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Diaspora - Science topic

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Hello everyone! I need the help of experienced academics who are good at conducting a semi-structured interview. This is my first experience and I need your advices and suggestions. I am going to conduct interview with Kazakh diapora members in Turkkey to identify their perception of homeland and discuss their identity-related issues. I would be happy to get any ideas and suggestions.
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I suggest that the best guide to interviewing is listening!
Talk with potential participants, engage with them. And, most important, listen to what they consider the important things that they would like people to know and appreciate about them. Co-create the interview schedule with your population of interest. In doing this, you are following the principle of distributional justice, which states that the benefits (and risks) of research must be equally shared between researcher and participants.
There is a tendency to believe that we can define what is important on behalf of a group of people, and draw up a questionnaire or interview to measure it. This is not a good ethical model. Find out the needs of your group of interest, and design your research to align with these. As a practical consequence, your interview will come across as understanding, caring and important. This encourages participation, which helps to ensure that your conclusions are less likely to suffer from non-response bias.
And have fun. Drop the idea that it's your responsibility to know what to ask. It's your responsibility to find that out. And people will be happy to help.
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So I have been thinking a lot about this lately. Are there grounds of similarities between African feminisms like Negofeminism, Stiwanism, Motherism among others and that of black women in the diaspora?
Anybody with any critical thoughts on this issue?
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Grateful, Joseph. I will surely read and revert.
Thanks
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I'm investigating the role of diasporas in impact investments schemes, including social exchanges. Any related references would be helpful.
Thanks in advance!
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I'm looking for articles or research papers about social impact investment and social work , can someone help ?
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Have you ever read a novel entitled "No Freinds but just Mountains" by Boochani?
Which approach could be used in order to review this novel?
Is it possible to apply Diaspora concepts, since it is mostly focused on the Kiarkirachy system?
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I am currently working on a diasporic novel but not the text as you mentioned.
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Dear Colleagues revising your #syllabi for the spring semester,
if any of you assigns any of my work [https://harrismylonas.com/publications/] I'm happy to join your class virtually if we can schedule it. #nationbuilding #nationalism #diaspora #ethnicity
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أهلاً وسهلاً بكم ، تفضلوا بطرح أسئلتكم
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I am contributing to local guidelines and my local population has a high Pakistani diaspora (1st and 2nd generations). My experience suggests that they present with more cognitive and mood symptoms than pain. Pain being a secondary concern. Does anyone have any similar experiences or advice?
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Thank you, dear Asim Suleman and equally
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Bangladeshi writing in English is an emerging field, which is expanding through some writers from within Bangladesh and others living in various countries as diaspora. Some writers, however, have already earned international recognition. I seek your thoughts about the circulation of Bangladeshi literature in English around the world.
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Thank you for your feedback. I agree that translation is important to circulate local literature globally. And Bengali literature in English translation needs to draw international attention. I just wanted to focus on Bangladeshi literature in English or Bangladeshi writing in English.
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We understand diasporas as “migrants or descendants of migrants, whose identity and sense of belonging have been shaped by their migration experience and background.” (IOM Glossary on Migration, 2019). While the term was originally used to describe the forced displacement of certain peoples, nowadays, we use it more in sense of taxonomy or 'groupification' of people on the basis of region, religion, or nationality. What is the overall effect of 'diaspora' in the overall sense of 'belonging' or 'discrimination' for those who left their native places in search of livelihood?
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Good question Priti. Diaspora has been emerged as a study of more significance recently. People in a new set-up whether it is a forced migration or a compulsive one are facing some sort of identity crisis which leave them in no where. The older community especially struggle more in getting adjusted to the new environment. Leaving behind their age old ancient native place is no doubt an emotional shock, apart from other crisis like economic and so on. I have witnessed, many communities from both tribal and rural background emotionally affected more due to migration to a new place. Intensive studies needs to be carried out to have more details on impact of migration on these particular communities, their transitional phases, in different socio-cultural aspects of their life. Preeti Oza
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"A group of people who live outside the area in which they had lived for a long time or in which their ancestors lived." is the explanation for the term Diaspora.
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V.S. Naipal's "A Bend in the River" and "A House for Mr. Biswas" are classics.
