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Journal articles on the topic 'Returnees diaspora'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Erciyes, Jade Cemre. "Diaspora of Diaspora: Adyge-Abkhaz Returnees in the Ancestral Homeland." Diaspora: A Journal of Transnational Studies 17, no. 3 (June 2014): 340–61. http://dx.doi.org/10.3138/diaspora.17.3.340.

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Focusing on the diasporic characteristics shown by ancestral return migrants, this case study looks at the Abkhaz-Adyge (Circassian) returnees from Turkey to the Caucasus and how they become the “diaspora of the diaspora.” The next generations of diasporans continue to dream of return, and, with recent developments in communication technologies and cheaper transportation, many find ways to realize this dream. There are many different forms of return, but some “return-migrate” and settle in an unfamiliar ancestral home. The relocation creates new experiences as the homeland turns out to be very different from that which they imagined, and the return migration is transformed into a new form of migrant experience that, in fact, produces renewed diasporic characteristics.

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Askeland, Gurid Aga, and Anne Margrethe Sønneland. "You will never again be a Chilean like the others." Journal of Comparative Social Work 6, no. 1 (April 1, 2011): 52–69. http://dx.doi.org/10.31265/jcsw.v6i1.57.

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In this paper we focus on repatriation of refugees who came to Norway after the coup d'état in Chile in 1973. The Chilean refugees formed part of a diaspora during exile. The authors’ concern is the returnees' relationship with the diaspora upon return. The purpose of the article is to discuss whether the notion of diaspora may contribute to an understanding of the situation of the returnees. Diaspora is widely used in migration studies, although the concept is not particularly related to studies on refugees and their return. The article is based on interviews with Chilean returnees from Norwegian exile. The authors argue that their situation may be best understood as one of continued diasporic identity and diasporic consciousness.

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Londo, Dennis Lazaro. "DIASPORA AND THEIR HOME COUNTRIES: EXPLORING THE SECOND GENERATION OF DIASPORA RETURNEES IN TANZANIA." European Journal of Sociology 3, no. 1 (November 16, 2020): 11–21. http://dx.doi.org/10.47672/ejs.512.

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Purpose: This study endeavors to focus on the concept of second generation of diaspora returnees through a detailed explanation of the links that exist between the diaspora and their home countries. This study also sought to understand the differences in the social environment of the second generation of diaspora returnees between the host country and the country of origin. Methodology: The study reviewed relevant literature and took an approach of first conceptualizing and explaining the meaning of second generation of diaspora returnees. Later on, this study through comparative analysis identified the differences between social environments in host countries and countries of origin.Findings: Generally, this study found out in the recent past the connection between Tanzania as a country and its diaspora is progressively improving but to a large extent the second generation of the diasporas feel out of touch with the country.Unique Contribution to Practice and Policy: Recommendations from this study challenge the Tanzanian government to set up policies that will enable the diasporas to be involved in their home country activities. Secondly, to equally facilitate the return of the second generation of diaspora, the Tanzanian government should create a direct connection between the government and the diaspora and recognize their existence as part of the larger Tanzania community. Findings from this study also provide a basis for other scholars to conduct more studies along this field of knowledge

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4

Olsson, Erik. "From Diaspora with Dreams, Dreaming about Diaspora: Narratives on a Transnational Chilean Community." Diaspora: A Journal of Transnational Studies 17, no. 3 (June 2014): 362–84. http://dx.doi.org/10.3138/diaspora.17.3.362.

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This article examines the realization of “projects” to return to the country of origin for Chilean migrants who lived in the Swedish diaspora and how they relate to the social context in which these migrants lived as exiles. Drawing on long-term ethnographic research and the analysis of returnees’ narratives, it argues that the return project is not just the undertaking of isolated individuals, manifested in the decision to move, but rather an expression of discourses and practices embedded in the social context of migrants. The implementation of a return project serves as a “programmed act” of the discourses dominating in exile and becomes, with time, a journey back to “roots” that has different connotations depending on the circumstances of return. The study demonstrates that returnees tend to continue to position themselves as part of their diasporic network even after return. It is concluded that the transnational practices of the diaspora maintain social networks even after people have launched their return projects and moved back to their country of origin. The Swedish-Chilean return projects demonstrate how the idea of people’s cultural and territorial roots serves the diasporic networks’ efforts to bridge seemingly disparate social worlds and refigures that social space.

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Erciyes, Jade Cemre. "Diaspora of Diaspora: Adyge-Abkhaz Returnees in the Ancestral Homeland." Diaspora: A Journal of Transnational Studies 17, no. 3 (2008): 340–61. http://dx.doi.org/10.1353/dsp.2008.0022.

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6

Karamanian, Armen Samuel. "‘He Wasn’t Able to Understand What I Was Saying’: The Experiences of Returnees’ Speaking Western Armenian in ‘Eastern’ Armenia." PORTAL Journal of Multidisciplinary International Studies 16, no. 1-2 (November 13, 2019): 120–40. http://dx.doi.org/10.5130/pjmis.v16i1-2.6290.

