Orientador: Rubens Pereira dos Santos / Banca: Fabiana Miraz de Freitas Grecco / Banca: Altamir Botoso / Resumo: Manuel Lopes (1907-2005), um dos fundadores da revista Claridade, periódico fruto do movimento intelectual de mesmo nome que objetivou valorizar a identidade cabo-verdiana, escreveu Chuva Braba, romance publicado em 1956 e que traduz o sentimento bipartido do homem cabo-verdiano, qual seja, o apego telúrico à sua terra marcada pela estiagem e a necessidade de buscar melhores condições de vida fora do arquipélago. Pretende-se, neste trabalho, analisar a presença dos ideais do movimento Claridade (valorização da terra natal, bem como da língua e da cultura cabo-verdiana) na obra em questão, considerando-se o contexto histórico e social do arquipélago quando da escrita do romance. Uma vez que Lopes considerava-se um observador atento da realidade circundante, busca-se examinar como o dilema partir-ficar cabo-verdiano, representado pela personagem principal Mané Quim, é abordado sob a ótica da geração de Claridade. Este fazer literário, portador de um novo padrão estético e ideológico, direciona-se ao contexto das ilhas não se omitindo acerca de seus problemas econômicos, sociais e políticos, mas assumindo uma postura profundamente telúrica sobre elas, com o objetivo de restaurar a esperança de seu povo e de firmar uma nova identidade nacional / Abstract: Manuel Lopes (1907-2005), one of the founders of the Claridade magazine, a periodical fruit of the intellectual movement of the same name that aimed to enhance the Capeverdian identity, wrote Chuva Braba, a novel published in 1956 and which expresses the bipartite sentiment of Capeverdian man, that is, the telluric attachment to his land marked by the drought and the necessity to seek better living conditions outside the archipelago. It is intended, in this work, to analyze the presence of the ideals of the Claridade movement (valorization of the native land, as well as the Capeverdian language and culture) in the work in question, considering the archipelago's historical and social context when writing the novel. Since Lopes considered himself as an attentive observer of the surrounding reality, it seeks to examine how the Capeverdian leave-stay dilemma, represented by the main character Mané Quim, is treated from the point of view of the generation of Claridade. This literary achievement, bearer of a new esthetic and ideological pattern, is directed to the context of the islands, not omitting about the economic, social and political problems, but assuming a position profoundly telluric about them, with the aim of restoring hope of its people and to establish a new national identity / Mestre

Chaque année, des milliers d’Indo-Canadiens envoient des sommes considérables du Canada vers l’Inde. Ces flux, mieux connus sous le nom de transferts de fonds (TDF), ont connu une croissance soutenue et ce, même depuis la crise économique mondiale de 2008. Or, que savons-nous des raisons qui motivent ces transferts de fonds du pays d’accueil vers le pays d’origine, et plus spécifiquement en ce qui concerne la diaspora indo-canadienne (DIC)? L’objectif de la présente recherche est de proposer un cadre opératoire et des pistes de recherche qui permettent de jeter les bases d’une étude qualitative de plus grande ampleur sur le sujet. Pour développer notre grille, nous recensons et analysons de façon critique la littérature portant sur les déterminants des TDF. Nous élaborons ensuite un profil socioéconomique, socioprofessionnel et historique de la DIC. Nous arrivons à la conclusion que quatre variables importantes doivent être étudiées et proposons un certain nombre d’indicateurs afin d’y arriver. Il s’agit des variables migration, famille, attachement familial et attachement au lieu d’origine.

Members of the diaspora are conflict actors with an agency that is important to include in conflict theories and analysis of international relationships. Scholarship suggests its origins, and thereafter changes in the conflict cycle effect decision-making and mobilization in the diaspora, but the conditions and mechanisms that inform these processes are undertherorized. The Sri Lankan conflict and its Toronto based diasporas are used to explore processes of diasporization and mobilization in the context a changed political landscape. A series of semi-structured interviews and a short survey asks respondents to assess their motivations for mobilization. The comparative work is within and between ethnic groups. New Institutionalism underscores this project. Butler’s (2001) epistemology, Brinkerhoff’s (2005) identity-mobilization framework, the political process model and insights from the New Social Movement literature are used to situate politicized identities and political activism directed toward the homeland. Attention is paid to factor processes.

The dissertation is focusing on migration in the EU, specifically on comparing Vietnamese communities in the Czech Republic and in France. The first and the second part of the dissertation is comparing these two Vietnamese communities. The historical background, migrants'integration to local community and position of immigrants at the Czech and French labour markets. The third part is assessing the impact of these communities on Vietnam.

