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The paper deals with the genesis of shaping and reshaping the Bosniak cultural identity, through all historical misfortune and changes. In novelistic cycle Zamjene and Krivice, as well as the novel CrnoTurci, Husein Bašić writes out the historical doom of Sandžak Bosniaks and beyond, in the area of Balkan demarcation and the area of new lords, after Ottoman withdrawal. Bosniaks face the consequences of imposed “Turkish guilt” - persecution, robbery, arson and murders. The confusion, fear and disorientation led to mass emigration and further even occasional mass crimes and suffering, especially during the World War II, which preceded the genocide in Bosnia at the end of the 20th century. Searching for the causes and consequences of the tragic events, the author writes individual and collective destinies in creating narrative characters, also showing the drama of identity: identity crisis, trauma identity, identity replacement and division,
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This article provides a historical and cultural analysis of the phenomenon of identity formation of the Russian people on the basis of study of agriculture as a historical-geographical factor which had a significant influence on the processes taking place in the Russian plain at the appointed chronological period.
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Yugoslav identity and the idea of brotherhood and unity of Yugoslav nations and nationalities were based on patriarchal authority of Josip Broz Tito. According to Boris Buden, the idea of Tito as a father of a family, which was widespread in the period Yugoslav socialism, was a fundamental characteristic of ideology of Titoism. For this reason, Tito’s role in the Yugoslav socialism is often interpreted in a totalitarian context which is characterized by a strong cult of personality and by a transfer of private, familial relations onto broader social relations and the public sphere.
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I grew up listening to a story that did not strike me much at the time. My father, who was born in 1925, is a dengbêj (folk poet) and he told me a story explaining the reason for the statelessness of the Kurds in their ‘failure’ to unite under one leader and join a cause. It is a story about the famous Kurdish leader Cemil Çeto who prepared to fight the Kemalist movement. It was the moment when he saw an opportunity to call upon foreign powers to support the Kurds and assist them in founding a Kurdish state. He meets the leaders of seven tribal confederacies and claims that he can bring France’s air force to their help in seven days. Only, he insists that a leader must be chosen, either himself or someone else, who will represent the Kurdish coalition internationally and negotiate with the French. Eminê Ahmed, one of the leaders present, stands up and says that he will never relinquish his title or give his father’s legacy away to bow to anyone else. Others follow him in that decision. In short, according to the story the chance to establish a Kurdish state was missed because of the lack of unity among Kurdish leaders and such an opportunity was never obtained again.
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Alevi immigrants from Turkey who live in European countries have actively established associations for solidarity and for demanding democratic rights for Alevis back in Turkey. They do not only struggle for the official recognition of Alevi belief and places of worship in the host countries such as Germany, Netherlands, UK and France, where these demands can be accommodated through existing laws in the host countries, but they also strive for recognition in the host countries to set an example for desired improvements in Turkey itself and thereby transform Turkish society in such a way that Alevis’ rights are improved. Consequently Alevi demands focus on obtaining recognition “as a distinct community in a particular, nonstigmatising way” (Sökefeld, 2008, p. 17). For Alevis being recognised means both the acceptance of the distinct qualities of their belief system and also being free from stigma and discrimination due to these differences. This is described as ‘equal citizenship’ (eşit yurttaşlik) by the leaders of the Alevi movement.
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Identity, as a theoretical and phenomenological notion, has long been a part of international migration studies (Coll and Falsafi, 2009; Vertovec, 2001). Immigrant identity and belonging has also been a part of the literature on immigrant integration because immigrants’ perception of their own identity and that of the host society influence the processes of integration. Esser (as cited in Sahin, 2010) states that identity is an important dimension of social integration. It is related to an individual’s sense of belonging to a place and a community. In this process, education also has a role to play. Formal education institutions are fundamental arenas for the construction of identity. Indeed, individuals are driven through a systematic process of identity formation at school as determined by the state. In fact, the learning itself is an experience of identity. This applies to immigrants as well.They gain their perceptions of being and identity in the society during their school years. These perceptions influence their integration. Many scholars have stressed that teachers’ personal backgrounds, as well as their identities, impact on their views of teaching. Teachers bring themselves and their personalities into the classroom. The teachers’ backgrounds influence what is taught, interpretations of classroom situations and students’ behaviours, as well as pedagogical decisions (Koopmans, 1999; Mosselson, 2011; Wenger, 1998; Coll and Falsafi, 2009; Smith, 2000; White, Zion, and Kozleski, 2005). Therefore, it is critical to investigate the integration of Turkish immigrants in Europe in relation to the identity of teachers from Turkey. This study aims to shed some light on this process.
