Journal articles: 'Diaspora and modernity'

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SLOBIN, GRETA N. "MODERNISM/MODERNITY IN THE POST-REVOLUTIONARY DIASPORA." Canadian-American Slavic Studies 37, no. 1-2 (2003): 57–70. http://dx.doi.org/10.1163/221023903x00477.

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Lazarus, Neil. "Is a Counterculture of Modernity a Theory of Modernity?" Diaspora: A Journal of Transnational Studies 4, no. 3 (December 1995): 323–39. http://dx.doi.org/10.3138/diaspora.4.3.323.

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Hardy, Ken. "Art Projects: Modernity = Mobility: Diaspora." Circa, no. 69 (1994): 43. http://dx.doi.org/10.2307/25562699.

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Dirlik, Arif. "Modernity in Question? Culture and Religion in an Age of Global Modernity." Diaspora: A Journal of Transnational Studies 12, no. 2 (September 2003): 147–68. http://dx.doi.org/10.3138/diaspora.12.2.147.

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Tostões, Ana, and Maria Manuel Oliveira. "Transcontinental Modernism. M&G as an Unité d’habitation and a factory complex in Mozambique." Brasilis, no. 43 (2010): 70–73. http://dx.doi.org/10.52200/43.a.2bif8auu.

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With the aim of contributing to the documentation and conservation of the modern architectural heritage, this paper presents Monteiro & Giro Complex (M&G), built during the 50’s in Quelimane, Mozambique, with the goal of stressing the modernity of the social program and the technological approach. If one wants to gain a better understanding of the worldwide Diaspora of architectural modernism, it is essential to document and analyse the important heritage of sub–Saharan Africa. Modern architectural debates have been reproduced, transformed, contested and sometimes even improved in distant lands and overseas territories. These contradictory aspects of Modernist practice are revealed in the programmatic, technological and structural M&G industrial Complex.

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Roopnarine, L. "The African diaspora: Slavery, modernity, and globalization." African Affairs 114, no. 454 (November 27, 2014): 168–70. http://dx.doi.org/10.1093/afraf/adu075.

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Adeniran, Adebusuyi Isaac. "The African diaspora: slavery, modernity and globalization." Canadian Journal of African Studies / Revue canadienne des études africaines 49, no. 3 (September 2, 2015): 546–48. http://dx.doi.org/10.1080/00083968.2015.1071105.

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Mamedov, Ilgar. "Ukrainian Diaspora of Canada, its history and modernity." Slavic Almanac, no. 3-4 (2018): 254–305. http://dx.doi.org/10.31168/2073-5731.2018.3-4.3.01.

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Migration of Ukrainians to Canada took place in 4 stages: before the first world war, after it, after the second world war and at the end of the XX century. It was caused, respectively, by economic, political, military-political and socio-economic reasons. The official attitude towards Ukrainians in Canada proceeded from racial beliefs about their inferiority compared to the dominant Anglo-Saxons. Although this policy was later transformed into multiculturalism, in reality it was quietly and tacitly applied in a daily practice.

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Hanchard, M. "Afro-Modernity: Temporality, Politics, and the African Diaspora." Public Culture 11, no. 1 (January 1, 1999): 245–68. http://dx.doi.org/10.1215/08992363-11-1-245.

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Dirlik, Arif. "Where Do We Go from Here? Marxism, Modernity, and Postcolonial Studies." Diaspora: A Journal of Transnational Studies 12, no. 3 (December 2003): 419–36. http://dx.doi.org/10.3138/diaspora.12.3.419.

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Shirwadkar, Swati. "Book Review: Paramjit S. Judge (ed.), Indian Diaspora between Modernity and Tradition." Sociological Bulletin 66, no. 1 (April 2017): 108–10. http://dx.doi.org/10.1177/0038022916687184.

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Winland, Daphne. "Why We Come Back to Diasporas: Heterogeneous Groups and the Persistent Dream of Political Action." Diaspora: A Journal of Transnational Studies 16, no. 1-2 (March 2012): 254–64. http://dx.doi.org/10.3138/diaspora.16.1-2.254.

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An uneven scholarly terrain marked by shifts in meaning, emphasis, and scope typifies the current scholarship on diaspora, due in part to multiple intersections with debates on national identity, migration, citizenship, and related contemporary iterations of modernity. Diaspora has thus in some ways become a victim of its own success. The ubiquitous, sometimes clumsy and politically loaded use of the term—Tölölyan (1996, 8) has referred to it as too “capacious,” to the point of being “promiscuous”—has not discouraged scholars, governments, civil society organizations, artists, and even bloggers from using diaspora as a preferred and meaningful category of analysis.

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Konan, Amani. "Paris, capital of the Black Atlantic: literature, modernity and diaspora." Journal of Multilingual and Multicultural Development 36, no. 7 (November 4, 2014): 767. http://dx.doi.org/10.1080/01434632.2014.973295.

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Oschema, Klaus, Mette Thunø, Evan Kuehn, and Blake Ewing. "Reviews." Contributions to the History of Concepts 13, no. 1 (June 1, 2018): 125–40. http://dx.doi.org/10.3167/choc.2018.130107.

