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.
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 diasporicidentities, 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
and dynamics of black diasporicidentity 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
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 diasporicidentities were continuously redefined.
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 diasporicidentity 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
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 diasporicidentity, public religion and the maintenance of transnational relations come together and create what Renato Rosaldo has called ‘zones of
cultural invisibility’ (1988: 79
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.
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.
and unhelpful. 46 We
need to consider whether the experience of Liverpool played an
active role in defining, modifying or even destroying
peoples’ diasporicidentities. 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
and lends a personal dimension to her exploration of nomadic and diasporicidentities 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