Die vorliegende Arbeit basiert auf Forschungen in den Jahren 2007-2009. Sie betrachtet die saisonale Arbeitsmigration aus der polnischen Region Konin, wo die Arbeitsmigration aus ökonomischen Gründen, wie auch in ähnlich strukturierten Gebieten Polens, eine lange Tradition hat, die bis ins 19. Jahrhundert zurückgeht. Sie wird die saisonale Migration ins Ausland mit den ökonomischen, sozialen und räumlichen Auswirkungen aus der Perspektive des Einzelnen und seiner unmittelbaren Umgebung, aber auch der Gesellschaft und Herkunftsgebiet der Migranten betrachtet. / Mobility for economic reasons is treated in science primarily from the perspective of permanent resettlement. However, other varieties of migration are more and more often studied. This paper deals with the seasonal migration for economic reasons, which is an important area of migration undertaken for economic reasons. Seasonal migration, which leads to crossing the country borders, in the literature is called the Transnational Migration. Unlike international migration, which is usually connected with a permanent settling in the target area, the concept of Transnational migration describes the situation, in which migrants return to their place of origin and do not give it up as their main residence, but every time they travel to another country to get employed. As a research area of this work, the Konin region was chosen, because - in comparison with other regions in Poland - the phenomenon of a very high level of seasonal migration was observed there. Seasonal labor migration is a long tradition that goes back to 19. century here and in other Polish regions with similar structure. From the results of conducted in 2007−2009 research, some general facts can be drawn. Due to the seasonal work abroad, a seasonal migrant can increase their and their family’s standard of living. If the cost of living in the place of seasonal work is higher than in the place of origin, the profit of such visits is obviously higher if the family of a seasonal worker remains in the place of origin. This leads to the geographic division bet389 ween the place of working and place of permanent residence. Higher wages can be determined at the level of benefits to both personal and societal level. On the other hand, both forprofit workers and society in dealing with this phenomenon, costs cannot be ignored. This paper considers the pros and cons of seasonal paid work, both from the perspective of individuals and their surroundings, and the consequences for society and region of origin of the employee. This paper is considering economic, social and spatial consequences, each time at the macro and micro levels. The study was based primarily on interviews with several respondents and experts in the subject of Polish and German migrations for profit.

Questo lavoro approfondisce lo studio del co-sviluppo inteso come specifica strategia attraverso la quale viene declinato il rapporto migrazione-sviluppo. Il co-sviluppo prevede il protagonismo delle associazioni dei migranti nella realizzazione di progetti di sviluppo in patria, in collaborazione con partner in entrambe le sponde della migrazione. Esso si configura come una strategia di triple win ossia in grado di apportare vantaggi contemporaneamente per il paese di origine, per quello di destinazione e per i migranti stessi. La ricerca indaga in modo particolare gli effetti apportati dal co-sviluppo sul processo di integrazione nel contesto di residenza dei migranti e come quest’ultimo influisca nello stimolare l’attivismo transnazionale delle loro associazioni. A questo scopo lo studio pone a confronto due diversi contesti di approdo analizzando le iniziative di sviluppo attuate in patria dalle associazioni dei migranti ghanesi. Attraverso l’utilizzo di una metodologia qualitativa, è stata condotta una ricerca multi-situata in tre diversi campi: Italia, Regno Unito e Ghana. La ricerca mette in luce i diversi effetti che il co-sviluppo produce sull’interazione tra transnazionalismo e integrazione dei migranti nel contesto di residenza e come essa produca, a sua volta, degli effetti sullo sviluppo del contesto di provenienza. / This work focus on the study of co-development as a specific strategy through which the linkage migration&development is declined. Co-development foresees migrants associations to play a role as leading characters in undertaking development projects in the homeland co-operating with partners in both shores of migration. It represents a triple win strategy, and it can bring advantages in the country of origin, in the country of destination and for migrants themselves at the same time. In particular the research investigates the effects brought by co-development on the integration process in migrants resident context. Furthermore the research analyses how the resident context provides incentives for migrants association to act transnationally. With this aim the study compares two different arrival contexts analysing the different development initiatives realised by Ghanaian migrants associations back home. Using a qualitative approach, a multi-sited research has been carried out in three different fieldworks: Italy, the United Kingdom and Ghana. The research puts into light the different effects that co-development produces on the interaction between transnationalism and migrants integration in the context where they live, and how this produces, as a result, some effects on the process of development in the context of origin.

