Assyrier/syrianer är en folkgrupp med en oavbruten historia sedan 3000 år tillbaka. De härstammar från Mesopotamien där de även var först med jordbruk och skriftspråk. Språket är heligt och kommer från Jesu tid. I flera generationer har folkgruppens kulturarv gått vidare och bibehållits trots att de har upplevt motgångar såsom flera folkmord och diskriminering av det islamiska samhället och de förtryckande systemen i hemlandet. Folkmorden har reducerat folkgruppens antal och det senaste ”Seyfo” är det som folkgruppen idag vill ha erkänt och ligger nära dem i minne och hjärta. På 1970-talet började folkgruppen successivt emigrera från Turabdin till Europa och Sverige kom att bli ett av många värdländer. Att komma till ett nytt land som har ett samhällssystem som är uppbyggt på ett helt annat sätt och har en helt annan världssyn har fått konsekvenser som resulterat i förändringar för folkgruppen. Assyrier/syrianer är en invandrargrupp som har integrerats bra men har sina stridigheter och konflikter inom gruppen, speciellt mellan de äldre och yngre. Den svenska sekulariseringen och moderniteten kan inte förstås av de äldre i folkgruppen och det skapar spänningar samt obalans hos de yngre. De äldre tyr sig till kyrkan och deras världsbild grundas utifrån kyrkan och religionen. Traditionerna är gamla och religiösa och blir för många assyriska/syrianska ungdomar svåra att tillämpa i sin vardag. De yngre i folkgruppen har en världsbild som grundar sig på samhällsfrågor och identitet. De försöker hitta en plats i samhället och identifierar sig inte med den ”syrisk-ortodoxa kyrkan” utan istället med nationalistiska symboler såsom ”assyr” och ”syrian”. De kyrkliga organisationerna och institutionerna väcker inget intresse eller tycke hos de yngre utan snarare en kritisk känsla som har växt fram med åren. Kritiken grundar sig på deras kunskap om de olika hierarkiska maktsystemen och falangerna som präglar kyrkan. Föreningslivet prioriteras hellre och tillfredställer deras behov, frågor och tomrum när det gäller kultur och tradition. Fotboll är ett exempel som har blivit ett stort ”nyckelord” för många ungdomar. Många assyriska/syrianska ungdomar har kommit att forma en dubbelidentitet som de använder i olika situationer och sammanhang. När de är hemma och tillsammans med andra i folkgruppen så handlar de utifrån assyriska/syrianska värderingar och när de är bland vänner och ute i samhället så handlar de utifrån svenska värderingar. Trots att majoriteten känner sig mer svenska än assyriska/syrianska så använder de denna dubbelidentitet för att tillfredställa de äldre och deras föräldrar och de vet att deras utseende hindrar dem från att bli sedda som svenskar. Detta resulterar i en förvirring och en obalans. Sökandet efter en plats i samhället blir diffus och otydlig.

