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Journal articles on the topic 'American homeland'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

Alkahtib, Wafa Yousef. "Homesickness and Displacement in Arab American Poetry." Modern Applied Science 13, no. 3 (2019): 165. http://dx.doi.org/10.5539/mas.v13n3p165.

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The aim of this study is to address the nostalgic elements found in the Writings of the Arab American poet Naomi Shihab Nye. Nye is an American Palestinian poet whose works are mainly concerned with revealing her father&rsquo;s homesickness and detailing his lomging for his homeland and childhood memories.   The study makes an attempt to prove that the overwhelming nostalgia bonds the person with his lost homeland, and prevents him from forgetting his past; therefore&rsquo; these feelings stand as a barrier between him and his new world. Displacement and homesickness are the main elements that increased the nostalgia of the immigrants for their homelands. To emphasize this, the current paper analysed some of Nye&#39;s poems which handle the sever nostalgia that Nye&#39;s father started suffering since the early beginning of his arrival to San Antonio, Texas in the United States of America.  Besides, the study argues that the nostalgic feeling for the homeland has been transmitted from father to son/ daughter, although the later doesn&#39;t have any memories in his/ her ex- homeland. Thus, Nye herself started feeling the nostalgia for a past she has never lived and to a homeland she has never seen.

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2

Blanck, Dag. "“Very Welcome Home Mr. Swanson”: Swedish Americans Encounter Homeland Swedes." American Studies in Scandinavia 48, no. 2 (2016): 107–21. http://dx.doi.org/10.22439/asca.v48i2.5454.

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This article examines different patterns of interaction between Swedish Americans and the homeland, and my interest is in the significance and consequences of these encounters. The mass emigration of some 1,3 million Swedes in the 19th and early 20th centuries was a fundamental event in Swedish history, and as a result a separate social and cultural community—Swedish America—was created in the U.S. and a specific population group of Swedish Americans emerged. Close to a fifth of these Swedish Americans returned to Sweden, and in their interaction with the old homeland they were seen as a distinct group in Sweden and became carriers of a specific American experience. Swedish Americans thus became a visible sub-group in Sweden and it is the significance of this population that I am interested in. The article looks at both material and immaterial effects of the return migration and at the larger significance of Swedish America and Swedish Americans for Sweden.

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3

Boswell, Thomas D. "The Cuban-American Homeland in Miami." Journal of Cultural Geography 13, no. 2 (1993): 133–48. http://dx.doi.org/10.1080/08873639309478394.

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4

Keramatfar, Hossein. "The Homeland of Stereotypes." k@ta 20, no. 2 (2019): 53–59. http://dx.doi.org/10.9744/kata.20.2.53-59.

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Following the vigorous critique of orientalism, orientalist discourse had employed complex strategies to create ambivalent non-Western stereotypes. The earlier fixed oriental characters were often discarded; they were instead accorded certain amounts of flexibility. However, the fact was that despite such changes and these less negative images, orientalist discourse continued producing the Oriental other to perpetuate Western domination. In fact, it simply drew upon old repertoire of stereotypes, recycled them, and produced new ones; only care was taken that they did not sound as markedly negative as the old ones. The present paper sought to investigate how the American TV series Homeland (2011-) repeated the imperialist claims of the orientalist discourse by presenting a range of oriental character types, from the classic Muslim terrorist to some less negative characters. It employed “Negative formulas” to produce more ambivalent stereotypes to reinforce the alleged essential superiority of America. The series staged the character of the captive mind as the ideal oriental type to be imitated by all Orientals. The paper also demonstrated that how Homeland employed the orientalist theme of nativization, again only to prove the eventual un-contaminability and superiority of the West. Islam and Iran were the particular targets of Homeland’s stereotyping.

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5

Powers, Jillian L. "Reimaging the Imagined Community." American Behavioral Scientist 55, no. 10 (2011): 1362–78. http://dx.doi.org/10.1177/0002764211409380.

