Immigrants on Chinese Television and Limitations of China’s Globalist Discourse

Traditionally perceived as a country of emigration, China has in recent years become an increasingly popular subject for immigration and diaspora studies, with an immigrant population that has been growing quietly and steadily since the 1990s. However, media representations of immigrants in China have not garnered much attention. This article provides a critical assessment of how immigrants and immigrant experience are portrayed on Chinese television, using the example of Foreigner in China (2013–19), the first-ever program on a national platform to tackle this topic. It argues that, while the program paints a rather insightful and entertaining picture of contemporary immigrant life in China, its representation of immigrants is restricted by not only the internal contradiction of the Xi administration’s globalist discourse, but also the exclusive, ethnocentric conception of Chinese nationhood, which remains the norm in a more heterogenous and globally conscious Chinese society.

The Chechens and Kurds of Kazakhstan between Historical and Second Homelands

Almost all minority ethnic groups in Kazakhstan are immigrants. This means that in addition to their current place of residence, Kazakhstan (their “Second Homeland”), they also have a place of origin (their “Historical Homeland”). The leadership of the country has approached this situation, which offers opportunities as well as dangers, by explicitly exhorting the official ethnic representations of minorities to nurture contacts with their Historical Homelands. In this article the examples of the Chechens and Kurds will be used to show how the representations of both ethnicities actively and politically pursued this task. For both groups, representing a nation without an independent state, a fourth actor must be added to the “triangle nexus” familiar from diaspora studies, respectively Russia and Turkey, whose positions the Kazakhstani government cannot simply disregard. What emerges from the study is the strong emotional link of both minorities’ representatives with Kazakhstan as their Second Homeland.

Communication Strategies of Polish Exiles of the second half of the 19th Century (the example of Tara and Kurgan)

Diaspora studies penetrating into the Polish-Siberian theme since the late 1990s focused as a rule on the study of stable institutions, social organizations created by migrants for the preservation and development of ethnic community, and articulation of ethnic interests. However, such organizations among the Siberian Poles appeared only in the late XIX-early XX centuries. To understand the ethnic processes that took place among Polish migrants in the earlier period, the study of informal social ties of Polish migrants, various elements of group solidarity and communication systems becomes of paramount importance. The purpose of this study is to reconstruct, on the basis of office documentation and correspondence, the communication strategies of exiled participants in the revolts of the 1863-1864 on the example of two cities of Tobolsk province, namely, Kurgan and Tara. As a result of the study, we recorded the existence of a fraternity in Tara, covering most of the Poles who lived in the city. The self-organization of the exiles was facilitated by the presence of ready-made social structures – large traditional families and the system of communication between them that has developed at home. The emersion of the community in Kurgan was the result of the efforts of a group of exiled nobles who had a good education. In the conditions of a limited social status, and the absence of rich compatriots, the social value of this community turned out to be insufficient to become the center of attraction for Poles.

Indian diaspora in Ghana: cultural and family heritage of tourists' travel preference

PurposeThe literature has acknowledged the importance of diaspora studies because of the influx of funds into the local economy, including the tourism and hospitality sector. However, little empirical research appears to be known about the subject matter, principally within the developing country perspective. This study aims to respond to research calls by investigating the impact of diasporic cultural heritage, family heritage on travel preference of West African Indian migrant visitors to their homeland.Design/methodology/approachThis research is guided by the theory of acculturation. A quantitative data were gathered from a sample of 312 diasporas, and the regression analysis was used to analyze the data.FindingsThe study finds that cultural heritage and family heritage have positive and significant impact on travel preference of migrant visitors to their homeland. Further analysis of the independent sample t-test reveals a significant difference between Indian Ghanaians and Ghanaian Indians in their thought of cultural heritage. However, no significant differences were found in the Indian Ghanaian and Ghanaian Indian’s family heritage and travel preference to their homeland.Research limitations/implicationsThis study is destination-specific of Indian migrant visitors. The application of the study’s outcome to other diaspora would demand a larger sample size for generalization to be made. The study offers compelling insights on cultural heritage, family heritage and travel preference to marketing a diaspora tourism site.Originality/valueThe study expands the application of the theory of acculturation within the diaspora literature and establishes that integration and separation strategies of the theory explain the positive interests of the migrant visitors’ traveling preference to their homeland.

