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29 Ibid., 851.
30 P. Levitt, ‘Redefining the boundaries of belonging’, Sociology of Religion, 65:1 (2004),
32 Zolberg and Long, ‘Why Islam is like Spanish’; Levitt, ‘Religion as a path to civic
33 G. Stanczak, ‘Strategic ethnicity: the construction of multi-racial/multi-ethnic
religious community’, Ethnic and Racial Studies, 29:5 (2006), 857.
34 Levitt, ‘Redefining the boundaries’, 13.
35 Stanczak, ‘Strategic ethnicity’.
36 L. Ryan and P
and Mary Fulbrook
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Eleonore Kofman and Veena Meetoo (2008: 167) suggest that a ‘re-orientation
towards family migration and a downsizing of the family component’ amounts to a
‘devaluation of family relationships [that] is unlikely to be of assistance in the management of the complex human process that is internationalmigration’. Finally, and
perhaps most clearly, a report of the United Nations in 1994 argued that choice over
immigration mix is central to gender relations within immigration policy:
[T]hroughout the world, the formulation of
with capital accumulation. As she demonstrates, this is particularly pertinent to
The British in rural France
understanding transnationalism and gives rise to a more nuanced understanding of internationalmigration, which allows a role for individual agency as well
as structural determinants. In the case of my respondents living in the Lot, it
became clear that migration was made possible by their relatively high levels of
cultural and economic capital, but they also sought to augment these through
various means: property ownership; living
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