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John McLeod

as a consequence of twentieth-century migrations and these often take the themes of migration and diaspora as their subject matter. Throughout the twentieth century, but especially since the end of the Second World War, the former colonising nations have experienced the arrival of many peoples from once-colonised countries who have established new homes at the old colonial centres. The reasons for migration have been variable. In Britain, some colonial peoples were specifically recruited by the government to cope with labour shortages, such as the drive after the

in Beginning postcolonialism (second edition)
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Highland migrants in the Scottish city
T. M. Devine

16 DIASPORA: HIGHLAND MIGRANTS IN THE SCOTTISH CITY In the winter of 1850 the Scottish press reported in full and harrowing detail the sufferings of a group of crofters and cottars from the island of Barra who had been evicted by their landlord, John Gordon of Cluny, and forced to make their way to the mainland and from there to the southern cities. They were destitute and hungry, subsisting by begging and charity in a society of strangers, and seemed to symbolise the plight of the evicted Highlander and the social catastrophe that had engulfed the crofting

in Clanship to crofters’ war
Religion, persecution and identity in Britain and Ireland, 1558–1794
J.C.D. Clark

1 Reconceptualising diaspora: religion, persecution and identity in Britain and Ireland, 1558–1794 J.C.D. Clark The subject revealed In 1743 was published, in the Austrian Netherlands, a small book of Christian devotion. It was a work in a penitential, ascetic and contemplative spiritual idiom that has recently been associated with the remarkable revival of French monasticism during the early seventeenth-century wars of religion, an idiom that has also been held to have been supported especially by French elite and royalist families.1 So far, it was not unusual

in British and Irish diasporas
The AGBU in Soviet Armenia, 1920–30s
Vahé Tachjian

The early 1920s were pivotal years for the emerging post-genocide Armenian diaspora. After the destruction of Armenian collective existence in the Ottoman Empire (with the exception of Istanbul), inter-war attempts to create a new homeland for Armenian Genocide survivors within the frontiers of the former Ottoman Empire failed. Tens of thousands of refugees were therefore forced to start new lives in the Middle East, Europe and the Americas, facing many challenges of reconstructing community life and identity. 1 These processes coincided with the fall of the

in Aid to Armenia
Diaspora for development?
Mark Boyle
Rob Kitchin
, and
Delphine Ancien

3995 Migrations.qxd:text 5/8/13 11:39 Page 80 4 Ireland’s diaspora strategy: diaspora for development? Mark Boyle, Rob Kitchin and Delphine Ancien Introduction In 2011, when the population of the Irish Republic stood at 4.58 million, over 70 million people worldwide claimed Irish descent, and 3.2 million Irish passport holders, including 800,000 Irish-born citizens, lived overseas (Ancien et al., 2009). Despite being varied and complex, it is often assumed that a strong relationship has prevailed between the Irish diaspora and Ireland, with the diaspora

in Migrations
Ipek Demir

. ( Hall, 2007 : 151) This chapter examines diaspora as translation – in other words, by using the insights of translation studies, I wish to rethink diaspora theorising. This perspective is different from the two central approaches I identified and critically engaged with in Chapter 1 , namely ‘diaspora as an ideal type’ and ‘diaspora as hybridity

in Diaspora as translation and decolonisation
'Making a fuss' in diaspora and in the homeland
Ipek Demir

from. (Benjamin Zephaniah, 2009 ) As I began to discuss in the earlier chapters, another reason for introducing conceptualisations of translation is that through their translations and foreignisations, diasporas have the potential to become agents of decolonisation in both the homeland and the new home. Diasporas bring various disruptions and

in Diaspora as translation and decolonisation
Temporal and spatial articulations
Sarah Daynes

5 Slavery and the diaspora: Temporal and spatial articulations Our relationship to the past is not a simple process; it mixes, in a complex way, a linear history-time with a memory-time that makes the past an experience lived in the present. Events that produce meaning, in particular when they have not been “resolved,” never stop “surviving”; in the case of the African diaspora, the past of slavery still makes sense today, as if the slaveships were still crossing the Atlantic each day, over and over again. Indeed, memory is not a linear phenomenon. It uses

in Time and memory in reggae music
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Lindsay J. Proudfoot
Dianne P. Hall

constructed their own sense of international selfhood. Central to this revisiting is the concept of diaspora . This has found considerable currency among cultural theorists, historians and others interested in emigration and its consequences, but has been used in ambiguous ways. Of ancient Greek origin, diaspora originally meant the scattering or dispersal of seed. In the Septuagint, the Greek translation of

in Imperial spaces
Abstract only
Donald M. MacRaild
Philip Payton

7 The Welsh diaspora Donald M. MacRaild and Philip Payton Introduction The Welsh diaspora was a miniature version of the wider European mass migration, but it has received much less attention from historians of the British Empire than it should have.1 A small country whose emigrant population was dwarfed by that of the Irish, English, German or Scots, the Welsh nevertheless produced significant population outflows conditioned by industrial modernisation and improved communications and transport. Moreover, the Welsh also colonised certain places with particular

in British and Irish diasporas