As Avtar Brah suggests, such variable identities are “constituted within the crucible of the materiality of everyday life; in the everyday stories we tell ourselves individually and collectively” (183). The notion of identity has come up for the question in recent times, as global and transnational identities has evolved. The issue of race, class, gender, plays an important role in the construction of identity. The problems faced by men and women are different after migration. Sometimes women become more liberated and sometimes it breaks them when they come so far after leaving behind their family because it is believed that they are more attached or concerned about their families as compared to men.
How are imperial representations received and appropriated by the periphery? How does transculturation occur from the periphery to the metropolis? How does the periphery determine the metropolis? Transculturation is a phenomenon of contact zones, or rather, “social spaces where disparate cultures meet, clash, and grapple with each other, often in highly asymmetrical relations of dominationand subordination - like colonialism, slavery, or their aftermaths as they are lived out across the globe today” (Pratt, 1992, p. 4). It is therefore in contact zones that people who are geographically and
Similarly, Huysmans points out that EU policies support the idea of “cultural homogeneity as a stabilizing factor” (Huysmans 2000, p.753) and that “the protection and transformation of cultural identity is one of the key issues through which the politics of belonging and the question of migration are connected” (Huysmans 2000, p.762). Therefore, the political construction of migration as a security threat should be embedded in the politics of belonging. The position taken in this sense is one that highlights a broader contemporary European political point of view as well as attitude, one in which immigrants are viewed as undermining and weakening European cultural homogeneity. In this context, it becomes rather difficult for these policies to be one of inclusion, albeit when European culture and society are viewed as primary concerns. Thus, the challenge to assimilate or become a part of the European homogeneity will be a difficult task to say the least for immigrants, based on the strategies of supporting a securitization of migration
She shows that cultural transition does not always lead to successful integration, which eventually brings the feeling of otherness among the migrants. This also leads to identity crisis for the migrants. Apart from that, the local community feels insecure of the newcomers for they differ in ethnic values, traditions, and life-style. In short cultural transition, which primarily entails the process of acculturation, keeps the emigrants in a struggling position while the host also feels insecurity unless an agreeable point for coexistence is reached. So wars should be avoided to make this world more
INTRODUCTION During the last decade, exilic and diasporic discourses have emerged in relation to contemporary examinations of the nation and postcolonial migration within cultural criticism, resulting in shifting definitions and usages of the terms. With an increasing critique of the racialized formation of national identity, scholars in such diverse fields as feminist, postcolonial and cultural studies have questioned the rooted, static, and sedentary logic of modernity. Challenging narratives of purity and rootedness, diasporic discourses are positioned to dismantle nationalist constructions of belonging, linking body and space in seamless tales of blood and family with land and territory. While diaspora also emerges in
1 INTRODUCTION In an attempt to better understand the current global state of the contemporary era, an investigation on Globalisation through the topic of Transnationalism will be conducted within this essay. A descriptive analysis on the theory of Transnationalism will follow, with relation to the chosen artefact in order to better understand the global sphere of social media with relation to the cultural implications thereof. The social video chat website Omegle will provide a relative and integrated example of the theory behind Transnationalism as well as its overarching reach within Globalisation. Communication by means of the internet will be the backbone of this investigation, especially within recent technological developments that
1. Introduction 1.1. Introduction to Thesis The developing, and often controversial, discourse regarding the phenomenon of migration and human mobility has led to considerable academic research and analysis in transnational studies, particularly in the last 15 years. Transnational migration is not a new phenomenon (Levitt & Jaworsky 2007. What is new, however, are the factors which impact on transnational migration, inter alia, greater access to transportation and cheaper more effective methods of communication, which has resulted in extensive transnational movement and enabled migrants to maintain contact with their homeland (Levitt 2004, Glick-Schiller 2005:239).
Although the transnational perspective does not directly dispute these concepts, it mainly focuses on mobile migrants who take part in processes of transnationalism: Transnational migrants or transmigrants move to another nation state where they settle down and participate in the cultural and social lives but “at the same time, they are engaged elsewhere in the sense that they maintain connections, build institutions, conduct transactions, and influence local and national events in the countries from which they emigrated” (Glick Schiller et al. 1995:48). Accordingly, transnational circulation is not limited to the physical movement of human bodies but also includes other (possibly recurrent) exchanges across nations, “such as travel, communication, and remittances” (Duany 2011:21). These exchanges can take place with direct state involvement or in the absence of the state. José Itzigsohn and others (1999) have distinguished between “narrow” and “broad” transnational activities.
Migration, with the shifting of cultural borders that it engenders, is a defining feature of the contemporary world. It has therefore appropriately become, in the words of Edward Said “a potent, even enriching, motif of modern culture” as the exile, conscious that homes are ephemeral, “cross borders, break barriers of thought and experience” (qtd. in Chambers 2). Salman Rushdie is also certain that migrancy is a dominant trope of our time. According to him, migrants are new categories of individuals: who root themselves in ideas rather than places, in memories as much as in material things; people who have been obliged to define themselves -because
Post-colonialism and post-modernism concepts in migration debates have provided very critically yet usually overlooked aspects in the literature on population movement. Post-colonial issues in migration deal with the impact of the colonial social structures which have shaped contemporary migration trends in the context of globalization. The social structures and connections during the colonial period between the former colonizers or capitalist nations and the formerly colonized or peripheral areas are retained and transferred to the post-colonial period (Massey et al, 1993). This can be contextualised to the situation of many migrants who move to the former colonizers’ regions because of being more developed and in need for better opportunities from the formerly colonized locations because of less development and lack of better opportunities, however the migrants are usually subdued, marginalized, excluded, and suffer from various disparities in their places of destination. Post-modernism perspective on migration as noted by (Boyle, Halfacree, and Robinson, 2014) entails that migration must not be viewed through one approach or a single methodology; instead the argument is that a specific approach or