To see the other types of publications on this topic, follow the link: Nation and diaspora.
Journal articles on the topic 'Nation and diaspora'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Nation and diaspora.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Keles, Janroj Yılmaz. "Digital Diaspora and Social Capital." Middle East Journal of Culture and Communication 9, no. 3 (2016): 315–33. http://dx.doi.org/10.1163/18739865-00903004.
Full textAbstract:
The Internet and its applications, such as social media, have revolutionized the way stateless diasporas communicate transnationally. This new virtual, deterritorialized conversation between diasporic individuals contributes to building (digital) social networks which constitute resources and opportunities for diasporas, central to social and geographical mobility. This paper explores the role of the Internet in connecting diasporas without a home nation-state, encouraging subordinated people to participate in civic society and creating a collective source of digital social capital in the diaspora. I argue that the Internet, particularly social media, contributes to the growth of social networks, social capital and the community’s cultural and political participation within and across nation-state borders.
2
Ashutosh, Ishan. "On the grounds of the global Indian: Tracing the disjunctive spaces between diaspora and the nation-state." Environment and Planning C: Politics and Space 37, no. 1 (June 11, 2018): 41–58. http://dx.doi.org/10.1177/2399654418779388.
Full textAbstract:
This article assesses the shifting relations between diasporas and nation-states through an ethnography of the affective dimensions contained in the figure of the “global Indian.” This new subject refers to the integration of elite segments of the Indian diaspora for state projects of economic liberalization and Hindu populism. Drawing on fieldwork in Toronto, I argue that the global Indian’s production is rife with contesting claims over the nation. Rather than integration, a new disjunctive bordering of national identity and belonging between homeland and diaspora space have emerged. This argument is developed by first emphasizing ethnography’s importance in illuminating the everyday lives of diasporic subjects, before turning to the geographies of distance and proximity between India and the Indian diaspora. The majority of the article uncovers the grounds of the global Indian through the narratives of diasporic subjects. Their narratives speak to the contested terrain of membership that lurks below the official discourse on diaspora strategies.
3
Nieswand, Boris. "Ghanaian Migrants in Germany and the Social Construction of Diaspora Les migrants ghanéens en Allemagne et la construction sociale de la diaspora." African Diaspora 1, no. 1-2 (2008): 28–52. http://dx.doi.org/10.1163/187254608x346051.
Full textAbstract:
Abstract This article explores diasporic discourses and practices among Ghanaian migrants in Germany. Instead of presuming that 'diaspora' is a stringent theoretical concept or refers to a bounded group in a sociological sense, it is argued that it provides migrants with a grammar of practice that allows for the situational and contextual construction of different types of 'diasporas'. Empirically, three social sites of construction are identified. Firstly, the Ghanaian nation-state and the reconfiguration of Ghanaian nationalism play an important role for promoting diasporic discourses. Secondly, the discourse of development and 'charity rituals' of ethnic and 'hometown' associations are of particular relevance for the proliferation of Ghanaian 'diasporas'. Thirdly, Ghanaian chieftaincies are involved in diasporic activities. The article is based on data collected in thirteen months of multi-sited ethnography conducted in Germany and Ghana between 2001 and 2003 and the analysis of video tapes, newspaper articles and web pages. Cet article explore les discours diasporiques et les pratiques trouvées parmi les migrants ghanéens en Allemagne. Plutôt que de présumer que la « diaspora » est un concept théorique strict ou fait référence à un groupe délimité dans un sens sociologique, il est soutenu qu'il fournit une grammaire de pratiques qui permet la construction situationnelle et contextuelle de différents types de « diasporas ». Empiriquement, trois lieux de construction sociale sont identifiés. Premièrement l'Etat-nation ghanéen et la reconfiguration du nationalisme ghanéen jour un rôle important pour promouvoir des discours diasporiques. Deuxièmement, le discours du développement et des « rituels de charité » des associations ethniques et des « villes natales » a une pertinence particulière pour la prolifération des « diasporas » ghanéennes. Troisièmement, les chefferies des tribus ghanéennes sont impliquées dans les activités de la diaspora. Empiriquement, cet article se base sur treize mois d'ethnographie, conduite en Allemagne et au Ghana entre 2001 et 2003, et sur l'analyse de bandes-vidéos, d'articles de journaux et de sites web.
4
Latifa, Inditian. "NEOLIBERALISM AND RECONFIGURATION OF THE DIASPORA IN CONTEMPORARY INDONESIA." Paradigma, Jurnal Kajian Budaya 9, no. 1 (April 12, 2019): 1. http://dx.doi.org/10.17510/paradigma.v9i1.267.
Full textAbstract:
<p>In most studies on globalization and transnationalism, diaspora is positioned in a conflicting and antagonistic relationship with the nation-state regime. Nevertheless, the global ascendancy of neoliberalism as a market-based mode of governing populations has brought certain changes to the relationship between the diaspora and home countries which call for further research. This essay investigates the implications of neoliberalism for diasporic kinship ties by examining emergent discourses in contemporary Indonesia that constitute an elite-led project on diasporas known as the Indonesian Diaspora Network (IDN) Global. Based on a social constructionist analysis of data gathered from activities, media reporting, and promotional materials associated with IDN Global, this essay argues that neoliberal reconfigurations of Indonesian diasporic identities manifest in two ways: unequal representation between manual workers and professionals and change of rhetoric on kinship ties as a strategic asset. Such findings reveal a more complicated and calculative relationship between the Indonesian diaspora and the Indonesian home country that complicate the valorization of diaspora against national regimes.</p><p> </p>
5
Duke, Eric D. "The Diasporic Dimensions of British Caribbean Federation in the Early Twentieth Century." New West Indian Guide / Nieuwe West-Indische Gids 83, no. 3-4 (January 1, 2009): 219–48. http://dx.doi.org/10.1163/13822373-90002452.