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This article offers an exploration of the diasporic public sphere in order to understand the processes by which identities are ascribed, resisted, or embraced. The author explores how American diasporans use place to narrate and construct the imagined community, documenting through interviews and observations made on three homeland tours the meanings that shape participants and participation in social collectivities for racial and ethnic minorities. Homeland tours are group travel packages that take individuals to destinations that they believe is their land of origin. The author examines the experiences of two specific cases of homeland tourism: Jewish Americans traveling to Israel and African Americans traveling to Ghana. The author presents two examples for each case that are specific to the homeland tour as well as general sites of tourism, demonstrating how experiences with place can create community. Homeland tourists act as a community, engaging in experiences that come to define the values, beliefs, and practices of the larger imagined diasporic community.

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6

Louie (吕美玲), Andrea. "Reassessing Chinese American Identities." Journal of Chinese Overseas 14, no. 2 (2018): 182–215. http://dx.doi.org/10.1163/17932548-12341379.

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AbstractComparing and contrasting two of my previous research projects, both of which focus on Chinese American youths, I examine the ways that the circumstances of their upbringings shape their relationships with China as a homeland, with the U.S. as their country of residence, and with their Chinese identities more broadly. In the process, I consider the future of diasporic relationships with the Chinese homeland as they are shaped by the politics of belonging in both the U.S. and the People’s Republic of China (PERC). The first project, conducted as multi-sited research during the 1990s, focuses on American-born Chinese Americans (ABCs) who participate in a Roots-searching program in the San Francisco Bay Area. The second project focuses on Chinese adoptees who, born in China, relinquished by birth families, and adopted, usually by white families in the U.S., share some similarities with ABCs in terms of the ways in which they are racialized in U.S. society.

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7

Jonas, G. "Homeland Mythology: Biblical Narratives in American Culture." Journal of Church and State 51, no. 2 (2009): 378–79. http://dx.doi.org/10.1093/jcs/csp057.

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8

Linden, Julie. "Protecting the American Homeland: One Year On." Government Information Quarterly 20, no. 4 (2003): 430–32. http://dx.doi.org/10.1016/j.giq.2003.09.004.

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9

Takamori, Ayako. "RETHINKING JAPANESE AMERICAN “HERITAGE” IN THE HOMELAND." Critical Asian Studies 42, no. 2 (2010): 217–38. http://dx.doi.org/10.1080/14672715.2010.486650.

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10

Sokolsky, Joel J. "Northern Exposure?: American Homeland Security and Canada." International Journal 60, no. 1 (2004): 35. http://dx.doi.org/10.2307/40204018.

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11

Duquette, Elizabeth. "Homeland Security: Writing the American Civil War." Southern Literary Journal 35, no. 1 (2002): 160–63. http://dx.doi.org/10.1353/slj.2003.0001.

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12

Profeta, Patricia C. "Protecting the American Homeland: A Preliminary Analysis." Journal of Government Information 29, no. 6 (2002): 446–49. http://dx.doi.org/10.1016/j.jgi.2003.12.013.

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13

Catsam, Derek. "African Americans, American Africans, and the Idea of an African Homeland." Reviews in American History 36, no. 1 (2008): 83–88. http://dx.doi.org/10.1353/rah.2008.0001.

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14

CLARK, CHRISTOPHER W. "Reimagining the American Landscape: Queer Topographics in Nina Berman's Homeland." Journal of American Studies 54, no. 3 (2020): 541–63. http://dx.doi.org/10.1017/s0021875819000938.

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This article argues that Nina Berman's Homeland (2008) is a rearticulation of the US domestic landscape following 9/11. The book excavates and shapes cultural memory through image and text by examining how parts of the country responded to the 2001 events. Considering how Homeland captures what I call queer topographics of US culture, I suggest that the spaces of the everyday are mediated by Berman's framing and use of “narrative” essays, disrupting the heteronormativity of a populist rhetoric that seeks to exclude difference. Homeland ultimately offers viewers the opportunity to further redefine the US landscape through queerness.

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15

CROWNSHAW, RICHARD. "Deterritorializing the “Homeland” in American Studies and American Fiction after 9/11." Journal of American Studies 45, no. 4 (2011): 757–76. http://dx.doi.org/10.1017/s0021875811000946.