Philosophiae Doctor - PhD / This thesis examines how “unhomeliness” in a Zimbabwean context enjoins mobility and the diasporic particularities that manifest as subjects move back and forth in a homemaking journey between the country-side and the urban, as well as mobility to foreign countries and back to the homeland. Particularities of inclusion and exclusion, (re)emplacement, (re)identity, assimilation, rejection and (un)belonging, all loom large as mobility, paradoxically, takes root and comes to shape experience in as significant a way as being in a homeland or hostland. This thesis is also about the ways in which the “diasporic” settler, in one of the novels which destabilises the familiar paradigms of diasporic literature, can exist and be dominant in the foreign but colonised spatial setting without needing to assimilate, and how this attempt to territorialise can traumatise those marginalised by the settler community. Since the end of the twentieth century, there has been a rise in the significance of space in humanities and literary studies. Theories about diaspora, identity and belonging have featured strongly in works of scholars of space and place such as Henri Lefebvre, Yi-Fu Tuan, Doreen Massey, Edward Soja, Tim Cresswell, Nigel Thrift, Robin Cohen, John Agnew, and Kelly Baker. Space is largely regarded as a dimension within which matter is located.

This thesis concerns the performance of identity in the music of Indian American jazz musicians Rudresh Mahanthappa and Vijay Iyer. In combining the use of Indian classical music elements with jazz, Iyer and Mahanthappa create music that is inextricably tied to their multifaceted identities. Traditional musicological analysis is juxtaposed with a theoretical framework that draws on postcolonial theory and the history of Asian immigrant populations to the U.S. I chronicle the interactions between Indian and Western music and link it to larger issues of Asian American identity formation and activism through music. Through interviews and transcriptions of studio recordings, I identify specific compositional and improvisational strategies of the musicians. I emphasize the role of individual agency in the formation of second-generation identities, drawing attention to the distinct ways that Iyer and Mahanthappa approach their music. Finally, I connect this research to a larger discourse on Indian American artistic identity.

トルコ最大の都市イスタンブルは、中国から移り住んだ多くのウイグルが暮らす街である。そのイスタンブルに、改革開放後、宗教の自由を求めて亡命してくるウイグルが後をたたない。新疆ウイグル自治区で高まったイスラム復興が、ウイグルの新疆からの離散を通じて、トルコのウイグル社会にまで達している。それは、トルコのイスラム復興とも連動することによって、ウイグルの宗教的なディアスポラ・コミュニティを形成し拡大させているのである。そして、そのコミュニティはウイグルをはじめトルコ人やトルコの関係諸機関のネットワークに支えられ、重層的な広がりをみせている。 / Türkiye'nin en büyük şehri olan İstanbul, birçok Uygur'un Çin'den sürgün edilip yaşadığı bir şehirdir. Reform ve dışa açılma stratejisi başladıktan sonra din özgürlüğü arayışında olan Uygurlar artıyor. Sincan Uygur Özerk Bölgesi'ndeki İslami Reformun genişlemesini takiben, Sincan'daki Uygurların Türkiye'ye hicret(göç) ederek Uygurlar toplumuna kavuşmaktadır. Böylece, Türk İslami reform ile bağlantı kurarak Uygurların dini diasporası topluluğunu oluşturmakta ve genişletmektedir. Ve bu topluluk, çok katmanlı bir genişleme gösteren, Uygurlar da dahil olmak üzere, Türk ve Türk bağlantılı kuruluşların bir dayanışmalarıyla desteklenmektedir. / 博士(グローバル社会研究) / Doctor of Philosophy in Global Society Studies / 同志社大学 / Doshisha University

The Lucumi religion was born in Cuba from African and European religious systems. The enslaved Yoruba were brought to the New World through the Trans-Atlantic Slave Trade. They were taken from their homes, family, language, and religion and brought to countries like Cuba to provide free labor to growing agricultural markets that benefited European colonizers of the Americas. The Yoruba would hold on to their religion, but in order to keep it alive, they would have to make it into a new religion. This new religion would become the religion known as Lucumi. In Cuba, Lucumi practitioners would hide their religion beneath the facade of Catholicism. The orishas were associated with Catholic saints with similar attributes. The orisha Chango, who governs war and presides over lightning, became associated with Saint Barbara who is the patron saint of artillerymen and is linked to lightning. The Yoruba could be seen praying to a saint but were actually praying to an orisha. This practice became ingrained as a part of Lucumi tradition. Divination and propitiation are at the center of the Lucumi religion. Divination determines the course of a practitioner's life and can reveal whether practitioners are in a good or bad position in their lives. Propitiation will ensure that good fortune will remain or that bad omens will disappear.