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Indian diaspora” has one of the world's most diverse and complex immigration histories. Since the 1700th century, ethnic Indians have established communities on every continent as well as on islands in the Caribbean and the Pacific and Indian oceans. the Indo-Canadian community is arguably the largest Indian diaspora in the world and the second-largest immigrant group in Canada. India has a long history of immigration to Canada dating back to 1800s. currently 13.4 percent immigrants to Canada comprises of Indians which is second only to Philippines. In this context this paper seeks to examine the contribution of immigrants, particularly, Indian immigrants in the economy of Canada.
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An Indian immigrant couple has contributed to the Canadian economy by giving birth to their daughter - Lilly Singh. Although she has moved to the USA and continues to contribute to the UA economy :)
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I'm interested in finding comparative studies on return migration of emigrants in Europe and developed countries, with particular interest in Diaspora policies and approach to welfare-based policy for emigrant citizens.
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There are many similar project in Turkey. But Many of them are Turkish.
Thanks
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Under the current political climate, we have an unusual commonality that seems to arise as a direct result of Trumpism and Netanyahu led Likud dominance marching in step with one another. This relationship appears to be symbiotic.
While the politics du jour favor each other, there are skeptics who warn us that it may backfire.
I ask you: what is your opinion?
How does the largest Diaspora community (the US) view Israeli politics and vice versa, what do Israelis think?
What do you think is the likely trend in the future?
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ما يعني اسرائيل هو مصلحتها الشخصية ولا اعتبار لها لامريكا ومصالحها
أما امريكا فلها مصالح مشتركة مع اسرائيل لذلك تدافع عنها ولكن في الوقت التي تجد فيه امريكا مخاطر حماية اسرائيل اكبر المصلحة في وجودها ستضحي بها
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Researchers generally focus the writings of Meena Alexander and Sujata Bhatt through Diaspora; some of them focus her writings in diasporic perspectives. This thesis sense of the social issues dealt by her in selected poems. The researcher also met experts to collect the useful material for the present study. The research work has been conducted by research scholars on Indian Diaspora studies, expatriate studies as well as under the study of Indian literature in English. Several articles and reviews have been featured in various journals and anthologies in India, U.S., and England on her poetry, novels and memoir. The researcher has looked for the telling words or phrases, the recurring or patterned imagery, the symbolic object or character as a hint or clue to the meaning.
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thanks
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we are making a project to facilitate the money transfer directed to the expatriates
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من خلال مواقع التواصل الاجتماعي , واذا هناك في أحياء فقيرة يمكن حصرهم ومقابلتهم مباشرة
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I am trying to look for whether the use of the biological theory of race has reduced or transnationalism has a different way of classifying people into different categories (e.g. diasporas, ethnicity, or geographic origin of the migrants, etc.,) with distinct status and power!
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Yes, biological explanation of race has been refuted (mainly by the anthropologist Franz Boas).Transnationalism is one aspect of the complicated issue of racial inequality as it basically relates to globalization, particularly im/migration experience in which immigrants try to keep their relationships with their homeland while adopting (coping with) the new/hosting country (where they face hierarchical categorizations or racial inequality).
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I am trying to understand the impact of the contemporary global market economy on international migration and immigration policies of the Western countries. In particular, I am trying to look for whether the use of the biological theory of race has reduced or transnationalism has a different way of classifying people into different categories (e.g. diasporas, ethnicity, or geographic origin of the migrants, etc.,) with distinct status and power!
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Les divergences culturelles contribuent à la marginalisation des immigrés. Cependant, les rapports économiques (besoins de mains d'oeuvre, implantations commerciales formelles et informelles) contribuent à l'intégration des immigrés. Ainsi les grandes villes de "melting pote" passent au statut de "salad bowl". La voie la plus sûre de l'integration des immigres est la voie économique.
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This is a matter of cultural cross-fertilization: how far can it be effectuated? What are the new hybrid creations forged in Britain and accepted by mainstream British culture?
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Checking the term hydridize it means to cross and bred different races and varieties. In this human case the Great Britain population would be largely Caucasian and the carribean inputs would have significant African racial roots. As such the use hybridization is probably correct. People have challenged the concept of race but it does have some wide acceptance. Hybridization in some definition talks about crossing of different species in the case of Caribbean and Great Britain populations it is clear we talking about one single human species with no barrier to intermarriage and fruitfulness. Genomic studies would put the origin of humankind in Africa based on maximized genetic diversity displayed there. The common origin has branched off into different groups with their own common characteristics. Could you explain how exactly you think hybridize could be an exploited term.