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Rather than a legal recognition as religion, Alevism in France has been pursuing a public type of commitment that is different from the past and from elsewhere. The Franco-Alevi novelty presented here reveals important peculiarities that differ from common academic representations of Alevism in Turkey as well as in European articulations. Such a peculiarity relies mostly in an endorsed public collaboration of the federation of French Alevi associations (FUAF) with ecologist organizations operating in France as well as in Turkey. Such collaboration was achieved thanks to the adoption of an environmental discourse overshadowing canonical framings of Alevism as an oppositional and secretive religious movement. Focusing on a specific event as an ethnographic case study, in this paper I wish to highlight the ‘permeable’ character of Alevism in this recent French articulation. The public collaboration of the Alevis in France with ecologist associations and their embracing of an environmental discourse resonate with Ruth Mandel’s expectations over contemporary and cosmopolitan Alevi experiences.
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There are some similarities in any discourses concerning Ukraine´s regional divisions. Most of them are about the East-West division. The West is commonly presented as Ukrainian-speaking and oriented to Europe, the East is rather Russian speaking with a strong representation of ethnic Russians and is inclined to Russia. This division is strengthened by the regional poles, which are opposed to each other: Galicia in the West and Donbas in the East.
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This article explores some of the methodological issues relating to outsider and insider identities in ethnic and migrant qualitative research. It draws up-on two qualitative research studies that set out to examine older (55-75 years) migrant African Caribbean women’s experiences of health and ageing in the UK. An aim is to problematise the conceptualisation of insiderness and outsiderness as polarised and discrete, and provide some examples of how these identities might overlap and intersect. The article takes issue with the argument that it is both possible and desirable to ‘match’ the ethnic background of researcher and participant.
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The aim of the paper is to present the potential contribution of using Critical Discursive Psychology to study national identity and immigration. It draws upon a study on Greek national identity negotiations in relation to immigration. The study was guided by the perspective of banal nationalism which treats national identity as a form of life in a world divided into nation states (Billig, 1995). In terms of Greek national identity and immigration, the study drew similarities between the perspective of banal nationalism and the critique of methodological nationalism (Wimmer and Schiller, 2002).
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The contemporary literary and cultural studies emphasize primarily concerns such as mass migration, global movement, mass displacement, and other similar aspects of life which in our epoch assume a central position. Some historical and social conjunctions have brought to the creation of the phenomena of migration, which although not new, has accelerated greatly in the recent decades. The globalized finances and industries have led to the creation of international labour force, which has brought with itself the illegal immigration and its implicit acknowledged binary opposition between the developed and undeveloped areas of the world. The accelerated modes of transportation and communication have also contributed to the growth of mobility of people, commodities, information, capital, etc. Therefore, we witness an era of an unmatched movement, border crossing, and migration. This grand spectacle we behold includes tourists, frequent travelers, pilgrims, but also refugees, expatriates, immigrants and exiles, who in the moment of the border crossing confront with cultural, religious, social, ethnic and linguistic barriers. In this age, as Sten Pultz Moslund claims, “we are witnessing a massive international and transnational defeat of gravity, an immense uprooting of origin and belonging, an immense displacement of borders, with all the clashes, meetings, fusions and intermixings it entails, reshaping the cultural landscapes of the world’s countries and cities” (2010, p. 2).
