The ' The Diaspora ' 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,

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

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 scattering a Jews beyond Israel has been a reoccurring pattern of events in history. Essential Jewish practice and creation of cultural identity has formed far from Jerusalem, despite the Torah’s vital theme of longing for the Promise Land. The idea that Jews are outsiders is ingrained in Jewish culture and identity Jerusalem faces being exiled too because it is “merely an extension of Western colonialism,” from its neighboring countries. However, today Jews are starting to close the chapter in history of exile and statelessness by returning to the Promise Land but this doesn’t mean that the Diaspora is coming to an end. Jewish history has continuous movement that caused great triumph and sadness. The issue that Jews have faced for so long is not having a home, power, and a sense of belonging because of the continuous exiling and persecution they face, at home and away, while still trying to create an identity for themselves.

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

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)

Moreover, whilst refugees manage [attempt] to persevere through their previous hardships, they will continue to face greater complications in their lives such as struggling to merge into their new culture. As suggested in the article "Refugee and Immigrant Children: A Comparison," (71) stated "They share with adolescents the desire to be accepted by their peers. Both groups may experience a role and dependency reversal in which they may function as interpreters and cultural brokers for their parents... Perhaps the greatest threat is not the stress of belonging to two cultures, but belonging to none." In other words, the author implies that like immigrants, refugees can face the dilemma of not being considered a part of their new culture. The

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.

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”.

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

Transnational communities are sometimes referred to as Diasporas: globally dispersed populations whose origins lie in a single homeland or set of linked homelands. Diasporas have become a common feature of the common world. One of the effects of the growing salience of such identities in some people’s lives is to reduce the sense of affiliation to the states in which those diasporic populations reside. In John’s case, the majority of his family migrated to Australia, leaving him with only small familial links in his home country of England. “I’ve been able to keep in contact regularly through writing letters, and I’ve been back to England about 2-3 times since migrating to Australia to visit the extended family, and they’ve been here to see us too.

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

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

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

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