L'économie algérienne est fortement dépendante, avec un commerce extérieur orienté principalement vers l'exportation des hydrocarbures. La perspective d'épuisement d'une telle ressource non renouvelable mène les économistes et les dirigeants à s'interroger sur l'avenir de cette économie et sur les voies et moyens de diversification. Les produits de terroir apparaissent comme une des solutions possibles du fait même de leur importance dans l'économie algérienne et de l'attachement spécifique des consommateurs de la diaspora à ces produits. La diaspora algérienne est en mesure d'impacter le processus de valorisation et de développement des exportations de ces produits de terroir vers les marchés internationaux. Ce croisement entre diaspora, commerce international et produits de terroir est l'apport principal de cette thèse sur le plan théorique. Cette mise en relation est également originale dans le contexte algérien et plus largement maghrébin, puisqu'il n' y a que peu d'études à ce sujet. Nous avons ainsi défendu la thèse que les produits de terroir pourraient constituer une voie de diversification du commerce extérieur algérien. Dans ce cadre, la diaspora est à même de jouer un rôle considérable à la fois dans la valorisation de ces produits et dans leur introduction sur les marchés internationaux. Nous avons appuyé notre démonstration par une démarche théorique et une méthodologie originale. Nos principaux résultats confortent cette thèse. Cependant, les contraintes institutionnelles et territoriales contrarient l'implication des réseaux diasporiques et freinent le processus de diversification et de valorisation des territoires. Il est à ce titre urgent de mettre en œuvre des dispositifs d'appui et d'accompagnement au profit des entrepreneurs, des territoires et de leurs produits de terroir. / The Algerian economy is highly dependent with a foreign trade oriented mainly to the export of hydrocarbons. The prospect of depletion of such a non-renewable resource lead economists and leaders to question the future of the economy, the ways and means of diversification. The local products appear as a possible solution because of their importance in the Algerian economy and the specific attachment of Diaspora consumers to these products. Algerian diaspora is able to impact the process of implementation and export development of these local products to international markets. This cross between diaspora, international trade and local products is the main contribution of this thesis in theoretical terms. This relation is also original in the Algerian and North African context, because there is little research about this. We have defended the thesis that the local products could be one way of diversification of the Algerian foreign trade. In this context, the diaspora is able to play a significant role both in the development of these products and their introduction in international markets. We supported our demonstration by an original theoretical and methodology approach. Our main results confirm this thesis. However, the institutional and territorial constraints, contradict the involvement of diaspora networks, slows the process of diversification and enhancement of territories. It this then urgent to implement support and guidance for the benefit of entrepreneurs, territories and local products.

I have chosen to begin with an analysis of Megillat/Book of Esther because of its chronological placement as well as its status in Jewish tradition as the prototype of diasporic auto/biography. Briefly, it relates the story of a covertly Jewish queen who makes the decision to risk her life in order to save her people from genocide. (Professor Patricia K. Tull takes credit for the expression, the “Esther moment” to describe Esther’s choice to commit to her life-changing Jewish self-identification, with all its inherent risks.) Determination and recognition of the danger she faces are reflected in Esther’s comment, “If I perish, I perish.” Postcolonial theory is a prism through which to view the ancient story and ultimately relate its elements, particularly “the Esther moment,” to the diasporic auto/biographical narratives included in the dissertation. Robin Cohen’s explanation of the concept of victim diaspora will be contrasted with the Kabbalistic interpretation of diaspora as the divinely orchestrated means to mend the world. The teachings of the Ari, 16th century Kabbalist Rabbi Isaac Luria, as well as 20th and 21st century essays illuminate the discussion of the mystical myths and legends which offer a positive interpretation to several millennia of Jewish exile. A general overview of the genre of autobiography/life narrative includes 20th and 21st century theorists, i.e., Philippe Lejeune, Sidonie Smith, Julia Watson and others, who address specific issues related to modern technology’s role in creating life narratives. The journey extends from parchment scrolls through printing press book production to filmic representations. Though thousands of years separate Book of/Megillat Esther from the interviews, they are unified by significant commonalities. The dissertation will focus on some facsimile of an “Esther moment,” where a Jewish calling spoke to participants and altered the course of their lives. Accessible for viewing online, each narrative is informed by a review of the family’s earlier diasporic journey. Diasporic synergies for each narrative will demonstrate a confirmation of the hypothesis. Connecting to one’s Jewish roots can be viewed as reparation of a rupture, a cultural diasporic journey to reach, if not the physical point of origin, a spiritual homecoming. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2018. / FAU Electronic Theses and Dissertations Collection