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Since Armenia’s independence in 1991, thousands of diasporans have made the decision to return and settle in the ancestral homeland. The returnees, who speak Western Armenian, one of the two standardised forms of modern Armenian, are switching to the use of Eastern Armenian, the official variant of the homeland. Using two determinants of language perception—standardisation and vitality—this paper analyses the reactions received by thirty returnees who emigrated from nine countries, when speaking Western Armenian to an Eastern Armenian-speaking society. The vitality of the language shows signs of increasing through an encouragement by locals aware of the language’s historical significance, and an admiration of its ‘beauty’ and terminology. A heightened vitality has led returnees to feel confident about its use during social interactions and the possibility of the standard being incorporated into the nation’s linguistic narrative. However, confusion and ridicule due to a differing pronunciation, vocabulary, terminology, and the inability to be understood by some in Armenian society, has led to discomfort by returnees who are shifting to the usage of Eastern Armenian. At present, the use of Western Armenian in the homeland remains within the confines of family, friends and returnee circles. Despite the changing status of Western Armenian through a notable welcoming of the language into the linguistic narrative of the country, some segments of Armenian society do not perceive Western Armenian as an acceptable standard for broader use in Armenian society and national institutions. The homeland’s inconsistent, and at times questionable, acceptance of the language perpetuates the status quo that Western Armenian remains an unacceptable standard within the homeland and for use only in the diaspora.

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7

Sardinha, João. "“Even If the Only Thing for Me to Do Here Was to Milk Cows”: Portuguese Emigrant Descendant Returnees from Canada Narrate Pre-return Desires and Motivations." Diaspora: A Journal of Transnational Studies 17, no. 3 (June 2014): 316–39. http://dx.doi.org/10.3138/diaspora.17.3.316.

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The article analyzes the pre-return desires and preparatory steps of the descendants of Portuguese immigrants in Canada who have returned to Portugal. Based on ethnographic fieldwork carried out from June 2008 to May 2011 in Portugal, the study draws from the narratives of twenty returnees, scrutinizing home-country/host-country interactions and negotiations, the maintenance of ancestral homeland contacts, and network building. I analyze how these are sustained via family, community, technology, and return visits. I show that, even though these descendants drew their return aspirations from both close diasporic proximity (in Canada) and faraway locations (in Portugal), the factors that induced a “return” mobility were seldom uniform among the participants. The article thus sets out to discuss the influences and motivations that created feelings of belonging and spiritual proximity to a land, a society, and a lifestyle that, in some cases, were highly valued and often glorified right from an early age within the collective settings of family and diasporic community and, in others, constructed individually at later stages through self-searching mechanisms.

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8

Hansen, Peter. "Khat, Governance and Political Identity among Diaspora Returnees to Somaliland." Journal of Ethnic and Migration Studies 39, no. 1 (January 2013): 143–59. http://dx.doi.org/10.1080/1369183x.2012.711060.

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9

Ojo, Sanya. "Interrogating returnee entrepreneurship in the Nigerian context." Journal of Enterprising Communities: People and Places in the Global Economy 11, no. 5 (November 6, 2017): 590–608. http://dx.doi.org/10.1108/jec-07-2016-0025.

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Purpose This study aims to intend to appraise the characteristics of returnee entrepreneurship and its contributions to development in form of transfer of knowledge and skills in the Nigerian context. Design/methodology/approach A case study approach complemented with situational observations was used. The lived experiences of two returnees were interrogated in semi-structured interviews for an in-depth analysis. Findings Findings illustrate the dilemmas and challenges returnee entrepreneurs from the developed host countries confronted in their entrepreneurial endeavors in the homeland. Originality/value This paper highlights the misconceptions around relocation of immigrants’ business people back to their homeland. It contributes to the growing literature on the social and economic impacts of returnee entrepreneurs (as opposed to diaspora and transnational entrepreneurs) to their homelands’ development.

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10

Zanker, Franzisca, and Judith Altrogge. "The Political Influence of Return: From Diaspora to Libyan Transit Returnees." International Migration 57, no. 4 (March 25, 2019): 167–80. http://dx.doi.org/10.1111/imig.12578.

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11

Welch, Anthony, and Jie Hao. "Returnees and Diaspora as Source of Innovation in Chinese Higher Education." Frontiers of Education in China 8, no. 2 (June 2013): 214–38. http://dx.doi.org/10.1007/bf03396972.

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12

Shiblak, Abbas. "Palestinians Born in Exile." American Journal of Islam and Society 24, no. 4 (October 1, 2007): 111–13. http://dx.doi.org/10.35632/ajis.v24i4.1519.

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There is a striking lack of studies on the Palestinian diaspora. Undoubtedlythe pioneering work of Edward Said (“Reflections on Exile,” in Out There:Marginalization and Contemporary Cultures, eds. Russell Ferguson [TheMIT Press: 1990]) on exile and Rashid Khalidi (Palestinian Identity: TheConstruction of Modern National Consciousness [Columbia UniversityPress: 1997]) both touch on many of the related issues of collective memory,cultural identity, and the relationship between the “center” (the homeland)and the diasporic communities and how these issues manifestedthemselves in the Palestinian case. More recently, Abbas Shiblak (Reflectionson Palestinian Diaspora in Europe [2000]), Sari Hanafi (Here andThere: Analyses of the Relationship between Diaspora and the Centre [2001:in Arabic]), and Helena Schulz and Juliane Hammer (The Palestinian Diaspora:Formation of Identities and Politics of Homeland [Routledge: 2003])explore different aspects of the Palestinian diaspora.Juliane Hammer’s new study examines young Palestinian returnees aspart of a larger social, historical, political, and cultural framework (p. 114).She conducted her research in the mid-1990s, a crucial period between twophases: one of peace and hope following the signing of the Declaration ofPrinciples in 1993, and another one that started in 1997 with the deteriorationand breakdown of the peace talks, and, consequently, with the eruption of thesecond Intifada in 2000. For her survey, she chose a sample of two main categoriesof young returnees: those of the Palestinian Authority strata (a`idin)and the children of Palestinian expatriates who live in the West but mainly inthe United States (Amerikans). The interviewees were mainly adolescent oryoung men and women from and around Ramalla and Jerusalem.The return process has been described chronologically, as a series offive steps or stages ranging from the decision to return to plans for the nearfuture. As the study argues, this return entails a process of the returnees’rewriting aspects of their identities. Hammer does not see, however, that thechronological approach is the only way of looking at the process of return.She sees the transformation (what she calls the “rewriting of identities”) alsoby dividing “identity” into different aspects, and then investigating how therespondents remembered these aspects from their childhood and youth in the ...

