Download A Companion to Diaspora and Transnationalism by Ato Quayson, Girish Daswani PDF

By Ato Quayson, Girish Daswani

It's also part of morality to not be at domestic in a single ’ s own residence. [Theodor Adorno (2006)]

A better half to Diaspora and Transnationalism bargains a ground-breaking mixed dialogue of the recommendations of diaspora and transnationalism. Newly commissioned essays via top students supply interdisciplinary views that hyperlink jointly the strategies in new and critical ways.

- A wide-ranging assortment which studies the main major advancements and offers worthwhile insights into present key debates in transnational and diaspora studies
- comprises newly commissioned essays via prime students, so as to either impact the sphere, and stimulate additional perception and dialogue within the future
- presents interdisciplinary views on diaspora and transnationalism which hyperlink the 2 thoughts in new and demanding ways
- Combines theoretical dialogue with particular examples and case stories

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Extra resources for A Companion to Diaspora and Transnationalism

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1994. Nations Unbound: Transnational Projects, Postcolonial Predicaments, and De-Territorialized Nation-States. London: Gordon Breach. Basu, P. and Coleman, S. 2008. ” Mobilities, 3(3): 313–330. Baucom, I. 2005. Specters of the Atlantic: Finance Capital, Slavery, and the Philosophy of History. Durham, NC: Duke University Press. Bean, P. and Melville, J. 1989. Lost Children of the Empire. London: Unwin Hyman. Bernal, V. 2004. ” Cultural Anthropology, 19(1): 3–25. Bourne, R. 1916. ” Atlantic Monthly, 118: 86–97.

Many Manchester School anthropologists paid particular attention to African migration to cities and urban environments, which included a greater number of interactions with strangers. They asked questions around the dynamics of change and continuity, individual agency and social structure, and how new collective identities were reconstructed around people’s movement. One product of the Manchester School was Abner Cohen (1969), who studied the Hausa Quarter in Ibadan, southern Nigeria, where an urban migrant neighborhood became a new context for ethnic socialization that produced subtle shifts in collective self-understanding, a process he described as detribalization and retribalization.

Rather than taking emplaced difference as the field’s starting point, in their wake, many anthropologists began highlighting the limitations of a bounded culture concept and turned to the study of transnational construction of differences. There has been a re-evaluation of longstanding assumptions regarding spatially fixed ideas of cultures and a concomitant shift away from “tribe study” and “village studies” as the site of cultural production and social change (Gupta and Ferguson 1997b; Hannerz 1987, 1989).

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