Made available in DSpace on 2016-04-27T19:31:07Z (GMT). No. of bitstreams: 1 Rafaela Capelossa Nacked.pdf: 985446 bytes, checksum: 9f91c44e9c43d567977d8135169be100 (MD5) Previous issue date: 2015-05-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research aims to investigate the poetics of blackness and this anti-racism in the lyrics of Gilberto Gil songs recorded between 1972 and 1985. The focus of this research explores the political dimension of Gil songs, his role as political and artistic militancy at Movimento Negro Unificado, the Blocos afro-carnavalescos from Salvador, afoxé Filhos de Gandhy and Candomblé, articulating artistic subjectivity, artistic work as well as the racial identity politics that were at stake in this effervescent historic moment throughout the Black Atlantic. Its purpose is to contribute to cultural studies and representations, supporting studies and actions based on the role of music in subjectivity and emancipation historically racialized populations / Este trabalho de investigação tem como objetivo desvelar a poética da negritude e do antirracismo presente nas letras das músicas de Gilberto Gil gravadas entre 1972 e 1985. O foco da pesquisa explora a dimensão política das canções de Gil, seu papel como militância artística e política junto ao Movimento Negro, os blocos afro-carnavalescos de Salvador, o Filhos de Gandhy e o candomblé, articulando obra e subjetividade do artista, bem como as políticas raciais da identidade que estavam em jogo neste momento histórico efervescente em todo o Atlântico Negro. Sua finalidade é contribuir para os estudos culturais e das representações, subsidiando estudos e ações pautadas no papel da música na subjetividade e na emancipação de populações historicamente racializadas

<p>The increasing ethnic diversity among Black people in the United States is growing at a near exponential rate due to the migration of Afro-Caribbean, Afro-Latino, and African immigrants to the United States. This study is an endeavor to understand how this increasing diversity in ethnicity among Blacks in the U.S. will influence the boundaries of Black identity and Black politics. I ultimately aim to gain a sense of the processes by which Black immigrants come to embrace or reject a racial identity, the mechanisms by which African-Americans become more accepting of "cross-cutting" political issues, and the extent to which an intraracial coalition and a broader, more inclusive racial consciousness--a diasporic consciousness--might develop among Black immigrants and African Americans. This study utilizes survey data, in-depth interviews with African Americans and Black immigrants, and controlled experiments to examine the questions presented here. This study finds that African Americans and Black immigrants are accepting of a Black identity that is inclusive of ethnic diversity, largely due to shared racialized experiences. Moreover, this study concludes that while group consciousness influences the behaviors and attitudes of Black immigrants and African Americans in very similar ways, there are important differences between the groups that will need to be considered in future Black politics studies. Finally, this study finds that there are obstacles to raising a more inclusive racial consciousness because African Americans and Black immigrants do not see eye-to-eye on what issues should be be prioritized on a unified Black political agenda.</p> / Dissertation

The diasporic resources and transnational flows of the Black diaspora have increasingly been of concern to scholars. However, the making of the Black diaspora in Canada has often been overlooked, and the use of sport to connect migrants to the homeland has been virtually ignored. This study uses African, Black and Caribbean diaspora lenses to examine the ways that first generation Caribbean-Canadians use cricket to maintain their association with people, places, spaces, and memories of home. In this multi-sited ethnography I examine a group I call the Mavericks Cricket and Social Club (MCSC), an assembly of first generation migrants from the Anglo-Caribbean. My objective to “follow the people” took me to parties, fundraising dances, banquets, and cricket games throughout the Greater Toronto Area on weekends from early May to late September in 2008 and 2009. I also traveled with approximately 30 MCSC members to observe and participate in tours and tournaments in Barbados, England, and St. Lucia and conducted 29 in-depth, semi-structured interviews with male players and male and female supporters. I found that the Caribbean diaspora is maintained through liming (hanging out) at cricket matches and social events. Speaking in their native Patois language, eating traditional Caribbean foods, and consuming alcohol are significant means of creating spaces in which Caribbean-Canadians can network with other members of the diaspora. Furthermore, diasporas are preserved through return visits, not only to their nations of origin, but to a more broadly defined homeland, found in other Caribbean countries, England, the United States and elsewhere in Canada. This study shows that while diasporas may form a unified communitas they also reinforce class, gender, nation and ethnicity hierarchies and exclusions in diasporic spaces. For example, women and Indo-Caribbeans are mainly absent from or marginalized at the cricket grounds, which celebrates a masculine, Afro-Caribbean culture. Corporeal practices such as sports, and their related social activities, can be deployed as diasporic resources that create a sense of deterritorialized community for first generation Caribbean migrants.

