By Kim Knott, Sean McLoughlin
Regardless of the expanding value of the concept that of "diaspora" and its common use in educational case reviews and within the self-description of a few minority groups and networks, the topic has bought fairly little normal scholarly therapy. Diasporas: strategies, Intersections, Identities, addresses this lack via delivering a complete and authoritative evaluate of the political and cultural principles and teams concerned. Wide-ranging and interdisciplinary, the ebook comprises examinations of significant techniques and theories, together with migration, ethnicity, and postcolonialism. It additionally provides introductions to chose key diasporas -- Jewish, Irish and African American between others -- in addition to discussions of diaspora in terms of a number of vital concerns and methods, and explorations of recent instructions in research.
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Extra info for Diasporas: Concepts, Intersections, Identities
Example text
In the nineteenth century, owing to inner state migrations, diaspora became predominantly associated with confessional minorities. Since the 1960s, with increasing transnational and global migrant movements, ‘diaspora’ was employed to denote a national, cultural or religious group living in a foreign land. Following African Studies (Harris 1993; Shepperson 1993), which compared the enslavement of sub-Saharan Africans to the expulsion of classical Jews, the term became widely used and popular in various social sciences.
Home can be remembered, lived, longed for. Notions of home are fluid and bound to change as one moves in time and space. Rather than referring to one single home, in diasporic settings feelings of belonging can be directed towards both multiple physical places and remembered, imagined and/ or symbolic spaces (Al-Ali and Koser 2002: 8; Salih 2003: 70). At each moment in time, various home spaces may compete, collide or complement each other. The many different ways in which home is conceptualized and employed in academia lead Mallett to write: ‘Is home (a) place(s), (a) space(s), feeling(s), practices, and/or an active state of being in the world?
Moving between contrasting settings may be liberating for some at some times; for others at other times it may mean a disturbing in-betweenness of belonging nowhere. Clearly social factors play an important role here. Homes can be ascribed or denied to individuals and groups by public opinion and significant others. Collective memories of home and dominant discourses of otherness inform and restrict their options for constructing notions of (non-)home. Despite their attachments to certain places or social constellations both here and there, (des cendants of) migrants sometimes feel unable to identify with these as homes because there is no place for them in collective memories or everyday interaction: ‘It is quite possible to feel at home in a place and, yet, the experience of social exclusions may inhibit public proclamations of the place as home’ (Brah 1996: 193).