Full textAbstract:
[Second and third pragraph]While much has been written on the significance of British Caribbean activists in various movements associated with black diaspora politics in the twentieth century, particularly their important roles in Pan-African struggles, little has been written on how the various British Caribbean colonies themselves were envisioned among diaspora activists and within the scope of black diaspora politics. Did such Caribbean activists, especially those interested in and connected to diasporic movements beyond the British Caribbean, and their African American and African counterparts forsake the British West Indies as a focus of political engagement for other lands and causes? If not, what was the place of “West Indian liberation” and nation building in the British Caribbean in relation to black diasporic struggles in the early twentieth century?This article address these questions through an examination of how the idea of a united “West Indian nation” (via a federation or closer union) among British Caribbean colonies was envisioned within black diaspora politics from the turn of the twentieth century through the 1920s, and the ways in which racial consciousness and motivations informed conceptualizations of such a nation among black political activists of the British Caribbean and other parts of the diaspora. This study argues that efforts to create a federationin the Anglophone Caribbean were much more than simply imperial or regional nation-building projects. Instead, federation was also a diasporic, black nation-building endeavor intricately connected to notions of racial unity, racial uplift, and black self-determination.
6
Fornet, Ambrosio. "Cuba: Nation, Diaspora, Literature." Critical Inquiry 35, no. 2 (January 2009): 255–69. http://dx.doi.org/10.1086/596642.
Full text
7
Mills, James, and Paul Dimeo. "Introduction: Empire, Nation, Diaspora." Soccer & Society 2, no. 2 (June 2001): 1–16. http://dx.doi.org/10.1080/714004844.
Full text
8
Mahadevan, Kanchana. "Nation, diaspora, trans-nation: reflections from India." South Asian Diaspora 4, no. 2 (September 2012): 232–33. http://dx.doi.org/10.1080/19438192.2012.675729.
Full text
9
Çolak, Hasan. "Amsterdam's Greek merchants: protégés of the Dutch, beneficiaries of the Russians, subjects of the Ottomans and supporters of Greece." Byzantine and Modern Greek Studies 42, no. 1 (March 13, 2018): 115–33. http://dx.doi.org/10.1017/byz.2017.19.
Full textAbstract:
Merchant diasporas have long attracted the attention of scholars through the narrow prisms of ‘nations’ and states. The history of Amsterdam's Greek Orthodox merchants, together with the other cases—who left the Ottoman Empire in the eighteenth century and established a seemingly controversial range of networks involving the Dutch, Russian, Ottoman and Greek states there—is an oft-quoted example. This article draws attention to some of the problematic aspects of these perceptions of the relations between states and diaspora merchants. The main tenet of the article is that nation- and state-centred perspectives are limited in explaining the full scope of flexibility and pragmatism displayed by the diaspora merchants.
10
Roberts, Sean R. "The Uighurs of the Kazakstan Borderlands: Migration and the Nation." Nationalities Papers 26, no. 3 (September 1998): 511–30. http://dx.doi.org/10.1080/00905999808408580.
Full textAbstract:
One of the most important characteristics of the newly independent republic of Kazakstan is the multinational nature of its population. In addition to the members of the titular Kazak nationality, numerous Slavic, Turkic, and other peoples have made, or have been forced to make, Kazakstan their home. Most of these peoples, with the exception of the Kazaks, could be characterized as diasporas. However, the Uighurs, a Turkic Muslim people living in Kazakstan, are not a standard example of a diaspora. Unlike many of Kazakstan's diasporic communities, such as the Russians, Koreans, Uzbeks, Kyrgyz, and Germans, who can rely on outside support from recognized nation states to protect their rights, the Uighurs are a stateless people whose claims to sovereignty are not internationally recognized. Furthermore, unlike other stateless diasporas in Kazakstan, such as the Tatars, the Chechens, and the Mesketian TurksM whose homelands are clearly located outside of Kazakstan, the Uighurs’ “homeland” in China's Xinjiang province borders on the former Soviet republic, which raises the question of whether or not many Uighurs are indigenous to the territory of Kazakstan.
11
Bang, Min-Ho. "On Nation - A Critique on the Modrnist Concept of Nation." Journal for Oversea Korean Literature 25 (December 31, 2019): 155–211. http://dx.doi.org/10.37643/diaspora.2019.25.6.
Full text
12
Gill, Yubee. "Contours of Resistance: The Postcolonial Female Subject and the Diaspora in the Punjabi Short Story." IAFOR Journal of Arts & Humanities 8, no. 1 (August 25, 2021): 49–61. http://dx.doi.org/10.22492/ijah.8.1.04.
Full textAbstract:
Diaspora literature and theory offer significant critiques of traditional ideas regarding nation-states, identities and dominant cultures. While it is true that the literature of the diaspora has been receiving increasing attention as of late, it is worth noting that works written in the diasporans’ native languages are generally not included in wider discussions about the more complex issues related to the diaspora. As an initial corrective for this deficiency, this article explores selected stories in Punjabi, paying special attention to issues relevant to the lives and experiences of women in diaspora. Diasporic conditions, as most of these stories seem to assert, can be painful for women, but even while negotiating within a diverse system of values, many of them eventually discover possibilities for independence and growth. Such personal improvements are attainable due to their newfound economic liberation, but hard-won economic independence comes with a price. The inclusivity implied by identitary hyphens (i.e. Chinese-American; Mexican-American, etc.), so celebrated in diaspora writings in English, are almost as a rule missing in the fictional accounts studied here. In these accounts, an essential feature of diasporic subjectivity is the double sense of “Otherness” strongly felt by people who, having extricated themselves from the cultural demands of their original group, are not unchallenged members of the dominant culture.