The diasporic resources and transnational flows of the Black diaspora have increasingly been of concern to scholars. However, the making of the Black diaspora in Canada has often been overlooked, and the use of sport to connect migrants to the homeland has been virtually ignored. This study uses African, Black and Caribbean diaspora lenses to examine the ways that first generation Caribbean-Canadians use cricket to maintain their association with people, places, spaces, and memories of home. In this multi-sited ethnography I examine a group I call the Mavericks Cricket and Social Club (MCSC), an assembly of first generation migrants from the Anglo-Caribbean. My objective to “follow the people” took me to parties, fundraising dances, banquets, and cricket games throughout the Greater Toronto Area on weekends from early May to late September in 2008 and 2009. I also traveled with approximately 30 MCSC members to observe and participate in tours and tournaments in Barbados, England, and St. Lucia and conducted 29 in-depth, semi-structured interviews with male players and male and female supporters. I found that the Caribbean diaspora is maintained through liming (hanging out) at cricket matches and social events. Speaking in their native Patois language, eating traditional Caribbean foods, and consuming alcohol are significant means of creating spaces in which Caribbean-Canadians can network with other members of the diaspora. Furthermore, diasporas are preserved through return visits, not only to their nations of origin, but to a more broadly defined homeland, found in other Caribbean countries, England, the United States and elsewhere in Canada. This study shows that while diasporas may form a unified communitas they also reinforce class, gender, nation and ethnicity hierarchies and exclusions in diasporic spaces. For example, women and Indo-Caribbeans are mainly absent from or marginalized at the cricket grounds, which celebrates a masculine, Afro-Caribbean culture. Corporeal practices such as sports, and their related social activities, can be deployed as diasporic resources that create a sense of deterritorialized community for first generation Caribbean migrants.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-18T18:42:25Z No. of bitstreams: 1 claraalencarvillacapimentel.pdf: 699473 bytes, checksum: 1d74b111a86c2eda5fd42edf46d43a57 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-22T15:12:11Z (GMT) No. of bitstreams: 1 claraalencarvillacapimentel.pdf: 699473 bytes, checksum: 1d74b111a86c2eda5fd42edf46d43a57 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-22T15:12:19Z (GMT) No. of bitstreams: 1 claraalencarvillacapimentel.pdf: 699473 bytes, checksum: 1d74b111a86c2eda5fd42edf46d43a57 (MD5) / Made available in DSpace on 2016-07-22T15:12:19Z (GMT). No. of bitstreams: 1 claraalencarvillacapimentel.pdf: 699473 bytes, checksum: 1d74b111a86c2eda5fd42edf46d43a57 (MD5) Previous issue date: 2011-05-01 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / Esta dissertação pretender ler comparativamente os romances Um Defeito de Cor, de Ana Maria Gonçalves e Beloved, de Toni Morrison. Através de Kehinde e Sethe, suas personagens principais, observamos aspectos como: constituição familiar escrava, corpo e sexualidade, memórias e heranças. Analisamos as condições para o exercício da maternidade no contexto escravocrata (de quais diferentes maneiras as personagens foram impedidas de exercê-lo), bem como as conseqüências do amor materno num cenário em que o crime era o ato que humanizava o escravo. Entendemos que as obras resgatam a narrativa não européia da colonização das Américas, dando espaço para vozes que ecoaram nos porões do Navio Negreiro e que hoje, fazem ouvir a “ressonância, o eco da vida-liberdade” (EVARISTO, 2008, p. 10-11). Assim, discutimos sobre a ficcionalidade e veracidade dos fatos tratados em ambos os romances. Na Introdução delimitamos as temáticas e a maneira como os romances serão abordados. No primeiro capítulo observamos os aspectos teóricos que embasam este trabalho, como: a questão da autoria, a Diáspora Negra, o Feminismo (Negro) e o Feminismo Transnacional. Dedicamo-nos ao romance Um Defeito de Cor no segundo capítulo, atentando para os seguintes aspectos: Luiz Gama, o Prólogo, o Romance, Corpo e Sexualidade, a Família Escrava e Heranças e Memória. Beloved será trabalhado no terceiro capítulo, analisando: Margaret Garner, o Prólogo, o Romance, Corpo e Sexualidade, Família Escrava e Heranças e Memórias. O quarto capítulo, conclusivo, dedica-se a aproximar semelhanças e destacar diferenças, especialmente no que diz respeito a: Constituição Familiar/Maternidade; Infanticídio; a Travessia; Memórias. Ana Maria Gonçalves e Toni Morrison, assim, cumprem o papel do contador de histórias, que mantém viva a tradição narrativa através do resgate