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Overcoming the Trauma of Modernity? K. Patrick Fazioli, The Mirror of the Medieval: An Anthropology of the Western Historical Imagination (New York: Berghahn Books, 2017), ix + 195 pp. KLAUS OSCHEMATransformations in Time and Space: Diaspora Stéphane Dufoix, The Dispersion: A History of the Word Diaspora (Leiden: Brill, 2017), 589 pp. METTE THUNØClosing the Empathy Deficit in Philosophy and History Derek Matravers, Empathy (Malden, MA: Polity, 2017), 166 pp. EVAN KUEHNLinks and Limits between Political Theory and Conceptual History Iain Hampsher-Monk, Concepts and Reason in Political Theory (Colchester, UK: ECPR Press, 2015), 254 pp. BLAKE EWING

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Greene, Roland. "Nation-Building by Anthology." Diaspora: A Journal of Transnational Studies 4, no. 1 (March 1995): 105–19. http://dx.doi.org/10.3138/diaspora.4.1.105.

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In a short space of years, nation and nationality have lost their position as ever-present but unquestioned markers in literary and cultural study. In the play of argument, they have become movable pieces. In particular, a wide array of books and essays has intensively pursued the relations of literature and national identity in the wake of Benedict Anderson’s Imagined Communities (1983)— most notable among them, the essays collected by Homi Bhabha in Nation and Narration , Doris Sommer’s Foundational Fictions , and the volume Nationalisms and Sexualities , edited by Andrew Parker and others after a Harvard conference of the same name. Among these, Gregory Jusdanis’s Belated Modernity and Aesthetic Culture: Inventing National Literature has received less attention than it deserves. The book’s diminished visibility follows from the same source as its value: it comes to the discussion with a stake neither in western Europe and the Americas nor in what for scholars in the humanities have become the fashionable parts of the developing world, but in a country whose present few of us can see for its past, namely modern Greece. Jusdanis’s subject in this discussion is one that not many seem prepared to take up—the “minor” literature and culture that nonetheless struggles with its own adaptations of those problems of modernity and identity that have been chronicled elsewhere. And yet societies such as Greece can contribute urgently to the discussion because of the density of what might be called the middle stratum of their modernizing experience—the stratum between an adopted paradigm of national identity and a complex, often ambivalent social reality. This middle stratum is the site of a multitude of local interpretations that mediate between the other two layers and produce astonishing concatenations of classical Greek, European, and American cultural forms. With its particular siting and its arguably “minor” urge to measure modern Greece against more internationally prominent countries (an impulse that seldom runs in the opposite direction), Jusdanis’s book is one of the most useful recent additions to the broad field of books that treat the making of nationhood.

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al-Hibri, Azizah. "Developing Islamic Jurisprudence in the Diaspora: Balancing Authenticity, Diversity, and Modernity." Journal of Social Philosophy 45, no. 1 (March 2014): 7–24. http://dx.doi.org/10.1111/josp.12049.

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Kwateng-Yeboah. "The Prosperity Gospel: Debating Modernity in Africa and the African Diaspora." Journal of Africana Religions 9, no. 1 (2021): 42. http://dx.doi.org/10.5325/jafrireli.9.1.0042.

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Collins, Michael J. "Afropessimism, Liminal Hotspots, and Claude McKay’s Aesthetic of Sovereign Rejection in Romance in Marseille." English Language Notes 59, no. 1 (April 1, 2021): 201–17. http://dx.doi.org/10.1215/00138282-8815071.

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Abstract This article considers Claude McKay’s Romance in Marseille through two emerging fields of study: “Afropessimism” and anthropological theories of the “liminal hotspot.” It suggests that McKay’s novel functions as a critique of positive Harlem Renaissance images of diasporic movement by highlighting how racial “Blackness” functions as a system for rejecting people of color from the benefits of modernity and sovereign rights-bearing status in an expanded temporal and spatial frame. To explore this hypothesis, the article turns to new anthropological work on the liminal hotspot as a site of sustained, unresolved transition, reading the affectivity of diaspora as a negative one in McKay’s work that places an unsustainable pressure on ritual and performative stylizations and renders them untenable as forms for cultivating a sovereign condition.

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Burt, Ramsay. "Katherine Dunham and Maya Deren on ritual, modernity, and the African Diaspora." ARJ – Art Research Journal / Revista de Pesquisa em Artes 3, no. 2 (December 18, 2016): 44–51. http://dx.doi.org/10.36025/arj.v3i2.10756.

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In the early 1940s, Katherine Dunham engaged the future experimental film-maker Maya Deren to act as her secretary. In 1946 Deren wrote about the importance of ritual in her films, two of which had been made with dancers from Dunham’s company. The following year she made her first visit to Haiti to study and film voodoo rituals that had been the subject of Miss Dunham’s research. These rituals was then generally seen as a survival from a more ‘primitive’ stage of human development that modern educated people, like Dunham and Deren, were not supposed to believe in. This paper shows that Dunham and Deren each used their experiences of voodoo to define a modern approach to spirituality that was grounded in an Africanist approach to the dancing body that was very different from the idea of disembodied transcendence which runs through the European philosophical tradition.