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Literary criticism has debated the usefulness of the trauma paradigm found in much post-9/11 fiction. Where critiqued, trauma is sometimes understood as a domesticating concept by which the events of 9/11 are incorporated into sentimental, familial dramas and romances with no purchase on the international significance of the terrorist attacks and the US's response to them; or, the concept of trauma is understood critically as the means by which the boundaries of a nation or “homeland” self-perceived as violated and victimized may be shored up, rendered impermeable – if that were possible. A counterversion of trauma argues its potential as an affective means of bridging the divide between a wounded US and global suffering. Understood in this way, the concept of trauma becomes the means by which the significance of 9/11 could be deterritorialized. While these versions of trauma, found in academic theory and literary practice, invoke the spatial – the domestic sphere, the homeland, the global – they tend to focus on the time of trauma rather than on the imbrication of the temporal and the spatial. If, instead, 9/11 trauma could be more productively defined as the puncturing of national fantasies of an inviolable and innocent homeland, fantasies which themselves rest on the (failed) repression of foundational violence in the colonial and settler creation of that homeland, and on subsequent notions of American exceptionalism at home and, in the exercise of foreign policy, abroad, then the traumatic can be spatialized. In other words, understood in relation to fantasy, trauma illuminates the terroritalization and deterritorialization of American history. After working through various examples of post-9/11 fiction to demonstrate parochial renditions of trauma and trauma's unrealized global resonances, this article turns to Cormac McCarthy's 9/11 allegory The Road for the way in which its spaces, places and territories are marked by inextricable traumas of the past and present – and therefore for the way in which it models trauma's relation to national fantasy.

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16

Seeliger, Henriette-Juliane. "A Tornado Hitting the Homeland: Disturbing American Foundational Myths in Bharati Mukherjee’s Jasmine." Humanities 9, no. 3 (2020): 112. http://dx.doi.org/10.3390/h9030112.

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Historically, the United States has always been a country of immigration. Yet, in light of recent political events, a form of nativism and sedentarism is re-emerging that seeks to preserve what is generally perceived as essentially American: an ethnically white and male identity that has its origins in the foundational myths of the pastoral, the frontier, and the West. The American Midwest is where the allegedly “real” America lies: it is what Anthony D. Smith has termed an 2ethnoscape”: a landscape imbued with historical and cultural meaning that has come to represent true “Americanness”. In her 1989 novel Jasmine, Bharati Mukherjee uses the figure of Jasmine, an undocumented female immigrant from India, to disrupt this traditional trope of “the West” as the perceived location of American cultural identity. She liberates the land from its national, historical, and ethnic inscriptions by subverting the very foundational myths of the pastoral, the frontier, manifest destiny, virgin land, and the melting-pot, that are so crucial to the justification of this exclusive as well as exclusionary identity… This article analyzes the processes and mechanisms through which Mukherjee liberates the landscape: Firstly, she satirizes the ideal of the American pastoral and exposes the assumption of a stable, uniquely American landscape as purely imaginative. She then subverts the notion of the global city as the ideal location of immigrants, where “the other” can be safely contained outside the homeland and instead makes the Midwest ethnoscape the space where her protagonist uproots American national identity. Through her presence in the American heartland, Jasmine disturbs and challenges naturalized notions of America and constructs a new homeland that is open for all immigrants following her. Mukherjee thus shifts the perspective away from seeing the American homeland as a pre-existing place in need of defense, and proposes a fluid understanding of home that has acquired new relevance in light of recent political events.

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17

Schein, Louisa. "Homeland Beauty: Transnational Longing and Hmong American Vidoe." Journal of Asian Studies 63, no. 2 (2004): 433–63. http://dx.doi.org/10.1017/s0021911804001032.

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18

O'Hanlon, Michael. "Protecting the American Homeland: Governor Ridge's Unfinished Work." Brookings Review 20, no. 3 (2002): 13. http://dx.doi.org/10.2307/20081046.

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19

Nguyen-Akbar, Mytoan. "Finding the American Dream Abroad? Narratives of Return Among 1.5 and Second Generation Vietnamese American Skilled Migrants in Vietnam." Journal of Vietnamese Studies 11, no. 2 (2016): 96–121. http://dx.doi.org/10.1525/jvs.2016.11.2.96.

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This essay, using multi-sited ethnographic methods, discusses the motivations for the en masse longer-term migration of 1.5 and second generation Vietnamese American professionals to their parents’ ancestral homeland during the 2000s. Social class dynamics, gender, racial, and national identity in the United States and migrant selectivity inform their decisions to migrate to the ancestral homeland for personal growth and to help develop the country. The interviewees’ framing of return experiences reflects the social ambivalence of returning as “in between” subjects in pursuit of a liberal capitalist American Dream abroad.

