The phenomena of migration have been constant since time immemorial. The study of human movement as a field of anthropological enquiry has been considered a departure in the conventional practices to understand migration. Today the subject matter of this field is not only comprehended in terms of its nature i.e. movement of one place to another but as a platform to understand the genesis of such kind of migration. Migration, permanent or temporary change in residence is a movement of people from one place to another in search for better source of revenue such as better livelihood, secured food supply and moreover to escape from conflicts and disasters at times (Vargas-Lundius et.al.
We now know that that assumption is far from the truth. What we were witnessing was fragmented globality. It was an increased but selective form of capital, which also intensified the differences between labor markets across national borders and the uneven integration of global consumer markets. Frederick Cooper argued globalization was more of a discourse than a applicable reality; it may cause change over time but it lacks a perspective of history needed to differentiate between its mechanisms and limits of spatial
In most cases, the driving force behind these socio-economic factors is the rural-urban migration. As noticed by ( Samson 2004), growth of squatter settlements is also related with social and economic segregation in the urban areas, which may again result in urban-urban migration. The overall effect of migration is recognized as escalating structural discrepancy and unduly bumping up the number of urban unemployment. Many studies have tried to identify the causes of migration. According to Shimelis (2004), the popular perception that urban areas are the means for improving quality of the living environment is the major motive.
The task has however been made impossible by methodological nationalism, which has subsumed the society under the nation-state. Cosmopolitanism must not be confused with globalization. Even though they both express basic concepts of dualism, such as domestic and foreign, which have become ambiguous of late. Due to this ambiguity, cosmopolitan turn is thus necessary for understanding the global that we live toady. The methodological cosmopolitanism will open the up the horizon by demonstrating how man can make the empirical investigation of boundary crossings and other phenomena that relate to transformation
But for many theorists, the ambiguity we have outlined is crucial to the power of postcolonialism and locates it in a much larger field of critical thinking, to which the attitude of modernity is crucial. It is that attitude of modernity that leads Stuart Hall to declare, “So, postcolonial is not the end of colonisation. It is after a certain kind of colonialism, after a certain moment of high imperialism and colonial occupation in the wake of it, in the shadow of it, inflected by it”. It is because of something else has happened before, but it is also something new.” And Simon Gikandi, too, in his highly intelligent reading of “Englishness,” considers postcolonialism a “code for the state of undecidability in which the culture of colonialism continues to resonate in what was supposed to be its
The dialogical self is a very useful concept for the analysis of the multiple identifications of individuals in multicultural circumstances that are so characteristic of the contemporary era of globalisation. It complements the dynamic conception of culture that has emerged in anthropology in recent decades, while it has a number of advantages over the traditional concept of identity. This article discusses the development of the concept of culture in anthropology as well as the parallel debate about the notion of cultural identity in anthropology in order to demonstrate that the notion of the dialogical self to some extent overcomes the difficulties with the concept of identity in the analysis of the dialogical interaction between different
There are different schools of though responsible for the wide spread of human trafficking issues Myanmar. Migration could be the core reason that is clearly evident among migrant. The movements of people to new places combine with pull and push factors, such as limited livelihoods, social economic development gap within the region, and along the borders of China and Thailand in search of better living conditions. Most of the migrants from Myanmar seek job opportunity with minimum requirement of proficiency as worker in factory and fish vessels. In addition to wages incentive and demand of less skilled labors in neighboring countries act as a pull factors for the migrants.
So to understand a contemporary society’s forced migration a detailed analysis is must. That’s why many important research have started to develop an empirical study on forced migration. There is some major gaps in how cultural context is conceptualized in cultural psychology studies on immigrants (Ramaswami 2013).
In current trends of globalisation, migration, multiculturalism and ethnic assimilation, the neat division of the binaries is hardly feasible. The narratives of dislocation have given rise to new aesthetics and new rationalities, not merely in terms of post-colonial aesthetics but also by using fluidity and ethnic acculturation as a new concept. It recognizes translational alternative version as equally relevant, and a new narrative of cultural fragility is born out of this conflict. After heteroglossal dialogue and inter-textual interactions the different ethnicities now have a general centripetal effort to merge with the greater cultural text without losing cultural
This shift is also attributable to a “cultural turn”. Cultural turn is realizing the vitality of culture in comprehending the functioning of today’s society (Alexander 1990). However there is still a persistent stigma in comprehending and studying the sociology of Consumer Behavior. On the other hand, there is an even