13
Jain, Ravindra K. "Diaspora, Trans-Nation and Nation: Reflections from India." Sociological Bulletin 59, no. 1 (January 2010): 3–21. http://dx.doi.org/10.1177/0038022920100101.
Full text
14
Gamlen, Alan. "Diaspora Institutions and Diaspora Governance." International Migration Review 48, no. 1_suppl (September 2014): 180–217. http://dx.doi.org/10.1111/imre.12136.
Full textAbstract:
Why do governments form institutions devoted to emigrants and their descendants in the diaspora? Such institutions have become a regular feature of political life in many parts of the world: Over half all United Nations Member States now have one. Diaspora institutions merit research because they connect new developments in the global governance of migration with new patterns of national and transnational sovereignty and citizenship, and new ways of constructing individual identity in relation to new collectivities. But these institutions are generally overlooked. Migration policy is still understood as immigration policy, and research on diaspora institutions has been fragmented, case-study dominated, and largely descriptive. In this article, I review and extend the relevant theoretical literature and highlight empirical research priorities. I argue that existing studies focus too exclusively on national-level interests and ideas to explain how individual states tap diaspora resources and embrace these groups within the nation-state. However, these approaches cannot explain the global spread of diaspora institutions. This, I argue, requires a comparative approach and greater attention to the role of efforts to create a coherent but decentralized system of global governance in the area of international migration.
15
Mahmod, Jowan. "New Online Communities – New Identity Making The Curious Case of the Kurdish Diaspora." Journal of Ethnic and Cultural Studies 6, no. 2 (August 16, 2019): 34. http://dx.doi.org/10.29333/ejecs/245.
Full textAbstract:
The central argument in this paper is that the intimately set of processes—diaspora, transnationalism, and communication technologies—are creating new maps of identities, which are diverging from traditional forms of identity-making within the physical and national territory. By delving into how this triangulated relationship brings out a series of new identity experiences, the aim here is to demonstrate how this can serve as a timely example in a wider context of how traditional spheres of identity (i.e. ethnicity, culture, gender, and religion), which have hitherto provided people with firm identities, are being contested in this age of digital technologies and new transnational and global collaborations. Based on an interdisciplinary and comparative research study, including multi-sited (online-offline) methodology, the empirical examples unveil how diasporic Kurds have through their online activities developed transnational and global consciousness that goes beyond the national or dual diasporic consciousness. They display a growing awareness of identity difference not only between diaspora and homeland Kurds, but also between Kurdish diasporas in various European countries. While the struggle for nation-state building and identity rights are still a central part of their agenda, the new opportunities for self-representation in the online world suggest novel articulations of identity which are challenging old notions of belonging and community. Therefore, rather than speaking of the inflationary “imagined diaspora,” this paper presents the fluidity of diasporic identities and how victim diaspora can morph into transnational and global diaspora. The acknowledgement of identity difference and the de-mythologization of the homeland complicates the concept of the imagined community which until now has not been sufficiently recognized in academic writing.
16
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.
Full textAbstract:
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.
17
Sam, Jillet Sarah. "Caste Diasporas beyond National Boundaries: Digital Caste Networks." Perspectives on Global Development and Technology 16, no. 1-3 (April 7, 2017): 145–59. http://dx.doi.org/10.1163/15691497-12341425.
Full textAbstract:
Although castes are organizing as cross-border formations empirically, the literature seems preoccupied with analyzing caste diasporas in terms of the boundaries of the nation-state. This article examines how digital caste networks serve as border-spanning caste diaspora by drawing on Steven Vertovec’s conceptualization of a diaspora. The analysis draws on ethnographic data to analyze the case of the Cyber Thiyyars of Malabar, a digital caste network that seeks to mobilize members of the Thiyya caste by foregrounding regional affiliations with Malabar.
18
Ho, Elaine Lynn-Ee. "Leveraging Connectivities: Comparative Diaspora Strategies and Evolving Cultural Pluralities in China and Singapore." American Behavioral Scientist 64, no. 10 (August 7, 2020): 1415–29. http://dx.doi.org/10.1177/0002764220947754.
Full textAbstract:
Migrant-sending states are connecting systematically with their emigrants and diasporic descendants through policies known as “diaspora strategies.” Underlying diaspora strategizing are the manifold ways in which states capitalize on past migration and present mobility patterns to advance national developmental agendas. Such agendas are conceived in terms of economic and (soft) political power, respectively referred to as “diaspora-and-development” and “diaspora diplomacy.” This article undertakes a comparative analysis of the diaspora strategies by China and Singapore to ask critical questions about, first, the connectivities between migrant-sending states. Doing so elicits the multidirectional migration flows that connect nation-states, showing how the diaspora outreach of one affects the other. Second, the article examines the (multi)cultural logics that underpin diaspora strategizing and its possible impacts on domestic agendas. Such an approach urges researchers to study the race/ethnicity politics that underpin diaspora strategies.
19
Constant, Amelie F., and Klaus F. Zimmermann. "Diaspora economics: new perspectives." International Journal of Manpower 37, no. 7 (October 3, 2016): 1110–35. http://dx.doi.org/10.1108/ijm-07-2016-0151.
Full textAbstract:
Purpose The purpose of this paper is to introduce a new field and suggest a new research agenda. Design/methodology/approach Combine ethnicity, migration and international relations into a new thinking. Provide a typology of diaspora and a thorough evaluation of its role and the roles of the home and host countries. Findings Diaspora economics is more than a new word for migration economics. It opens a new strand to political economy. Diaspora is perceived to be a well-defined group of migrants and their offspring with a joined cultural identity and ongoing identification with the country or culture of origin. This implies the potential to undermine the nation-state. Diasporas can shape policies in the host countries. Originality/value Provide a new understanding of global human relations.