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20

Voss, Jerome A., and John H. Blitz. "Archaeological Investigations in the Choctaw Homeland." American Antiquity 53, no. 1 (1988): 125–45. http://dx.doi.org/10.2307/281159.

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With a focus on the archaeology of the early historic Choctaw, field investigations in east-central Mississippi resulted in the discovery of 73 sites and the confirmation of two previously known sites. Fifty-nine of the 75 sites had either definite or probable Choctaw components. The assemblages on the historic Choctaw sites typically consisted of a complex of four decorated and four undecorated Native American ceramic types along with Euro-American trade goods that suggest site occupation dates during the late eighteenth and early nineteenth centuries. The better preserved Choctaw phase sites typically were small artifact clusters, probably the remains of individual households, located on low ridges. In several places these sites were grouped in clusters suggestive of the dispersed communities described in historical accounts of the Choctaw. None of the sites has yielded evidence suggestive of sociopolitical centrality.

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21

Belchem, John. "Republican spirit and military science: the ‘Irish brigade’ and Irish-American nationalism in 1848." Irish Historical Studies 29, no. 113 (1994): 44–64. http://dx.doi.org/10.1017/s0021121400018769.

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Little has been written of the optimism and excitement among Irish immigrants and other Americans during the revolutionary months of 1848, the European ‘springtime of the peoples’. Studies of Irish-American nationalism hasten over the mobilisation of funds and arms to register the impact of failure. The ignominious collapse of the Young Ireland rising in Widow McCormack’s cabbage patch was to compel Irish-Americans to reconstruct their identity, to redefine the ways and means of their nationalist project. Irish-American nationalism became self-enclosed and self-reliant, an attitude evinced in a pattern of ethnic associational culture extending from mutual improvement to terrorist planning. During the heady months of 1848, however, a different mood prevailed. Looking across the Atlantic to revolutionary Europe, Irish immigrants invoked an international republicanism in which America, their adopted homeland, held pride of place. By recalling their hosts to their revolutionary past, Irish-Americans challenged narrow isolationism — and ‘Know-Nothing’ prejudice — to gain substantial, if temporary, native support.

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22

Smith, Susan, and Farah Nada. "Historical trauma and symptoms impacting United Arab Emirates migrant youth." Crossings: Journal of Migration & Culture 9, no. 2 (2018): 187–204. http://dx.doi.org/10.1386/cjmc.9.2.187_1.

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This study examines perceptions of historical trauma and cultural loss among migrant students at the American University of Sharjah (AUS) in the United Arab Emirates (UAE). The analysis focuses on 95 students who identified ‘homeland’ as one of the following nations experiencing conflict: Egypt, Syria, Lebanon, Palestine, Jordan, Sudan, Libya, Algeria, Iraq and Tunisia. Our findings indicate that these students, having lived the majority of their lives outside their homelands and with no first-hand experience of violence, struggle with significant and frequent losses, and suffer with associated symptoms such as depression, fear and anger.

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23

Tuan Anh, Trieu. "A CORPUS-BASED DISCOURSE ANALYSIS OF THEWORD “HOMELAND” IN THE CORPUS OF CONTEMPORARY AMERICAN ENGLISH." Journal of Science, Social Science 61, no. 12 (2016): 27–35. http://dx.doi.org/10.18173/2354-1067.2016-0103.

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24

Clarke, John L. "Introduction: The Role of Armed Forces in Homeland Security: European and American Experiences and Practices." Connections: The Quarterly Journal 04, no. 3 (2005): 1–2. http://dx.doi.org/10.11610/connections.04.3.01.

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25

Bucci, Diane Todd. "Chinese Americans and the Borderland Experience on Golden Mountain: The Development of a Chinese American Identity in the Woman Warrior: Memoirs of a Girlhood Among Ghosts." Ethnic Studies Review 30, no. 1 (2007): 125–34. http://dx.doi.org/10.1525/esr.2007.30.1.125.