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13

Welch, Anthony, and Jie Hao. "Global argonauts: returnees and diaspora as sources of innovation in China and Israel." Globalisation, Societies and Education 14, no. 2 (June 24, 2015): 272–97. http://dx.doi.org/10.1080/14767724.2015.1026249.

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14

Cantrell, Phillip A. "“We Were a Chosen People”: The East African Revival and Its Return To Post-Genocide Rwanda." Church History 83, no. 2 (May 27, 2014): 422–45. http://dx.doi.org/10.1017/s0009640714000080.

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This article, drawing upon primary field research, analyzes the origins and history of the East African Revival of the 1930s and its ongoing relevance and role in post-genocide Rwanda. Starting as a Holiness-inspired, Anglican movement, the Revival persisted among the Tutsi Diaspora during their exile to refugee camps in Uganda following the 1959 Hutu-led Revolution and has returned with them following the coming to power of the Rwandan Patriotic Front in 1994. The Revival, as it presently experiences a reawakening in the post-genocide church, provides the Tutsi returnees with a spiritual mechanism to explain their plight as refugees and a means by which to heal from decades of suffering. Additionally, a narrative has emerged in which they believe themselves to be a “Chosen People” who found redemption and healing in the refugee camps by embracing the revival spirit. Many Anglican returnees further believe they have been “chosen” to bring healing and reconciliation, through the revivalist tradition, to post-genocide Rwanda. While the return of the Revival tradition in the post-genocide Anglican Church offers potential benefits for Rwanda's reconciliation and recovery, the church must also abandon its apolitical inclinations and challenge the ruling regime in the name of truth, democratization, and justice.

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15

Başer, Bahar. "Engaging Diasporas in Development and State-Building: The Role of the Kurdish Diaspora and Returnees in Rebuilding the Kurdistan Region of Iraq." Ethnopolitics 18, no. 1 (November 22, 2018): 76–91. http://dx.doi.org/10.1080/17449057.2018.1525167.

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Pesic, Jelena. "COVID-19, mobility and self-isolation. Experiences of the Serbia’s citizens in the times of global pandemic." Sociologija 62, no. 4 (2020): 467–85. http://dx.doi.org/10.2298/soc2004467p.

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The COVID-19 pandemic caused by the SARS-Cov-2 virus and closing the state borders across the world led to the mass return of the citizens of Serbia immediately before and after the declaration of the state of emergency in March 2020. The measure of placing under health supervision and the obligation of self-isolation, were the key means of mobility management in the situation of the health crisis in Serbia. How were the given measures implemented? How did they affect the citizens who returned to the country? What resources did they have at their disposal and in what way did they meet their basic needs during self-isolation? How was their experience of self-isolation shaped by public media perceptions of diaspora by representatives of the authorities and by their own social environment during the state of emergency? The aim of this paper is to answer these questions relying on the results of the online survey of 305 returnees, conducted during April and May 2020 by the researchers from the Institute for Sociological Research of the Faculty of Philosophy in Belgrade.

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Pesic, Jelena. "COVID-19, mobility and self-isolation. Experiences of the Serbia’s citizens in the times of global pandemic." Sociologija 62, no. 4 (2020): 467–85. http://dx.doi.org/10.2298/soc2004467p.

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The COVID-19 pandemic caused by the SARS-Cov-2 virus and closing the state borders across the world led to the mass return of the citizens of Serbia immediately before and after the declaration of the state of emergency in March 2020. The measure of placing under health supervision and the obligation of self-isolation, were the key means of mobility management in the situation of the health crisis in Serbia. How were the given measures implemented? How did they affect the citizens who returned to the country? What resources did they have at their disposal and in what way did they meet their basic needs during self-isolation? How was their experience of self-isolation shaped by public media perceptions of diaspora by representatives of the authorities and by their own social environment during the state of emergency? The aim of this paper is to answer these questions relying on the results of the online survey of 305 returnees, conducted during April and May 2020 by the researchers from the Institute for Sociological Research of the Faculty of Philosophy in Belgrade.

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Nyame-Asiamah, Frank, Isaac Oduro Amoako, Joseph Amankwah-Amoah, and Yaw A. Debrah. "Diaspora entrepreneurs’ push and pull institutional factors for investing in Africa: Insights from African returnees from the United Kingdom." Technological Forecasting and Social Change 152 (March 2020): 119876. http://dx.doi.org/10.1016/j.techfore.2019.119876.

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Liu (刘国福), Guofu, and Qian Zhu (朱倩). "Determining Diasporic Chinese Identities from a Legal Perspective in China." Journal of Chinese Overseas 15, no. 2 (November 13, 2019): 258–85. http://dx.doi.org/10.1163/17932548-12341404.

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Abstract The Chinese diaspora broadly includes the groups of huaren (华人, ethnic Chinese of different nationalities), huaqiao (华侨, overseas Chinese who are Chinese citizens overseas), guiqiao (归侨, returned overseas Chinese), and qiaojuan (侨眷, relatives in China of overseas Chinese). In the Chinese legal system, the determining of Chinese diasporic status is an important issue in the Chinese diaspora law, as it pertains to the protection of diaspora rights and interests by governmental authorities. The diaspora law in China identifies Chinese diasporic status and grants rights and duties according to nationality and residential qualifications but does not consider the actual contact between the Chinese diaspora and China. This has caused substantive legal procedural issues regarding the confirmation of the legal identity of Chinese diaspora and the issuing of relevant certifications both in China and abroad. These legal issues have presented significant challenges for the Chinese government in its efforts to engage with and manage the Chinese diaspora and it has created a bureaucratic barrier to the protection of their rights and interests. This paper aims to explore the current issues in determining the legal status of the Chinese diaspora, to critically review relevant laws, policies, and empirical research, and to suggest possible solutions for improving diaspora law in the legal system.