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Kim, Woong-Gi. "A Study on The Aesthetic Modernity in So-wol's Poetry - Focusing on The Principle of Language Sense and The Meaning of 'Si-hon'." Journal for Oversea Korean Literature 26 (April 30, 2020): 137–63. http://dx.doi.org/10.37643/diaspora.2020.26.5.

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Tostões, Ana. "Tropical Architecture, South of Cancer in the Modern Diaspora." Tropical Architecture in the Modern Diaspora, no. 63 (2020): 2–3. http://dx.doi.org/10.52200/63.a.9y0ptl3f.

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Getting back to the point of “Tropical architecture,” architecture in the humid tropics is collaboration with nature to establish a new order in which human beings may live in harmony with their surroundings. As publications at the time concentrated on French and British colonies, to achieve a comprehensive understanding of the Modern Movement diaspora, it is essential to revisit, analyse, and document the important heritage built south of the Tropic of Cancer, where the debate took place and architectonic models were reproduced, and in many cases subjected to metamorphoses stemming from their antipodal geography. Notable for the modernity of its social, urban, and architectonic programs, and also its formally and technologically sustained research, the modern architecture of these latitudes below the tropics constitutes a distinctive heritage.

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Lee, Christopher, and Claire Kennedy. "Race, technological modernity, and the Italo-Australian condition: Francesco De Pinedo's 1925 flight from Europe to Australia." Modern Italy 25, no. 3 (April 22, 2020): 243–59. http://dx.doi.org/10.1017/mit.2020.17.

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Writing about fascism and aviation has stressed the role technology played in Mussolini's ambitions to cultivate fascist ideals in Italy and amongst the Italian diaspora. In this article we examine Francesco De Pinedo's account of the Australian section of his record-breaking 1925 flight from Rome to Tokyo. Our analysis of De Pinedo's reception as a modern Italian in a British Australia, and his response to that reception, suggests that this Italian aviator was relatively unconcerned with promoting Fascist greatness in Australia. De Pinedo was interested in Australian claims to the forms of modernity he had witnessed in the United States and which the Fascists were attempting to incorporate into a new vision of Italian destiny. Flight provided him with a geographical imagination which understood modernity as an international exchange of progressive peoples. His Australian reception revealed a nation anxious about preserving its British identity in a globalising world conducive to a more cosmopolitan model of modernity.

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Adogame, Afe, and Ezra Chitando. "Moving among Those Moved by the Spirit." Fieldwork in Religion 1, no. 3 (December 1, 2005): 253–70. http://dx.doi.org/10.1558/firn.v1i3.253.

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The religious maps of Europe and North America have been profoundly altered by the growing presence of African religious communities in a way that further challenges the secularization thesis. The paper situates the new African religious diaspora within ongoing processes of globalization and transnationalism. We seek to interrogate how religious repertoires in Africa and the diaspora establish continuities with the past as well as engage in self-positioning as part of the processes of African modernity. Drawing from our research experience amongst African Christian communities in Europe and the USA, the paper highlights the methodological challenges of conducting fieldwork amongst African Christians in the diaspora. These include the enduring insider/outsider problem, the politics of advocacy in the case of asylum seekers, and the charged issue of accurate representation of the ?Other?. The paper challenges the tendency to ?explain away? religion and underlines the urgency for a sustained reflection on the interface between sociological theory and fieldwork. We demonstrate, how and to what extent African Christians mobilize the resource of religion to facilitate their mostly tenuous existence in the diaspora, and contend that their experiences provide valuable perspectives into how religious and extra-religious networks and experiences might act as substitutes for socioeconomic security and a bastion for religio-cultural identity.

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Roy, Patricia. "The Sikh Diaspora in Vancouver: Three Generations amid Tradition, Modernity, and Multiculturalism (review)." Canadian Historical Review 86, no. 1 (2005): 172–73. http://dx.doi.org/10.1353/can.2005.0088.

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Chodubski, Andrzej. "O przywództwie polonijnym w rzeczywistości globalizacji świata." Przegląd Politologiczny, no. 1 (June 19, 2018): 35–48. http://dx.doi.org/10.14746/pp.2013.18.1.3.

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This paper indicates that the development or decline in the activity of the Polish diaspora to a large extent depends on how active its leaders are. It shows that the cultural and civilizational reality generates a model of a leader – a participatory individual that solves both his own problems and the problems of his community. In the new civilizational reality, education and professional qualifications are becoming the basic criterion in social stratification and one’s position in the system of socio-political governance. The picture of the Polish diaspora shows that its leaders are usually individuals with strong personalities; psychological features are of primary importance in individuals functioning in public life, including the complexities of life in a diaspora. At present, there are two typical models of leadership in the Polish diaspora. One points to the representatives of the ‘old’ immigration, aiming to cultivate the traditional forms of life among Polish émigrés. The other one represents the latest wave of émigrés, who support the implementation of the values of the global civil society, where national and cultural diversity plays a significant role. In conclusion, it is noted that an important element that generates leadership among Polish émigrés is constituted by traditional political culture, including such mythicized elements as Catholicism, anarchy, democratic ideas and the cult of modernity.