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In The Woman Warrior: Memoirs of a Girlhood Among Ghosts, Maxine Hong Kingston tells the story of her immigrant family and their efforts to rise above their working-class status in America, which optimistic Chinese regard as the Golden Mountain. The Hongs' experience is not unlike that of other immigrants who come to America to escape hardship in their homeland and hope to live the American Dream. The road to American success has numerous obstacles, and immigrants encounter many conflicts on their journey. One conflict relates to their cultural identities. Gloria Anzaldúa uses the word “borderland” to refer to the meeting of two cultures, and she defines the borderland as a “place of contradictions. Hatred, anger and exploitation are the prominent features of this landscape” (n.p.). While Anzaldua's discussion focuses on the borderland encountered by Mexican Americans, she believes that many share this painful experience:

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26

Stewart, Daniel M., and Robert G. Morris. "A New Era of Policing?" Criminal Justice Policy Review 20, no. 3 (2009): 290–309. http://dx.doi.org/10.1177/0887403409337225.

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Many claims have been made about how the events of September 11 have thrust American policing into a new era, one wherein homeland security is the dominant strategy. To examine the validity of such claims, a sample of 208 Texas police chiefs is surveyed concerning their perceptions of homeland security as a strategy for local law enforcement. Factors that influence those perceptions are also examined. The findings reveal that, whereas the majority of chiefs felt that homeland security had become the dominant strategy of the police institution, few believed that homeland security had become the overriding strategy of their respective departments. Furthermore, regression analyses suggest that federal collaboration, preparedness, and threat perceptions were predictive of homeland security perceptions. Regarding department size, chiefs of very small departments are more likely to report homeland security as their dominant strategy in relation to chiefs of larger departments. Policy implications are discussed.

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27

KRYSKO, MICHAEL A. "Homeward Bound." Pacific Historical Review 74, no. 4 (2005): 511–44. http://dx.doi.org/10.1525/phr.2005.74.4.511.

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This article explores KGEI, an American shortwave station established in 1939 to broadcast American programming to American listeners in East Asia. At its founding,KGEI (initially called W6XBE) captured widespread enthusiasm about radio's believed ability to promote beneficial cross-cultural and economic exchanges across international borders. In practice, however, KGEI did little to further that idealistic vision. Listener reaction to this station's entertainment and news programming indicates that it became a vehicle for Americans abroad to strengthen their connections to their distant homeland and solidify their expatriate identities as American citizens. As war approached, KGEI discouraged the very international exchange it was thought to promote. KGEI's story remains pertinent today as Americans continue to debate the promises and perils of growing global entertainment and news networks.

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28

Farred, Grant. "‘An American has been turned’: Thinking Autoimmunity through Homeland." Derrida Today 7, no. 1 (2014): 59–78. http://dx.doi.org/10.3366/drt.2014.0077.

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This essay uses Derrida's concept of autoimmunity to critique Homeland, a television show that deals with an American prisoner of war who has been ‘turned’ into an operative for an al Queda-like movement. Autoimmunity is critical to thinking the ways in which the existence of a turned POW within the state, who belongs visibly to the state, presents a particularly heteronomic challenge to how the distinction between Self and Other operates. This Self who has taken up the cause of the Other presents, this essay argues, an infinitely greater threat to the state precisely because it cannot be identified as Other, precisely because bears no ostensible traces of the Other.

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29

Fagan, Patrick. "Book Review: Protecting the American Homeland: One Year On." Criminal Justice Review 29, no. 2 (2004): 422–23. http://dx.doi.org/10.1177/073401680402900230.

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30

Haglund, David G. "North American Cooperation in an Era of Homeland Security." Orbis 47, no. 4 (2003): 675–91. http://dx.doi.org/10.1016/s0030-4387(03)00072-3.

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31

Mallapragada, Madhavi. "Home, homeland, homepage: belonging and the Indian-American web." New Media & Society 8, no. 2 (2006): 207–27. http://dx.doi.org/10.1177/1461444806061943.

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32

Dory, Amanda J. "American civil security: The U.S. public and homeland security." Washington Quarterly 27, no. 1 (2003): 37–52. http://dx.doi.org/10.1162/016366003322596909.

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33

Eliot, Karen. "Dancing the Homeland: The Emergence of American Modern Dance." Journal of Women's History 18, no. 2 (2006): 166–73. http://dx.doi.org/10.1353/jowh.2006.0037.

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34

Hidek, Matt. "Military doctrine and intelligence fusion in the American homeland." Critical Studies on Terrorism 4, no. 2 (2011): 239–61. http://dx.doi.org/10.1080/17539153.2011.586207.