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Askari, Lana. "Filming family and negotiating return in making Haraka Baraka: Movement is a blessing." Kurdish Studies 3, no. 2 (October 31, 2015): 192–208. http://dx.doi.org/10.33182/ks.v3i2.414.

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This article focuses on how Kurdish returnees experience the process of returning “home”, how they imagine and (re) negotiate their future, through the discussion of my documentary film, Haraka Baraka: Movement is a Blessing, which tells the story of my parents’ return to Iraqi Kurdistan after living in the Netherlands for more than 20 years. While over the past decade, the Kurdistan Region has developed into a safe-haven situated within a conflict-laden area, the recent tension around the Islamic State’s (IS) expansion has changed the social and political landscape significantly in the Middle East, leading to new considerations for potential returnees. Based on the fieldwork I conducted through filming my own family during their return journey, I argue that using visual anthropological tools can open a window onto diasporic movements and illuminate social life in times of crisis by challenging the representation of Kurdish migrants and addressing the impact of uncertainty in their lives. Keywords: Kurdish diaspora; social navigation; visual Anthropology.Filmandina malbatê û behsa vegerê di çêkirina Haraka Baraka: Movement is a Blessing de Babeta vê nivîsarê Kurdên vegerayî û serhatiya wan di pêvajoya vegera bo ‘malê’ da ye. Nivîsar bala xwe dide wê yekê ka vegerayî bi çi rengî paşeroja xwe xeyal û ji nû ve guftûgo dikin. Ev mijar bi rêka filma min a belgeyî ya bi navê Haraka Baraka: Movement is a Blessing tê nîqaş kirin, ku çîroka vegera dê û bavên min bo Kurdistana Iraqê ya piştî pitir ji 20 salên jîna li Holendayê vedibêje. Di demekê de ku Herêma Kurdistanê di nav deh salên borî de bûye stargeheke ewle li devereke pir bi şer û pevçûn, kêşe û nerihetiyên vê dawiyê yên ji ber mezinbûna DAEŞê, dîmenê civakî û sîyasî yê li Rojhilata Navîn gelek guhartiye, ku bi vê yekê re hizr û fikarên nû xistine ber wan Kurdên ku niyeta wan a vegerê heye. Li ser bingehê xebata meydanî, ya ku min di qonaxa filmandina rêvingiya malbata xwe ya vegerê da encam da, ez îdia dikim ku bikaranîna amûrên antropolojîk ên dîtinî (vîzuel) dikare pencereyeke nû veke bi ser hereketên diyasporayê de û ronahiyê bixe ser jiyana civakî di demên qeyranê de, ku ji bo çespandina vê yekê ez li dijî temsîlên serdest ên koçberên kurd radibim û her wiha karîgeriya guman û nediyariyê ya li ser jiyana wan nîqaş dikim. فیلم گرتن له‌ بنە ماڵە و باس کردن لە گە ڕانەوە لە کاتی دە رهێنانی "حە‌رە کە بەرەکە:جووڵانەوە خێروبه‌ره‌كه‌ته"‌(Haraka Baraka: Movement is a Blessing) ئە م وتاره، بە یارمەتی باسكردن له بەڵگە فیلمەکەم، "حەرەکە بەرەکە: جووڵانەوە خێروبهرهكهته"، کە چیرۆکی گەڕانەوەی دایکوبابم بۆ کوردستانی ئێراق پاشی بیست ساڵ ژیان لە وڵاتی هۆڵەند دەگێڕێتەوە، تیشک دەخاتە سەر ئەو بابەتە کە ئهو کوردانهی دهگەڕێنهوه بۆ وڵات چۆن پڕۆسەی گەڕانەوە بۆ "ماڵەوە" ئەزموون دەکەن و، چۆنی داهاتووی خۆیان دەهێننە بەر چاو ودهیخهنه بهر لێوردبوونهوه و پێداچوونهوه. لە ماوەی دە ساڵی ڕابردوودا، هەرێمی کوردستان گەشەی سەندووە و بووە بە حەشارگەیەکی بێمەترسیی لە ناودڵی ناوچەیەکی لێوانلێو لە ململانێ و بەیەکداداندا، بهڵام، ئەو شڵەژانەی ئەم دواییانە، لە ئاکامی پەرە سەندنی دەوڵەتی ئیسلامیی(داعش)، بە شێوەیەکی گرینگ دیمەنی کۆمەڵایەتیی وسیاسیی ڕۆژهەڵاتی ناڤینی گۆڕیوە. هەربەم هۆیەوە، ئهوانهی كه تهمای گهڕانهوهیان ههیه دهستیان كردووه به لێوردبوونهوهیهكی نوێ له تهماكهیان.. لە سەر بنەمای ئەم کارە مەیدانییەی کە لە ڕێگەی فیلمگرتن لە بنەماڵەکەی خۆم، لە جەنگەی سەفەری گەڕانەوەیاندا، کردووە، وای بۆ دەچم کە بە کارهێنانی ئامرازگەلی مرۆڤناسانەی دیتنی (visual anthropological tools) دەتوانێت لە ڕێگەی بهرهوڕووبوونهوه له گهڵ شێوهی نواندنی کۆچبەرانی کورد وئاماژە پێدان بە بێتهكلیفی و سهرگهردانی له ژیانیان دا، پهنجهرهیهك بەرەوڕووی جووڵانهوهی تاراوگەنشینیی بکاتەوە و ژیانی کۆمەڵایەتیی لە کاتی قەیرانەکاندا ڕووناک بكاتهوه.