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A lot of people claim they're members of a diaspora. But what does it mean, actually : belonging to a loose network of people with common historical links or being an active agent in a community of families calling for re-unification?
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According to Advaita Vedanta, entire universe is pervaded by Brahman which is the underlying principle of consciousness or Spirit. This unified field of consciousness is indivisible and in which there is no multiplicity. The multiplicity seen in the universe is apparent. In my opinion, from this Brahman various shades of individual consciousness are created by adding impurity (known as three Gunas). So you have the animal consciousness, the bird consciousness, the fish consciousness or human consciousness. Within the human consciousness also there are fine shades of differences based on nationality, religion, race, profesion, caste, subcaste etc. Group of people belonging to the same shade of consciousness will have a tendency to remain together. You also see this with birds, fish and animals. As explained by Mary, diaspora mean scattered or separated people from their group. Such separations are usually long term and across the national boundaries. Because the separated people belong to the same shade of consciousness as the original group, there is a natural tendency for reunion. Such reunions may be periodic and temporary. But all members of the same diaspora may form a permanent sub group of a main group.
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I am not a believer just an observer, but I have long relations with the Islamic world and I have noticed changes on the periphery of Islam, one being a greater willingness to discuss matters with other cultures, a less fixed approach, no matter recent developments in the Middle East (which itself can be seen as a reaction to globalisation), and also a re-structuring and re-embedding of Islamic ideologies through Western ideas.
I believe that with the present Moslem diaspora this is a crucial time for a religion that for over a thousand years has shielded itself from other cultures' views, claimed at times the superiority of its views as those given by god, and rarely engaged in mutual dialogue (others may not agree).
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Globalisation is simply neocolonialism. But as the world gets smaller due to advances in communication technologies and changing social orders, non-Muslims are beginning to discover Islam is Salaam/Shalom/Peace. Nonetheless they are finding it is quite different from what their traditional information sources had alleged (unless, of course, they had read Henry Grady Weaver's Chapter 10 in The Mainspring of Human Progress). Muslims leaving comments above are unanimous in their commentary that Islam is Peace, whereas the European or Euro-American commentators refuse to accept it and persist in their social constructions of exclusivity to "the human race". When will the ideology of colonialism/neocolonialism change?
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I want to develop a research project on senegalese migrants in south america: trend and patterns of senegalese migration. In the context of straitghtening barriers to Europe and the economical crises in south america what are the means developped by senegalese migrant?
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Very nice study on the scale of the country I want to to do the same at the scale of urban area. How intercity terminal is efficiant for the actors of the urban mobility in a geart african city.
regards
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Looking specifically for works germane to Cultural Heritage studies, i.e.:
- Tangible cultural heritage concrete cultural objects, such as artifacts, works of art, buildings, and books
- Intangible cultural heritage phenomena such as traditions, language, handicraft skills, folklore, and knowledge
- Natural cultural heritage culturally significant landscapes, biodiversity, and geo-diversity ((Hyvönen, 2012)
Check out my online presentation of Semantic Africa
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There is BARTOC.org (Basel Register of Thesauri, Ontologies & Classifications). But unfortunately there are only three ontologies or thesauri concerning Africa.
BARTOC is interesting in adding further African ontologies, thesauri or classifications and welcomes contributions. 
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Dear Laia and Anna,
I find your project very interesting. Please let me know if diasporic processes are relevant to your approach.
Kind regards,
Frederic Lefrançois
University of the French West Indies
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Thanks for the suggestion!
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Does anyone has the reference named "a new pliocene cat from kansas" by JJ Stephens - 1959 - University of Michigan Press?   
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Stephens, J. J., 1959.  A new Pliocene cat from Kansas: Papers of thje Michigan Academy of Science, Arts, and Letters, v. 44, p. 41-46
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I am a researcher doing a human-environment interactions PhD focused on water management in the United States, and am curious if you have any wisdom to share. Keep up the great work!
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There are many stories about the early western wars over water, gold, cattle, development, etc.  If you like the fictional but based on some actual or likely stories, some of Louie Lemour book series may fill the bill.  Many of the old cowboy movies had integrated stories about water, cattle, land, mining, timber, etc., those who have rights to it, and those that wanted to take it. There are many technical references concerning water, water rights, water law, old court cases, etc.  So much information, it would take years to read. Since you are in Colorado State, you should contact the hydrology school and I would bet there is one or more classes that address water rights.  Instream flow needs and channel maintenance flows are also HOT topics in some areas.