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35

Ferrari, Marco. "Not all Americans are creationists. Not all creationists are American." Journal of Science Communication 05, no. 02 (2006): C03. http://dx.doi.org/10.22323/2.05020303.

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In addition to their intrusive presence in American schools, creationists - or more modern epigones thereof, known as “intelligent designers” - are also and unexpectedly to be found in other countries. Take the United Kingdom as an example. Over the past few years, Darwin’s homeland has actually been witnessing attempts to introduce literal faith in the Bible into school programmes in a way which does not significantly differ from the one adopted in the United States. It is multi-billionaire Howard H. Ahmanson who generously finances the Discovery Institute across the Atlantic, one of the dissemination centres of the creationist “creed”.

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36

Bilici, Mucahit. "Homeland Insecurity: How Immigrant Muslims Naturalize America in Islam." Comparative Studies in Society and History 53, no. 3 (2011): 595–622. http://dx.doi.org/10.1017/s0010417511000260.

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There are approximately six million Muslims in the United States. They come from a great variety of backgrounds. Among the few things they have in common are Islam as a religion and their American experience. The latter produces some previously unencountered consequences, including the rise of English as the language of Muslimummah(community) and the reality of being a “minority” in a non-Muslim society. The American experience also raises questions of citizenship, identity, and integration.

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37

Muñoz-Hunt, Toni. "Aztlán: From Mythos to Logos in the American Southwest." Borders in Globalization Review 1, no. 1 (2019): 54–65. http://dx.doi.org/10.18357/bigr11201919041.

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This article advances the idea of “Aztlán” as a hybrid border identity that developed over time from ancient myth into a complex mode of social and political ontology. The cultural symbol of Aztec mythology was once the homeland of the Aztec people and eventually served a role in Aztec philosophy, functioning as truth for peoples throughout time, as seen in both Latin American and American philosophy and literature. It also helped the mixed-race Chicano/a population resist complete Americanization into the contemporary period, through the reclamation of original myth into a geopolitical homeland. The theory of “double hybridization,” similar to “double colonization,” must be further assessed and taken into consideration as the natural progression and understanding of Aztlán and border identity.

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38

Isaakyan, Irina, and Anna Triandafyllidou. "Transatlantic repatriation: Stigma management of second-generation Italian and Greek American women ‘returning home’." European Journal of Cultural Studies 22, no. 2 (2019): 180–94. http://dx.doi.org/10.1177/1367549418823058.

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Based on 30 narrative-biographic interviews with second-generation Greek and Italian women who have migrated from the United States to their ‘ancestral homelands’ of Greece and Italy, our article explores nuances of their stigma management by focusing on the interaction between their pre-repatriation past and post-repatriation present and the spaces of inclusion and exclusion. Adopting the method of narrative-biographic analysis, we present three detailed case studies of repatriated women – organized as composite biographies – to illuminate from different angles the process of stigma management and the phenomenon of stigma mobility. Highlighting the dynamics of the reproduction of the diasporic patriarchy through repatriation to the ‘ancestral homeland’, we introduce and elaborate on the concept ‘nativity voucher’ in reference to ethno-cultural resources that repatriated people use to facilitate their spaces of inclusion.

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39

Ben Hafsa, Lanouar. "Patterns of Cultural Inclusion and Exclusion in American Society: The Case of Chaldean Americans." International Journal of Social Science Studies 6, no. 8 (2018): 22. http://dx.doi.org/10.11114/ijsss.v6i8.3475.

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This study aims to shed light on a community for long positioned as Arab and/or Muslim but still in search of a sense of belonging that promotes its ancestral heritage and at the same time reinforces bonds of solidarity among its members. It investigates the rhetoric around the Detroit-based Chaldean diaspora, not merely as case in point, but also because this is where the bulk of Chaldean Americans are concentrated. While it retraces their pathway from the homeland (Iraq) up through their establishment in the United States, it essentially explores the debate surrounding the group’s identity formation. Principally, it seeks to scrutinize patterns of continuity and change operating within the Chaldean microcosm, namely to demonstrate that the construct “ethnic identity” is more than a question of self-perception. It rather involves an interplay of mechanisms that concur to preserve the group’s distinctive features and keep it shielded against threatening erasure. The investigation suggests to evidence, ultimately, that even though it exhibits broad consensus on basic elements of association that unify its individual members, notably Church and family, the Chaldean diaspora is by no means conflict-ridden. In effect, the persevering influx of co-ethnics fleeing persecution in the homeland appears to be a new source of internal frictions likely to polarize the community and precipitate an identity crisis.

