The ' The Diaspora ' Diaspora

Diaspora is the movement, migration, or scattering of people away from an established or ancestral home land or in this case a scattered population whose origin lies within a smaller geographic location. The poem “Diaspora” by Chelsea Dingman ventures through the journey of a Ukrainian girl leaving her country and the in the pride she receives from that journey and her heritage. The poem focuses around the hardships that are included in taking this journey and how she lose so much, the feelings of despair and weakness is all she has left.

In her book Nomadic Identities: The Performance of Citizenship, May Joseph explores the issues of migrancy and displacement among modern peoples. She contends that citizenship “is not organic but must be acquired

At its most fundamental, diaspora focuses on the physical movement of people. However, comprehensive scholarship elevates “diaspora” beyond

After the Second World War there were millions of people who found themselves in foreign countries and separated from their families. These people were known as “displaced person”, and were mainly former prisoners of either labor or concentration camps, prisoners of the war, or refugees. Two incidents in Flannery O’Connor’s life inspired her to write “The Displaced Person”.

This essay is about the universal refugee experience and the hardships that they have to go through on their journey. Ha from Inside Out and Back Again and other refugees from the article “Children of War” all struggle with the unsettling feeling of being inside out because they no longer own the things that mean the most to them. Ha and the other refugees all encounter similar curiosities of overcoming the finding of that back again peaceful consciousness in the “new world” that they are living in .

The Southern Diaspora and The Origin of the Urban Crisis correlate well with one another. Readers will find that both works of literature are connected to one another due to both events causing a change in the way African Americans and Caucasians lived their lives post migration.

No diasporic community manifests all of these characteristics or shares with the same intensity an identity with its scattered ancestral kin. In many respects, diasporas are not actual but imaginary and symbolic communities and political constructs; it is we who often call them into being.” (Palmer)

In simple terms, the Diaspora as a concept, describes groups of people who currently live or reside outside the original homelands. We will approach the Diaspora from the lenses of migration; that the migration of people through out of the African continent has different points of origin, different patterns and results in different identity formations. Yet, all of these patterns of dispersion and germination/ assimilation represent formations of the Diaspora. My paper will focus on the complexities of the question of whether or not Africans in the Diaspora should return to Africa. This will be focused through the lenses of the different phases in the Diaspora.

Nadia Lewis – Iraqi Women, Identity, and Islam in Toronto: Reflections on a New Diaspora

In contrast with Skrzynecki’s disconnection through place and identity, Anh Do’s, ‘The Happiest Refugee’ elucidates a more positive sense of belonging. Through the use of anecdotes, he explains that it didn’t take long before his father found a job and moving out of “East Hills Migrant Hostel” within weeks, depicting that his family was trying to fit into their new country, their new culture,

Migrants are defined as all those who were born outside the UK and were known as ‘aliens’ or ‘foreigners’. Kostakopoulou calls this assumption into question, arguing that ‘aliens’ are by definition outside the bounds of the community by virtue of a circular reasoning which takes for granted the existence of bounded national communities, and that this which takes for granted the existence of bounded national communities, and that this process of collective self-definition is deeply political and historically dated. The composition of the current UK migrant population has of course been conditioned by immigration policy over the past 50 years. Immigration has become a major debate across the UK, with many different reasons given for and

It is obvioous that, the racisit ideoology have rooted down the minority groups outside the circle of their culture and community because it believes in the white or the mainstream superiority and push the minority to live in one form othering called exile which identifies by lois Tyson “as the experience of being an “outsider” in one’s own land or a foreign wanderer in Britain”(427). This kind of oppression is also related to the theme of alienation 
 or the sense of not belonging to any

The impacts of media representation of the refugee community have long been a topic of discourse for many scholars. Hall (1997), discussed representation as the categorisation of ‘other-ness’ (215), this is further supported by Nolan et al who posit that “refugees, asylum seekers and immigrants” have been categorised into the same group (2011, 659). What does this mean? Douglas sums it up nicely when she says “what really disturbs cultural order is when things turn up in the wrong category” (cited in Hall 1997, 216). Refugee communities are a prime example of what Douglas is saying. For instance, they can be broken down into many layers of subcategories (“Muslim,” “African,” “black”). Where, within each of these sub categories are more subcategories

In the chapter titled “Reflections on Exile,” Edward Said discusses the different aspects of being an exile. His discussion of exile includes what it means to be an exile, the feelings that being an exile produces in individuals, exile in relation to nationalism, and the role of exile in the modern world.  Said first defines being an exile as a state of terminal loss. He states, “the achievements of exile are permanently undermined by the loss of something left behind forever” (173).  He then contrasts this terminal loss with the cultural impact that exile has had on the modern West.  He states that, “modern Western culture is in large part the work of exiles,” (173) and, “our age[...] is indeed the age of the refugee, the displaced

Transnationalism is a newer term than the two-thousand-year-old term of the diaspora. Although it shares some characteristics with the diaspora, It is difficult to distinguish these terms as the definition of diaspora has expanded (Safran 1991; Brubaker 2005) As reported by King and Christou (2011), many scholars use these terms interchangeably. A migrant can be a member of diaspora without being transnational and vice versa. Faist (2010, p.9) describes these terms as ‘awkward dance partners’. Levitt (2001b: 202 as cited in Brettell, 2006) clarifying the use of these two terms, recognized that while diaspora is used more widely to describe people who have been displaced by different forces, a transnational community is a set of potential diasporas that may or may not be formed. Moreover, Van Hear (1998: 249, as cited in Brettell, 2006) supported that transnational communities highlight the allegiances both to sending and receiving country but diaspora forms “broadly expanded allegiances”. Although, there are many scholars who determine that diasporas are part of transnational communities (Brettell,2006). Still others like Vertovec (1999:449 as cited in Brettell, 2006) suggested that diasporas of old have been transformed to today's transnational communities maintaining various types of social organization, mobility, and communication. Bauböck and Faist, (2010) recognized a similarity between these terms is that both usually describe cross-border ties among regions of origin, destination and others region where migrants live. According to Bauböck and Faist, (2010) diasporas are shaped around an unsettled country while transnational communities do not contest the home or host country and are economically oriented. Additionally, transnationalism does not imply an uprooting from the homeland nor bad causes as in the case of the diaspora. Also, members of