Dharma in America: A Short History of Hindu-Jain Diaspora by Pankaj Jain

As a scholar of diaspora studies and having read a fair share of literature on diaspora, there is one question that I always ask before starting to read a book on diaspora: why is it important to know about diaspora? A related question is, important to whom? Why do we need to tell stories of those who have left? I determine the eminence of the book based on how far the author has been able to answer the above questions and Dharma in America doesn’t disappoint me. Although every immigrant story is amazing, the Journey of Indians in America is distinctive on many fronts including education, income and entrepreneurship. Once “lost actors” are now “national assets” for both the host country and the homeland. Immigration to the United States from India started in the early 19th century when Indian immigrants began settling in communities along the West Coast. Although they originally arrived in small numbers, new opportunities arose in the middle of the 20th century, and the population grew larger in the following decades. As of 2019, about 2.7 million Indian immigrants resided in the United States (Hanna & Batlova, 2020). Today, Indian immigrants account for approximately 6 per cent of the U.S. foreign-born population, making them the second-largest immigrant group in the country, after Mexicans (Ibid).

Global Asias: Method, Architecture, Praxis

This essay draws on the philosophy, principles, and practices animating Global Asias scholarship to consider how this conceptual rubric shifts the ways in which we approach the subjects, objects, methods, and praxes of the academic study of Asia. Structurally dissonant as an epistemological project, Global Asias encourages scholars to acknowledge the institutional designs and disciplinary practices that currently organize and make legible work on Asia and its diasporas while simultaneously highlighting the limits of, and points of noncontact between, the broader infrastructures (including area studies, ethnic studies, diaspora studies, and the disciplines and interdisciplines) under which such work has traditionally been organized. In addition to offering a conceptual topography of Global Asias, this essay proposes three praxis-oriented concepts—relational nonalignment, structural dissonance, and imaginable ageography—that enable Global Asias as a tactical and evolving approach to the study of Asia and its multiple diasporas, one which actively resists the drive toward “critical consolidation” that often results from academic paradigm work.

Trend of Migration Studies in Sociocultural Anthropology: A Critical Analysis

Migration studies have always found their unique place in anthropology since the birth of anthropology in India under colonial rule. From the formative phase, anthropology of migration has grown multifold. In the present time when the Indian diaspora is the largest in the whole world, the process of migration has affected the lives of all individuals and has become an important area of research. The present article examines the growth of this field in sociocultural anthropology in India and is based on secondary data. Work of renowned Indian anthropologists like M. N. Srinivas, Moni Nag, L. P. Vidyarthi, Amitav Ghosh and others like R. K. Jain, Ashish Bose, etc. on migration has been discussed in the present article. Migration studies in India have found and sustained a key place in the anthropology curriculum report since the first time of its release by the University Grants Commission, New Delhi. Migration studies have grown from studying mobility among the tribals to the movement of people from rural to urban areas and then to international migration. New areas like displacement and refugee movements, literature and art, diaspora studies, urbanism, labour migration and many more are emerging as important topics in the landscape of migration studies.

Jews in the Polish-Lithuanian Commonwealth

One of the hallmarks of modern diaspora studies is the dichotomy of a “homeland” and “hostland” in relation to a diasporic group. The history of Jews in the Polish-Lithuanian Commonwealth complicates these contemporary categories. The multi-ethnic and multi-cultural Commonwealth was a homeland for Polish Jews. They formed an integral part of its social, cultural, and economic fabric, even as they identified and were identified as Jews. In a pre-modern world, with legal structures grounded in distinct estates, identities were also inscribed in law. Jewish judicial and communal autonomy was a product of the Jews’ legal status. In Poland-Lithuania, Jewish autonomy developed mimicking the governing structures of the Commonwealth itself. Polish Jews were, thus, a part of a larger real and imagined Jewish community whose homeland was Poland.

Performing while Black: Disrupting Gender and Sexuality from Trinidad to Norway—The Artivism of Thomas Prestø

In this interview, artistic director and choreographer Thomas Prestø speaks with cultural studies scholar Dr. Gladys M. Francis about his personal journey as a hyper visible Black boy growing up in a Norwegian region known as a hub for neo-Nazi groups. Subjected to various forms of torture, Prestø discusses how his experiences shaped his politics of arts when he founded the Tabanka Dance Company to promote “a sustainable Black identity” that converges both Caribbean and African movement esthetics to tell the stories of Blacks in Norway. Prestø presents how his body of work informs Black diaspora studies in terms of art and culture through issues of minority identities, body-memory, body-politics, and political and cultural agency relating to Black performances and cultures in Norway. He discusses principles on “Caribfuturism” and corporealities within what he calls “the uniqueness of the Afropean, the Afro-Scandinavian and the poly-Diasporan.” His insights on the prejudiced mechanisms of representation and segmentation of cultures visible in Norway also convey how his artistic productions offer challenging esthetics and representations of gender and sexuality for performing Brown and Black artists. The following segments were gathered during his 2018 dance fellowship in Dakar, Senegal, my scholar appointment in Norway in 2019, and follow up discussions in spring 2021.