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while translating any text, in India,most of the translators take liberty in inserting their own ideas according to the contemporary situation. Classical Sanskrit texts of times immemorial still are being translated into regional languages in India.one text like Ramayana is being translated into Telugu, a regional language in India by 200 translators. I want to know in western countries do they accept if any translator make any change in the theme of the Source Language while adopting it into Target Language. 
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I would like to comment on both questions. Since there still is no unified standard of "good" or "quality" translation in the vast field of Translation Studies and the individual scholars and their theories often contradict each other, there is no definite answer to the "healthy" extent of adjustments or shifts employed by the translator (with literary texts in mind, of course). I personally quite like the notion of Popovič and his shifts on the micro- and macro- stylistic level of the text, but see those still as a sort of guide to my personal decision-making. When dealing with the texts from more distant history, you have always have to account for the effect this very translation is to achieve - whether to stay true to the original as much as possible to convey the maximum of the source text features, or make the meaning and message come through to the target audience and make them enjoy reading the ancient text in a language they can understand without feeling inadequately educated - that means a lot of additions, editorial remarks, adaptation etc.
The second part is a logical continuation - every translation is an original piece of writing, especially when the translator has no chance whatsoever to discuss the issues that are opaque in the original with the author of the source text. In a very strict meaning, if all we have is fragments of the translations, there is no original that we might speak of. Whether these translations are being trusted to be true to their source and to be a reliable ground you may base your historical or literary argument upon is up to the individual parties of the debate to decide upon.
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I am interested in studying narratives from Latin America (esp. Mexico) focusing on topics such as money, precarity, debt, esp. from the years from the external debt crisis to present.  I am very familiar with recent literature and film from Spain, but not so much from Latin America.  I know novels such as Piglia’s Plata quemada, Gumucio’s La deuda, Ortuño’s Recursos Humanos and films such as Amores perros, El baño del Papa, 7 cajas, La deuda (Oliver's Deal)...
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Flying to Ethiopia on Saturday. I will be in Addis Ababa (affiliated with the French Centre for Ethiopian Studies) studying government diaspora policies. I will be interviewing state officials, policy experts, journalists, and academics. Any contacts or recommendations for readings you have are more than welcome!
 
 
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May I refer you to two of my papers:   
  1.  Ethiopian female labor migration to the Gulf states: the case of Kuwait
Faiz Omar Mohammad Jamie & Anwar Hassan Tsega              http://dx.doi.org/10.1080/17528631.2015.1083183 
  1.    an earlier paper on:  Gender and Migration in Africa: Female Ethiopian Migration in Post-2008 Sudan, published by Journal of Politics and Law; Vol. 6, No. 1; 2013 ISSN 1913-9047 E-ISSN 1913-9055 ,Canadian Center of Science and Education URL: http://dx.doi.org/10.5539/jpl.v6n1p186.
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The linguistic behaviours that appear among the foreign nationals  abroad 
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Dear Hadjer,
Perhaps my first answer was too intuitive and quick. If you check my list of collaborative publications on diaspora-sociolinguistics, you will see that my perspective is more sociological than linguistics. I like conflict theories, in particular those related to cultural dimension.  Hence, cultural relativism is important for me.
The suggestions by Skilton and Ladd are perhaps more relevant to your study, which seems to be focused on behaviours.
I would recommend a classic in sociolinguistics from which you could draw issues related to linguistic behaviours:
Holmes, J. (2008). An introduction to sociolinguistics (3rd ed.). Harlow, England ; New York: Pearson Longman.
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There are number of issue can be discussed, if you categorized in number of section –
a)      Flora & fauna
b)      Climate Change
c)       Energy
d)      Pharmaceutical
e)      Geological
f)       Climate change
g)      Geological development
h)      etc.
You need to focus on your expertise field and availability of resources.
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The Global Financial Crisis 2008/2009 seems to have affected diaspora remittances among other influences. Micro-finance institutions, being depository and lending institutions, may have been affected by the crisis. Do you think this was the case?
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Well explained. I also agree with Faris Alshubiri.
Best Regards
Jayantha Dewasiri
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I am doing a comparative research on US and EU on the making and marketing of latinas identities.
