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Theories, concepts and new perspectives

Bringing together leading authorities on Irish women and migration, this book offers a significant reassessment of the place of women in the Irish diaspora. It demonstrates the important role played by women in the construction of Irish diasporic identities, comparing Irish women's experience in Britain, Canada , New Zealand and the United States. The book considers how the Catholic Church could be a focal point for women's Irish identity in Britain. It examines how members of the Ladies' Orange Benevolent Association (LOBA) maintained a sense of Irish Protestant identity, focused on their associational life in female Orange lodges. The book offers a lens on Irish society, and on countries where they settled, and considerable scope for comparative analysis of the impact of different cultures and societies on women's lives. It reviews key debates in Transnational Studies (TS) and Diaspora Studies (DS) before discussing the particular contribution of DS in framing 1990s study of migrant and non-migrant Irish women. Feminist and queer theory scholarship in Irish DS has begun to address the gender and sexual politics of diaspora by attending to the dynamics of boundary expansion, queering and dissolution. The book suggests that religion can be both a 'bright' and a 'blurry' boundary, while examining how religious identities intersect with ethnicity and gender. It also includes the significance of the categories of gender and generation, and their intersection with ethnicity in the context of the official London St Patrick's Day Festival.

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Irish diaspora studies and women: theories, concepts and new perspectives
D. A. J. MacPherson and Mary J. Hickman

Women and Irish diaspora identities This book demonstrates the important role played by women in the construction of Irish diasporic identities, comparing Irish women’s experience in Britain, Canada, New Zealand and the United States. It represents an important reassessment of historians’ periodisation of the Irish diaspora, with a number of contributors assessing Irish women’s experience during the early-mid and late part of the twentieth century.8 This book builds on the engagement of women social scientists with the Irish diaspora and brings a significant

in Women and Irish diaspora identities
Open Access (free)
Paul Gilroy’s The Black Atlantic
Laura Chrisman

and dynamics of black diasporic identity and culture.2 Gilroy’s formulations mesh neatly with the 1990s metropolitan academic climate, which saw the rise in popularity of concepts of fusion, hybridity and syncretism as explanatory tools for the analysis of cultural formation. The 1990s was also a decade in which postmodernist intellectual concerns with language and subjectivity infused both academia and ‘new left’ politics to create a dominant paradigm of ‘culturalism’ for the analysis of social relations. This development risked abandoning the tenets and resources

in Postcolonial contraventions
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Lindsay J. Proudfoot and Dianne P. Hall

legislation and equally robustly contested. Moreover, the elision for many people between religious affiliation, cultural memory and consciousness, and regional if not national origins, ensured that these discursive and contested local negotiations possessed a distinctly ethnic flavour. Churches of all denominations became, in short, places where diasporic identities were continuously redefined. First, in

in Imperial spaces
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D. A. J. MacPherson

Ireland, Scotland, England and elsewhere in the British world together with those with longstanding Canadian roots. From the foundation of the LOBA in 1891 up until the 1930s, this chapter, much like the previous one, focuses in particular on the position of the organisation within the migration process and how Canadian Orangewomen created a diasporic identity within the British Empire. Although this sense of belonging to a global Orange world did include elements of Scottish and English identities, Orangewomen in this period continued to closely identify with an Irish

in Women and the Orange Order
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Challenges of belonging
Marianne Holm Pedersen

the homeland (Wimmer and Glick Schiller 2003: 598). The predominant focus on national identity and migrants’ relations with their places of origin somewhat obscures the fact that, for many migrants, lived reality is primarily local (Mahler 1998: 80; see also Smith and Guarnizo 1998). All in all, the trends in different fields of research towards investigating topics such as diasporic identity, public religion and the maintenance of transnational relations come together and create what Renato Rosaldo has called ‘zones of cultural invisibility’ (1988: 79

in Iraqi women in Denmark
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Ali Riaz

The introduction provides the background of the study, discussion of the conceptual building blocks and an outline of the book. Three events are referred to as examples of the growing appeal of political Islam to a section of British-Bangladeshis and the contestations within the community. This chapter also critically discusses the existing theoretical frameworks on diaspora and diasporic identity, and challenges the extant formulations of these concepts. It argues that they are limited and limiting, because they see diaspora as an end product instead of an ongoing experience, and diasporic identity as a fixed state instead of a dynamic process.

in Islam and identity politics among British-Bangladeshis
Cricket, Canada and the Caribbean diaspora
Author: Janelle Joseph

This book outlines the ways in which sport helps to create transnational social fields that interconnect migrants dispersed across a region known as the Black Atlantic: England, North America and the Caribbean. Many Caribbean men’s stories about their experiences migrating to Canada, settling in Toronto’s urban and suburban neighbourhoods, finding jobs, returning home for visits, and traveling to other diasporic locations involved some contact with a cricket and social club. The cricket ground brings black Canadians together as a unified community, not only to celebrate their homeland cultures or assuage the pain of the “racial terror” that unifies the Black Atlantic, but also to allay the pain of aging in the diaspora. Players and spectators corporeal practices, post-game activities, sport-related travel, as well as music, food, meetings, fundraisers, parties, and shared stories are analysed in this text as resources deployed to maintain the Black Atlantic, that is, to create deterritorialized communities and racial identities; A close look at what goes on before, during, and after cricket matches provides insights into the contradictions and complexities of Afro-diasporic identity performances, the simultaneous representation of sameness and difference among Afro-Caribbean, African-American, Black British, Indo-Caribbean and South-Asian groups in Canada. This book describes twenty-one months of ethnographic empirical evidence of how black identities are gendered, age-dependent and formed relationally, with boundary making (and crossing) as an active process in multicultural Canada.

Liverpool as a diasporic city, 1825–1913
John Herson

descriptive and unhelpful. 46 We need to consider whether the experience of Liverpool played an active role in defining, modifying or even destroying peoples’ diasporic identities. Conversely, we need to consider whether diasporic peoples significantly influenced the city’s social, political and cultural life. A minority of self-conscious and articulate groups within a

in The empire in one city?
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Marion Schmid

and lends a personal dimension to her exploration of nomadic and diasporic identities and to her sustained meditation on questions of belonging, uprootedness and marginality. The rigour and aesthetic demands of her visual style, thrown into relief once more by an experimental work like Tombée de nuit sur Shanghai , should not blind us to the profound humanity that emanates from all her films, be they in a light-hearted or a

in Chantal Akerman