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40

Markbreiter, Joanna. "Developing Images." Journal of Vietnamese Studies 12, no. 4 (2017): 64–89. http://dx.doi.org/10.1525/jvs.2017.12.4.64.

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By 1975, thousands of Vietnamese had fled their homeland to settle in America, many carrying only a spare change of clothes and a packet of photographs. This article explores how five Vietnamese-American writers describe these photographic mementos. It contrasts photographic ekphrases with refugee images from the world media, while exploring postcolonial and other theories in this context. Photographs that cross the diaspora, and photographs hidden inside it, can exercise more influence than their material delicacy suggests. Vietnamese-American literary photographs should sit within contemporary visual culture: the interplay between these discourses allows the images to keep developing within the diaspora.

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Lien, Pei-te. "Pre-emigration Socialization, Transnational Ties, and Political Participation Across the Pacific: A Comparison Among Immigrants from China, Taiwan, and Hong Kong." Journal of East Asian Studies 10, no. 3 (2010): 453–82. http://dx.doi.org/10.1017/s1598240800003696.

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Extant research on immigrant incorporation pays little attention to variations among immigrants from the same ethnic origin. A main purpose of this study is to address this research void by exploring how differences in the pre-emigration socialization context for immigrants from a politically divided homeland may affect their participation in mainstream-oriented and homeland-regarded politics. I posit that experiences Asian immigrants have in different political systems before crossing the Pacific may result in different relationships they maintain with their homeland as well as different attitudes toward homeland government and policies they develop after the crossing; and this, in turn, may affect how much they participate in politics on both sides of the Pacific. However, through the process of resocialization, I also suggest immigrants' political behavior may be influenced by their degree of exposure to the host society as well as by their connectedness with its institutions. Using data from the 2007 Chinese American Homeland Politics survey, I focus on the experiences of US immigrants of Chinese descent from China, Taiwan, and Hong Kong to test these hypotheses.

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Burnette, Jeffrey, and Weiwei Zhang. "Distributional Differences and the Native American Gender Wage Gap." Economies 7, no. 2 (2019): 46. http://dx.doi.org/10.3390/economies7020046.

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We use the Theil index and data from the 2012–2016, American Community Survey 5-Year Sample to document and analyze gender wage inequality for American Indian and Alaska Native (AIAN) women across single, multiracial and ethnic identity groups. Mean differences in hourly wages by gender contribute little to measured wage inequality when individuals are separated based upon their proximity to tribal homeland areas. Instead, we find between-group wage inequality is a function of glass-ceiling effects that differ by AIAN identification and homeland area. Differences in glass-ceiling effects across AIAN identity groups suggest the need to disaggregate data by AIAN ethnic identity. Furthermore, under certain circumstances, it may be appropriate to combine some racial AIAN identity groups into a single population even if the focus is to study policy impacts on citizens of federally recognized AIAN nations for those using government survey data.

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Rickford, Russell. "“To Build a New World”: Black American Internationalism and Palestine Solidarity." Journal of Palestine Studies 48, no. 4 (2019): 52–68. http://dx.doi.org/10.1525/jps.2019.48.4.52.

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This essay traces the arc of Black American solidarity with Palestine, placing the phenomenon in the context of twentieth-century African American internationalism. It sketches the evolution of the political imaginary that enabled Black activists to depict African Americans and Palestinians as compatriots within global communities of dissent. For more than half a century, Black internationalists identified with Zionism, believing that the Jewish bid for a national homeland paralleled the African American freedom struggle. During the 1950s and 1960s, however, colonial aggression in the Middle East led many African American progressives to rethink the analogy. In the late 1960s and the 1970s, African American dissidents operating within the nexus of Black nationalism, Pan-Africanism, and Third Worldism constructed powerful theories of Afro-Palestinian kinship. In so doing, they reimagined or transcended bonds of color, positing anti-imperialist struggle, rather than racial affinity, as the precondition of camaraderie.