Este trabalho tem como objetivo analisar as imagens que a mídia brasileira produziu sobre o Haiti e os haitianos entre 2010 e 2016. Para lograr o objetivo, estudaremos os seguintes programas da Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O caçador, Fantástico e Caldeirão do Huck. Com a análise dos programas notamos que as imagens construídas acerca do Haiti, no ano de 2010, estruturam os estereótipos atribuídos aos haitianos em diáspora no Brasil, entre 2012 e 2016, uma vez que podem servir como ponto de partida para tal e ser recorrentemente resgatadas para sustentar os discursos produzidos em torno desse novo fenômeno de migração. Ademais, tais imagens são uma importante ferramenta para focalizar a perspectiva racializada (e por vezes racistas) que se tem do negro no país. / This work aims to analyze the images that the Brazilian media has produced about Haiti and the Haitians between 2010 and 2016. To reach the objective, we will study the following programs of Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O Caçador, Fantástico and Caldeirão do Huck. With the analysis of the programs, we note that the images constructed about Haiti in 2010 structure the stereotypes attributed to Haitians in diaspora in Brazil between 2012 and 2016, once they can serve as a starting point for this and be recurrently rescued to support the discourses produced around this new phenomenon of migration. Furthermore, such images are an important tool to focus on the racialized (and sometimes racist) perspective of blacks in the country.

Este trabalho tem como objetivo analisar as imagens que a mídia brasileira produziu sobre o Haiti e os haitianos entre 2010 e 2016. Para lograr o objetivo, estudaremos os seguintes programas da Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O caçador, Fantástico e Caldeirão do Huck. Com a análise dos programas notamos que as imagens construídas acerca do Haiti, no ano de 2010, estruturam os estereótipos atribuídos aos haitianos em diáspora no Brasil, entre 2012 e 2016, uma vez que podem servir como ponto de partida para tal e ser recorrentemente resgatadas para sustentar os discursos produzidos em torno desse novo fenômeno de migração. Ademais, tais imagens são uma importante ferramenta para focalizar a perspectiva racializada (e por vezes racistas) que se tem do negro no país. / This work aims to analyze the images that the Brazilian media has produced about Haiti and the Haitians between 2010 and 2016. To reach the objective, we will study the following programs of Rede Globo: Bom Dia Brasil, Jornal Nacional, Profissão Repórter, Malhação, O Caçador, Fantástico and Caldeirão do Huck. With the analysis of the programs, we note that the images constructed about Haiti in 2010 structure the stereotypes attributed to Haitians in diaspora in Brazil between 2012 and 2016, once they can serve as a starting point for this and be recurrently rescued to support the discourses produced around this new phenomenon of migration. Furthermore, such images are an important tool to focus on the racialized (and sometimes racist) perspective of blacks in the country.

This dissertation investigates the representation of labor in postcolonial immigration in French and Francophone Literature and Films. I analyze construction of identity among male immigrants through labor in the two novels Le Docker Noir (1956) by Ousmane Sembène and Mirages de Paris (1937) by Ousmane Diop. Immigrant women's labor situations are explored in the domestic sphere in Une esclave moderne by Akofa or the movie La noire de by Ousmane Sembène. I argue that these women laborers are "doubly colonized" through both gender and class. Finally I contend that neither La Sape nor sport and sexual labor help the integration of immigrant workers in France. Rather, disillusion and exploitation put an end once again to the adventure of young African candidates to immigration.

This is a comparative analysis of two German-speaking Mennonite colonies. One group of 1,800 migrants voluntarily left Russia for Canada in the 1870s and departed Canada for Paraguay’s Gran Chaco in 1927 to preserve their communal autonomy. Another group of 2,000 Mennonites remained in Russia until 1929, when Stalinist persecution forced them to flee as individual refugees through Germany to the Gran Chaco. Here, the colonies negotiated their relationships with each other and crafted different responses to German Nazis and American Mennonites who desired global German or Mennonite unity. Comparing the groups’ collective narratives—as voluntary migrants and refugees—reveals problems faced by individuals who do not fit into prescribed national or religious molds. This work engages global forces—such as nationalism and displacement—and universal conditions affecting mobile groups—including how they negotiate group identifications and perpetuate local cultures. It begins from the premise that group identifications are not immutable and objective but are tied to fluid, subjective narratives. This framework shapes three arguments: 1) Faith-based diasporas are some of the most tenacious carriers of national cultural features—such as languages and folkways—but they often maintain these features for their own ethnoreligious purposes. 2) Governments and aid agencies benefit from the existence of migrants and refugees by advancing mythologies that are inclusive or exclusive of these populations. 3) Mobile faith-based communities use national and religious concepts to interpret new environments but they formulate their collective narratives differently—on a spectrum from faithful disciples to exiled victims.