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Sadhu, Ravi. "“We are similar, but different”: Contextualizing the Religious Identities of Indian and Pakistani Immigrant Groups." Journal for Undergraduate Ethnography 11, no. 1 (March 19, 2021): 38–55. http://dx.doi.org/10.15273/jue.v11i1.10866.

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This article explores how Indian and Pakistani immigrant groups from the Bay Area in North California relate to and interact with one another. There is limited research on the role of religion in shaping sentiments of distinctiveness or “groupness” among diasporic Indians and Pakistanis in the UK and North America. Through conducting qualitative interviews with 18 Indian and Pakistani immigrants in the Bay Area, I recognized three factors pertaining to religion that were salient in influencing notions of groupness—notions of modernity, sociopolitical factors, and rituals. With respect to these three variables, I flesh out the spectrum of associated groupness; while some factors were linked with high levels of groupness, others enabled the immigrant groups to find commonality with one another. This research is integral to a better understanding of the interactions between South Asians in the diaspora, as well as to gain insight into how these immigrant groups—whose countries of origin share a history of religious conflict—perceive and interact with one another.

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Johnson, Michelle. "'The Proof is on My Palm': Debating Ethnicity, Islam and Ritual in a New African Diaspora." Journal of Religion in Africa 36, no. 1 (2006): 50–77. http://dx.doi.org/10.1163/157006606775569604.

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AbstractFor Mandinga in Guinea-Bissau and Portugal, life-course rituals are currently provoking transnational debates on ethnic and religious identity. In Guinea-Bissau, these two identities are thought to be one and the same—to be Mandinga is to 'naturally' be Muslim. For Mandinga immigrants in Portugal, however, the experience of transnationalism and the allure of 'global Islam' have thrust this long-held notion into debate. In this article, I explore the contours and consequences of this debate by focusing on the 'writing-on-the-hand' ritual, which initiates Mandinga children into Qur'anic study. Whereas some Mandinga immigrants in Portugal view the writing-on-the-hand ritual as essential for conferring both Muslim identity and 'Mandinga-ness', others feel that this Mandinga 'custom' should be abandoned for a more orthodox version of Islam. Case studies reveal an internal debate about Mandinga ethnicity, Islam and ritual, one that transcends the common 'traditionalist'/'modernist' distinction. I suggest that the internal debate, although intensified by migration, is not itself a consequence of 'modernity' but has long been central to how Mandinga imagine themselves as both members of a distinct ethnic group and as practitioners of the world religion of Islam.

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Liu, Hong, and Gregor Benton. "TheQiaopiTrade and Its Role in Modern China and the Chinese Diaspora: Toward an Alternative Explanation of “Transnational Capitalism”." Journal of Asian Studies 75, no. 3 (August 2016): 575–94. http://dx.doi.org/10.1017/s0021911816000541.

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This essay takes issue with the idea that the trade in remittance letters (qiaopi侨批) was a modern form of “transnational capitalism” that relied on trust in a system of impersonal rules rather than “a distinctive form of ‘Chinese capitalism’” dependent on cultural or familial affinities, and thatqiaopitraders used instrumental economic practices to transnationalize their businesses. The essay aims to identify alternatives to modern capitalism that are, at the same time, robustly cosmopolitan, and for which modernity is multiple rather than modular. Ethnicity and identity matter greatly in diasporic Chinese business culture, as sources of entrepreneurial resilience and creativity, especially in the early stages of diaspora formation. Far from forming an obstacle to economic growth and technological innovation, business familism, social networks, and their associated cultural values can be shown, at least in some periods and contexts, to have assisted economic development in Chinese societies at home and abroad, by enabling social mobility, furthering family interests, building partnerships, facilitating contracts, and promoting other practices proper to a modern market economy.

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Rashkovskii, E. "Destinies of Religions and Revolutions: from Reformation to Post-Modernity." World Economy and International Relations, no. 6 (2011): 99–107. http://dx.doi.org/10.20542/0131-2227-2011-6-99-107.

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This was the theme of the Conference held in November 2010 in all-Russia State Library for Foreign Literature named after M.I. Rudomino. Its organizers were the Research center of religious literature and editions of the Russian diaspora (VGBIL), Center for the study of world religions (Russian University of Humanities) and the Center for problems of modernization and development (IMEMO). The past century showed the fallacy of the perception that the world of religious concepts and relations gradually comes to naught, that the revolutionary dynamics means an erosion of religious sphere and, at last, that the notions of revolution and religion are certainly antagonistic. It was noted during the discussion that religion and the revolution, “the old order” and the riot are interlinked in multiple forms. A rebirth of religious interests in the Russian society is connected with a desire to escape from state administrative-command “neo-archaism”.

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Obi, Uchenna Frances, and Raphael Chukwuemeka Onyejizu. "“No One Leaves Home Unless Home Is the Mouth of a Shark”: Dwelling and the Complexities of Return in Warsan Shire’s Poetry." Journal of Critical Studies in Language and Literature 2, no. 6 (August 17, 2021): 1–6. http://dx.doi.org/10.46809/jcsll.v2i6.88.

