In articolul cu titlul "Identități hibride în comunitatea imigranților români" sunt prezentate rezultate parțiale precum și anumite analize a citatelor vorbitorilor din proiectul meu de doctorat cu titlul Sprachkontakt, Migration und Variation: Die frankophone Integration von Rumänen in Paris nach 1989. Lingvistica migratoare observă mișcările migranților români după căderea cortinei de fier. Aceștia au fost nevoiți să suporte consecințele managementului eronat al sistemului comunist. Între 1989 și 2012 mii de români au pǎrǎsit țara. Începând de atunci numărul imigranților români în Paris a crescut în mod significant. Scopul acestei contribuții este ilustrarea identității sociale a comunității migrante. În centrul lucrării se află descrierea procesului cultural și integrării lingvistice prin observarea dezvoltării a noi identități hibride. / In this article are partial results from selected quotes from Romanians used in my dissertation titled “Sprachkontakt, Migration und Variation: Die frankophone Integration von Rumänen in Paris nach 1989.” A branch of linguistics that accounts for the movements of migrants observes that after the fall of the Iron Curtain the Romanian people had to face the consequences of the communists’ mismanagement. Between 1989 and 2012, thousands of people in formerly Soviet-controlled countries left their homes to move west. Since then, the number of Romanian immigrants in Paris has risen significantly. In order to retrace the process of cultural and linguistic integration, the aim of this work is to illustrate the social identity of the migrant community in which hybrid identities have evolved.

This qualitative study examines the social, spiritual and political role the Black Oneness Churches play in Black communities. It also provides an anti-colonial examination of the Afro-Caribbean Oneness churches to understand how it functioned in the formation and defense of the emerging Black communities for the period 1960-1980. This project is based on qualitative interviews and focus groups conducted with Black Clergy and Black women in the Oneness church of the Greater Toronto area. This study is based on the following four objectives: 1. Understanding the central importance of the Black Oneness Pentecostal Church post 1960 to Black communities. 2. Providing a voice for those of the Black Church that are currently underrepresented in academic scholarship. 3. Examining how the Black Church responds to allegations of its own complicities in colonial practices. 4. Engage spirituality as a legitimate location and space from which to know and resist colonization. The study also introduces an emerging framework entitled: Whiteness as Theology. This framework is a critique of the theological discourse of Whiteness and the enduring relevance of the Black Church in a pluralistic Afro-Christian culture. The data collected reveal that while the Black Church operated as a social welfare institution that assisted thousands of new black immigrants, the inception of the church was political and in protest to racism. Hence, the Black Church is a product of white racism, migration and colonization. The paradox of the Black Church lies in its complicity in colonization while also creating religious forms of resistance. For example, the inception of the Afro-Caribbean Oneness Church was an anti-colonial response to the racism in the White Church. But 40 years later, the insidious nature of colonization has weaved through the church and “prosperity theology” as an impetus of colonialism has reshaped the social justice role of Black Churches.

This qualitative study examines the social, spiritual and political role the Black Oneness Churches play in Black communities. It also provides an anti-colonial examination of the Afro-Caribbean Oneness churches to understand how it functioned in the formation and defense of the emerging Black communities for the period 1960-1980. This project is based on qualitative interviews and focus groups conducted with Black Clergy and Black women in the Oneness church of the Greater Toronto area. This study is based on the following four objectives: 1. Understanding the central importance of the Black Oneness Pentecostal Church post 1960 to Black communities. 2. Providing a voice for those of the Black Church that are currently underrepresented in academic scholarship. 3. Examining how the Black Church responds to allegations of its own complicities in colonial practices. 4. Engage spirituality as a legitimate location and space from which to know and resist colonization. The study also introduces an emerging framework entitled: Whiteness as Theology. This framework is a critique of the theological discourse of Whiteness and the enduring relevance of the Black Church in a pluralistic Afro-Christian culture. The data collected reveal that while the Black Church operated as a social welfare institution that assisted thousands of new black immigrants, the inception of the church was political and in protest to racism. Hence, the Black Church is a product of white racism, migration and colonization. The paradox of the Black Church lies in its complicity in colonization while also creating religious forms of resistance. For example, the inception of the Afro-Caribbean Oneness Church was an anti-colonial response to the racism in the White Church. But 40 years later, the insidious nature of colonization has weaved through the church and “prosperity theology” as an impetus of colonialism has reshaped the social justice role of Black Churches.

The following project serves to question the effects of capitalism upon modes of eroticism, misogyny and sexism by focusing upon the black masculine female (butch/stud) within Street Lit. Chapter one defines Street Lit, its importance, and Trick(Ster)ing as a concept. Chapter 2 is a close analysis of two primary texts utilizing Trick(Ster)ing as a method of survival and resistance in a capitalist society. The final chapter discusses the relationship between black female masculinity and misogyny. / text

In this thesis, I explore the African, Caribbean, and Black communities— as it pertains directly to the Black racial classification— and their place within the Canadian blood donation system. The aim is to explore the ways in which the legacy of risk, the Black racial classification, pathology, and associations with disease may be manifested in donation policies and procedures (current and retired). Precisely, my interest lies in the subtle and diffuse ways in which Negrophobia (and its variant racism) survive in blood donation in spite of putative efforts to neutralize it. I undertook this study with the aim to fill a noticeable gap in the literature, by providing knowledge on the ways in which racial stereotypes can be disseminated discursively through institutionalized health policies. As data sources, I used explicitly publicly accessible national (and international) document materials on blood donation. With a critical discourse analysis methodology, the evidence presented demonstrate that under the guise of value-freedom, blood donation guidelines have the ability to reinforce dangerous assumptions providing a rationale for Negrophobic beliefs, behaviours and policies within the blood system. Studying blood donation in this manner offers evidence for the ways in which health institutions continue to treat Black populations based on racial stereotypes. This exceptional attention to the Black racial classification in blood donation provides important insights into the understanding of the lasting and plagued relationship that Black peoples have had with the scientific community, illustrating that institutionalized Negrophobia may remain imbedded despite decades of sociopolitical and medical progress.