20
CHRISTINA, S. SOPHIA. "Dynamics Of Indian Diaspora Literature: A Panoramic View." Think India 22, no. 2 (October 23, 2019): 507–11. http://dx.doi.org/10.26643/think-india.v22i2.8758.
Full textAbstract:
Diaspora Theory has affected the literature of every language of the globe with its multiple characteristics. This literature is commonly referred to as Diasporic or Expatriate Literature. Diasporic Literature is a very broad idea and a paragliding term that involves all those literary works published by writers outside their home nation, but these works are linked to indigenous culture and background. All those authors can be considered as diasporic authors in this broad context, who write outside their nation but through their work stayed linked to their homeland. Diasporic literature has its origins in the sense of loss and alienation resulting from migration and expatriation. Diasporic literature generally deals with alienation, displacement, existential rootlessness, nostalgia, identity quest. Migrants suffer from the pain of being away from their homes, their motherland memories, the anguish of leaving behind everything familiar agonizes migrants ' minds. The diasporic Indians, too, are not breaking their ancestral land connection. There is a search for continuity and an astral impulse, an attempt to search for their origins. Settlement in alien territory leads to dislocation for them. Dislocation can be seen as a rupture with the ancient identity. By debating characteristics of expatriate or diasporic literature, the article tried to examine the reflection of Diaspora Theory and its multiple aspects in literature. The Indian contribution to diasporic literature was also evaluated in English.
21
Rosen, Philip. "Nation and Anti-Nation: Concepts of National Cinema in the "New" Media Era." Diaspora: A Journal of Transnational Studies 5, no. 3 (December 1996): 375–402. http://dx.doi.org/10.3138/diaspora.5.3.375.
Full textAbstract:
[M]y knowledge of movies, pictures, or the idea of movie-making, was strongly linked to the identity of a nation. That’s why there is no French television, or Italian, or British, or American television. There can be only one television because it’s not related to nation. It’s related to finance or commerce. Movie-making at the beginning was related to the identity of the nation and there have been very few ―national‖ cinemas. In my opinion there is no Swedish cinema but there are Swedish movie-makers—some very good ones, such as Stiller and Bergman. There have been only a handful of cinemas: Italian, German, American and Russian. This is because when countries were inventing and using motion pictures, they needed an image of themselves. The Russian cinema arrived at a time they needed a new image. And in the case of Germany, they had lost a war and were completely corrupted and needed a new idea of Germany. At the time the new Italian cinema emerged Italy was completely lost—it was the only country which fought with the Germans, then against the Germans. They strongly needed to see a new reality and this was provided by neo-realism. Today, if you put all these people in one so-called ―Eurocountry,‖ you have nothing; since television is television, you only have America. (Jean-Luc Godard in conversation with Colin MacCabe [Petrie 98] )
22
Toivanen, Mari, and Bahar Baser. "Diasporas’ Multiple Roles in Peace and Conflict: A Review of Current Debates." Migration Letters 17, no. 1 (January 23, 2020): 47–57. http://dx.doi.org/10.33182/ml.v17i1.753.
Full textAbstract:
Diasporas can play multiple roles in both the host country and the homeland, and their activities can varyingly contribute towards peace-building processes or perpetuate conflict back home. In this article, we wish to reflect upon the current discussions in this field, while considering the heterogeneity between and within diaspora communities as well as the generational dynamics of diaspora activism. We discuss intra-diaspora group relations as potential avenues of conflict and peace-building that transcend nation-states’ borders. Moreover, we consider how the dynamics of peace-building and conflict perpetuation can transform over time with subsequent generations. We also discuss the role the second generation can play in relation to peace and conflict.
23
DHARWADKER, APARNA. "Diaspora and the Theatre of the Nation." Theatre Research International 28, no. 3 (October 2003): 303–25. http://dx.doi.org/10.1017/s0307883303001159.
Full textAbstract:
Among the cultural forms of the Indian diaspora in the West, the radical obscurity of drama and theatre in comparison with fiction, non-fiction, and poetry suggests a complicated relation between genre, location, language, and experience. As a collaborative public medium theatre depends on material resources, institutional networks, and specific cultural contexts which place it at several removes from the privacy and relative self-sufficiency of print genres. Moreover, while novelists often employ diaspora as the enabling condition but not the subject of narrative, immigrant playwrights can create original theatre only when they distance themselves from their cultures of origin and embrace the experience of residence in the host culture, with all its attendant problems of acculturation and identity. In Canada, where the Indian immigrant communities are older, often visibly underprivileged, and entangled in post/colonial histories, an emergent culture of original playwriting and performance has offered a critique of the home-nation as well as of conditions in the diaspora. In the United States, in contrast, where large-scale immigration from India is relatively recent, socially privileged, and unencumbered by colonial baggage, original drama is virtually absent, and various forms of ‘travelling’ theatre dominate the culture of performance, reinforcing a powerful synonymy between ‘diaspora’ and ‘nation’. These two North American locations are paradigmatic examples, therefore, of the historically grounded interconnections between diaspora, nation, and theatre in the modern Indian context.
24
Werbner, Pnina. "Many Gateways to the Gateway City: Elites, Class and Policy Networking in the London African Diaspora." African Diaspora 3, no. 1 (2010): 131–58. http://dx.doi.org/10.1163/187254610x505691.
Full textAbstract:
Abstract Can we speak of the existence of an ‘African diaspora’ over and above the many discrete national diaspora groups in Britain? The present paper explores the conviviality and reach of black African elite networks in London across ethnic boundaries, their mastery of a shared language of governance and their capacity as actors and activists operating in civil society. Their achievement has been, the paper argues, to create a nascent black African diasporic public sphere in which the diaspora is imagined, constructed and mobilised across divisions of language, religion, nation and class. New multicultural policies in Britain have facilitated this networking, which is grounded in ethical notions of caring, justice and ethnic permeability.