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King, Russell, Anastasia Christou, Ivor Goodson, and Janine Teerling. "Tales of Satisfaction and Disillusionment: Second-Generation “Return” Migration to Greece and Cyprus." Diaspora: A Journal of Transnational Studies 17, no. 3 (June 2014): 262–87. http://dx.doi.org/10.3138/diaspora.17.3.262.

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We examine the comparative “return” experiences of second-generation Greek-Americans and British-born Greek Cypriots who have relocated to their respective parental homelands of Greece and Cyprus. Sixty individuals, born in the United States or the United Kingdom yet now living in Greece or Cyprus, were interviewed and detailed life narratives recorded. We find both similarities and differences between the two groups. While the broad narrative themes “explaining” their returns are similar a search for a “place to belong” in the ancestral homeland linked to what is, or was, perceived to be a more relaxed and genuine way of life—the post-return outcomes vary. In Greece there is disappointment, even profound disillusionment, whereas in Cyprus the return is generally viewed with satisfaction. For Greek-Americans, negative experiences include difficulty in accessing employment, frustration with bureaucracy and a culture of corruption, struggles with the chaos and stress of life in Athens, and pessimism about the future for their children in Greece. As a result, some Greek-Americans contemplate a second return, back to the United States. For the returnee British Cypriots, these problems are far less evident; they generally rationalize their relocation to Cyprus as the “right decision,” both for themselves and for their children. Greek-Americans tend to withdraw into a social circle of their own kind, whereas British-born returnee Cypriots adopt a more cosmopolitan or “third-space” cultural identity related, arguably, to the small scale and intimate spaces of social exchange in an island setting, and to the colonial and postcolonial history of Cyprus and its diaspora.

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Ledent, Bénédicte. "Diaspora & returns in fiction." Journal of Postcolonial Writing 57, no. 4 (June 30, 2021): 580–81. http://dx.doi.org/10.1080/17449855.2021.1940022.

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23

Mendes, Ana Cristina, and Lisa Lau. "The conjunctural spaces of ‘new India’: imagined geographies of 2010s India in representations by returnee migrants." cultural geographies 26, no. 1 (July 12, 2018): 57–72. http://dx.doi.org/10.1177/1474474018786033.

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Focusing on returnee Indian authors, this article contributes to analytical perspectives on imagined geographies. We map the imagined geographies of 2010s Delhi and India as experienced and created by Indian returnee migrant authors, drawing on the hybrid nonfiction works India Becoming: A Portrait of Life in Modern India by Akash Kapur and Capital: The Eruption of Delhi by Rana Dasgupta. Juxtaposed, these texts sited on the borderline between fiction and nonfiction construct and produce knowledge on an imagined ‘new India’, textualised in literary form. Kapur and Dasgupta, having returned from long sojourns in the West are now India-based, privileged observers of and participants in the very subject of their study – the ground realities of contemporary, 21st century India – both temporally and geographically. As diasporic narrators of a ‘new India’, they stand within their physical landscapes as well as the created landscapes of their narrations. This article draws on the construction of imagined geographies, with a focus on the issue of affect and, relatedly, identification, desire, and transgression, and their impact on the representation of an imaginary homeland, to unpack the tension and dissonance between their imagined geographies of India – as residents and as members of the diaspora – and their lived geographies. We conclude that Kapur and Dasgupta’s imagined geographies offer an alternative account of the contemporary processes that geographers are seeking to describe and explain. Not only do their imagined geographies impact reality but also construct new worlds and realities of ‘new India’ in literary representation. Their hybrid nonfiction texts position India globally, carefully un-glamorising the binary representations of ‘India Shining’ and ‘Dark India’, and recovering the multiplicity of presences in the conjunctural spaces of ‘new India’.

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Correia, Alice. "Diasporic Returns." Third Text 31, no. 2-3 (May 4, 2017): 321–40. http://dx.doi.org/10.1080/09528822.2017.1371917.

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Mayer, Sharon Doreen, Aki Harima, and Jörg Freiling. "Network Benefits for Ghanaian Diaspora and Returnee Entrepreneurs." Entrepreneurial Business and Economics Review 3, no. 3 (2015): 95–121. http://dx.doi.org/10.15678/eber.2015.030306.

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Maddox, John. "Impossible returns: Narratives of the Cuban diaspora." Latino Studies 15, no. 4 (October 31, 2017): 553–55. http://dx.doi.org/10.1057/s41276-017-0091-x.

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Toivanen, Anna-Leena. "Aeromobilities of diasporic returnees in Francophone African literatures." Mobilities 16, no. 4 (March 31, 2021): 597–611. http://dx.doi.org/10.1080/17450101.2021.1898913.

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Chakraborty, Chandrima. "Shaming the Indian Diaspora, Asking for “Returns”: Swades." TOPIA: Canadian Journal of Cultural Studies 26 (November 2011): 11–28. http://dx.doi.org/10.3138/topia.26.11.

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Nascimento, Naira Almeida. "As mulheres do império: uma leitura de Ana de Amsterdam / Women’s Empire: A Reading of Ana de Amsterdam." Revista do Centro de Estudos Portugueses 39, no. 61 (August 26, 2019): 145. http://dx.doi.org/10.17851/2359-0076.39.61.145-160.

