...ARMENIAN DIASPORA The Armenian Diaspora is the Armenian communities who live in the outside of Republic of Armenia and de-facto independent Nagorno-Karabach Republic. Those people who live in abroad of their origin land mostly immigrated from Eastern part of Turkey after Ottoman Parliament passed the temporary ‘Tehcir Law’. This law authorized Ottoman Empire to the deportation of Armenian population located in the east part of Anatolia. The resettlement campaign resulted in the deaths of nearly 600.000- 1.500.000 civilians. According to Ottoman archives, the deportation started at March 2, 1915. On September 13, 1915; Ottoman Parliament also passed the law to capture all lands, homes, livestocks owned by Armenians to local authorities. While some historians claim that this was the first genocide of the 20th century, others claim that Ottoman Empire deported the Armenians for their safety, when the empire was so close to collapse. There consequent situtations led many Armenian people to immigrate to the different parts of world. The biggest Armenian population except Republic of Armenia is located in Russia as around 2,2 million. After Russia, United States is the second most populated Armenian diaspora, estimated around 1,4 million. Turkey, France and Georgia are also other countries that host many Armenian people. Moreover, Armenians spread whole over the world but in the case of diasporas; Russia, USA, France and Turkey’s Armenian diasporas are well known and very active...
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...one is what is the African diaspora? (Who should be considered in the African diaspora? How is this like the black Atlantic and how is it different?). Students should use the Colin Palmer piece to answer this question. In its most recognizable form, the African diaspora refers to the many cultures and societies abroad that exist throughout the world as the result of the historic movement, mostly forced, of native Africans to other parts of the globe. Most specifically, the African diaspora is the blanket term used to represent a confluence of events that led to the forced displacement of millions of innocent people. The term first originated in the 1950s and initial studies focused on the “dispersal of people of African descent, their role in the transformation and creation of new cultures, institutions, and ideas outside of Africa”. This cultural migration is responsible for many of the unique cultures that exist today, as is with the black Atlantic and the melding of cultures. A look at the waves of migration, both forced and willing, provides a framework to study the social, economic and humanitarian fallout of the African Diaspora. Those who study the African Diaspora seek information that explains and places into context the globalized experience for blacks. This history is riddled with slavery, colonialism, exploitation and a system of global commerce that has impacted life for those of African descent. The impact of the African Diaspora is a study of cause and effect...
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...Chapter 12: The African Diaspora in the Caribbean and Europe from Pre-emancipation to the Present Day by Roswith Gerloff Caribbean history of Christianity can be divided, with overlaps, into four main periods: the rather monolithic form of Spanish Catholicism from 1492, and of the Church of England from 1620; the arrival of the Evangelicals or nonconformist missionaries, Moravians, Methodists, Baptists, Congregationalists, and Presbyterians from the mid-eighteenth century; consolidation and growth of various European denominations in the region in uneasy tension with the proliferation of independent black Christian groups and African religions in the post-emancipation era from 1833; the contest for political, economic and religious independence after 1870, including the shift from British Imperial intervention and influence to those from North America, and national independence after 1962. Contemporary studies in anthropology and sociology of religion speak of 'religions on the move', or the process of transmigration and transculturation, as it refers to dynamic, reciprocal, transitory and multidimensional creations in shaping a 'poly-contextual world'. This implies that religions have to be regarded as cultural and spiritual phenomena whose 'taken-for granted' essence1 has resulted from transcultural and transnational processes of mutual 1 Klaus Hock, University of Rostock, abstract for an essay on the African Christian Diaspora in Europe, January...
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...Diaspora communities always inevitably experience a sense of loss, an absence, which is crucial to the development of a consciousness of identity and ethnicity. Thus the narratives produced by the authors of the diaspora community highlights this trauma, struggle and the sense of loss of experienced by these communities and the cultural negotiations they have to indulge. These experiences of the struggle to assimilate and integrate into the host nation’s socio-political environment result in the formation of hybrid identities. The exiled communities dwell in a space, juxtaposed with fragments of memories, imagination and a real geopolitical space, which is regarded by Bhabha as “hybrid space” and by Edward Soja as the “third space”. Hosseini’s creative imagination is fuelled by his memories of his childhood and...
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...The African Diaspora has had numerous global impacts, many of which are still apparent today. Impacts upon religion, music, and even language can all be seen today. For example, the text above says that, “Throughout the diaspora, we find religious cults of African origin:candomblé in Brazil, shango in Trinidad, Santeria in Cuba, vodou in Haiti, gnawa in Morocco, bori in Tunisia, andzar in Istanbul and southern Iran, all of them involving spirit possession and the use of music.” This shows that the spirit possession and a heavy musical influence, both derived from African culture, show up in religions all around the world. As for its impact on music, the text reads, “African musical traditions are also prevalent throughout the diaspora: the...