25
Cannon, Alexander M. "Virtually Audible in Diaspora." Journal of Vietnamese Studies 7, no. 3 (2012): 122–56. http://dx.doi.org/10.1525/vs.2012.7.3.122.
Full textAbstract:
This essay explores the performance and pedagogical practices of Master Musician [Nhạc Sư] Nguyễn Vĩnh Bảo, a musician of nhạc tài tử Nam bộ [music of talented amateurs] who lives and works in Hồ Chí Minh City, but whose students reside primarily in diaspora. By critically engaging with the concept of “trans-nation”—a term coined by Yan Haiping—and invoking theories of transnational competence, the essay examines the processes by which Nhạc Sư Nguyễn Vĩnh Bảo creates a virtual diasporic community based around the performance and appreciation of traditional music practices.
26
Lomonosov, Mr Sc Matvey. "“New Nation-Building” or What?: Serbian and Kosovan laws on expatriates." ILIRIA International Review 2, no. 2 (December 31, 2012): 101. http://dx.doi.org/10.21113/iir.v2i2.146.
Full textAbstract:
Special legal provisions on preferential treatment of expatriates introduced during last decade by the kin-states are oftentimes construed by the scholars as visible sings and effective tools of new, post-territorial nation-building in Eastern Europe. However, the analysis of Serbian and Kosovan laws on citizenship and diaspora shows that the picture is more complex, whereas the situation varies across countries of the region. Despite the rising concerns with the issues of the co-ethnics since late 2000 the Serbian government for some years has been reluctant to introduce the exclusive preferential treatment for the Serbs in the realm of citizenship. Only the law passed in 2009 overtly showed that the executives and legislators of the Republic of Serbia now are on the way of creating post-territorial Serb national community. Contrariwise the political establishment of Kosovo equally pushing forward special laws on “diaspora” in 2008 and 2011 was rather concerned with forming and reasserting of as well as tightening its grip over post-territorial citizenry because of notable social and economic problems. In contrast to Easter European status laws, trans-border “ethnic relatives” of the Kosovan majority are effectively excluded by the documents from the membership in the “diaspora,” while the representatives of ethnic minorities from the territory of the country legally qualify for being Kosovo diasporans.
27
Muchnik, Natalia. "« S’attacher à des pierres comme à une religion locale… »: La terre d’origine dans les diasporas des XVIe-XVIIIesiècles." Annales. Histoire, Sciences Sociales 66, no. 2 (June 2011): 481–512. http://dx.doi.org/10.1017/s0395264900006016.
Full textAbstract:
RésuméL’attachement au pays d’origine est bien analysé pour les diasporas contemporaines afin de démontrer leur dimension transnationale et décrire leurs rapports avec l’état-nation. Pour les XVIe-XVIIIesiècles, en revanche, cette question pourtant fondamentale est minorée au profit des liens entre communautés. Souhaitant sortir des perspectives mono-confessionnelles qui limitent l’historiographie des diasporas modernes, ce travail s’appuie sur l’étude de quatre groupes dispersés : les séfarades, les catholiques britanniques, les huguenots et les morisques. La terre d’origine, qui grave son empreinte culturelle sur la diaspora, constitue un liant structurant fondamental : lieu de l’événement-déclencheur de dispersion et du martyre, elle apparaît comme le front de la résistance qui légitime l’existence de « l’arrière », la diaspora. Territoire matriciel, souvent mythifié et mobilisé dans les visions messianiques, elle est indissociable de la notion de retour.
28
Helmreich, Stefan. "Kinship, Nation, and Paul Gilroy’s Concept of Diaspora." Diaspora: A Journal of Transnational Studies 2, no. 2 (September 1992): 243–49. http://dx.doi.org/10.3138/diaspora.2.2.243.
Full textAbstract:
In the literature of traditional anthropology, “community” and “culture” have been privileged units of analysis and have often been considered to be isomorphic with well-defined national or ethnic territories. Recent anthropological attempts to understand constitutions of community and identity in a transnational, postcolonial, and global economic context have questioned this easy relationship between culture, community, and place and have focused on how social worlds can be webbed together across transnational space (see Appadurai, Gupta and Ferguson). Among the many contenders for an analytical concept accountable to the complexities of culture and economy in a transnationally interconnected world are such notions as “the deterritorialized nation state” (Glick-Schiller, Basch, and Blanc-Szanton), “ethnoscapes” (Appadurai), “borderlands” (An-zaldua), and “diaspora” (Hall; Gilroy, “Cultural Studies”; Safran; Tololyan). Each of these concepts calls into question the “natural” bond that anthropology historically has presumed to exist between community, culture, and place.
29
Huyssen, Andreas. "Diaspora and Nation: Migration into Other Pasts." New German Critique, no. 88 (2003): 147. http://dx.doi.org/10.2307/3211163.
Full text
30
Shani, Giorgio. "THE MEMORIALIZATION OFGHALLUGHARA: TRAUMA, NATION AND DIASPORA." Sikh Formations 6, no. 2 (December 2010): 177–92. http://dx.doi.org/10.1080/17448727.2010.530512.
Full text
31
Ivana, Greti-Iulia. "Nation as network. Diaspora, cyberspace, and citizenship." Information, Communication & Society 18, no. 12 (September 11, 2015): 1481–83. http://dx.doi.org/10.1080/1369118x.2015.1085071.
Full text
32
Guyotte, Roland L. "Filipino Studies: Palimpsests of Nation and Diaspora." Journal of American History 104, no. 2 (September 2017): 564–65. http://dx.doi.org/10.1093/jahist/jax294.