Abstract not available

This research explores East Timoreseness as a complex and evolving identity in which Timorese 'frontiers', both physical and psychic, have been drawn and redrawn over time and through space. It deals specifically with the sense of displacement and ambiguity that underpins the social identities of young East Timorese living in Australia during a period of intense political transformation in East Timor’s recent history (1997-1999). ¶ Acknowledging the diversity of experience among diasporic youth, the study focuses primarily on young ‘nineties’ Timorese, that is, those who were in their teens or early twenties when they fled East Timor in the wake of the Dili Massacre in 1991. It considers the ways in which they negotiated their experiences of displacement and the immensity of a highly politicised Timorese identity, often framed by young people themselves in terms of an embodied ‘weight’ and a viscerally deep, and occasionally overwhelming, sense of moral responsibility. In the diaspora, the evocation of traumatic memory has been central to the preservation of a uniquely East Timorese identity and its reconstitution in a breached world. Memory has thus been called upon to legitimate a very specific and homogenous East Timorese identity and to reconstruct it through public ritual. Yet an over-determination of such a monological discourse threatens to subsume the heterogeneous experiences and possible alterities of young Timorese and the diversity of Timorese cultural expression. This study explores the interplay between a monological discourse that articulates a cohesive public identity that implies an ‘authentic’ East Timoreseness and a dialogical discourse through which more ambiguous and hybrid identities emerge. ¶ I begin by tracing the strands of history, culture, myth and power that combine to produce totalising representations of East Timoreseness and youth as patriotic and self-sacrificing collectivities. I argue that the exigencies of the struggle for independence from Indonesian occupation depended upon a very specific enactment of youth within East Timor through which East Timorese youth acquired a potent and heroic role. Yet the potency of this politicised identity has always been unstable and provisional, both within and outside of East Timor. As well, such an identity is both enabling and confining for young Timorese since its performance is always infused with power structures and relations that are both socially and spatially contingent. ¶ I then explore processes of identity formation and re-evaluation among young diasporic East Timorese in depth. Removed from the immediacy of struggle, the 'doing' of youth among young diasporic East Timorese inevitably shifts according to the different knowledge formations that frame and produce 'youth' and particularly 'migrant youth' in host countries. While young Timorese often feel caught between apparently contradictory practices and constructions of youth, and discourses that oppose 'Timoreseness' and 'Australianness' (as well as ‘Timoreseness’ and ‘Indonesianness’), there is always room for slippage. Thus, I draw upon examples of their cultural negotiations in the world of the arts to show how young East Timorese sought to engage in meaningful forms of social action and deployed various forms of testimonial as a self-affirming and identity-validating practice. Through practices of music, poetry and theatre young East Timorese, in different ways and with varying force, deploy cultural strategies that are not necessarily inimical or unsympathetic to the concerns and political imperatives of older generation Timorese. The everyday narratives of young Timorese, however, reveal that their identities are entangled in the complex interplay of a number of divergent and interdependent structuring dispositions: the personal and the collective; the global and local; difference and continuity; freedom and constraint. The management of these tensions, as well as the uncertainties of their legal status in Australia and political upheavals within East Timor itself, required the creation of strategies of identity that drew upon both existing and new cultural referents and resources. The experiences of young diasporic East Timorese thus highlight the dialectical and contingent character of intercultural experience and social identities.

<p>The thesis examines how language, culture and family structures interrelate and affect the process of migration. Vital is how women from a different ethnic background integrates during migration and in a dialogue context with us as researchers and native Swedes. The thesis is interdisciplinary and analyzes empirical data through a qualitative method by using the perspectives gender, ethnicity and identity. The empirical material consists of 7 interviews, which have been transcribed and then broken down in to quotations. Thesequotations have then been analyzed using the perspectives mentioned above. Throughout the thesis the imperative significance of language to enable communication between people of different ethnical backgrounds, and how these processes may develop, plays an essential role. The conclusion reached through the thesis is that a person’s identity is adaptable and that language plays a vital role in a person’s group identification. Specific systems and rules are created in group constellations to decide who can be included in a particular group. This thesis shows that group constellations between ethnic Swedes and individuals from a different ethnic background has a large impact on the language.</p>

<p>Uppsatsen behandlar folkgruppen assyrier/syrianers upplevelser och erfarenheter av livet i diaspora i allmänhet och förhållande till hemlandet Turabdin i synnerhet. Fenomenet hemlandet utgör uppsatsens centrala tema. Vad betyder hemlandet och vad ges det för innebörd? Svaren på dessa frågor har jag funnit i de artiklar, insändare, reportage och dikter som jag studerat i tidskrifterna Hujådå och Bahro Suryoyo. Uppsatsens syfte är att belysa livet i diaspora och dess komplexitet utifrån assyriers/syrianers egna beskrivningar av sina upplevelser och erfarenheter av livet i Sverige. Upprätthållandet av hemlandet visar sig fylla både en politisk och en existentiell funktion. Hemlandet är diasporans fundament och sammanhållande länk. I min studie framgår det att man inte kan tala om en enda enad assyrisk/syriansk diaspora där samtliga medlemmar av folkgruppen upplever sin livssituation på ett likartat sätt, utan att det snarare handlar om flera olika diasporor.</p>