One of the most interesting results of the collapse of the former Soviet Union is the emergence of successful cosmopolitan entrepreneurs from former Soviet republics who have immigrated to countries, such as the United States and Canada, and settled in metropolitan areas like Toronto and have made millions establishing businesses in their new host countries. I have chosen to study successful cosmopolitan entrepreneurs from the former Soviet Union because this group has immigrated from a place where the free market economy and privatization did not exist prior to the 1980s, so the important intellectual issue, is how did immigrants who grew up most of their lives in a state-controlled communist system where entrepreneurship was forbidden learn to become so adept at starting businesses in a market economy when they moved to Toronto. One of the central questions that this dissertation aims to address is: How did experiences in the former Soviet communist economy and in the transitional economy affect the role that human capital, financial capital, and social capital played in establishing businesses in Toronto. This study is based on thirty two interviews that I have conducted with two cohorts of immigrants from the former Soviet Union, those who immigrated to Toronto in the late 1970s and early 1980s and those that immigrated in the late 1980s and 1990s. To address how Russian immigrants established businesses in Toronto, I used three bodies of literature, including (1) transitional economy, (2) ethnic and class dimensions of entrepreneurship, and (3) transnationalism to examine how each of the following factors: 1) social capital, 2) financial capital, 3) human capital, and 4) home country experience, specifically experience in the former Soviet communist economy and experience in the transitional economy affected the Russian entrepreneur at each stage of business development in Toronto.

One of the most interesting results of the collapse of the former Soviet Union is the emergence of successful cosmopolitan entrepreneurs from former Soviet republics who have immigrated to countries, such as the United States and Canada, and settled in metropolitan areas like Toronto and have made millions establishing businesses in their new host countries. I have chosen to study successful cosmopolitan entrepreneurs from the former Soviet Union because this group has immigrated from a place where the free market economy and privatization did not exist prior to the 1980s, so the important intellectual issue, is how did immigrants who grew up most of their lives in a state-controlled communist system where entrepreneurship was forbidden learn to become so adept at starting businesses in a market economy when they moved to Toronto. One of the central questions that this dissertation aims to address is: How did experiences in the former Soviet communist economy and in the transitional economy affect the role that human capital, financial capital, and social capital played in establishing businesses in Toronto. This study is based on thirty two interviews that I have conducted with two cohorts of immigrants from the former Soviet Union, those who immigrated to Toronto in the late 1970s and early 1980s and those that immigrated in the late 1980s and 1990s. To address how Russian immigrants established businesses in Toronto, I used three bodies of literature, including (1) transitional economy, (2) ethnic and class dimensions of entrepreneurship, and (3) transnationalism to examine how each of the following factors: 1) social capital, 2) financial capital, 3) human capital, and 4) home country experience, specifically experience in the former Soviet communist economy and experience in the transitional economy affected the Russian entrepreneur at each stage of business development in Toronto.

Onward migration is an understudied process whereby people leave their country of origin, settle in a second country for a period of time, and then migrate on to a third country. This dissertation explores the transnational trajectories of one specific group of onward migrants. These are highly educated people who moved from Iran to Sweden as refugees following the Iranian Revolution in 1979. Then, after settling in Sweden for a period of time they subsequently moved on to London, England. Melissa Kelly explores how people live their lives across places. Using life history interviews conducted with individual onward migrants, Kelly draws out and contex-tualizes the individual and shared experiences of these migrants in specific space-time contexts, and highlights the meaning of both settlement and mobility in their lives. In doing so, she explores the circumstances that underlie the onward migration phenomenon, drawing attention to different geographical levels of scale, and linking social, economic and cultural perspectives. The main argument of the dissertation is that while place continues to be of sig-nificance, a broader understanding of migrant integration processes is required. Onward migration disrupts the categories usually used to comprehend the integration of migrants in narrowly defined nation state contexts, and encourages a more nuanced understanding of how we conceptualize both migration and settlement.

