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

By Carolin Alfonso, Waltraud Kokot, Khachig Tölölyan

During the last decade, ideas of diaspora and locality have received advanced new meanings in political discourse in addition to in social and cultural reports. Diaspora, particularly, has bought new meanings relating to notions resembling worldwide deterritorialization, transnational migration and cultural hybridity.The authors talk about the most important recommendations and conception, specialise in the that means of faith either as an element in forming diasporic social businesses, in addition to shaping and keeping diasporic identities, and the appropriation of area and position in background. It comprises modern study of the Caribbean, Irish, Armenian, African and Greek diasporas.

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Smyth 1995: 228) ‘Too close for comfort’ 39 Another is give in to the pressure ‘to assimilate, to sound English, to lie low’ (Smyth 1995: 227). Irish women’s lives in England were marked in specific ways by the ongoing conflict over Northern Ireland. For example, following the IRA bombing of a Birmingham pub in 1974, Máire O’Shea notes that ‘[t]he whole Irish community in Britain was being punished, and women bore much of the brunt. They would be dragged out of bed during raids, wearing only nightwear, to face degrading sexist jibes … Some who had settled in Birmingham for many years were forced to leave’ (quoted in Rossiter 1992: 73).

1997) Global Diasporas: An Introduction, Seattle, WA: University of Washington Press. N. S. , Boulder, CO and Oxford: Westview, 101–35. French Foreign Policy: Official Statements, Speeches, and Communiqués, July–December 1967, New York: Ambassade de France, Service de Presse et d’Information: 135–6. Deconstructing and comparing diaspora 29 Hyman, A. (1997) Russian Minorities in the Near Abroad, London: Research Institute for the Study of Conflict and Terrorism. M. (1915) ‘Democracy versus the melting pot’, The Nation, 8 and 25 February 1915; reprinted in Culture and Democracy in the United States (1924), New York: Boni & Liveright.

There is considerable debate about the conditions sufficient for the maintenance of a diaspora. How numerous must a group be to be properly called a diaspora? There is, first of all, the demographic dimension: there have to be enough people to constitute a critical mass for the maintenance of institutions. There must be sufficient markers of the ‘home country’ culture within an ethnic or religious minority community in order for it to be preserved. But which of these markers are absolutely necessary?

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