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Africa’s bitter historical experience of slavery and racial discrimination influences diasporic literary writers in their representation of home and its exigencies. This is due to the sordid effect of racial conflicts culminating in disillusionment of writers, who engage in the nostalgic longing for their country of origin, notwithstanding the influences of the host country on African migrants. By exploring Warsan Shire’s poetry, this study, through the lens of modernity and globalization, examines the concept of home while x-raying locations of the African immigrant in diaspora. The research utilised the Postcolonial theory and the qualitative method of analysis to examine how diasporic immigrants, particularly female subalterns struggle to grapple with the intricacies of dwelling in a hostile clime which situates the “Us” and “Them” binary opposition on their lived conditions. It analysed Shire’s poems as a product of the transcultural identity formation of the poet, illustrating her migratory experiences through the notion of “unhomely” (in her home country) and “Homeliness” (in her host country) as dilemmas that bisect her quest for return home because of war. The study, thus, submits that globalization alternates the idea of situating home as a place of origin.

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Sutcliffe, Adam. "An Alternative Path to Modernity: The Sephardi Diaspora in Western Europe (review)." Jewish Quarterly Review 94, no. 1 (2004): 182–84. http://dx.doi.org/10.1353/jqr.2004.0054.

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Topinka, Robert J. "Modernity, Freedom, and the African Diaspora: Dublin, New Orleans, Paris by Elisa Joy White." Palimpsest: A Journal on Women, Gender, and the Black International 2, no. 2 (2013): 227–29. http://dx.doi.org/10.1353/pal.2013.0028.

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Skinner, Ryan Thomas. "Civil taxis and wild trucks: the dialectics of social space and subjectivity in Dimanche à Bamako." Popular Music 29, no. 1 (January 2010): 17–39. http://dx.doi.org/10.1017/s0261143009990365.

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AbstractThis article presents a close reading (or listening) of Amadou & Mariam's 2004 album, Dimanche à Bamako, meaning ‘Sunday in Bamako’, produced ‘by and with’ world music maverick Manu Chao. I consider how Dimanche à Bamako musically renders, through sound and lyrical expression, the tensions of ‘global modernity’ in postcolonial Africa and its diaspora. ‘Global modernity’ refers to the fraught encounter between local actors and the globalised socio-economic conditions in which modern subjects are increasingly embedded. By framing these local and global tensions in the context of a modern African city, Dimanche à Bamako offers a theoretically sophisticated representation of urban African social space that, while rooted in a particular place (Bamako, Mali) attends to the wider world in which a local sense of place gives way to the wanderlust and anxieties of living and labouring in a globalised world. Through critical application of Lefebvrian and Mande socio-spatial theory and focused analysis of several of the album's tracks, I argue that Dimanche à Bamako elucidates a dialectic of ‘civility’ and ‘wildness’ that shapes the way social space and subjectivity are conceived, lived, and perceived in urban African communities in an era of global modernity.

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Hassan, Salah M. "Contemporary African Art as a Paradox." Nka Journal of Contemporary African Art 2020, no. 46 (May 1, 2020): 8–26. http://dx.doi.org/10.1215/10757163-8308138.

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The field of contemporary African and African diaspora art and culture is currently riddled by two paradoxes. First, in Africa and its diaspora, we are witnessing a burgeoning of creative energy and an increasing visibility of artists in the international arts arena. Yet, this energy and visibility has not been matched by a parallel regime of art criticism that lives up to the levels of their work. Second, we find a rising interest in exhibiting and collecting works by contemporary African and diaspora artists among Western museums as well as private and public collections. This growing interest, however, has been taking place within an extremely xenophobic environment of anti-immigration legislation, the closing of borders to the West, and a callous disregard for African and non-Western people’s lives. Hence, this essay addresses the need for an innovative framework that is capable of critically unpacking these paradoxes and that offers a critical analysis of contemporary African and African diaspora artistic and cultural production. In doing so, the author asserts the importance of movement, mobility, and transiency in addressing issues of contemporary African artistic and cultural production. This article focuses on the use of the term Afropolitan, which has made its way into African artistic and literary criticism as a crossover from the fashion and popular culture arenas. In thinking about the usefulness of “Afropolitanism,” the author revisits the notion of cosmopolitanism in relationship to the entanglement of Africa and the West and its reconfiguration at the intersection of modernity and postcoloniality.

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Schober, Juliane. "Communities of interpretation in the study of religion in Burma." Journal of Southeast Asian Studies 39, no. 2 (April 30, 2008): 255–67. http://dx.doi.org/10.1017/s0022463408000209.

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AbstractThe paper delineates stages in the interpretation of religion in Burma. Beginning with colonial constructions, the discussion moves to subsequent studies in anthropology and history from which emerged an emphasis on localised articulations of Theravada Buddhist traditions. Others examined religion as a site for colonial resistance and as a means for engaging issues of modernity. More recent interpreters focused on Buddhist voices in the public domain of contemporary Burma and some recent studies moved beyond received boundaries of inquiry to consider religions among ethnic minorities and diaspora communities. The final section charts future development in the study of religion in Burma.

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Cheng (鄭藝超), Christopher. "Looking Beyond Ruins." Journal of Chinese Overseas 15, no. 2 (November 13, 2019): 234–57. http://dx.doi.org/10.1163/17932548-12341403.