e possibilitando a resolução de conflitos étnicos e de gênero. / This Master thesis aims at comparatively reading the novels Um Defeito de Cor, by Ana Maria Gonçalves and Beloved, by Toni Morrison. Through Kehinde and Sethe, main characters, we observe aspects such as: slave familiar constitution, body and sexuality, heritages and memories. We analyze the conditions for the exercise of motherhood in slavery context (in which different ways the characters were prevented from performing it), as well as the consequences mother-love achieved in a scenery in which crime was the act that humanized the slave. To our understanding the novels rescue non-European narratives of the colonization of Americas, providing space for the voices that echoed in the Slave Ship‟s basement, and that, nowadays, make loud the “resonance, the echo of life and freedom” (EVARISTO, 2008, p. 10-11). Therefore, we discuss fiction and „true facts‟, as a mean of building a net of credibility to the plot. In the Introduction, we delimit the themes and approaches to the novels. In the first chapter, we observe the theoretical aspects that ground this work, such as: authorship; Black Diaspora; (Black) Feminism and Transnational Feminism. The second chapter will be dedicated to Um Defeito de Cor, focusing on: Luiz Gama; the Foreword; the Novel; Body and Sexuality; Slave Family and Heritages and Memory. Beloved will be worked in the third chapter, analyzing: Margaret Garner; the Foreword; the Novel; Body and Sexuality; Slave Family and Heritages e Memory. The fourth chapter, the conclusion, is dedicated to approaching similarities and highlighting differences, especially concerning: Familiar Constitution/Motherhood; Infanticide; the Crossing through the Atlantic; Memories. Ana Maria Gonçalves and Toni Morrison, then, fill in the role of the storyteller, who keeps alive the narrative tradition through rescuing forgotten stories and giving way to the solution of ethnical and gender conflicts.

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This dissertation investigates aesthetics of African design and decoration in the work of major contemporary artists of African descent who address heritage, history, and life experience. My project focuses on the work of three representative contemporary artists, African American artists Kehinde Wiley and Nick Cave, and Ghanaian artist El Anatsui. Their work represents practices and tendencies among a much broader group of painters and sculptors who employ elaborate textures and designs to express drama and emotion throughout the Black Atlantic world. I argue that extensive patterning, embellishment, and ornamentation are employed by many contemporary artists of African descent as a strategy for reinterpreting the art historical canon and addressing critical social issues, such as war, devastation of the earth's environment, and lack of essential resources for survival in many parts of the world. Many artworks also present historical revisions that reflect the experience of Black peoples who were brought to the Americas through the transatlantic slave trade, lived under colonial rule, or witnessed aspects of post-colonial struggle. The disorderliness of intersecting designs could also symbolize gaps in memory and traumas that will not heal. They reflect the manner in which Black Atlantic peoples have pieced together ancestral histories from a patchwork of sources. Polyrhythmic decoration enables their work to act as vessels of experience, allowing viewers to bring together multiple histories and social references. / Art History

This research argues for a more nuanced understanding of the diverse motivations for diaspora movement and return. The study develops contemporary diaspora literature by critiquing the way that concepts of home and homeland are used, underscoring the overlooked importance of community engagement, and emphasising the role of racism and gender in return migration. Empirically, the argument draws on semi-structured interviews with 84 male and female participants from the county of Devon, located within the southwest of England, in the United Kingdom, and 32 male and female participants who have returned to south Kurdistan. Alongside contributions to extant literature about migration and diaspora, the thesis also contributes to the fields of diaspora and migration studies by shedding light on the current state of the Kurdish diaspora in particular. Since Kurds have experienced increased autonomy in recent years, the thesis takes the opportunity to reflect on the familiar themes of home, community, identity and belonging in research on diaspora when long-held dreams of autonomy are finally realised. The thesis also makes suggestions for working alongside marginalized and disadvantaged people and supporting their struggle for equal citizenship.