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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.

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Jonathan Magonet and Lionel Blue

of the Youth Section of the World Union. What do you see as the aim of your work? To create a Diaspora Judaism which, though supporting Israel, is not emotionally living off Israel; which can say, ‘we’re here in the Diaspora for a purpose’ and not

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Reframing European Diasporas in Contemporary France

'Second Generation' Subjectivity and the Road 'Home' in Portugal (2011) and La Commedia des ratés (2011)

Michael Gott

This article examines two graphic novels published in 2011, Portugal by Cyril Pedrosa and La Commedia des ratés [Holy Smoke] by Olivier Berlion, within the thematic and technical context of the French 'return' road movie, an increasingly prevalent category. Recent debates in political, cultural and academic spheres have focused on competing conceptions of Frenchness – traditional republicanism and multiculturalism – as well as the place of the 'second- or third-generation' descendants of immigrants. This article argues that Portugal and La Commedia des ratés, as quasi-autobiographic 'return' to origins narratives, represent compelling insight into the subjectivity of second-generation diasporic populations in France. I will also examine how these works employ the 'ninth art' to create fresh twists on the 'return' story. Finally, I will explore the graphic and narrative depictions of travel in each work, adapting Teresa Bridgeman's theory of 'world building' and 'world-switching' in bande dessinée. I argue that Portugal offers a compelling approach, re-creating on the page the effect of the cinematic 'traveling montage'.

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Releasing a Tradition

Diasporic Epistemology and the Decolonized Curriculum

Jovan Scott Lewis

decolonization by thinking with decolonial and anti-colonial thinkers to assess the tenability of a decolonized curriculum. Lastly, I suggest what forms a decolonized curriculum might take and describe its broader programmatic requirements by drawing on diaspora

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Valery B. Ferim

political movement in the early twentieth century when Africans in the diaspora, specifically in the Caribbean islands, organised a series of meetings aimed at addressing the colonisation of Africa. The first Pan African Congress, which was held in London in

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Diasporas without a consciousness

Japanese Americans and the lack of a Nikkei 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.

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Gunnar Thorvaldsen

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.

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Placing Time

The Diasporic Journey to Beulah

Brian Klug

Jerusalem is a port city on the shore of eternity. —Yehuda Amichai Preamble There are three different concepts of a Jewish diaspora. One is centred on Israel – both the land and the state – and comprises all Israelis who live abroad. This is a

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Tracking Skilled Diasporas

Globalization, Brain Drain, and the Postcolonial Condition in Nigeria

Nduka Otiono

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.

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The Montreal Moroccan Diaspora

History, Memories and Identities

Henry Green

Canada’s Moroccan Jewish community is the third largest diaspora in the world after Israel and France. This article introduces Sephardi Voices, a project to collect, preserve and archive audio-visually the life stories of Jews displaced from Arab/Islamic lands and in the process sketches an overview of the resettlement of one Sephardi migration community, the Moroccan to Montreal. Featuring scholars like Joseph Levy, Yolande Cohen and Jean-Claude Lasry, the integration experience of Moroccan Jews into the anglophone Ashkenazi community and the francophone Québécois society is presented, along with their efforts to build a French-Sephardi institutional structure to preserve their heritage. The article highlights the role of oral history and the aesthetics of remembrance as important vehicles to depict how memories are imparted and identities formed. Today, the Moroccan Jews of Montreal are transnationals and proud to add Canadian to their identity chain of Jewish, Sephardi, Moroccan and French.