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Abstract Many qiaoxiang in southern Fujian and Guangdong appear derelict, but documenting the material heritage and interviewing people about its social significance reveals another image. The homeland of Overseas Chinese was not only found to be significant for the diaspora but serves as an enduring reminder of a grassroots-based modernity in rural China. The qiaoxiang effectively became a transnational legacy of migration from southern China that has undergone the following stages of transformation: exodus-led emergence of a remittance landscape, sudden abandonment, and sometimes revival. Today, it has become a “repository” or “living museum” where tourists and scholars alike can visit and ponder how humans adapted to post-rural life.

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Saphan, LinDa. "From Modern Rock to Postmodern Hard Rock: Cambodian Alternative Music Voices." Ethnic Studies Review 35, no. 1 (January 1, 2012): 23–39. http://dx.doi.org/10.1525/esr.2012.35.1.23.

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Cambodian modernity was driven by the political agenda of the Sihanouk government beginning in the 1950s, and Cambodian rock and roll emerged in the 1960s in step with Sihanouk's ambitious national modernization project. Urban rockers were primarily upper-class male youths. In. the postcolonial era rock and roll was appropriated from abroad and given a unique Cambodian sound, while today's emerging hard rock music borrows foreign sociocultural references along with the music. Postmodern Cambodia and its diaspora have seen the evolution of a more diverse music subculture of alternative voices of hard rock bands and hip-hop artists, as well as post-bourgeois and post-male singers and songwriters.

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Bhandari, Nagendra Bahadur. "Reinventing the Self: Cultural Negotiation of LuLing in Amy Tan’s The Bonesetter’s Daughter." Prithvi Academic Journal 3 (June 21, 2020): 64–76. http://dx.doi.org/10.3126/paj.v3i0.29561.

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In Amy Tan’s The Bonesetter’s Daughter, Chinese American mother LuLing involves in the self-exploration vacillating between her home and host cultures. The Chinese immigrant LuLing cannot remain totally independent of her indigenous culture of her native country China. Consequently, she demonstrates residual of Chinese culture in her diasporic life. Moreover, she forces her American born daughter to follow the same which sometimes renders conflict in mother-daughter relation. However, she cannot resist the influences of the culture of host country in the United States. She follows certain practices of American cultures. At the same time, she manifests an ambivalent attitude to both cultures. In such cultural interaction, her subjectivity encompasses multiplicities and pluralities by deconstructing the binary of the home and host culture. In this article, the formation of her subjectivity is analyzed through the critical postulations of ‘being’ and ‘becoming’ of Stuart Hall and ‘third space’ of Homi Bhabha. Hall’s representation in Bhabha’s third space can be interpreted and analyzed in the light of Arjun Appadurai’s modernity of cultural globalization. Precisely, the cultural interaction in the third space of the diaspora renders fluid and unstable subjectivity of LuLing which simultaneously belongs to past, present and future.

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Mapril, José. "Making a “Bangladeshi diaspora”: Migration, group formation and emplacement between Portugal and Bangladesh." Migration Letters 18, no. 1 (January 28, 2021): 13–24. http://dx.doi.org/10.33182/ml.v18i1.1239.

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In 1996, Appadurai argued that imagination is an essential element in the creation of cross-border political forms.Electronic media, for example, establishes links across national boundaries, linking those who move and those who stay.In his argument, these diasporic public spheres were examples of post-national political worlds and revealed the erosion of the nation-state in the face of globalisation and modernity. In this paper, I draw inspiration on this concept of diasporicpublic sphere but to show how these imaginaries are intimately tied to forms of group making and emplacement in several contexts. This argument is based on an ethnographic research about the creation of a transnational federation ofBangladeshi associations – the All European Bangladeshi Association (AEBA) – in the past decade, its main objectivesand activities. Through the analysis of an AEBA event that took place in Lisbon, I want to show the productive dialecticbetween diasporic imaginaries, group formation and emplacement processes between Portugal and Bangladesh.

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Ghaill, Mairtin Mac An. "Beyond a Black—White Dualism: Racialisation and Racism in the Republic of Ireland and the Irish Diaspora Experience." Irish Journal of Sociology 11, no. 2 (November 2002): 99–122. http://dx.doi.org/10.1177/079160350201100206.

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Race, ethnicity and racism are currently of major significance to Western societies. Recent social and cultural changes, associated with the crisis in modernity, involving global economic restructuring, mass migrations and increasing cultural exchange have highlighted a wide range of processes of social exclusion and marginalisation. These changes have challenged older conceptual frameworks of racism and anti-racism based on a black-white dualism. This paper focuses upon the question of the racialisation of the Irish within the Republic of Ireland and the argument for a specific rather than generalised American-based analysis of racism. This is an under-developed area of Irish sociology that requires a socio-historical perspective. However, the Irish – both in Ireland and as emigrants – have played a central role in the formation of race and racism in early and late modernity. The monocultural Irish state is often elided with the travelling ‘multi-coloured’, Irish people – one of the world's most transnational populations. There is a particular concern here with the experiences of the Irish diaspora in Britain, which may be of value as a conceptual resource, at a time when there is much confusion around the issue of race and politics in the Republic of Ireland. Sociology has a specific role to play in making public space for explanations that produce more inclusive accounts of Ireland and Irishness, as a territorially based national identity is in the process of being re-configured in the South.

