y la comunidad de argentinos-mexicanos o Argenmex notará la cantidad de Argentinos en México.

This article analyzes the new direction of foreign policy concept in modern Russia — its diaspora diplomacy focused on the use of resources of foreign nationals in the interest of the country of origin. As part of this new direction for the Russian foreign policy, the Russian diaspora, and if you take more widely — the Russian world, is viewed as a partner in expanding and strengthening the space of the Russian language and culture, promoting the interests of Russia as a country-metropolis abroad. The author shows that Russia has recognized this foreign part of the world as its compatriots associated with Russian historical, ethnic, cultural, linguistic and spiritual ties. A considerable part of the Russian world (almost 130 thousand people) currently resides in the territory of Latin America and the Caribbean states, with which over the past decade there has been significantly intensified the political, trade-economic, humanitarian and cultural cooperation.
The aim of the article is to review the historical experience of the diaspora diplomacy, the subject of which in the twentieth century was the Russian diaspora in Latin America. In this regard, the task is to reveal the formation of the Russian diaspora in the continent throughout the twentieth century in the context of the history of emigration, connecting it with such important events of the Russian and world history as the Russian revolution of 1917, the Civil War, World War II and the collapse of the Soviet Union. The article provides the role of the Russian world of Latin American countries in establishing the space of a constructive dialogue between civilizations and numerous examples of peaceful integration of cultures of different ethnic groups. The author concludes that by promoting the cultural, linguistic and historical heritage as well as its own scientific, economic and human potential, the Russian diaspora in Latin America acts as a kind of agent-based resource for Russia as the country-metropolis. In this regard, it is evident that the development of cooperation of Russia with compatriots, including the practice of “network diplomacy” of the Russian-speaking diaspora, will contribute to the Russian presence in the humanitarian, cultural and information field in the region and will provide additional opportunities for strengthening Russia's position in the Ibero- American world on the whole.

Chapitre 5 Le regard sur l'Afrique du Sud, espace migratoire réservé. Thèse pour le Doctorat en Science Politique, présentée par Catherine Boudet le 03 décembre 2004, Institut d'Etudes Politiques de Bordeaux, Atelier National de Reproduction des Thèses, 642 pages.

Introducción. La actual emigración de venezolanos ha incluido el éxodo de muchos talentos de variadas edades y especializaciones. La mayoría está entre los 29 y 40 años (Estrada 2019). Algunas cifras indican que del total de unos 4 millones ya en 2016 cerca de 40.000 podían considerarse académicos (investigadores y profesores) (Ruth Castillo, comunicación personal), habría que añadir también a los profesionales de otras disciplinas como las ingenierías y las humanidades. Venezuela no debe perder este capital humano. Esto puede ocurrir porque la emigración exige la adaptación al nuevo medio, desarrollar las actividades de trabajo que sea posible conseguir para sobrevivir económicamente, la mayoría de las veces alejadas del ejercicio profesional. También se va produciendo una integración familiar, social y laboral al nuevo medio ambiente, lo que puede hacer difícil el interés por regresar. El perfil de muchos emigrantes venezolanos es de alta calificación. (Estrada, 2019). Esta mayoría de académicos y profesionales con estudios universitarios preferirían seguramente poder aplicar y desarrollar sus capacidades intelectuales. Esta es una preocupación a considerar para poder ayudarlos y rescatarlos para que hagan aportes donde estén y a la nueva Venezuela que hay que crear cuando se logre el cambio político deseado por muchos. Interesa también que aprovechen este tiempo para ponerse al día en sus especialidades y que mantengan relaciones profesionales con las instituciones académicas y empresariales para que los que regresen puedan lograr el apoyo de esas instituciones y los que se queden sirvan de correaje para proyectos y aportes en el conocimiento a los que estén en Venezuela. Desde hace mucho tiempo las migraciones de personal calificado producidas en los países de América Latina han sido muy numerosas. Generalmente, como ahora están relacionadas con las dictaduras. Actualmente se pueden conseguir muchos artículos y estudios relacionados con esta problemática. Actualmente diferentes grupos, en distintos países, se han interesado en estudiar qué es lo que está pasando con las migraciones de venezolanos, sobre todo Colombia por el gran número de inmigrantes provenientes de Venezuela. El Consejo Nacional de Política Económica y Social de la Republica de Colombia dado el crecimiento exponencial de las migraciones de venezolanos establece una estrategia para la atención de la migración desde Venezuela. (CONPES, 2018). La Universidad de Rosario, con el apoyo de la Fundación alemana Konrad Adenauer Stiftung hace un estudio muy completo acerca de las características de la migración venezolana para ayudar a la definición de políticas para ayudar a manejar esta situación (Robayo, 2018). Igualmente en España, país al cual también se han dirigido grandes cantidades de venezolanos, muchos de ellos provenientes de las migraciones de españoles que llegaron a Venezuela después de la guerra española y en los años 50 y 60, otros debido a que se usa el mismo idioma y España está abierta a acogerlos. Heredia (2018) de la Universidad Rey Juan Carlos analiza las migraciones venezolanas hacia España, Colombia, Estados Unidos, Perú, Ecuador, Argentina, Brasil señalando cifras y concluyendo que las repuestas frente a la crisis