Full text
33
Manz, Stefan. "Protestantism, nation and diaspora in Imperial Germany." Nations and Nationalism 18, no. 4 (August 17, 2012): 744–64. http://dx.doi.org/10.1111/j.1469-8129.2012.00547.x.
Full text
34
Mah-Gricuk, Ania. "Across, Between, and Beyond Nation States: Overseas Chinese Private Remittance Networks, 1850s–1930s." Translocal Chinese: East Asian Perspectives 15, no. 1 (July 1, 2021): 38–66. http://dx.doi.org/10.1163/24522015-15010003.
Full textAbstract:
Abstract This paper examines the development of private remittance networks that came into being in response to the practice of migrants sending financial resources back to their families in China from 1850 to 1930s and analyses them through the lens of transnational space. It discusses the transnational space between the diaspora and the homeland and the structures that link them. My research has shown that these networks contributed to a space transcending national borders. The material comprising the basis of this research project includes newspapers from the diaspora, remittance letters and receipts, and reports conducted by the Taiwanese governmental institutions and secondary material focused on both emigrant home villages in China and communities in destinations. In the diasporic context, space is created through shared experiences of migrants, who are physically separated from their families but remain linked through networks such as the remittance trade.
35
Sengupta, Anita. "Re-imagining Locations by way of the “Indian Diaspora”." Ideas and Ideals 12, no. 3-1 (September 23, 2020): 188–206. http://dx.doi.org/10.17212/2075-0862-2020-12.3.1-188-206.
Full textAbstract:
Diasporas have gained currency as a productive frame for re-imagining locations, movements identities and linkages that have been flattened by the effect of globalization on world politics. This article examines how diasporas re-orient conventional cartographies and spatial configurations by identifying historically located networks that often escape the attention of scholars and policy makers working within the framework of individual nations. The foregrounding of such networks brings into focus global flows that predates the age of globalization and creates the possibilities of exploring and strengthening collaborations across regions. All of these issues come into play when one examines what is identified as the “Indian” diasporic community in Central Asia and the temptation to think of them as stable bounded communities or transcendent homogeneous groups. This creates the possibilities of rethinking spatial and temporal categories, where not only the nation and its borders are subject to scrutiny but also categories like regions and areas come under interrogation.
36
Holmes, Christopher. "The Nation after the Age of the Global." Diaspora: A Journal of Transnational Studies 18, no. 3 (September 2015): 392–403. http://dx.doi.org/10.3138/diaspora.18.3.392.
Full textAbstract:
In his innovative and often transformative book, National Consciousness and Literary Cosmopolitics: Postcolonial Literature in a Global Age (henceforth NC), Weihsin Gui takes up the question of how postcolonialism should inform our understanding of the global moment by re-invigorating literature’s relationship to nationalism. Analyzing works by Kazuo Ishiguro, Derek Walcott, Shirley Geok-Lin Lim, Twan Eng Tan, and Preeta Samarasan, he does what very few of the books of this genre manage; he tightly defines his use of the national and the global to avoid bland paeans to either term and avoids making one subservient or even counter-purposed to the other. He focuses on a “national consciousness and literary cosmopolitics, rather than a study of economic and demographic flows and movements” (3). He rethinks nationalism as a constellation of interdependent relationships, some local and others global, using Theodor Adorno’s negative dialectics. The openness of the negative dialectics allows Gui to read multiple, simultaneous attachments to the nation—as diasporic and native, linguistically major or minor, commodity or aesthetic—without the tension between these oppositions being determinative or fated to resolution. Read through the aesthetic experiments in poetry and prose that NC brings into an unexpected space of comparison, these relationships simultaneously critique and define forms of national belonging without resorting to a blithe rejection of the nation in favor of an idealized cosmopolis. “[N]egative dialectics,” Gui writes, “points to an arrangement or a reconfiguration of national consciousness and cosmopolitics as intertwined concepts as opposed to the triumph of postnational globalism in which transnational flows render nations moribund and obsolete” (22). What makes NC substantively different from other efforts to unseat nationalist discourses is that it addresses literary texts neither as producers nor as products of an antinationalist counter-discourse but rather according to the unexplored aesthetic and formal resonances already at work within a writer’s national consciousness. Gui makes room for postcolonial interventions from novels, stories, and poems that might at various moments be classified as national, transnational, diasporic, and global texts, thus making their canonicity irrelevant, or at least uninteresting in comparison to the way each text is simultaneously produced by and critical of nationalisms.
37
Dudrah, Rajinder. "‘Diasporicity in the City of Portsmouth (UK): Local and Global Connections of Black Britishness’." Sociological Research Online 9, no. 2 (May 2004): 35–45. http://dx.doi.org/10.5153/sro.901.
Full textAbstract:
This article engages with the theoretical premise of diasporicity - the local/regional specificities and workings of a given diaspora. Diasporicity is an attempt to extend the vocabulary of the concept of diaspora as an intervention against fixed ideas of race and nation. The article tests the usefulness of some aspects of ‘diasporicity’ by applying them to the settlement of African, Caribbean and South Asian Black British groups in Portsmouth, UK. The article draws on qualitative research, including extended interviews, and offers a social commentary on Black British diasporic connections that are distinctive to this city and, at the same time, contribute to an overall idea of Black Britishness.
38
Vass, Ágnes. "The Extended Nation as a Political Project – Hungarian Diaspora Living in Western Canada." Polish Political Science Review 6, no. 2 (December 1, 2018): 91–103. http://dx.doi.org/10.2478/ppsr-2018-0015.