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Palmié, Stephan. "Making sense of Santería: three books on Afro-Cuban religion." New West Indian Guide / Nieuwe West-Indische Gids 70, no. 3-4 (January 1, 1996): 291–300. http://dx.doi.org/10.1163/13822373-90002624.

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[First paragraph]Santeria from Africa to the New World: The Dead Sell Memories. GEORGE BRANDON. Bloomington: Indiana University Press, 1993. x + 206 pp. (Cloth US$31.50) Working the Spirit: Ceremonies of the African Diaspora. JOSEPH M. MURPHY. Boston: Beacon, 1994. xiii + 263 pp. (Cloth US$ 25.00)Walking with the Night: The Afro-Cuban World of Santeria. RAUL CANIZARES. Rochester VT: Destiny Books, 1993. xii + 148 pp. (Paper US$ 12.95)Since 1959, the steady exodus from revolutionary Cuba has led to the gradual emergence of an Afro-Cuban religious diaspora in the United States. While this phenomenon has attracted scholarly attention for some time, the literature has grown particularly rapidly in recent years. It is, perhaps, not entirely fortuitous that a spate of current academic publications on the subject coincided with a scramble by the popular media to exploit its exotic potential in the context of the 1993 U.S. Supreme Court case on animal sacrifice. Clearly, what has come to be called an Afro-Cuban "cultic renaissance" in exile holds promise both for sensationalist journalism and certain kinds of theoretical projects. Partly articulating with older, but politically reinvigorated debates about the relations between African and African-American cultures, partly addressing fundamental questions about conventional models of cultural boundedness and coherence, and, finally, calling into question both popular and academic notions of "modernity" (and its inevitable counterpart "tradition"), the 292 New West Indian Guide/Nieuwe West-Indische Gids vol. 70 no. 3 &4 (1996)problems posed by the emergence of an Afro-Cuban religious diaspora in the United States present a timely challenge.

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Hoffmann, Thomas. "Either Too Little or Too Much." Religion & Theology 21, no. 1-2 (2014): 159–72. http://dx.doi.org/10.1163/15743012-02101008.

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On a theoretical level, the article investigates sexually orientated discourses as a means to censure and demonise other religious communities than one’s own whilst staging one’s own religious community as the most “natural” and “liberal” example. With reference to the works of Michel Foucault and Edward Said it is thus argued that seemingly liberal and lenient attitudes towards sexuality can be exploited in an intolerant and hegemonic fashion. On an empirical level, this paradoxical dynamic is investigated in relation to Islam, Judaism and the so-called Western world. In terms of historical periods, late antiquity and (late) modernity are adduced. It is demonstrated that early and classical Islam styled itself as sexually liberal and easy-going over and against an alleged puritanical and rigid Judaism. In late modernity, in a Muslim European diaspora setting, it is demonstrated that Islam has fallen prey to the very same sexual “liberal” tactics as was perpetrated in late antiquity; that is, being castigated for being puritanical and rigid. However, contemporary Muslims are caught in a double bind since the charges against their alleged puritanism and bigotry runs parallel with charges against an alleged excessive and transgressive patriarchal sexuality.

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Macagno, Lorenzo. "Modern Intimacies and Modernist Landscapes: Chinese Photographs in Late-Colonial Mozambique." Lusotopie 19, no. 2 (June 4, 2021): 181–212. http://dx.doi.org/10.1163/17683084-12341763.

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Abstract This paper addresses a specific aspect of the social and cultural life of the Luso-Chinese in Mozambique, whose first contingents came from the Chinese province of Guangdong in the second half of the 19th century. Most settled in the city of Beira. By the 1950s, the Chinese community was already well integrated into modern life in colonial Beira. The city was going through an unprecedented urban and architectural boom. At that time, the Luso-Chinese, who were essentially merchants, also began to stand out in the field of photography. Based on a multi-sited ethnography among the Portuguese-Chinese diaspora – and their family photo albums – this paper reflects on two inseparable aspects of late-colonial modernity: architecture and photography.

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Pujals, Sandra. "The Comintern, New York’s Immigrant Community, and the Forging of Caribbean Visions, 1931–1936." Russian History 41, no. 2 (May 18, 2014): 255–68. http://dx.doi.org/10.1163/18763316-04102011.

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The article discusses the participation of the Communist International (Comintern, 1919–1943) in the Caribbean region throughout most of the 1930s, mapping an international dimension for local and regional developments and counting the Soviet Union as an imperialist contender along with the customary colonial powers. The essay also enumerates examples of the sort of international, cultural networks fostered by the Comintern’s agenda and its political agents throughout the area, pointing out the connection between this sort of communication and the region’s leap into modernity that defined the decolonization process in the late 1940s. In these developments, New York as the center of a Caribbean diaspora becomes instrumental as the point of departure and confluence for the agents of international communism and Caribbean nationals during the decade of the 1930s. The evidence, in turn, implies a call to reformulate the historical evolution of the Caribbean diaspora in New York between the 1920s and the 1940s, taking into consideration the Comintern’s contribution to the transnational aspect of Caribbean radicalism, politics and culture in the post-war era. Finally, it also suggests a possible revision of the chronological framework for the Soviet Union’s presence in the Caribbean region long before the Cuban revolution of 1959, in view of declassified documentation from the Comintern archives.

