Download Diaspora, Identity and Religion: New Directions in Theory by Carolin Alfonso, Waltraud Kokot, Khachig Tölölyan PDF

By Carolin Alfonso, Waltraud Kokot, Khachig Tölölyan

Over the past decade, innovations of diaspora and locality have won advanced new meanings in political discourse in addition to in social and cultural reports. Diaspora, specifically, has obtained new meanings concerning notions comparable to international deterritorialization, transnational migration and cultural hybridity.The authors speak about the main recommendations and conception, specialise in the that means of faith either as an element in forming diasporic social corporations, in addition to shaping and holding diasporic identities, and the appropriation of area and position in historical past. It comprises brand new examine of the Caribbean, Irish, Armenian, African and Greek diasporas.

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Extra info for Diaspora, Identity and Religion: New Directions in Theory and Research (Transnationalism)

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Turkey and post-Communist Russia). Deconstructing and comparing diaspora 3 4 5 6 7 25 Extermination: since the Holocaust, however, it is not a defensible option in democratic countries, especially in present-day Europe. , overseas Tibetans), a policy that requires an effective sealing of the homeland’s frontiers. Ghettoization, cantonization, and policies of ‘reservations’; but this leads to permanent inferiorization. , Latvia with respect to its Russian-speaking minority – unless the minority adopts the language of the majority.

It should be noted that in Kallen’s time, most white ‘hyphenated’ Americans did not maintain consistent cultural relations with the homelands of their ancestors (the Jewish homeland had not yet been re-established). It would seem that diaspora communities can hold out much longer in the ‘salad bowl’ kinds of societies because they can maintain contact more easily with their homelands (assuming, of course, that the homeland is willing to permit this). At this time, it is unclear whether the ‘melting pot’ model has been effectively eclipsed by the ‘salad bowl’ model, to what extent such an eclipse can be attributed to diaspora communities (as opposed to mere immigrant communities), and whether a ‘homeland’ connection is even necessary for their survival.

O’Leary 1988: 71) Most diasporas, of course, are characterized by an overlapping double orientation: toward two cultures and two states (but not necessarily two political allegiances). Whatever the source of the hostland’s fear, many immigrants, whether or not they identify themselves as belonging to diaspora communities, remain embodiments of ‘otherness’ (altérité), regardless of the fact that that their cultural ties to the homeland have weakened and their diasporic culture has developed in an independent direction.

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