Full textAbstract:
AbstractPolicy towards Hungarians living in neighbouring countries has been a central issue for Hungarian governments, yet Hungarian diaspora living mainly in Western Europe and North America have received very little attention. This has changed after the 2010 landslide victory of Fidesz. The new government introduced a structured policy focused on engaging Hungarian diaspora, largely due to the nationalist rhetoric of the governing party. The article argues that this change reflects a turn of Hungarian nationalism into what Ragazzi and Balalowska (2011) have called post-territorial nationalism, where national belonging becomes disconnected from territory. It is because of this new conception of Hungarian nationalism that we witness the Hungarian government approach Hungarian communities living in other countries in new ways while using new policy tools: the offer of extraterritorial citizenship; political campaigns to motivate the diaspora to take part in Hungarian domestic politics by voting in legislative elections; or the never-before-seen high state budget allocated to support these communities. Our analysis is based on qualitative data gathered in 2016 from focus group discussions conducted in the Hungarian community of Western Canada to understand the effects of this diaspora politics from a bottom-up perspective. Using the theoretical framework of extraterritorial citizenship, external voting rights and diaspora engagement programmes, the paper gives a brief overview of the development of the Hungarian diaspora policy. We focus on how post-territorial nationalism of the Hungarian government after 2010 effects the ties of Hungarian communities in Canada with Hungary, how the members of these communities conceptualise the meaning of their “new” Hungarian citizenship, voting rights and other diaspora programmes. We argue that external citizenship and voting rights play a crucial role in the Orbán government’s attempt to govern Hungarian diaspora communities through diaspora policy.
39
Sheffer, Gabriel. "A Nation and Its Diaspora: A Re-examination of Israeli—Jewish Diaspora Relations." Diaspora: A Journal of Transnational Studies 11, no. 3 (December 2002): 331–58. http://dx.doi.org/10.3138/diaspora.11.3.331.
Full text
40
Anagnostou, Yiorgos. "Private and public partnerships: The Greek diaspora’s branding of Philotimo as identity." Journal of Greek Media & Culture 7, no. 1 (April 1, 2021): 3–25. http://dx.doi.org/10.1386/jgmc_00025_1.
Full textAbstract:
This article recognizes the discourse of Philotimo as a prevalent mode of the diaspora’s representation of national identity in the context of the Greek debt crisis. It shows how this narrative adheres to the cultural technologies of nation branding to establish a positive Greek self-representation and in so doing, countering the crisis-related international devaluation of the national image. This cultural rehabilitation functions as a mode of governmentality: it seeks to shape the global perception of Greece and Greek identity for several interrelated purposes. First, in endowing value to Greek identity, it aims to restore national credibility and in turn cast Greece as an attractive destination for foreign investments. In this capacity, the narrative links national culture with global capitalism. Second, in redeeming the Greek nation as a moral nation, the branding fosters diaspora solidarity to Greece as a moral imperative. Notably, the purpose of the branding enterprise is not to merely disseminate a favourable image globally, but also to constitute Greek identity in the diaspora and Greece. Operating at the intersection of national, transnational and global processes, the narrative requires analysis that extends beyond the conventional framework of diaspora‐homeland relations. The Greek branding enters a broader politics in which countries deploy their national cultures to position themselves competitively within global capitalism. From this angle, the article identifies an emergent diaspora political form ‐ a partnership between private and civic organizations ‐ which asserts authority to represent Greek identity globally for the purpose of economic, social and cultural gains. It concludes with a reflection about the social and political implications of this branding, as well as the role of scholars who write about this phenomenon, and more broadly about Greek national mythologies.
41
Dupuy, Alex. "Globalization, the Nation-State, and Imperialism: A Review Essay." Diaspora: A Journal of Transnational Studies 10, no. 1 (March 2001): 93–116. http://dx.doi.org/10.3138/diaspora.10.1.93.
Full text
42
Sheffer, Gabriel. "A Nation and Its Diaspora: A Re-examination of Israeli—Jewish Diaspora Relations." Diaspora: A Journal of Transnational Studies 11, no. 3 (2002): 331–58. http://dx.doi.org/10.1353/dsp.2011.0013.
Full text
43
Winland, Daphne N. "“We Are Now an Actual Nation”: The Impact of National Independence on the Croatian Diaspora in Canada." Diaspora: A Journal of Transnational Studies 4, no. 1 (March 1995): 3–29. http://dx.doi.org/10.3138/diaspora.4.1.3.
Full textAbstract:
The political scientist Walker Connor identifies two factors that help him distinguish between “immigrant communities” and “diasporas”: 1) the degree of loyalty felt toward the adopted host nation as opposed to the ancestral homeland and 2) the extent of assimilation (“Ethnonationalism” 80). The comparative framework Connor developed to clarify the terminological confusion resulting from scholarly attempts to theorize the relationship between ethnicity, nation, and state has had only limited success, because the assumptions that inform his definitions of immigrant communities and diasporas reproduce a functionalist teleology of “movement from one form of integrity to another” (Rouse 10), mediated by notions of adaptation and accommodation. Although his seminal earlier work challenged the “tendency to equate nationalism with a feeling of loyalty to the state rather than with loyalty to the nation” (“A Nation” 378) and drew our attention to the centrality of (ethnic) self consciousness in nationalism, Connor has not fully investigated the important question of how self-consciousness is obtained and transformed and how it manifests itself in situations of change. The integral relationship between self-consciousness and loyalty necessitates an investigation of those societal contexts and processes that influence group loyalties. These considerations are particularly significant for the analysis of diasporan identities for which issues of self-representation, the practices and processes associated with transnationalism, and, in the case of Croatians in Canada presented here, the impact of national independence on identity claims, are central. Rather than instilling a sense of unity, Croatian independence has either created or reinforced the contestations over notions of Croatian peoplehood.
