In my dissertation I address a gap in scholarship on contemporary Iranian women by using a selection of artworks as the lens through which to explore the gendered experience of exile and diaspora. More specifically, I examine the embodiment of personal and political space since the 1979 revolution as depicted by a selection of contemporary Iranian women artists some of whom live and work in the United States, others in Iran. Narratives embedded in their work examined in this project, provide a lens through which to view women's particular experiences inside and outside post revolutionary Iran. Some artist's works can be interpreted as descriptive of aspects of women's legal status in Iran; while others demonstrate the feelings of post revolution estrangement (ghorbat) and internalized exile through their portrayals of the related issues of veiling and women's cultural memory, as well as their private presence and public absence. Although engaging in a close reading of the art itself, I also draw from Iranian women's literature including memoirs, poetry, and scholarly works. The primary artists whose works I discuss include Haleh Niazmand, Taraneh Hemami, Kendal Kennedy and Shirin Neshat (U.S.) and Minoo Asaadi, Samila Amir-Ebrihimi, and Shirin Etehadieh (Iran). Additional artists included in this dissertation are Kendal Kennedy, Sonia Balassanian and Shirin Neshat (U.S.). The poet whose work frames the issues in each chapter is Persis Karim.

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Thesis--Zurich. / Includes bibliographical references and index.

This thesis examines the role of images and image-makers in the period after 1959, when political control of Tibet was assumed by the People's Republic of China and thousands of Tibetans followed the Dalai Lama into exile. It is based on the work of image-makers in exile communities in India and in the Tibetan Autonomous Region of the People's Republic. The first section of the thesis establishes the importance of images in the exile community (with emphasis on the Tibetan capital-in-exile, Dharamsala) as religious objects and as definers of identity. Image-makers' responses to the conditions of exile and their engagement with new techniques of production and subject matter are discussed. Their works are analysed in the context of Tibetan debates about what constitutes appropriate imagery for exilic conditions. The thesis demonstrates that style is invented and negotiated in different ways, with significant differences emerging between image-makers in Dharamsala and those outside the capital-in-exile. The second section of the study examines the parallel history of image production in the Tibetan Autonomous Region. Here the impact of the colonial gaze is registered in a chapter on Chinese depictions of Tibet. The resulting entanglement of Chinese and Tibetan styles of image- making over the course of nearly five decades is outlined. Finally, the emergence of self-consciously Tibetan "modernist" images and image- makers is considered. A case study of one artist, who has worked in both the Tibetan Autonomous Region and the capital-in exile, draws the two sections into a problematised alignment. The contribution of this thesis rests in the analysis of Tibetan images during a period of dramatic political and social upheaval, a subject which has been largely ignored by art historians and is only beginning to be considered by anthropologists. It aims to enter into a debate about style in Tibetan painting from the perspective of post-1959 Tibetan image-makers.

Philosophiae Doctor - PhD / After analysing stories of 44 former soldiers from Zimbabwe (39 army deserters and 5 who resigned from the army), I argue that even though they were disillusioned by the Zimbabwe National Army's conduct both in war and during peacetime deployment, in exile in South Africa they continue to hold on to their military identities. While in many studies trained soldiers are presented as capable of becoming civilians in post-combat life, my thesis points to the difficulties associated with such a process. Even though scholars present military identities as fluid, I argue that it is also deeply embodied and expressed through ‘bodily disposition’. In substantiating my argument, I employ Bourdieu’s (1990) theory of habitus and field, to reveal how what was learned in the military is difficult to unlearn. I argue that the practice of clinging onto a soldierly identity is a social and economic resource for the former soldiers who became my research participants. The soldierly habitus is social because of its capacity to elicit and provide a bonding space in the absence of a supportive exile host community. It is a financial resource in the sense that it represents military skills that enable these former soldiers to access productive work in the formal and informal markets. I argue that, even though these former soldiers have the capacity to engage in violence, they have remained disciplined, while skillfully deploying their ‘soldierly-ness’. Although these former soldiers experience nightmares of, for instance, having killed in war, they continue to ‘soldier on’ in their exile context. They journey between two different, but complementary, spaces of healing, the Pentecostal churches and a soldier-in-exile support group. Even so they remain dissatisfied with what both spaces have to offer. The two spaces, with different kinds of support for the former soldiers, present seemingly contradictory results which the soldiers themselves try with limited success to integrate, in rebuilding their lives. They do not find conclusive healing in either space and continue to experience nightmares, while perceiving such a situation as part of the soldiering ‘self’: an on-going military life outside the barracks. Methodologically, I employed qualitative research methods. I utilised ethnographical tools which included the life history approach, field conversations and group discussions in order to understand the exiled soldiers’ past and how and why they have remained stuck in their military past. Having been a soldier in the Zimbabwe National Army myself for more than 10 years, I explain why I found it interesting, yet complex, to study my comrades. The interviews were done in the IsiNdebele and ChiShona languages, with a few done in English. The choice of language was influenced by each former soldier’s preference.