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...UNDERSTANDING OVERSEAS CHINESE A. History and cultural background 1. Southeast Asia 2. North America 3. Europe 4. Chinatowns B. The reasons for immigrating abroad 1. Political reasons 2. Economic and social reasons C. Current status 1. Population distribution 2. Southeast Asia a. The overseas Chinese’s paradox b. The Indonesian case 3. The United States 4. Europe BUSINESS WORLD OF CHINESE A. Rise of Global Chinese Companies & Huaqiao B. Regional Analysis 1. Asia 2. The United States 3. Europe C. Size of Chinese Capital Worldwide SUCCESS OF OVERSEAS CHINESE A. The Business Style B. The Downside of their Business Style THE CHANGES IN THE OVERSEAS CHINSESE SOCIETY A. Old and New Generation: How are they Different? B. The New Business of the New Generation C. The New Trend in the Chinese Immigration CONCLUSION A. Future Outlook of the Hua Qiao B. The opportunity to work with Overseas Chinese: WCEC 2005 in Seoul Introduction Defining overseas Chinese Overseas Chinese are ethnic Chinese people who live outside of China. China, in this usage, may refer to Greater China including territory currently administered by the rival governments of the People's Republic of China and the Republic of China as per traditional definitions of the term prior to the Chinese civil war, or only to the People's Republic of China by some quarters. In addition, the government of the Republic of China granted residents of Hong Kong and Macau "overseas Chinese status" prior to their respective...
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...and forensic anthropologist working for a UN-affiliated human rights organization. Haunted by a strong sense of personal and cultural dislocation, Anil takes up an assignment in Sri Lanka, where she teams up with a local archeologist, Sarath Diyasena, to uncover evidence of the Sri Lankan government’s violations of human rights during the country’s period of acute civil war. Yet, by the end of the novel, Anil has lost the evidence that could have indicted the government and is forced to leave the country, carrying with her a feeling of guilt for her unwitting complicity in Sarath’s death. On one hand, Anil certainly embodies an ethical (albeit rather schematic) critique of the failure of global justice. On the other, her character stages diaspora, in Vijay Mishra terms, as the “normative” and “ exemplary … condition of late modernity” (“Diasporic” 441) — a condition usually associated with the figure of the nomad rather than the diasporic subject — and thus raises questions about the novel’s regulatory politics of diasporic identity. In contrast, Anita Rau Badani’s The Hero’s Walk represents the formation of diasporic identities as an empowering process shaped by multiple changes on the local level rather than by transnational mobility. Set in a fictive seaside town in...
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...“Bye-Bye, Babar” is a world-renowned essay written by Taiya Selasi, which tackles a term coined by the author herself: “Afropolitan.” Afropolitans are, according to its instigator, are Africans influenced by the different countries they’ve come from or went to –which also applies to Taiye Selasi. Being someone of both Nigerian and Ghanaian descent, it would be expected that she would be born on African soil. However, like other transnational Africans, her parents migrated “in pursuit of higher education and happiness abroad.” The result of this widespread immigration is that the following generation became exposed to a diverse range of cultures, races, and nations; while in Selasi’s case, hers leans more toward the European culture due to...
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...Entangled Identities: Ritual Performance of Alevis in an Urban Area Over the past two decades, there has been considerable debate on the identity of Alevi and representations of their ritual performances in their worship places located in urban areas. All debates illustrate that they have been relinquishing their strong and traditional identities like other traditional cultures would seem around the world. Their traditional culture has been getting lost due to economic and life challenges emerged not only individually or collectively but also globally. It is important to highlight that the change of the traditional cultures of Alevis first appeared when they migrated from rural to urban areas. Most of the Alevis couldn`t carry on their identity and culture when they migrated from their hometown to the areas where they live. Most have lost their belonging to traditional identity and culture. At his juncture, I must explain Alevism is a religious community that is practiced in Turkey, Balkans and Syria among the ethnic groups of Turks, Kurds and Arabs. In the Balkan area their name is generally known as Bektashis. Some sources indicate that Alevi tradition is inspired by Sufi traditions and they are heterodox groups within Islam. There have been considerable debates about their identity, history and especially the performances that quite different from Sunni Islam. The place where the Alevis perform their rituals is called a cemevi, a word which means gathering house. Cem is...
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...Dear friends, I am a faculty member of University of Nebraska at Omaha. I am doing a research project concerning the impact of ethnic media on Diaspora in the United States. This interview is designed to help me understand your use of ethnic media and the impact of such media upon your identification needs. All information you provide will be kept confidential. Please answer the questions according to your opinion and experience. Your DETAILED answers would be highly appreciated – THANK YOU! University of Nebraska at Omaha Chin-Chung Chao Ph.D. Email: chinchuchao@unomaha.edu |Date: |Interview Qs |Answers | |Interviewee Name: |1 What is your gender? | | | |Male θ | | |------------------ |Female θ ...