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Resumo: Enquadrado no bojo da produção identificada como “literatura dos retornados”, o interesse principal de Ana de Amsterdam (2016a), de Ana Cássia Rebelo, não recai nas imagens traumáticas do retorno ou na violência praticada entre colonizadores e colonizados, como é recorrente no gênero. De forma até sintomática, as lembranças de África são esporádicas na menina de cinco anos que deixou Moçambique junto à família. Em seu lugar, a exuberância de uma Índia portuguesa sonhada e projetada por ela ocupam as lacunas de um presente insatisfatório, dividido entre a criação dos três filhos de um casamento em crise e o emprego burocrático desempenhado numa Lisboa pouco atrativa. Em ambos, tanto na Goa portuguesa como no trajeto para o trabalho, despontam narrativas de mulheres que constituem a síntese entre o diário íntimo de Ana e a escrita testemunhal da diáspora. Numa primeira parte do estudo, recupera-se a gênese do romance no formato do blog assinado pela autora, evidenciando a “escrita do eu”, nos moldes dos estudos de autobiografias, diários e afins. O segundo momento volta-se para a escrita testemunhal no lastro da narrativa pós-colonial e também da pós-memória. Em comum, os dois planos tratam da perspectiva feminina, seja na batalha contemporânea da cosmopolita Lisboa, seja nos desdobramentos silenciados do pós-colonialismo, em meio às histórias duplicadas de outras tantas Anas.Palavras-chave: Ana de Amsterdam; Ana Cássia Rebelo; diário íntimo; literatura de testemunho; blogs.Abstract: Framed in the center of the production identified as “literature of the returnees”, the main focus of Ana de Amsterdam (2016a) by Ana Cássia Rebelo, does not lie in the traumatic images of the return or in the violence practiced between colonizers and colonized, as it is usually the case in this genre. Somehow, even symptomatically, African memories are sporadic in the five-year-old girl who left Mozambique with her family. Instead, the exuberance of a Portuguese India, dreamed and projected by her, occupies the gaps of an unsatisfactory present, dividing herself to raise three children of a marriage in crisis and work in the bureaucratic employment situated in an unattractive Lisbon. In both, Portuguese Goa and on the way to work, narratives of women emerge and represent the synthesis between Ana’s private diary and the testimonial writing of the diaspora. In a first part of the study, the genesis of the novel is recovered in the form of a blog signed by the author, emphasizing the “writing of the self”, in the molds of autobiographies, journals and etc. The second moment turns to the testimonial writing in the basis of the postcolonial narrative and also of the post-memory. In common, the two plans deal with the feminine perspective, whether in the contemporary battle of cosmopolitan Lisbon or in the silenced developments of postcolonialism, in the middle of the duplicate stories of so many Anas.Keywords: Ana de Amsterdam; Ana Cássia Rebelo; diary; testimonial literature; blogs.

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Dattatreyan, Ethiraj Gabriel. "Diasporic sincerity: tales from a ‘returnee’ researcher." Identities 21, no. 2 (October 29, 2013): 152–67. http://dx.doi.org/10.1080/1070289x.2013.854722.

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SCHOFIELD, ANN. "The Returned Yank as Site of Memory in Irish Popular Culture." Journal of American Studies 47, no. 4 (February 26, 2013): 1175–95. http://dx.doi.org/10.1017/s0021875813000030.

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This article examines the figure of the Returned Yank in Irish popular culture to explain the contradiction between the Irish preoccupation with the figure of the emigrant who returns and the low number of emigrants who actually do return to their native land. The article argues that the Returned Yank is a lieu de mémoire or site of memory – a concept defined by French historian Pierre Nora as “any significant entity, whether material or non-material in nature, which by dint of human will or the work of time has become a symbolic element of the memorial heritage of any community” and used by scholars of African American and other cultures with particular concerns about memory and history. As a site of memory, the Irish Returned Yank allows the Irish to explore the meaning of massive population loss, the relationship with a diasporic population of overseas Irish, and tensions between urban and rural life. The article also suggests a relationship between Irish national identity and the Returned Yank.

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Mariano, L. Joyce Zapanta. "Doing Good in Filipino Diaspora: Philanthropy, Remittances, and Homeland Returns." Journal of Asian American Studies 20, no. 2 (2017): 219–44. http://dx.doi.org/10.1353/jaas.2017.0017.

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Marx, John. "Capitalism after Globalization." Diaspora: A Journal of Transnational Studies 6, no. 2 (September 1997): 253–71. http://dx.doi.org/10.3138/diaspora.6.2.253.

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Rarely do historical events cooperate with the work of cultural studies as readily as they appear to have done with Paul Smith’s Millennial Dreams: Contemporary Culture and Capital in the North. Several months after his book first appeared in stores, a worldwide stock market crisis seemed to provide corroborating evidence for Smith’s most audacious claim, that globalization’s promise of a stateless, borderless world is little more than an elaborate cover story told by capitalism’s apologists in a variety of fields. Smith identifies a tendency in cultural studies in particular to treat globalization as a revolutionary change in the way the world does business. In truth, he argues, it is nothing of the sort. Far from introducing a radically new mode of production, “the budding global economy simply nurtures the social relations of colonial business as usual” (10). The methodological upshot of this argument should be clear. High-profile theorists such as Stuart Hall and Saskia Sassen make a fatal error, Smith contends, if they assume that globalization has so changed capitalism that the old-fashioned tools of Marxist analysis no longer apply. Echoing ongoing debates over post-Fordism and postmodernity, Smith sets out to prove that “the fundamentally different descriptions of the world that Marxism can offer are still crucial” (3). Though certain aspects of Smith’s defense of Marxism are open to question, his assessment of late modern capitalism appears to be borne out by the historical narratives he reconsiders in Millennial Dreams. The market collapse of 27 October 1997, an event that happened well after his book went to press, lends further credence to his claims. Sparked in the markets of Asia, the crisis at first seemed to testify to a genuine shift in global economic power. Within a matter of days, however, the old imperial calculus of Northern management of Southern economies returned to the fore.