The crux of Jeremiah’s message depicted in the book of Jeremiah is the upcoming Babylonian invasion on Judah as a result of their sins and the unusual call on Judah to yield to the Babylonians. Jeremiah’s prophecy to the Judeans claimed that foreign invasion would result in the destruction of the nation and exile of its inhabitants. For this, he faced grave animosity from the recipients of his message especially the kings and the prophets and he even suffered persecution under them. The reasons for the hostility against him as portrayed in the book are investigated. The book of Jeremiah highlights that after the invasion, the Babylonians showed a special concern to Jeremiah and gave him privilege to choose whether he would go to Babylon or stay behind in Judah. Strangely, the prophet, who emphasized that the nation of Judah should not resist the Babylonian rule and should be exiled to Babylon, when given a choice, chose to stay behind in Judah. This appears to be a strange response of Jeremiah toward Babylonian exile. Also, when the Johanan faction forced Jeremiah to flee from Judah and find asylum in Egypt to escape another suspected Babylonian threat, Jeremiah responds negatively. The various responses of the kings, prophets and Jeremiah toward the destruction and exile require explanation. At the outset, the reason why there was fierce hostility against Jeremiah’s message appears to be Judah’s reluctance to be subdued by a foreign nation as the biblical text portrays. However, the book of Jeremiah appears to use many metaphors to point to the reasons for resentment against Jeremiah and his message. The study of the metaphors in Jeremiah employing cognitive linguistics methodology, using conceptual metaphor theory and conceptual blending theory has shown the interconnectedness of the metaphors and the meanings it implies. The metaphors of “destruction” and “exile” are found to be connected to the concept of shame. Jeremiah’s prediction of the forthcoming destruction of the land, cities, Temple, exile of Judeans, collapse of the Davidic throne and all kinds of calamities that would befall the city of Jerusalem and the nation of Judah is found to be associated with “shame.” Likewise, the metaphor of “restoration” is found to be connected to the concept of honour. Jeremiah’s prophecy of “restoration” is portrayed as replenishment of land, rebuilding of cities, return of the exiles, and restoration from all kinds of calamities termed as “return of honour.” This shows that the concepts of honour and shame play a key role to explain the antagonistic responses toward Jeremiah’s prophecy of the Babylonian invasion and exile. Also, by using conceptual metaphor analysis, Jeremiah’s reluctance to go to Babylon or Egypt can be explained as his anticipation to witness the restoration of the nation of Judah and return of its honour as Yahweh had promised.

