Italian fascinates her, and she feels a strong desire to learn the language. It is rare for an established writer of English novels and stories to shift from her own language to a new one; Lahiri will in fact form a new identity through learning a new
Jhumpa Lahiri’s In Other Words
Mohammad Shafiqul Islam
Negotiating the Modern and the Traditional in Educational Settings
Federation ( Russian Federation 2000b ), but also they have vital consequences for indigenous adolescents and their identities. These debates show that people often assume that traditions have to be “old”; otherwise, they are not “real” and “authentic
Vandana Sukheeja and JapPreet Kaur Bhangu
variety of movement has changed ideas related to connectedness, belonging, and identity-construction. In the past, the migration of people, voluntary or involuntary, invariably led to feelings of nostalgia and alienation in the migrants’ new surroundings
The Centre of Social Anthropology (CSA) at Vytautas Magnus University (VMU) in Kaunas has coordinated projects on this, including a current project on 'Retention of Lithuanian Identity under Conditions of Europeanisation and Globalisation: Patterns of Lithuanian-ness in Response to Identity Politics in Ireland, Norway, Spain, the UK and the US'. This has been designed as a multidisciplinary project. The actual expressions of identity politics of migrant, 'diasporic' or displaced identity of Lithuanian immigrants in their respective host country are being examined alongside with the national identity politics of those countries.
Julia Pascal’s The Yiddish Queen Lear
designed simply to revive Shakespeare’s play, but rather to offer a political critique of Jewish history in America and Europe. By representing the concerns of a particular group of people, her work engages with the politics of identity. The function of
Raymond Nkwenti Fru and Johan Wassermann
first identity marker associated with the name Cameroon, as it would eventually evolve from the Portuguese appellation. 2 The region escaped European colonialism until the Berlin West Africa Conference of 1884. The subsequent division of Africa between
Being “Boy,” Being “Filipino,” Being “Other”
the need for academics to explore the multiplicities of Asian identity and diaspora within the UK context. Below I provide a nuanced examination of masculinity through a case study of a 14-year-old boy called “Tom” 1 who is part of the Filipino
Local Legal Conceptions in Svan Villages, Georgia
Stéphane Voell, Natia Jalabadze, Lavrenti Janiashvili, and Elke Kamm
Traditional law continues to be relevant for the Svans (Georgians), who usually live in the highlands of the Caucasus, but who have also migrated to various parts of Georgia. To grasp its practice we draw on approaches in which its use is discussed as a strategy for '(re)asserting collective identities' (Benda-Beckmann) in order to enforce specific goals. But our research also shows another dimension of traditional law: more than in actual conflict resolutions, traditional law is found in narratives, that is in memories of how conflicts were resolved earlier and should be solved today. These stories, however, of how and when traditional law should be applied rarely correspond to lived reality. Drawing on Brubaker and Cooper, we argue that beside a rather instrumental motivated use of traditional law in asserting collective identities, its contemporary practice can only be fully understood if we also acknowledge its non-instrumental practice.
Early Seventeenth-Century Travelers to the Ruins of Troy
The article focuses on three early-seventeenth-century (English and Scottish) leisure travelers’ accounts of the (alleged) ruins of Homeric Troy, namely those penned by Thomas Coryat, William Lithgow, and George Sandys. It argues that their rumination on the specific remains both shaped and reflected their manifold, fractured, and precarious identities while it also highlighted the complex dialogue taking place in these texts between a ruinous past and a fragmented and malleable present. The essay also examines the three travelers’ broken poetics, interspersed in the aforementioned accounts, and shows that they constitute highly self-aggrandizing narratives through which their authors perform their fragile identities.
Translator : Jenanne K. Ferguson
The identity of Buryat Buddhists is closely connected with the book culture of the “average person,” the most important component of which was the cult of the family ( Basaeva 1980 ). This phenomenon can be described both from a historical and from