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Adji, Alberta Natasia, Kukuh Yudha Karnanta, and Gesang Manggala Nugraha Putra. "Deconstructing Cultural Identity in Rishi Reddi’s Karma and Other Stories." ATAVISME 21, no. 1 (July 20, 2018): 1–16. http://dx.doi.org/10.24257/atavisme.v21i1.443.1-16.

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This article strives to deconstruct the main characters’ cultural identity in Rishi Reddi’s short stories collection, entitled Karma and Other Stories, as the characters deal with their lives as Indian diaspora in the United States. The applied method is the close-reading technique. This article employs Jacques Derrida’s deconstruction by tracing the binary opposition found within the seven short stories; later they are to be disseminated so that the true meanign can be revealed. The article finds that (1) the emerging conflicts in the stories are caused by the strong ties of the protagonists toward Hinduism and Indian family tradition, with (2) their cultural identity has managed to align with modernity in the US, but (3) their ties to the core Hinduism and Indian principles will remain strong.

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Khan, Nichola. "‘From refugees to the world stage’: Sport, civilisation and modernity inOut of the Ashesand the UK Afghan diaspora." South Asian Popular Culture 11, no. 3 (October 2013): 271–85. http://dx.doi.org/10.1080/14746689.2013.820478.

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Trendel, Aristi. "Paris, Capital of the Black Atlantic: Literature, Modernity and Diaspora ed. by Jeremy Braddock and Jonathan P. Eburne." American Studies 53, no. 2 (2014): 198–99. http://dx.doi.org/10.1353/ams.2014.0085.

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Karavanta, Mina. "Into the Interior of Cultural Affiliations: Joan Anim Addo’s Imoinda and the Creolization of Modernity." Synthesis: an Anglophone Journal of Comparative Literary Studies, no. 7 (May 1, 2015): 62. http://dx.doi.org/10.12681/syn.16197.

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If creolization was represented as the property of the postcolonial world, the sign of hyphenated cultures emerging from the slave plantation economy and the slave trade, it has become a concept that names the transformation of the dominant cultures from within the other “minor” cultures and histories with which they have been living. Creolization emerges as the urgency to develop new concepts and disseminate “contrapuntal” and “affiliated” histories (Said) in order not only to narrate the Caribbean diaspora but also the social, political, and historical development of a wider British culture. In this light, this essay examines Imoinda: Or She Who Will Lose Her Name as a text that mediates between cultures represented as oppositional and operates as a site where their discrepant histories are translated, written anew, and rethought. The text as a site of translation and affiliation of different aesthetics, genres and traditions represents a new poetics of the human whose history is now narrated by the formerly dispossessed and expropriated other. The history of imperialism and slavery narrated of imperialism and slavery is an old narration but its telling is new for it generates new ways of understanding this history in the present where constituencies and communities of different cultural practices, often speaking different languages while sharing the language(s) of the dominant culture, are called forth to live together and live well.

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Abrego, Verónica. "Materiality in Julio Cortázar’s literature—rereading “Axolotl,” “No se culpe a nadie” and the almanac books." Neohelicon 47, no. 2 (September 21, 2020): 477–503. http://dx.doi.org/10.1007/s11059-020-00555-w.

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AbstractIn the light of the material turn in the Humanities some aspects of Julio Cortázar’s (1914–1984) work become very evident today as a laboratory of the future. For Cortázar, reading was a transforming impulse, part of a process of liberation from mental ties to which he contributed as an author, challenging the barrier between the fantastic and the real, the limit between the human and the animal, between the living and the inert. Thus, as a critic on blind Modernity, Cortázar, from his stories, questions anthropocentrism in a gesture that in the current crisis of the Anthropocene could not be more topical. Moreover, while he supported the transformation of people’s material conditions of life in Latin America, he innovated and celebrated literature in intermedial texts that are the decanted result of a creative performance, embedded in the strongly transcultural context of a diaspora that was first voluntary and then became exile.

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Kaur Singh, Jaspal. "Uncomfortable Truths." Philosophy and Global Affairs 1, no. 1 (2021): 46–60. http://dx.doi.org/10.5840/pga20212187.

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As a postcolonial scholar and professor from more than one postcolony, the author knows the British colonizers’ “Divide and Rule” policies and their use of colonial binaries disseminated through the English education system continue to haunt the postcolonies and the diaspora even today. Therefore, awareness that decolonization has been successful only to an extent, as we continue to have internalized racism and oppression, and knowing that pandemics, like the COVID-19, will continue to decimate humanity while the former colonizers, in the form of globalism, will continue to exploit and destroy humans, nonhumans and the earth, the author argues that we need to redefine knowledge so we may learn to speak in altered ways to create change. She shares her stories of struggles and attempts at resistance to colonialism, ideas of modernity, and globalism to speak to generations to come, so that humanity may become interconnected and compassionate in our love for each other and work together toward justice for all through new decolonial epistemologies and ontologies.

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Journal articles on the topic 'Diaspora and modernity'

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