44
Zumkhawala-Cook, Richard. "The Mark of Scottish America: Heritage Identity and the Tartan Monster." Diaspora: A Journal of Transnational Studies 14, no. 1 (March 2005): 109–36. http://dx.doi.org/10.3138/diaspora.14.1.109.
Full textAbstract:
On 20 March 1998, the United States Senate unanimously adopted Resolution 155, declaring 6 April of each year National Tartan Day to celebrate the contribution of Scots in America over the centuries. Proposed by a Republican Majority Leader of Scottish descent, Trent Lott, and intended to establish the relationship between the two nations, the document harks back to Scotland’s revered 1320 statement of national independence, the Declaration of Arbroath: “the American Declaration of Independence was modeled on that inspirational document … Scottish Americans successfully helped shape this country in its formative years and guided this Nation throughout its most troubled times.” More than simply a pluralist call for the recognition of an ethnic culture in America, the document constructs a vision of shared national origins.
45
Wagner, Lauren B. "Choosing Teams." African Diaspora 11, no. 1-2 (December 9, 2019): 179–92. http://dx.doi.org/10.1163/18725465-01101003.
Full textAbstract:
Abstract The future of diaspora goes together with the future of diversity, and the different ways in which states and nations can reconfigure how their mobile, multifaceted members are accepted as belonging. The 2018 FIFA World Cup, like many international sporting events, crystallised some of debates about citizenship and belonging as applied to specific players and, notably for this event, to the ‘foreign-born’ men playing for the Moroccan team. Though public debates often focus on evaluating the ‘belonging’ of individuals who are chosen for elite events to represent the nation, that lens did not seem to be applied to the Moroccan team. By exploring how diversity and diaspora were debated in relation to players for European teams in this same tournament, I explore here how the Moroccan example represents perhaps a new direction for diaspora: one which connects descendants across multiple nations and states without character judgments about who can belong.
46
Choriev, Sherzodjon Shokirjonovich. "THE HISTORY OF BALTIC NATION DIASPORA IN UZBEKISTAN." Theoretical & Applied Science 70, no. 02 (February 28, 2019): 19–25. http://dx.doi.org/10.15863/tas.2019.02.70.5.
Full text
47
Chambers, Douglas B. "‘My own nation’: Igbo Exiles in the Diaspora." Slavery & Abolition 18, no. 1 (April 1997): 72–97. http://dx.doi.org/10.1080/01440399708575204.
Full text
48
Helmreich, Stefan. "Kinship, Nation, and Paul Gilroy's Concept of Diaspora." Diaspora: A Journal of Transnational Studies 2, no. 2 (1992): 243–49. http://dx.doi.org/10.1353/dsp.1992.0016.
Full text
49
Sulistiyono, Singgih Tri. "DIASPORA AND FORMATION PROCESS OF INDONESIANESS: INTRODUCTION TO DISCUSSION." Historia: Jurnal Pendidik dan Peneliti Sejarah 12, no. 1 (July 23, 2018): 195. http://dx.doi.org/10.17509/historia.v12i1.12127.
Full textAbstract:
This Working Paper is actually a wide research plan of its effort to review Indonesianess spirit which is lately facing a hard test and challenge. The odd thing is the threat to Indonesianess continue to occur when the age of NKRI (Negara Kesatuan Republik Indonesia) becomes older and older (currently, the age is 66 years old) and the macro economy is developed more (included in G20 Countries), the world respects formal existence of any country, human rights, the information technology development becomes more sophisticated.There are sufficient reasons to prepare indications that the glue for Indonesianess becomes more fragile and experiences deterotiation process. The question may arise: awhat is the glue and adhesive material for Indonesian people and what is the function of the flue and adhesive material in formation and development process of Indonesian nation? This glue and adhesive material are very important because Indonesian nation is formed by various and different ethnic, social, religion, race which in pre-Indonesian era, they became the cause of any serious conflict. Moreover, in many cases, race and ethnic become the glue in formation process of nation. In relation to the question concerning the glue and adhesive material in Indonesian nation formation process, leaders of the first national movement quoted Ernest Renan opinion that the collective wish and hope (in order to become a nation) will become the glue and adhesive material of the nation itself. He said that a nation is a soul, a spiritual principle.
50
Callahan, William A. "Beyond Cosmopolitanism and Nationalism: Diasporic Chinese and Neo-Nationalism in China and Thailand." International Organization 57, no. 3 (2003): 481–517. http://dx.doi.org/10.1017/s0020818303573027.
Full textAbstract:
This article highlights the dynamic interaction between Chinese, Thai, and Sino-Thai identity construction, on the one hand, and the mutual production of domestic and international politics, on the other. It questions how nationalism and cosmopolitanism are formulated by arguing against the popular notion that a diaspora is a cosmopolitan community situated in a foreign nation. Diasporic public spheres are critically examined to show how Sino-Thai identity is produced in relation first to neo-nationalism in Thailand and China, and second in specific contexts within Thailand that call into question essential notions of Thai, Chinese, and overseas Chinese identity. Diasporas thus both construct and deconstruct the seemingly opposing forces of nationalism and cosmopolitanism. The article uses the ethnographic approach of anthropological constructivism to build on sociological constructivism's focus on national identity, norms, and formal institutions. Rather than looking to culture as a substance, the article highlights how culture takes shape in context-sensitive relations between identity and difference. This ethnographic approach encourages one to look in different places for world politics, shifting away from state actors to transnational nonstate actors, from geopolitics and international political economy to economic culture, and from law and institutions as the foundations of international society to the less formal organizations of the diasporic public sphere. Diaspora thus not only adds new data to arguments about global/local relations—it helps one question the structures of world politics that look to the opposition between cosmopolitanism and nationalism.