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Simaia de Figueiredo Ferreira in Sociology at Complutense University of Madrid was researching Latinas in Spain ( https://ucm.academia.edu/simaiadeFigueiredoFerreira ). I have not heard from her for a while, but she will certainly know something about it.
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I am conducting a study on the socio-economic coping and adaptation mechanisms employed by African  women migrant in South Africa. I am looking at post apartheid era.
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Hi Ben
I use At Risk extensively and I have read the article you attached. I will use it though I still feel there is a gap on African situation. Africa migrants to South Africa are driven by governance issues in their countries. Natural issues are there but there is more of the human factor. I have tried to adapt the SLF.  
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Many countries have a long history of migrations...Is that mentioned in school texts when talking about multiculturalism?.
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Yes, in Russia - in lots of contexts and aspects. But with a growing tendency to replace multiculturalism with Imperial integration idea
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I am presently doing a thesis for a masters in Contemporary studies in Migration and the Diaspora and I wish to study the effect of returning emigrants to Ireland in the present economic climate, specifically those who return and have no choice but to live in with their families and thus the challenges both the family and returning emigrant experiences.  Any information/advice would be greatly appreciated.
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Some time ago I have worked on theoretical aspects of return migration. The article is also among my RG papers (see page 4 of publication list):
"Migrants' Savings, Purchasing Power Parity, and the Optimal Duration of Migration" by
Oded Stark, Christian Helmenstein and Yuri Yegorov, INTERNATIONAL TAX AND PUBLIC FINANCE, Vol. 4, No. 3, 1997
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I want to examine how the introduction of African populations into Brazil might be visible in types of food produced or ingredients used. For example in the US gumbo is a dish rooted in African cuisine named after the central ingredient okra.
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Hello Kevin,
Maybe these will help. Some, of course are in Portuguese (Google translate should help :-)
The African presence in colonial Amazon
Vergolino-Henry, Anaíza, and Arthur Napoleão Figueiredo. A presença africana na Amazônia colonial: uma notícia histórica. Vol. 1. Governo do Estado do Pará, Secretaria de Estado de Cultura, Arquivo Público do Pará, 1990.
Schneider, H., et al. "Isolate breakdown in Amazonia: the blacks of the Trombetas river." Rev. bras. genét 10.3 (1987): 565-74.
Heywood, Linda M., and John K. Thornton. Central Africans, Atlantic creoles, and the foundation of the Americas, 1585-1660. Cambridge University Press, 2007.
Preface and Summary here:
Voeks, Robert A. "Traditions in transition: African diaspora ethnobotany in lowland South America." Mobility and migration in indigenous Amazonia: contemporary ethnoecological perspectives 11 (2009): 275.
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What is the role of myths in today's culture? How could they be reinterpreted? What is the role of myths and folklore in diasporic communities (particularly for Iranian)?
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Hi Sara,
The great Jazz pianist, Charlie Mingus, said "Making the simple complicated is commonplace; making the complicated simple, awesomely simple, that’s creativity."  I applaud your stance as first, researcher, then artist.  As a researcher, you use intentional thoughtful scientific tools to collect your thoughts, explore the background, gaher the information, to arrange your thoughts and direction.  As an artist, you will then interpret your thoughts and information into a tangible, artistic production that brings to bear all of your obvious communication and creative abilities (light, dark, color, texture, composition) to distill and convey in very simple, emotional, and intetional terms, everything you have learned.  To paraphrase the quote from Charlie Mingus, the artist in you will be able to simplify the complex for all of us, those of the diaspora and those who stand outside the diaspora experience, with the compassion to try to understand.  Just as love, hope, and dreams are universal to all mankind,  diaspora, an experience or sense of displacement, is also one of the universal experiences of man.
1) Keep doing your research.  If you are blocked at the moment, there is a fact, a story, or a lesson that your research and your ongoing life experiences will bring, at exactly the right time, to provide a building block, an inspiration, a foundation, or a perspective that you require to complete this project.  Keep doing the work.  The pathway from potential to performance is paved with persistence and perseverance.
2) Look at your history, your culture, your myth, and your experiences, as though examining an expensive and precious jewel.  Look from every conceivable direction, with both eyes open, ready to learn.  Are there other artistic interpreters (sculptors; musicians; actors; speakers; leaders) of the Iranian myths or culture that you admire, and from whom you might draw inspiration, different viewpoints, or fresh perspectives as you seek to share your experiences and distilled findings?
