Performative Identities and Diasporas
Edited by Alfonso de Toro and Juliane Tauchnitz
Changing Visual and Material Culture
Edited by Marian Malet, Rachel Dickson, Sarah MacDougall and Anna Nyburg
Contributors are: Rachel Dickson, Burcu Dogramaci, Deirdre Fernand, Fran Lloyd, David Low, John March, Sarah MacDougall, Anna Nyburg, Pauline Paucker, Ines Schlenker, Wilfried Weinke, and Julia Winckler.
Diasporic and Migrant Identities of Bosniaks
Edited by Dževada Šuško
Transnational Mobility of Nordic Engineers and Architects, 1880-1930
Edited by Harjinder Singh Majhail and Sinan Dogan
Merchants, Jesuits and Japanese, Chinese, and Korean Slaves
Lúcio De Sousa
Social Impacts of Interpersonal Encounters
Edited by Karsten Giese and Laurence Marfaing
Contributors are Karsten Giese, Guive Khan Mohammad, Katy Lam, Ben Lampert, Kelly Si Miao Liang, Laurence Marfaing, Gordon Mathews, Giles Mohan, Amy Niang, Yoon Jung Park, Alena Thiel, Naima Topkiran.
The Circassia-Russo War, which later turned into Circassian exile in 1864, witnessed a most tragic event of world history. Circassian culture has been in decline and gradually lost its influence since the war. Circassians in diaspora, however, blending the inherited antiquity, Christianity, and Islam, have sought to maintain their cultural heritage. Yet, their linguistic existence has increasingly inclined to disappear with educational integration and rising urbanisation. T. Esinc (d.1992) was recorded to be the last person to speak Ubykh, a native Circassian dialect, in Turkey. Having preferred a romantic nationalism, Circassians in Turkey subtly challenged the denomination of migrant by highlighting a coerced separation from homeland. This chapter deals with the Circassian Elegy for the Migrants called ‘Yistanbulako’, in which pain of the post-war migrants/exiles of 1864 is represented. The contemporary Circassian narratees re-cultivate hope and future from the sad stories of their ancestors and build up an imaginary homeland living through literature, songs and dance. Rereading ‘Yistanbulako’, the Circassian diaspora, the post-traumatic Circassian narratees, are increasingly getting involved in the mythos to make up their identity; the contemporary addressee of the elegy can have new insights into the Circassian tragedy. Apart from historical and political controversies, this chapter explores Circassian experience of the exile of a diasporic community, having remained unexpressed, muted and forgotten due to exclusion from historiography. The chapter demonstrates that the elegy does not merely provide memory and myth, but also exposes a discourse of exile subverting the migrant identity.
The present research is an attempt to investigate politically framed cultural models of Kurdish diaspora, such as Kurdish feminism, super-diversity, and conflict. I discuss the roles of these models in constructing autonomous-related self-concepts. The study is based on an ethnographic research among Kurdish diasporic communities in North West England. I aim to present the findings of my ethnographic fieldwork through the brief critique of the literature. Also, I intend to reveal some of the distinctive answers for refugee and immigration crises throughout the globe. Self-concept mediates and shapes the formation of relationships in immigration and acculturation contexts, and how immigrant individuals place themselves into diasporic community, and into the other societal units. Previous literature about cultural self-concepts and acculturation psychology, by neglecting the experiential processes of acculturating selves, has focused on binaries such as individualism-collectivism or heritage culture-host culture. Provided the need for focusing on processes, an enquiry of psychological anthropology becomes relevant and necessary. By drawing on this, I suggest that Kurdish feminism, as a mode of third-wave radical feminism, actively deconstructs the indifference of liberal Western feminism to human relatedness. Ongoing struggles in the homeland(s), in relation to transnational involvement of the diaspora members, entangle themselves by diffusing the politics into culture. This highly politicised cultural model of conflict leads to consider other-focused emotions and collectivity while allowing moral autonomy and decision-making. Moreover, the multicultural environments in both homeland and immigration context create modes of social organisation based on solidarity which consciously allows the autonomous development and self-expression.
Not all diasporic experiences have been perceived and studied under a diaspora-focused lens; some diasporas have been made invisible and their voices made inaudible, of which the Palestinians are a sounding example. While there are a few authors who studied the Palestinians as a diaspora, there remain many gaps that require filling and various questions that require answering. Topics related to how, and to what extent, labelling influences lives, along with the ways some lives are researched and investigated have been surprisingly quiet, so far. The inaudibility of the Palestinian diasporic experience paralleled with the audibility of their experience, as one firmly twinned with refugeedom is a phenomenon worth exploring.