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...In Nauja Kleist’s article, "Elusive Jannah: The Somali Diaspora and a Borderless Muslim Identity by Cawo M. Abdi," she expounds on the Somali idea of an earthly paradise, called jannah. Although, the place in which jannah has been referred to has changed throughout time the idea of a “paradise” existing in America is like the idea of “the American dream”. A place of belonging and prosperity that will allow for a thriving family. Even though Somalis may see the United States as a place of jannah, they may face a low socioeconomic position, challenged gender and family relations, and a sense of dislocation and religious alienation (Kleist 647). After a rise in discrimination after the events of 9/11 many Somalis have shifted their view of what...
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...Jewish diaspora in the Hellenistic period The Jewish Diaspora is commonly mixed up with both the Babylonian and Roman Diasporas. But the Jewish Diaspora is something completely different from the Babylonian and Roman Diasporas. The difference between the Jewish Diaspora and the Babylonian Diaspora is that the Jewish Diaspora of the Hellenistic period did not start because of contrived expulsion, but instead it was mostly a deliberate choice of movement of Jews to the Hellenistic lands. This migration built a new Jewish occupation outside of Judea and mostly in Ptolemaic, Egypt. This diaspora had two sides to it. One side had the values of Mosaic law and the other had the values of Hellenism of the Greeks. The ways that the Jews of this...
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...NOTRE DAME UNIVERSITY – LOUAIZE PALMA JOURNAL A MULTIDISCIPLINARY RESEARCH PUBLICATION Volume 11 Issue 1 2009 Contents Editorial New century, old story! Race, religion, bureaucrats, and the Australian Lebanese story Anne Monsour The Transnational Imagination: XXth century networks and institutions of the Mashreqi migration to Mexico Camila Pastor de Maria y Campos Balad Niswen – Hukum Niswen: The Perception of Gender Inversions Between Lebanon and Australia Nelia Hyndman-Rizik Diaspora and e-Commerce: The Globalization of Lebanese Baklava Guita Hourani Lebanese-Americans’ Identity, Citizenship and Political Behavior Rita Stephan Pathways to Social Mobility Lebanese Immigrants in Detroit and Small Business Enterprise Sawsan Abdulrahim 3 7 31 73 105 139 163 Pal. Jour., 2009, 11,3:5 Copyright © 2009 by Palma Journal, All Rights Reserved Editorial Palma Journal’s special issue on migration aims at contributing to this area of study in a unique manner. By providing a forum for non-veteran scholars in the field to share their current research findings with a broader public, Palma has joined hands with the Lebanese Emigration Research Center in celebrating LERC’s sixth anniversary serving international and interdisciplinary scholarly discourse between Lebanon and the rest of the world. The migration special issue owes its inception to a conversation between Beirut und Buenos Aires, in which Eugene Sensenig-Dabbous, an AustrianAmerican...
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...Ethnic Groups and Discrimination ETH125 October 2, 2011 Dr.Campopiano Axia College of University of Phoenix 1. Abstract Ethnic groups and how they are affected by discrimination, segregation, and racism. There are many different ethnic groups in America. I have a strong belonging with the Irish. The Irish started immigrating to the United States as early as 1798, because they were forced out of their home land by the English (Schaefer 2006). Some of my ancestors with my last name McCullough immigrated to the United States in 1851. The highest immigration years for my ancestors were 1851, 1873, and 1880 (Ancestry, 1997-2011). There were 28% of Irish immigrants that departed from England (Ancestry, 1997-2011). New York City was the main area where the Irish immigrated to. The Irish faced prejudice, segregation, and racism. The Irish faced prejudice against their religion not only in Ireland, but in the United States as well. The Irish were discriminated against their religion, their way of living and criminal behavior. The Irish were known for being poor, dirty, criminals, thieves, and bad religion beliefs. The Irish had intermarriages between Catholics and Protestants, which was not looked at in a positive manner. The Irish were thought of being poor and uneducated, which led to segregation. They lived in terrible living conditions, and only allowed to live with other Irish. The “shacks” they lived in were so close together it was easy for...
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...To listen is to feel, and to play is to live. This statement is highly representative of the Armenian interaction with their famous instrument, the duduk. A culture riddled with hardships due to a collapsed country, the Armenian people utilize their music to connect themselves with their culture no matter where they are (Shelemay). For the Armenian people, the duduk historically creates two sentiments; it represents the nation’s perseverance through history, specifically through the recent genocide, and it is a reminder to the diaspora community of the home they left behind (Shelemay). Despite the duduk moving over the course of the last century from a rural instrument to a popularized instrument played in movie scores, such as Gladiator and...
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