This research questions the definition of “home” and “belonging” for the members of the “new” Indian diaspora in Romania, based on a qualitative research study. The issues of “home” and “country” are central in the diaspora research, being connected to the feeling of ‘inclusion’ or ‘exclusion’ (Cohen, 1997). As Arjun Appadurai argues, the “delocalization” and multiplication of spaces where the individual places himself / herself is a feature of modernity (1994), transnational communities existing simultaneously in two cultural spaces (Portes, 1996: 74-76). Given that individuals are creating interpersonal relationships inside their social networks, in connection to their activities (see Marinescu, V. 2009), the research focused on questioning what are the professional, social and personal trajectories of Indians living in Romania? What are their strategies of inclusion, inside and outside the Indian community? The “communication” dimension is included in this research as well, consi...

O objetivo deste artigo é apresentar bordados que transcendem a noção de mer-cadorias, tornando-se um objeto singular e um bem cultural, fruto de sobreposi-ções artísticas que unem materialidade e sensibilidade, mobilidades e diásporas, leituras pessoais e coletivas sobre as práticas artesanais de produção. Para isso, o ponto de partida deste ensaio são as narrativas das bordadeiras de Caicó-RN acerca dos discursos que elas organizam sobre as rotas estéticas de seus bordados e como se revelam nas representações estéticas dos tecidos. Por fim, propõe-se uma reflexão sobre a produção antropológica acerca de alguns elementos ligados à cul-tura material têxtil. Palavras-chave: cultura material têxtil, narrativas, diásporas, indumentária, artefatos Introdução Em 2013, ao visitar o museu Victoria & Albert, em Londres, no setor dedicado à cultura material indiana, deparei-me com um delicado pedacinho de linho finíssimo bordado com pe-quenas flores. O que me chamou a atenção, na verdade, foi o estilo da flor e forma da composi-ção daquele bordado. Imediatamente, aquele pedaço de pano ativou a minha memória, a minha experiência com os bordados e com os discursos que ouvi inúmeras vezes sobre a herança do bordado feito em Caicó, cidade conhecida por seus bordados coloridos, plenos de flores, folhas, pássaros e arabescos, revelando uma interpretação sui generis da natureza, por meio de represen-tações que subvertem a aridez usualmente projetada para a região (Brito 2011). 2 1 Contato da autora: tfsbrito@yahoo.com.br. 2 Caicó é parte da região do Seridó. Localiza-se na zona da caatinga do estado do Rio Grande do Norte, e compõe uma área também nomeada como Polígono das Secas. A cidade fica a 263 Km de Natal, capital do estado, um importante destino turístico brasileiro. Segundo o IBGE, tem uma população estimada 67.554 pessoas (2018), habitando uma área de 1.228,57 Km².

La presencia de chilenos en el exterior constituye un elemento importante del Chile actual. De ello da cuenta, por ejemplo, la denominación de XIV Región, para referirse a esta realidad. A pesar de esto, no existen publicaciones que aborden esta problemática con una mirada de conjunto. Este volumen espera contribuir a un mejor conocimiento del tema. En este libro se compilan ocho textos que analizan diversos aspectos del exilio, la emigración y el retorno al país. Se propone una tipología de las migraciones sudamericanas hacia Europa, así como se analiza la diáspora chilena en Suecia, Francia y Brasil. Del mismo modo, se analizan organizaciones de chilenos en el extranjero, como la Casa de Chile en México u organizaciones comunitarias de chilenos en Canadá. También se destaca un estudio sobre Osvaldo "Gitano" Rodríguez, a partir del análisis de su correspondencia.

This article presents a new positional perspective for the analysis of dia-spora mobilization in international relations (IR), seeking to shift debates beyond realist, liberalist, and constructivist thinking, and speaking to a cluster of sociopositional theories in IR. It provides a conceptual discussion and empirical illustrations of diaspora positionality—the power diaspora activists derive from their sociospatial positions in particular contexts—and its utility to account for different mobilization trajectories. Positionality as a sociospatial concept offers opportunities to analyze diaspora politics beyond statist paradigms, dominated by analyses of triadic relationships between diasporas, host states (immigration states), and home states (sending states). Diasporas have links to many contexts beyond host states and original home states. Such linkages structure their relationships globally. If diaspora entrepreneurs perceive themselves as deriving strong powers to achieve homeland-oriented goals from a particular sociospatial context, they are more likely to pursue claims through institutional politics and moderate means. If they perceive themselves as deriving weak powers from a context, they are more likely to engage with activist networks and pursue claims in transgressive ways. The conceptual discussion engages aspects of diaspora positionality in juxtaposition with other spatial concepts such as geographical proxim-ity/distance and position in a social network. The empirical discussion brings patterns of mobilization trajectories from the Armenian diaspora mobilization for genocide recognition and the Palestinian diaspora mobilization for statehood, informed by a rich multisited fieldwork. Acknowledgments: I would like to express gratitude to the European Research Council for its sponsorship of the research conducted for this article with grant 284198. I also would like to thank colleagues who gave helpful feedback of earlier drafts or during my presentations at the International Studies Association, Warwick University,