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Turcu, Anca, and R. Urbatsch. "Go Means Green: Diasporas’ Affinity for Ecological Groups." Global Environmental Politics 20, no. 1 (February 2020): 82–102. http://dx.doi.org/10.1162/glep_a_00538.

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Recent expansions of diaspora rights have given overseas residents increasing political voice. This is particularly significant for environmental politics, because expatriates’ distinctive values, which are typically more cosmopolitan and multicultural than those of domestic voters, are likely to align with values of green organizations. Large- N analyses of an original, cross-national data set of election returns confirm this hypothesis: political parties from the ecological family receive larger shares of the emigrant vote than of the domestic vote, even when controlling for other factors that may win diaspora votes. Enhancing expatriates’ political power may accordingly increase the influence of a country’s environmentalist groups and parties.

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Ren, Na, and Hong Liu. "Domesticating ‘transnational cultural capital’: the Chinese state and diasporic technopreneur returnees." Journal of Ethnic and Migration Studies 45, no. 13 (October 21, 2018): 2308–27. http://dx.doi.org/10.1080/1369183x.2018.1534583.

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Stefana Smith, Sarah. "Rinaldo Walcott, Queer Returns: Essays on Multiculturalism, Diaspora, and Black Studies." Somatechnics 7, no. 2 (September 2017): 314–16. http://dx.doi.org/10.3366/soma.2017.0228.

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Ortuzar-Young, Ada. "Impossible Returns: Narratives of the Cuban Diaspora by Iraida H. López." Hispania 100, no. 1 (2017): 307–9. http://dx.doi.org/10.1353/hpn.2017.0046.

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Barradas, Efraín. "Impossible Returns: Narratives of the Cuban Diaspora by Iraida H. López." Cuban Studies 46, no. 1 (2018): 381–82. http://dx.doi.org/10.1353/cub.2018.0026.

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Birkenmaier, Anke. "Impossible Returns: Narratives of the Cuban Diaspora, by Iraida H. López." Review: Literature and Arts of the Americas 51, no. 1 (January 2, 2018): 164–66. http://dx.doi.org/10.1080/08905762.2018.1485329.

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Luke, Anne. "Impossible Returns: Narratives of the Cuban Diaspora, written by Iraida H. López." New West Indian Guide 91, no. 3-4 (2017): 311–12. http://dx.doi.org/10.1163/22134360-09103021.

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Williams (韋邁高), Michael. "Holding Up Half the Family." Journal of Chinese Overseas 17, no. 1 (April 8, 2021): 179–95. http://dx.doi.org/10.1163/17932548-12341438.

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Abstract The Chinese diaspora seen as a movement, at least in the years before the mid-twentieth century, is characterised largely as one of men. But the majority of these men stayed in close connection with an equally great, if not larger, group of women who remained at home in their south China villages. It is argued here that the role and significance of these women of the villages in the Chinese diaspora has been greatly under-researched. It is also argued that such neglect has meant that too great an emphasis has been put in the literature on leaving and settlement, as opposed to remaining and returning. Life for these women in the villages was one dependent on remittances, which in turn was a mixture of relative wealth and poverty, dependence and independence, authority and anxiety, and loneliness and freedom. It is concluded that the integration of half the participants in the Chinese diaspora – in so far as our largely male-based sources allow – into the literature of the Chinese overseas has much to offer in terms of our interpretation of the impact of the restrictive laws of the white-settler nations and of the motivations of those who returned to the villages and of those who did not.

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Lebovics, Herman. "In the diaspora, not dead: Africa’s heritages in French museums." French Cultural Studies 32, no. 2 (April 8, 2021): 108–31. http://dx.doi.org/10.1177/09571558211002440.

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There have always been pressures from within French society and from Africa for the restitution of items of African cultural patrimoine. Newly elected President Macron announced that it was time to return items of African cultural heritage. He appointed a commission to report what, how, and when. The article traces these recommendations, resistance to them, and outcomes. As of this writing, almost nothing has been returned. And the pandemic has halted official action for the moment and possibly for the foreseeable future. However, concerned individuals and groups are beginning to take the matter into their hands. The story is not finished.

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Mateos, Pablo. "Mexican-U.S. Asymmetrical Diaspora Policies in the Age of Return Migration." Migration Letters 17, no. 1 (January 23, 2020): 147–53. http://dx.doi.org/10.33182/ml.v17i1.866.

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A major shift in Mexican policy towards its emigrants took place in the mid-1990s, ending a view of emigrants as “traitors to the nation” and from then on considered “national heroes”, as an attempt to embrace them into the nation. Since 2007 over 2 million Mexicans have returned to Mexico facing stark discrimination from Mexican institutions that were never designed to integrate foreigners or newcomers, but quite the opposite, to exclude undocumented populations. This creates the contradiction that Mexicans abroad may have access to more rights provided by the Mexican government than if they move back home. This paper attempts to understand these exclusionary practices and points to new diaspora policies, which should cater for a massive population moving between the two countries or settling in Mexico. It also calls for “symmetrical” diaspora policies that provide rights granted by home governments that are also valid within its territorial jurisdiction, not just abroad.

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Lei, Ling, and Shibao Guo. "Conceptualizing virtual transnational diaspora: Returning to the ‘return’ of Chinese transnational academics." Asian and Pacific Migration Journal 29, no. 2 (June 2020): 227–53. http://dx.doi.org/10.1177/0117196820935995.