In fact Dersimi people have constructed a visible population in Europe, there needs to be more studies made about the diasporic existence of Dersimis in Europe. Being aware of this need, this study attempts to contribute to the understanding of the existence of Dersimi people through Europe. In line with this, this study focuses on the re-invention of Dersim identity in Berlin around a Dersimi association, Berlin Dersim Community. According to this, the intensive participant observation conducted around the Dersimi association is the main source for this study. In the light of this ethnographic fieldwork, the following findings are found out in this study: Self identification on the basis of homeland identity is a significant phenomena for Dersimi people which unites Dersimi people around Berlin Dersim Community Association. And Dersimi people around the association can be defined as diaspora according to Robert Cohen&rsquo / s usage of the term. Being a part of Turkish labour diaspora in Berlin, Dersimi people have transformed into a cultural diaspora with the passing years abroad.

L’époque contemporaine est marquée par la mobilité des personnes, des biens et des idées. Dans ce contexte, les différences se côtoient et s’entrechoquent. Diverses stratégies sont mises de l’avant par les gouvernements, les groupes ou les individus pour réagir à ces nouveaux paradigmes. Nous montrons que la religion peut fournir un point d’ancrage et un cadre de signification partagé en reliant les gens dans un même espace-temps. L’étude de la communauté baha'ie de Montréal, un groupe religieux transnational qualifié de vieille « nouvelle religion », a permis de mettre en lumière l’articulation de l’idéologie cosmopolite, tant dans le message religieux que dans son appropriation par les membres. Cette idéologie est également une source d’inspiration dans la construction d’une identité baha'ie internationale puisqu’elle définit aussi l’appartenance à la communauté et qui se traduit par une appartenance au monde. L’identité religieuse est ici favorisée au détriment de l’identité ethnique tandis que l’accent est mis sur la diversité plutôt que l’homogénéité de la communauté. Les baha'is partagent des représentations collectives et un répertoire symbolique qui définissent leur projet de gouvernance mondiale. C’est dans ce contexte qu’ils allient les stratégies institutionnelles et personnelles pour reconnaître la place de tous en tant que citoyens du monde, et ce, dans la mise en place du « village global » baha'i. / The contemporary world is marked by the mobility of persons, goods and ideas. In this context, differences collide and coexist. Governments, groups and individuals bring forward diverse strategies in reaction to these new paradigms. We believe religion can offer significant points of reference while providing roots with which individuals and groups anchor themselves in a common time-space. The study of Montreal's Baha'i community, a transnational religious group seen as an old "new religion", shed light on the articulation of the cosmopolitan ideology found in this religion's message and in its members' discourse. This ideology influences the construction of an international Baha’i identity, which encompasses a sense of belonging to the community, which then extends to a sense of belonging to the world. For the Baha'is, religious identity is favoured over ethnic identity, and community diversity rather than homogeneity is displayed. Members share a common set of collective representations and symbolic repertoire that define their global governance project. They ally institutional and personal devices to recognize every person as a citizen of the world, further advancing the establishment of a Baha’i "global village".