3) After doing the research, you may have to face a monumental decision: will you insert yourself into the story, making it a first person experience and thereby welcoming others into the myth and experience, or will you draw some frame or foundation from the myth, making it a third person experience, to serve as a foundation for the message, the story you wish to show and tell the world?  
4) As the artist, you have the opportunity and the responsibility to make the courageous decision to help us experience, to see, feel, hear, taste, and even smell the essence of the lessons you've learned, and the next steps you want us to take with you in your journey. 
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I wonder if I can interpret the termination of conflict as a political opportunity arising in the homeland which can be interpreted by diasporas as an opportunity/threat in order to mobilize. However, the problem with the social movement theory is the mechanisms and processes. I would appreciate your comments
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Thank you very much for your answer! I understood that the question I chose is really complicated, maybe not for a master thesis...I am studying two cases of stateless diasporas, Sri Lanka and Aceh in which the conflict ended in different ways.
I really appreciate your comment.Good luck to you too!
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Most of emigrants from South Asia in Europe and North America have their roots in rural communities in home countries. They maintain emotional links with place of origin also contribute individually to the well-being of those left behind. It is their collective effort that would make a real difference.
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I agree with you initially immigrants have to struggle hard to establish themselves .Some groups are more successful in adjusting to new new environment than others. Only after comfortably settled at new places they they think of those left behind.
The attitude of host community and institutional environment and above attributes of migrants themselves would key factors in facilitating their successful settlement.
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...Or why don't you use it?
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This is how I approach the issue beginning from page 7 of my book, Africans in China:
Vertovec (1999) defined and outlined three major senses in which the term features in modern Diasporan studies as follows:
“DIASPORA” is the term often used today to describe practically any population which is considered “deterritorialised” or “transnational”—that is, which has originated in a land other than the one in which it currently resides, and whose social, economic and political networks cross the borders of nation-states or, indeed, span the globe. (p. 1)
The three meanings that Vertovec mentioned include seeing Diaspora as a social form, as consciousness, and as a cultural production:
Within a variety of academic disciplines, recent writing on the subject conveys at least three discernible meanings of the concept “Diaspora”. These meanings refer to what we might call “Diaspora” as social form, “Diaspora” as type of consciousness, and “Diaspora” as mode of cultural production. (p. 2)
The first sense is closely related to and exemplified by the experiences of Jews, who often invoke their traumatic experience of exile from a historical homeland and who are now dispersed around the world. The second may refer to many minority populations—for example, in America, there are African Americans, Asian Americans, and American Indians, to name a few, who identify with a certain historical heritage. The third meaning of Diaspora,a means of cultural production, is closely related to the discussion of current notions of globalization, which is often seen by anthropologists and field linguists, among others, as a worldwide flow of cultural objects such as language, images, and meanings resulting in creolizations and hybridizations as well as cultural and linguistic transformations.
My use of the term in this book conforms closely with the third meaning. For me, Diaspora, as in the phrase African Diaspora in China, involves the constant back-and-forth movement of Africans into China, resulting in migration (temporary or otherwise) and the formation of networks and communities in China. These Diasporan networks and communities may end up with the features of global Diasporan communities, exhibiting a certain kind of hybridity involving the cultural and linguistic features of Africa and China.
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I'm working on Nigerians in London and I have been interchangeably using the term community and diaspora to refer to over 50,000 nigerians who reside in the city of London. I understand that the terms, particulary 'diaspora', have evolved over the past decade and I would like some clarification on their current meaning in Migration.
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Diaspora is a community, but all communities are not a diaspora.
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Although immigration processes are usually analyzed as a part of international relations the existence of immigrant and ethnic minority issues as a part of the political interactions between
two countries seem to be usually underestimated. Those interactions might be partially influenced by diaspora policy.
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Furtunately we are about to finish with the violent side of it....But going bat to the diaspora thing we are present in four continents, 22 states and have around 25.000 active members of Basque clubs worldwide...For three years i worked in the Foreign Affairs Secretary right in the Office of the President of the Basque Autonomous Government...And diaspora is a vital part of our paradiplomatic effort....Political refugees are just one aspect of this rich, multilingual,multinational experience...the bad news is that there is few stuff in English.
hey Babak nice to meet you and would like to know about your research interest