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The migrant’s identity construction is a salient theme in the public and political integration debate in Germany as well as in other European countries. The Alevi community faces a variety of specific challenges in transnational space, such as the protection of its identity and the recognition of its cultural and religious differences. For Alevis, the prospect of being recognized both as a religious and cultural group and an immigrant group in Germany has created a growing social and political movement and a diaspora to Germany. Consequently, after more than 50 years, the children of Alevi migrants to Germany, especially of third generation, are starting to grow up in a transnational context within a diasporic consciousness.
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Migration, language and identity are three interrelated concepts. These concepts have important effects on the lives of moving families, as their lives are social realities. In this research, it is aimed to focus on the 1989 migration from Bulgaria to Turkey in order to determine the problems especially language related problems, which people who immigrated in 1989 and afterwards to Turkey came across and their effects on their identities. To be able to find proper results qualitative method was used in this study. In-depth interviews were conducted to understand the difficulties in relation to language inabilities, adaptation problems, perceptions, acceptance or exclusion. So the research questions are: What were the problems of immigrants who moved from Bulgaria to Turkey? and How did these problems affect their identities? The novelty of this research is that it is focused on not only to people who emigrated but also their children who were born either in Bulgaria or in Turkey. So, it is possible to make comparison among the people who lived the act of moving and their children whom may also have lived or just felt it in their lives. This also makes it possible to determine changes in time.
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A partir de la primera década del siglo XXI con el incremento de leyes y políticas en contra de la migración no autorizada en los Estados Unidos, aunado a la crisis de los mercados laborales, que se manifiesta a partir del 2008, se ha venido presentando un aumento del flujo de migrantes que han retornado a México, como un fenómeno emergente debido al número de familias mexicanas que regresaron a residir a sus comunidades de origen (Durand, 2013). Siguiendo a lo anterior, se observa la presencia de nuevos sujetos sociales constituidos por la presencia de menores nacidos en los Estados Unidos que regresan junto con sus familias enfrentando nuevos retos y condiciones de inserción a las comunidades a las que se llegan (Moctezuma, 2014; Jensen et al, 2017).
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A inicios del siglo XXI Ecuador se convirtió en el país de la región andina con mayor emisión de emigrantes hacia Estados Unidos y Europa(Herrera, 2008). Según datos del (INEC) en el año 2000 a nivel nacional salieron 964900 ecuatorianos, de los cuales la provincia de Loja (sur del Ecuador) representa el 6%(Herrera, Moncayo, & Escobar, 2012).
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One of the very stable social myths in the public discourse in Germany is that the process of social integration of Turks as an ethnic group and Moslems as a religious group has failed. Problems with head scarf, honour murderings, juvenile violence acts, higher unemployment rates or lack of German language competencies are even shown as valid indicators for this assumption.
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近年、日本のドラマのインターネット上の視聴サイトや小説及 び漫画のトルコ語版の数が著しく増えていると同時に、主専攻の学 科のみならず全国において 50 以上の機関に選択科目として日本語 講座が開講されている。このように、「日本」に対する関心が深化 し、多様化していく中で、トルコの日本語学習者が「日本」をイメ ージとしてどのように位置付けているのかについて考えることは、 今後のトルコの日本語教育の質を向上させる上でも重要な課題の一 つである。 日本人や日本語イメージに関する研究ついては、これまでにも トルコの大学の日本語学習者を対象にしたものがある。しかし、国 際交流の一環として、毎年十数人のトルコ人日本語学習者が日本へ 留学をしているという現状の中、学習者の「日本観」がどのように 変容しているのか、そしてその変容の背景にどのようなものがある のかについては「留学」との関係ではほとんど議論されていない。
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This chapter explores human mobility, migration, and body modification as presented in ancient Near Eastern literature and art. More specifically, it gives an account of a particular set of literary responses to processes of identity negotiation and acculturation in the wake of different instances of migration in the ancient Levant. The primary case study for this exploration is the biblical account of Joseph, a young Hebrew who is sold into slavery but rises to unimaginable success in the land of Egypt. The intent of this chapter, within the context of this larger project on migration and media, is to demonstrate how the story of Joseph, as a stylized literary depiction of a forced migrant, can be understood in relationship with other forms of stylized media regarding mobility, migration, and body-modification in the ancient Near East.
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