<p>Berlinmurens ras var en symbolisk markering på slutet av kallakriget. Kulturella värderingar och den politiska världskartan ändrades. Massflykt och transnationalism i det globala tillståndet blir ett faktum. Diaspora och exil skapar ny kulturidentitet. Filmen som ett starkt uttrycksmedel, skapar en plattform för de människor som lever under exil och diaspora- förhållandet för att hävda sig. Syftet med denna uppsats är att reda ut likheter och avvikelser mellan ”exilfilmen och ”Cinema av Diaspora”. I min studie har jag belyst exilfilm som ett ”politiskt tillstånd” i det ”Globala rummet”. Exilfilmfestivalen i Göteborg och ett antal utvalda filmer från olika världsdelar används som grundmaterial for min studie. Som teoretiska verktyg använder jag postkoloniala studier samt diskursanalysen.</p>

<p>Uppsatsen handlar om hur tibetaner använder sig av Internet i strävan efter en nationell identitet och i kampen för ett fritt Tibet. Med information från fyra tibetaner analyseras olika webbplatser kopplade till den tibetanska diasporan för att se om denna koppling finns. Med hjälp av tidigare diaspora forskning och Benedict Andersons tankar om en föreställd gemenskap görs en analys av kopplingen mellan diasporan, Internet och en föreställd gemenskap. Abstracts: This essay discuss how Tibetans use Internet in their effort to maintain a national identity and their struggle for a free Tibet. With information from four Tibetans, Internet sites connected to the Diaspora is analyzed to see if this connection exists. With help from earlier Diasporaresearch and Benedict Andersons thoughts about imagined communities the essay analyse the connection between Diaspora, Internet and imagined communities.</p>

Berlinmurens ras var en symbolisk markering på slutet av kallakriget. Kulturella värderingar och den politiska världskartan ändrades. Massflykt och transnationalism i det globala tillståndet blir ett faktum. Diaspora och exil skapar ny kulturidentitet. Filmen som ett starkt uttrycksmedel, skapar en plattform för de människor som lever under exil och diaspora- förhållandet för att hävda sig. Syftet med denna uppsats är att reda ut likheter och avvikelser mellan ”exilfilmen och ”Cinema av Diaspora”. I min studie har jag belyst exilfilm som ett ”politiskt tillstånd” i det ”Globala rummet”. Exilfilmfestivalen i Göteborg och ett antal utvalda filmer från olika världsdelar används som grundmaterial for min studie. Som teoretiska verktyg använder jag postkoloniala studier samt diskursanalysen.

Denna uppsats avser studera hur kvinnor i diaspora framställs på film. Undersökningen är utförd på filmerna Persepolis (Marjane Satrapi, 2004) och Exils (Tony Gatlif, 2007). De teoretiska utgångspunkter som uppsatsens analysdel grundar sig på är: postkolonialism, hybriditet och postkolonial feminism. Analysen är utförd efter mina egna frågeställningar, tolkningar och reflektioner, med hermeneutiken som metod. Slutsatsen visar att kvinnorna i diaspora framställs som starka och självständiga. De visar motstånd mot auktoriteter. Dock finns det i framställningen även spår av koloniala stereotyper. Samtidigt framställs också kvinnorna med hybrida identiteter. De känner tillhörighet och utanförskap både i sina hemländer och i västvärlden, och de båda ger sig ut på var sin resa undan samhälleligt och patriarkalt förtryck för att nå personlig frihet.

The dissertation explores new understandings about the uses of emotional work in the social struggles of racialized people. This project is a case study that analyzes how a singing group of ageing black women organized to improve the mental wellness of women in a low-income, peripheral neighborhood of the city of Belo Horizonte. This grassroots effort was a response to the women’s use of anti-anxiety medication, specifically Valium, and an attempt to attend to the women’s ongoing issues not addressed through the use of pharmaceuticals. The dissertation examines these women’s self-making as a critical window into how the embodied experiences of the interlocking forces of race, class, gender, age and place of residence are lived in the demanding material and psychological conditions of these women’s lives and the nature of the group’s healing work in their life narratives. Through considering these women’s self-making in discourses of madness, geographic landscapes of memory, musicality and performance, the dissertation investigates how the psycho-emotional transformations of these women illuminate the types of therapeutic work beneficial to anti-racist, sexist and age diversified modes of being and collective mobilization in the current social context of Brazil’s re-democratization. It also considers the group’s re-conceptualization of blackness and mental wellness as exemplary of and contributing to the personal and social work of black women’s struggle and praxis. The research methodology includes participant observation, interviews (structured and un-structured), oral histories, documentary photography and archival research conducted during an extended period (sixteen months) of fieldwork in Brazil. / text