Suchergebnisse

A brief description of the Yemenis' country (Yemen) & villages of origin is followed by an analysis of the soc & religious org of their migrant community in the UK & the ritual system which characterizes it. Ritual & religious elements pervade soc life. The function of beliefs & rituals is the maintenance of soc solidarity & cultural unity. D. Cooperman.

Yemenis express outrage as telecommunications companies reallocate their phone numbers without notice, leading to privacy breaches, financial scams, and disrupted communications, highlighting systemic regulatory failures and customer exploitation.

Subjects of Empires/Citizens of States draws on rich ethnographic and historical research to examine the interaction of the Yemeni diaspora with states and empires in Djibouti and Ethiopia from the early twentieth century, when European powers began to colonize the region. In doing so, it aims to counter a dominant perspective in Indian Ocean studies that regards migrants across the region as by-products of personal networks and local oceanic systems, which according to most scholarship led to cosmopolitan spaces and hybrid cultures. Elegantly combining theoretical readings with extensive empirical findings, this study documents a largely forgotten period in the history of Yemeni migration as well as contributing to the wider debates on class, citizenship, and ethnicity in relation to diaspora groups. It will appeal to specialists in Middle East studies and to those who study the Indian Ocean and Horn of Africa regions, as well as to migration and diaspora studies scholars, nongovernmental organizations, and policy makers concerned with the Red Sea and Gulf of Aden region.

AbstractMigration from Yemen to East Africa has been occurring for centuries and continued well into the twentieth century. Since the European explorations of the nineteenth century the term 'Arab-Swahili', as distinguished from 'African', has been in use. The ways that Yemenis have both adopted and changed Swahili culture in Kenya are outlined in this paper. Most Yemeni migrants who settled in Uganda passed through Mombasa, acquiring some knowledge of the Swahili language en route. However, the Yemenis of Uganda are not Swahili, despite using the Swahili language as a major medium of communication, even at home. Ugandan 'Arab' food eaten at home and cooked by Yemenis in cafes is actually Indian/Swahili cuisine. The ways that Yemenis have promoted the cultivation of qat across Uganda and have made its consumption a marker of identity are described. The degree that the terminology of diaspora studies can be applied to Yemenis in Kenya and Uganda is assessed, and concludes that the migrants are both 'cultural hybrids' and 'transnationals'.