Sunday Herald is the date of its establishment, the year 1891, the oldest expatriate general periodical. It represents an interesting probe into the way of thinking expatriate community over time, due to historicals events in Europe is also becoming a journal created by exiles. Reflection on the events of 1989 shows the wiewpoint of its creators, for the most part voluntary contributors evaluation evolution from a distance and taking into account their own life experiences and ideas. Texts excel straightforward rawness, linguistic style and emphasis on the Czech national tradition reminiscent of the world thought the first half of the twentieth century. The reason is the mix of authors and contributors, there are basically two groups, the first, settlers living in the United States for many generations are taking linguistic composition of the czech language and intellectual world of his parents and grandparents, second, post ,,February,, and a smaller part, post ,,August,, exiles to bring the picture of home in form, it would be remembered at the time of their escape. In the political orientation of articles and news commentaries outweighs consistent anticommunism with certain elements of Christian conservatism. There are also anti-Semitism, a racist subtext include articles from South African...

Sunday Herald is the date of its establishment, the year 1891, the oldest expatriate general periodical. It represents an interesting probe into the way of thinking expatriate community over time, due to historicals events in Europe is also becoming a journal created by exiles. Reflection on the events of 1989 shows the wiewpoint of its creators, for the most part voluntary contributors evaluation evolution from a distance and taking into account their own life experiences and ideas. Texts excel straightforward rawness, linguistic style and emphasis on the Czech national tradition reminiscent of the world thought the first half of the twentieth century. The reason is the mix of authors and contributors, there are basically two groups, the first, settlers living in the United States for many generations are taking 6 linguistic composition of the czech language and intellectual world of his parents and grandparents, second, post ,,February,, and a smaller part, post ,,August,, exiles to bring the picture of home in form, it would be remembered at the time of their escape. In the political orientation of articles and news commentaries outweighs consistent anticommunism with certain elements of Christian conservatism. There are also anti-Semitism, a racist subtext include articles from South African...

Poland's political fate and the plight of her exiles during the nineteenth century evoked a mixed response from various sectors of the British population. Five separate aspects of pro-Polish sympathy have been analyzed. The Literary Association's efforts to raise money for the relief of refugees resident in Great Britain were severly hampered and finally crippled by public opinion hostile to charity for foreigners in the midst of domestic distress. Agitation designed to place pressure on the Government to intervene by force in order to re-establish the independence of Poland was never sufficiently strong between 1832 and 1867 to deflect the Government from pursuing a course dictated by national interests. This has been illustrated by a study of public opinion and official policy towards the restoration of Poland during the Crimean War. The attitude of several of the more important religious denominations to the Polish question was not uniform. Roman Catholics feared the destruction of Papal possessions in the event of Polish revolutionary fervour reaching Italy; Anglo-Jewry tended to be absorbed in the problem of its own disabilities while it was difficult for the Poles as a predominantly Catholic nation to avoid giving offence to the Established Church and dissenting sects. Anglo-Polish masonic contacts produced a new form of passive Polonophilism quite distinct from the conventional pattern of demonstrative sympathy for Poland but equally futile from the political point of view. Polish experience of foreign oppression was far more relevant for Irish nationalists than for the English. A backward agrarian economy and the Roman Catholic religion also drew the two nations together. Ireland, however, could offer nothing more substantial to the Poles than moral support and in return was able to profit from sophisticated Polish theories of insurrection.

This essay is a critical review of the Swedish writer, Theodore Kallifatides' novel Brev till min dotter (2012) ('Letters to My Daughter'). It is formatted, thematically and inspirationally, by Ovid's two works Tristia and Epistulae ex Ponto, written while in exile in Tomis (today's Constanța) on the Black Sea. I have organized Kallifatides' fictive narrative of his pre-Junta (1964) emigration from Greece (where he was born), his multilevelled refashioning of the source material, into a palimpsest that contains three rhetoric layers: the epistle, the autobiography, and the pamphlet. The first depicts the slow transition of 'Ovid', the presumptive Roman imperialist and colonialist, into the less self-centered icon of the Ars Amatoria fame and the more accommadating listener to the people around him. In the second, I show how 'Ovid' is merging into the persona of Kallifatides, a migrant who voluptuously absorbs his new language (Swedish). A language that he masters with the innovatory skill of the best postcolonial writer. The third constitutes a universal praise song of freedom of speech and gender equality. Ovid, in Kallifatides portrait, is feminized.