Afin de saisir le contexte du phénomène de l’expatriation d’Occidentaux en Inde, nous relevons d’abord certains traits de la modernité occidentale, tels le sentiment d’aliénation, le tournant subjectiviste, la globalisation et les principaux mythes-modèles de l’Inde qui circulent dans les pays occidentaux et donnent naissance aux projets d’expatriation. Une approche expérientielle facilite la compréhension de l’expatriation telle qu’elle est vécue par les acteurs. La collecte de données ethnographiques permet de saisir ces expériences à partir de récits recueillis dans trois zones frontière : 1) à Rishikesh, auprès d’expatriés spirituels; 2) à Calcutta, auprès d’expatriés humanitaires; 3) à Goa, auprès d’expatriés hédonistes-expressifs cherchant à améliorer leur style de vie. Ces données ethnographiques sont présentées dans trois chapitres distincts. Un chapitre comparatif met ensuite en relief quelques points de convergence dans l’expérience des expatriés, soit l’insertion locale au sein de communautés spécifiques, fortement associées à des mythes-modèles de l’Inde; le renouveau identitaire découlant de l’expérience interculturelle; et finalement, l’impact du transnationalisme sur la consolidation du malaise face à la modernité. La discussion théorique présente les solutions mises en branle par les expatriés pour tempérer leur malaise par rapport à l’Occident, soit : 1) l’engagement en profondeur dans un mode de vie permettant de se réaliser selon ses propres aspirations; 2) le regroupement par affinités et l’adoption d’un rôle social clair; 3) l’affranchissement de la pression sociale et l’adoption de pratiques transnationales permettant de préserver une continuité affective avec les proches tout en endossant un statut d’étranger. L’étude révèle aussi qu’on ne peut faire abstraction de l’histoire des relations de l’Occident avec le sous-continent pour comprendre les relations interculturelles des expatriés occidentaux avec les Indiens locaux. Enfin, les privilèges socioéconomiques des Occidentaux en Inde sont clairement identifiés comme étant une condition essentielle de leurs projets d’expatriation, ceux-ci étant néanmoins motivés principalement par un sentiment d’épuisement culturel face à l’Occident et à son mode de vie. Faisant suite à l’analyse des points de vue critiques sur la modernité (renforcés par l’expérience d’altérité), la thèse s’achève sur l’évocation de quelques pistes de recherche pour une anthropologie de l’Occident, tout en interrogeant, implicitement, le projet anthropologique. / The expatriation of Westerners in India is a sociocultural phenomenon, and I shall first highlight a few characteristics of modernity in the West - the feeling of alienation, the subjective turn, globalisation as well as the most significant mythical models of India - to understand which conditions provide the impulse to expatriation projects. An experiential approach will then enable me to understand how expatriation is lived by the actors concerned. Ethnographic data collected in India in three different borderzones give me access to these experiences. Accounts were collected : 1) in Rishikesh with spiritual expatriates; 2) in Calcutta with humanitarian expatriates; and 3) in Goa with hedonistic-expressive expatriates seeking a new lifestyle. These accounts are presented in three different chapters. Following these, a comparative chapter focuses on convergence among the three types of expatriation : local insertion within specific communities highly associated with significant myth models of India; self-renewal deriving from cultural encounters; and lastly, impact of transnationalism on the reinforcement of the malaise of modernity experienced by those I interviewed. The theoretical argument presents the general answers that expatriates find to alleviate their malaise of modernity : 1) a deep commitment to a lifestyle that allows them to find fulfilment according to their own aspirations; 2) gathering with people sharing the same interests and commitment to a clearly defined social role; and 3) liberation from social pressure and integration of transnational practices allowing them to protect affective ties while adopting a convenient outsider status. The study also reveals that we cannot set aside the history of Western encounters with India if we want to understand specific encounters of Westerners with local Indians. While Western socioeconomic privileges in India are clearly described as a basic condition for expatriation, I nevertheless conclude that expatriation is mainly motivated by a feeling of cultural exhaustion with Western lifestyles. Analysis of critical standpoints on modernity (reinforced by cultural encounters) finally leads me to formulate some avenues that need to be explored to develop an anthropology of the West, meanwhile implicitly calling into question the anthropological project.

This essay is an investigation of transnational author Joseph Conrad’s engagement with issues of cultural liminality during the years around the turn of the 20th century. Through an examination of Almayer from Almayer’s Folly, Yanko of “Amy Foster”, and Cornelius from Lord Jim, the common experience of cultural displacement is considered. Conrad placed these three culturally liminal characters in various, carefully constructed social environments. Thus far, these characters have been under investigated in the critical literature, particularly the mixed-culture Almayer and Cornelius. By investigating these three characters and their environments, this essay demonstrates how Conrad depicts cultural displacement in the age of nationalism to be increasingly multifaceted but inevitably disastrous. The essay further reveals the need for more careful critical assessments of the cultural nuances of Conrad’s characters.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal