This essay examines the trajectories of skilled labor migrants within a global South-North migration matrix using an interdisciplinary framework. Focusing on Nigeria's huge brain drain phenomenon, the essay draws from the limited available data on the field, interpreting those data through theoretical perspectives from postcolonial studies, Marxism, cultural studies, and human geography. The study spotlights the example of the United States of America as a receptacle of skilled migrants and raises questions of social justice along the North-South divide. The research demonstrates that contrary to the dominant image promoted by some elements in the Western media of migrants as irritants or criminals who disturb well-cultivated, advanced World economies and social spaces, 1 those nations benefit highly from Africa's (and other migrant countries') labor diasporas, especially the highly skilled professionals.
Tracking Skilled Diasporas
Globalization, Brain Drain, and the Postcolonial Condition in Nigeria
The Montreal Moroccan Diaspora
History, Memories and Identities
, the Sephardi, has been identified as a ‘forgotten exodus’. There has been minimal collecting of their personal narratives, galvanising communities to voice concerns about their material and communal loss, researching the diasporas created and
Diasporas as Audiences of Securitization
Jewish American Diaspora and BDS
more pressure against them including through litigation and “advocacy muscle” ( Burley and Lorber 2022 ). These tensions, between critical, including antizionist voices, and pro-Israeli activism has animated the Jewish Diaspora for decades. However
The Israeli Diaspora in Berlin
Back to Being Jewish?
geopolitically and demographically, by its Palestinian neighbors. In order to sustain its Jewish majority, Israel has always encouraged aliyah (ascent or immigration) of Jews from the Diaspora and has frowned upon yerida (descent or exit) of Israelis who go
The Ingathering of the Jewish (Moroccan) Diaspora
Zionism and Global Hometown Awareness among Spanish-Moroccan Jews in Israel
Mainstream Zionist philosophy saw the return to Zion and the negation of the diaspora as the ultimate substitute to the two-thousand-year-long history of the Jewish people in exile. 1 In the common Zionist discourse, the Islamic world represented
Religion and Diaspora
Paul Christopher Johnson
Diaspora, and with it 'diasporic religion', has exploded as an area of research in the field of Religion, opening important paths of inquiry and analysis. This article traces the itineraries and intersections of Diaspora and Religion over the last two decades, especially vis-à-vis groups that activate multiple diasporic horizons. It then evaluates the risks of the overdispersion of Diaspora. To counter this, the article recommends more narrowly circumscribing Diasporic Religion in relation to 'territory', while at the same time rendering the question of what territoriality means more complex and diverse.
Latina Girls’ Sexual Education in the (New) Latinx Diaspora
is a town of 35,000 residents in the mid-Atlantic US that experienced a rapid increase in its Latinx population from 1990 (3 percent) to 2010 (28 percent). The term “New Latino Diaspora” 3 has been used to describe towns like Marshall across the US
Diasporas without a consciousness
Japanese Americans and the lack of a <i>Nikkei</i> identity
Takeyuki Gaku Tsuda
English abstract: Some scholars have recently suggested that the concept of diaspora should be regarded as a type of identity or consciousness instead of as a transnational ethnic community. While it is undeniable that some dispersed ethnic populations identify as diasporic peoples, older “economic diasporas“ sometimes have lost their transnational social cohesion and do not have a diasporic consciousness. I illustrate this by examining the experiences of Japanese Americans, an important part of the “Japanese diaspora“ of Japanese descendants (Nikkei) scattered throughout the Americas. Because they have become assimilated in the United States over the generations, they no longer maintain any notable diasporic identification with the ethnic homeland or to other Japanese descent ethnic communities in the Americas. Even when they encounter Nikkei from other countries, national cultural differences make it difficult for them to develop a diasporic identity as Japanese descendants with a common cultural heritage or historical experiences.
Spanish abstract: Algunos académicos han sugerido recientemente que el concepto de diáspora debe ser considerado como un tipo de identidad o conciencia en lugar de una comunidad étnica transnacional. Si bien es innegable que algunos dispersos grupos étnicos se identifican como pueblos en diáspora, las diásporas económicos más antiguos a veces han perdido su cohesión social transnacional y no tienen conciencia de diáspora. Este artículo ilustra esta situación examinando las experiencias de los estadounidenses de origen japonés, una parte importante de la diáspora japonesa de los descendientes de japoneses (Nikkei) repartidos por todo el continente americano. Debido a que se han asimilado en los Estados Unidos a lo largo de las generaciones, este grupo ya no mantiene una notable identificación de la diáspora con el país de origen étnico o con las otras comunidades de descendientes de japoneses étnicos en las Américas. Incluso cuando se encuentran con gente Nikkei de otros países, las diferencias nacionales-culturales hacen que sea difícil para ellos desarrollar una identidad de diáspora como descendientes de japoneses con un patrimonio cultural común o de experiencias históricas.
French abstract: Certains chercheurs ont récemment suggéré l’idée que le concept de diaspora devrait être considéré comme un type d’identité ou une forme de conscience, et non plus comme une communauté ethnique transnationale. S’il s’avère indéniable que certains groupes ethniques dispersés soient parvenus à s’identifier en tant que peuple de la diaspora (peuples diasporiques), il n’en demeure pas moins que les « diasporas économiques » plus anciens ont perdus dans ce processus leur cohésion sociale transnationale traditionnelle ainsi qu’une part de leur conscience diasporique. J’illustre cela en examinant les expériences des Américains d’origine japonaise, particulièrement celle de la descendance des Nikkei qui représente l’une des franges de la diaspora japonaise la plus répandue à travers les Amériques. Bien qu’ils aient réussi leur assimilation aux États-Unis au fil des générations, ces derniers n’ont toutefois pas su conserver l’identité diasporique qui les reliait avec leur région d’origine ou à d’autres communautés ethniques d’origine japonaise présentes dans les Amériques. Même quand ils rencontrent les Nikkei en provenance d’autres pays, les différences culturelles nationales qui les séparent font qu’il leur est difficile de développer une identité diasporique qui permette de les distinguer comme des descendants japonais partageant un patrimoine culturel commun ou une expérience historique commune.
Swedes in Siberian Diaspora
Swedish troops were the first major group of foreigners to be exiled to Siberia. This article overviews their early eighteenth century diaspora, particularly their livelihoods, religiosity and terms of imprisonment, their relations with Russian citizens and authorities, and their potential contributions to the development of Asian Russia. It builds primarily on Swedish secondary and primary sources such as the officers' diaries, and to some extent on the much scarcer Russian historiography.
Negating Diaspora Negation
Children's Literature in Jewish Palestine During the Holocaust Years
For years, it had been assumed that since the end of the Second World War and up until the Eichmann trial in 1961, Hebrew culture in Israel tended to repress the Holocaust or narrate it according to the Zionist ideology's viewpoint – to accentuate the events of the rebellion against the Nazis and to infer from them a lesson of national revival and restoration. The consensus concerning children's literature, in particular, maintained that it had been utterly committed in the early decades of statehood to extracting out of the Holocaust a 'fortifying tale' bearing a national lesson. This paper, however, argues the existence of a developed Holocaust discourse in children's literature written in Jewish Palestine during the war years, and suggests that children's literature even predated adult literature in setting the Holocaust theme at centre stage. This article aims to shed light on a rare narrative in the Israeli public discourse of the Holocaust: the literary story told to Jewish children in Palestine during the years of the Holocaust. At the time, this new narrative for children was extensive and diverse. For the first time in the history of Zionist children's literature, it challenged the Diaspora-negating code that had been dominant since its beginning. Nevertheless, only a few years later, with the founding of the State of Israel, this new narrative was rapidly 'forgotten' by the Israeli collective memory and proceeded to be neglected by literary and educational research as well. Although it spanned a short time period and failed to leave a literary impact on writings for children in Israel, this Holocaust narrative is tremendously important, having evoked the unique voice of the Jewish settlement in Palestine (the Yishuv) during the Second World War. It also serves as a case study of the crucial function of children's literature within the public discourse during traumatic times, illuminating the advantages of children's literature as a marginal and peripheral form of communication in the public domain.