Building on a long-term, multi-sited ethnographic research project, this article illustrates and interprets the transformation processes and empowerment strategies pursued by an originally Zazaki-speaking, multigenerational Alevi family in the Turkish-German transnational context. The family, which includes a number of Alevi priests (seyyid or dede), hails from the Dersim4 region of eastern Anatolia, and their family biography is closely bound up with a traumatic mass murder and crime against humanity that local people call “Dersim 38“ or “Tertele.“ Against the background of this tragedy, the family experienced internal migration (through forced remigration and settlement) thirty years before its labor migration to Germany. This family case study accordingly examines migration as a multi-faceted process with plural roots and routes. The migration of people from Turkey neither begins nor ends with labor migration to Germany. Instead, it involves the continuous, nonlinear, and multidirectional movement of human beings, despite national border regimes and politics. As a result, we can speak of migration processes that are at once voluntary and forced, internal and external, national and transnational. 5 In this particular case, the family members, even the pioneer generation labor migrants who have since become shuttle migrants, maintain close relationships with Dersim even as they spend most of their lives in a metropolitan German city. At the same time, they confront moments of everyday in- and exclusion in this transnational migration space that define them as both insiders and out- siders. Keeping these asymmetrical attributions in mind, I examine the family's sociocultural, religious, and political practices and resources from a transna- tional perspective, paying close attention to their conceptualization of identity and belonging as well as their empowerment strategies.
This article analyzes contrasting notions of Heimat and Fremde, as explored cinematographically by three contemporary German filmmakers. The spatial aspect of Heimat, traditionally connected to a particular region or even neighborhood denotes the sense of belonging, whereas the temporal aspect—often associated with childhood and youth—carries the sense of longing. In the second half of the twentieth century, the concept has shifted to include identity, reflection and self-reflection, the loss of Heimat, and even multiple Heimaten. The article argues further that the notions of Heimat and Fremde are not mutually exclusive, but interdependent. Peter Lilienthal's film Ein Fremder concludes that in parts of German society the binary opposites of Heimat and Fremde are still intact. On the other hand, Peter Patzak in Adeus und Goodbye shows how Heimat and Fremde are mutually dependent and include a search for identity and individuality. In Michael Gutmann's travelogue-documentary, Familienreise, the protagonists experience aspects of Fremde and Heimatlosigkeit without ever finding Heimat.
Race, Gender, and Reconfigurations of “Europe”
recognition of racism and the avoidance of racist language at the same time. Examples include a march of over 1,000 women against sexual violence who joined an anti-Pegida demonstration in Cologne in early January, as well as a group who started an open letter
A Comedic Film between History and Memory
all touched on through Rabbi Jacob ’s explorations of identity, memory, anti-racism, tolerance, and métissage . 11 Rabbi Jacob was a paradoxical film: it confirmed the sense that its French audience was beyond moral reproach by asking viewers to
A pedagogical guide to the confederate flag in post-race America
Cameron D. Lippard
racism. Newport (2000) also reported that by 2000, when boycotts against Southern states displaying the flag resurged, attitudes had changed to 59 per cent of Americans viewing it as representing ‘Southern pride’ (White Southern cultural heritage) and 28
Feminist Movements across the Board (A Critical Analysis)
Barbara Franchi, Natália S. Perez, and Giovanni A. Travaglino
Feminist movements have had a fundamental impact on social life in many different parts of the world. Reforms in marriage and private property laws, as well as change in spheres as diverse as sexual life, contraception, and the work-place have had profound consequences on the way we conceptualize, act and signify gender relations. Feminist thinkers and activists have also brought attention to the impact that the intersectionality of racism, heterosexism, poverty and religious intolerance (among many other factors) can have in people’s lives.
Translocal Identities of the Far Right Web
Patricia Anne Simpson
unapologetic deployment of fascist symbols, ideologies, and politics. Nevertheless, as journalist Anna Sauerbrey observes in a 2015 New York Times op-ed, “The New Face of Racism in Germany,” the familiar signifiers of right-wing radicalism, shaved heads
Based on news video archives, this article employs critical frame and content analysis to analyze representations of the 2005 French banlieue riots on France's most-watched television station, TF1. Cultural racism theory is then used to analyze the results to demonstrate the discursive nature of the TF1 frames and the contexts of institutional racism they left out but which historians, ethnographers, and theorists of cultural racism suggest are crucial to understanding racial conflict in contemporary France. The most frequent frames blamed non-integrating cultures and illegal immigration. That is, race was coded in cultural traits of a problematic sub-group without mentioning it specifically.
Tzvetan Todorov, On Human Diversity: Nationalism, Racism, and Exoticism in French Thought (Cambridge, MA: Harvard University Press, 1993)
Sue Peabody, “There Are No Slaves in France”: The Political Culture of Race and Slavery in the Ancien Régime (New York and Oxford: Oxford University Press, 1996)
Patricia M. E. Lorcin, Imperial Identities: Stereotyping, Prejudice and Race in Colonial Algeria (London and New York: I.B. Tauris, 1995)
Maxim Silverman, Deconstructing the Nation: Immigration, Racism and Citizenship in Modern France (London and New York: Routledge, 1992)
Controlling Protest Spaces and Coalition-Building during the Iranian December 2017 Protests
Movahed on 27 December 2017, and there were protests by minorities against the state such as the general strikes in the Western Kurdish areas, protests against anti-Arab racism in the South, and Dervish (Sufi) protests in the capital. There were also