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Johnson, Paul Christopher. "On Leaving and Joining Africanness Through Religion: The 'Black Caribs' Across Multiple Diasporic Horizons." Journal of Religion in Africa 37, no. 2 (2007): 174–211. http://dx.doi.org/10.1163/157006607x188911.

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AbstractGarifuna religion is derived from a confluence of Amerindian, African and European antecedents. For the Garifuna in Central America, the spatial focus of authentic religious practice has for over two centuries been that of their former homeland and site of ethnogenesis, the island of St Vincent. It is from St Vincent that the ancestors return, through spirit possession, to join with their living descendants in ritual events. During the last generation, about a third of the population migrated to the US, especially to New York City. This departure created a new diasporic horizon, as the Central American villages left behind now acquired their own aura of ancestral fidelity and religious power. Yet New-York-based Garifuna are now giving attention to the African components of their story of origin, to a degree that has not occurred in homeland villages of Honduras. This essay considers the notion of 'leaving' and 'joining' the African diaspora by examining religious components of Garifuna social formation on St Vincent, the deportation to Central America, and contemporary processes of Africanization being initiated in New York.

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Holliday, Christopher. "The Accented American: The New Voices of British Stardom on US Television." Journal of British Cinema and Television 12, no. 1 (2015): 63–82. http://dx.doi.org/10.3366/jbctv.2015.0243.

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This article investigates the cycle of British performers in contemporary American television drama and what is at stake in their adoption of a US accent. British actors have been increasingly heralded for their ability to adopt credible foreign accents, marking a negotiation of ‘Britishness’ and assumed vocal ‘foreignness’. By examining several pilot episodes of contemporary US dramas, this article poses the hybrid voice of the ‘accented American’ as a privileged and self-reflexive form of sonic spectacle. This is a voice narratively ‘othered’ to reinforce the screen presence of the British actor-as-American, soliciting spectators’ attention to their extra-textual identities as non-natives, while paradoxically consecrating ‘Britishness’ through the individual actor's assured command of American language. The article concludes by scrutinising the post-9/11 captive narrative of successful US drama Homeland (Showtime, 2011–). Through its themes of dubious patriotic allegiance, Homeland inscribes the cultural discourses surrounding Damian Lewis's starring role and falsified Americanness. The series also operates as a valuable commentary upon the wider proliferation of British talent across American television, revealing the ways in which such small-screen dramas are helping to regenerate prior conceptions of British stardom.

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Child, Brenda J. "The Absence of Indigenous Histories in Ken Burns's The National Parks: America's Best Idea." Public Historian 33, no. 2 (2011): 24–29. http://dx.doi.org/10.1525/tph.2011.33.2.24.

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Abstract The National Parks begins in 1851 and ends with Alaska in the 1970s, yet almost entirely erases Indigenous history from the landscape, allowing Native Alaskans, Indigenous Hawaiians, and American Indians no foothold or voice in the modern story of the parks. This is remarkable, considering that all of the parks were established on Indigenous homelands and that Native people and politics continue to be intertwined with the recent history of the parks. The experiences of Ojibwe people in the Great Lakes suggest that the creation of national parks in their homeland was part of a broader colonial history of appropriating Indigenous lands and resources, and extended the damaging policies of the Indian assimilation and allotment era farther into the twentieth century.

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Sunseri, Alvin R., and Alvar W. Carlson. "The Spanish-American Homeland: Four Centuries in New Mexico's Rio Arriba." Journal of American History 78, no. 4 (1992): 1411. http://dx.doi.org/10.2307/2079361.

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Jameel, Nadeem. "How American Television Series Develop Enemy Review of Homeland Season 7." International Journal of Crisis Communication 3, no. 2 (2019): 8–16. http://dx.doi.org/10.31907/2617-121x.2019.03.02.2.

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Chavez, Thomas E., and Alvar W. Carlson. "The Spanish-American Homeland: Four Centuries in New Mexico's Rio Arriba." Western Historical Quarterly 23, no. 2 (1992): 229. http://dx.doi.org/10.2307/970451.

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Hurtado, Albert L., and Alvar W. Carlson. "The Spanish-American Homeland: Four Centuries in New Mexico's Rio Arriba." American Historical Review 97, no. 5 (1992): 1632. http://dx.doi.org/10.2307/2166143.

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