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Transnational migration brings to the fore the various social and professional connections migrants maintain with their home and sojourn countries. Drawing on a qualitative case study with 12 Chinese transnational academics in the field of the social sciences and humanities in three higher education institutions in Beijing, China, this article explores their transnational ways of being and belonging. Informed by the theoretical lens of transnational diaspora, our study indicates that the concept of “returnee” is too restricted to capture the transnational work and learning practices and the self-identification of Chinese transnational academics. Our analysis reveals that the study-abroad experience as a PhD student shapes the multiple and simultaneous ways of being and ways of belonging of the transnational academics in relation to China, the host countries where they pursued doctoral studies and, increasingly, de-territorialized transnational academic communities. Mobilizing digital communication technologies, they create spaces to negotiate their identities as researchers, ethnic Chinese and members of transnational academic communities. Their work and learning in transnational spaces have contributed to the formation of virtual transnational diaspora characterized by the inter-dependence of academics across borders.

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Sinha, Mrinalini. "Premonitions of the Past." Journal of Asian Studies 74, no. 4 (November 2015): 821–41. http://dx.doi.org/10.1017/s0021911815001552.

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A hundred years ago, on January 9, 1915, Mohandas Karamchand Gandhi returned to India after approximately two decades of living and working in South Africa. In 2003, the Government of India designated the day of Gandhi's return as official Pravasi Bharatiya Divas or Overseas Indian Day. The centenary of Gandhi's return was marked at this year's thirteenth annual Pravasi Bharatiya Divas with appropriate official fanfare. The occasion was also observed in a wide variety of public celebrations, including a full-scale reenactment of the disembarkation from on board the S. S.Arabiaof Gandhi and his wife, Kasturba, at Apollo Bunder in the Bombay Harbor; and with rallies and functions held all across India (see NDTV 2015;Outlook2015; see also Roy 2015). These centenary celebrations follow upon more than a decade-long shift in official Indian policy towards overseas Indians, or, in official parlance, Non-Resident Indians and Persons of Indian Origin (see Amrute 2010; Hercog and Siegel 2013; Upadhya 2013; Varadarajan 2014). The policy, at first, was directed mainly towards attracting the wealthy in such places as the United States and the United Kingdom. Even though it now extends to the much larger labor diaspora, both old and new, settled throughout the regions of the world, the focus remains on the rich, whose investments in India are greatly coveted. The embrace of a diasporic and deterritorialized Indian imaginary—anchored, ironically, in the commemorations of Gandhi as the poster boy for the global peripatetic Indian—is a symptom of the changes in the nation-state's relationship to global capitalism in these times of accelerated globalization.

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Harendika, Melania Shinta, and Azka Ashila. "Sadia Shepard’s Foreign-Returned: Pakistani Immigrants’ View on American Values." Language Circle: Journal of Language and Literature 15, no. 1 (October 19, 2020): 10–16. http://dx.doi.org/10.15294/lc.v15i1.23882.

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Sadia Shepard’s Foreign-Returned talks about the life of Pakistani immigrants in America, especially Hasan, who struggle to live a better life in the U.S. American values become the main focus in this study to see their influences in certain characters’ point of view of this short story. The data are selected conversations and the narrations in Sadia Shepard’s Foreign-Returned as well as traditional American values and the sociological data of Pakistani Diaspora in America in the 2000s. This research reveals that most of the characters, both first- and second-generation Pakistani immigrants, practice American values in certain ways. However, values are fluid. Not everyone in the U.S.A believes in American values; on the other hand, non-Americans are possible to practice American values. In brief, how much the American values influence the characters' minds and behavior does not depend on whether they are first- or second-generation immigrants.

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Anagnostou, Yiorgos. "Counter-Diaspora: The Greek Second Generation Returns "Home" by Anastasia Christou and Russell King." Journal of Modern Greek Studies 35, no. 1 (2017): 252–57. http://dx.doi.org/10.1353/mgs.2017.0017.

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Kindinger, Evangelia. "Counter-Diaspora: The Greek Second Generation Returns "Home." by Anastasia Christou and Russell King." Journal of Modern Greek Studies 36, no. 1 (2018): 206–10. http://dx.doi.org/10.1353/mgs.2018.0009.

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Mohammed, Shanaaz. "Reimagining the Aapravasi Ghat: Khal Torabully's poetry and the indentured diaspora." Journal of Indian Ocean World Studies 4, no. 2 (April 14, 2021): 118–43. http://dx.doi.org/10.26443/jiows.v4i2.80.

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National narratives in Mauritius often affiliate the Indian diaspora with the experience of indentureship and the Aapravasi Ghat, a nineteenth century immigration depot classified in 2006 as a UNESCO World Heritage Site. This affiliation inevitably disregards the African, Malagasy, and Chinese laborers who also worked under the system of indenture in Mauritius during the nineteenth and twentieth centuries. In his 2013 collection of poetry, Voices from the Aapravasi Ghat: Indentured Imaginaries, Khal Torabully returns to the Aapravasi Ghat to recast the history of indentureship and highlight the various ethnicities of the indentured diaspora, their shared trauma, and displacement. This study contends that Torabully’s poetic engagement with the Aapravasi Ghat, as an historical site of indentureship and its overlooked diversity, challenges the perception of the Ghat as a representation of Indian indentured memory. It uses Torabully’s Coolitude poetics as a conceptual frame to consider the Aapravasi Ghat as an inaugural space that facilitated the creation of a complex, open-ended identity that aspires to promote a culture of diversity but not without its limitations and contradictions. Despite efforts to disrupt ethnic distinctiveness, Torabully reproduces Indo-centric perspectives expressed through the concept of kala pani and the fakir figure.

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Rapoo, Connie. "‘Just give us the bones!’: theatres of African diasporic returns." Critical Arts 25, no. 2 (June 2011): 132–49. http://dx.doi.org/10.1080/02560046.2011.569057.

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