The objective of this thesis is to examine the issue of identity construction among Vietnamese intellectuals in North America. How is the way in which they construct their identity connected to their position(s) on the Vietnam War, anti-communist community discourse, and memory/commemoration, especially with respect to the contentious debate about which flag represents Vietnam today? Vietnamese Diaspora Intellectuals (VDI) are an understudied group, and I hope my research will help to fill this gap, at least in part, and also serve as a catalyst for further investigation. In my attempt to address this neglected area of study, I am bringing together two bodies of literature: diaspora studies and literature on identity formation among intellectuals. The intersection between these two areas of scholarship has received relatively little attention in the past, and it deserves further consideration, because intellectuals are so often in a position to serve as carriers and disseminators of new ideas, as well as facilitators in conflict resolution. Using a qualitative approach to my data collection, I conducted life history narrative interviews with 32 respondents in Canada and the U.S, as well as some participant observation research of community events. The majority of my interviewees were academics, but some were also journalists/writers, as well as community activists/representatives. A key element of diaspora research, as Cohen and Watts have argued, involves an examination of the “victim narrative”. My project considers the victim narrative in the context of the Vietnamese experience and evaluates the usefulness of such a narrative in terms of community politics and identity formation. My interviewees were often skeptical about the utility of such a narrative, and in some cases, viewed it as a thinly veiled mechanism of control, which serves the interests of community leaders, but may in fact, hinder the progress of the Vietnamese diaspora population. They contemplated some possibilities for transcending such a narrative, which could involve the creation of “free spaces”, permitting the expression of other points of view. As we will see, my interviewees reflected on the irony inherent in this situation. Many Vietnamese risked their lives in pursuit of the democratic ideal of freedom, but some of my participants discovered that the attempt to impose an overarching narrative – the rejection of communism – in fact led to the very antithesis of that ideal. In this connection, my research complicates Cohen’s work on diaspora, which assumes that all diasporic communities speak with one voice with regard to defining moments in their history. Cohen argues that members of such groups, by definition, shared a common past, an agreed-upon way of commemorating that past, and a common destiny. I argue that Cohen has oversimplified the situation. My research demonstrates that there is no such thing as unanimity. Vietnamese diaspora intellectuals do not simply navigate academic “interaction ritual chains” as Randall Collins has asserted, they must navigate several - often competing interaction rituals - which extend to their roles as members of their ethnic community as well. How do my interviewees deal with the inevitable conflicts and tensions engendered by such competing interaction rituals? Finally, what are the possibilities of moving forward, of generating a new narrative, which will transcend the rigid and restrictive anticommunist discourse dominant in community politics thus far? And what role can Vietnamese diaspora intellectuals play in this regard? My research indicates that they are uniquely qualified to facilitate the process of rapprochement, because the life of intellectuals demands a high degree of reflexivity and thus better enables them to evaluate the merits of conflicting viewpoints. My hope is to inspire future research – not only in the Vietnamese community, but on and for other diasporic groups as well. My work extends Neil Gross’ theory of the “intellectual self-concept” (ISC) (which focuses on American academics) by introducing the notion of the diaspora intellectual self-concept (DISC). Such concept allows us to include analysis of intellectuals with significant transnational connections who are dealing with racial and ethnic tensions in their new homeland while establishing themselves as professionals and citizens in a new cultural and political context. / Dissertation / Doctor of Philosophy (PhD)

This fiction novel focuses on the Sankofa philosophy that we as human beings must learn from our past to better understand our current existence and future; however, sometimes we choose to ignore or suppress the past because remembering it may be too hurtful. When we forget what happened yesterday our outlook on today and tomorrow becomes distorted. Contact is a novel that attempts to explore how 'living in the now' alone becomes problematic because the past'if not remembered'will come back to haunt you. The erasure of the line between Diasporic Africans and their African past is the primary theme explored. The writer deconstructs how living in the now is indeed living in the past because the past and present, in the life of Tufa, become one. Reincarnation serves as the vehicle to explore this theme. Tufa, known for her aberrant behavior, is the reincarnation Afua Ataa - an Ashanti woman who survived the Maafa, or Transatlantic Slave Trade. Past love, hate, dishonor, rivalry, pain, and hope complicate the 'ordinariness' of Tufa's teenage life. The novel is divided into a prologue and eight chapters. The bulk of each chapter follows Tufa's current life and ends with a vignette told by five African women, one being Afua Ataa. Each vignette paints in broad strokes the landscape and historical moments of the Maafa. The present becomes complicated when traces of the Maafa seep into Tufa's life. Some of these traces are culturally specific rather than unique to Tufa. However, other traces are uniquely shaped by Tufa's former life. People from her past disrupt her current life by their presence. Their disruption takes many forms'some of it brings pain and some of it brings joy. By reading Tufa's story, others may find the strength to confront their past when it makes contact with their present. Like Tufa, we must confront the pain in our past to experience its joy.