Suchergebnisse

Migration flows are shaped by a complex combination of self-selection and out-selection mechanisms. In this paper, we analyze how existing diasporas (the stock of people born in a country and living in an another one) affect the size and human-capital structure of current migration flows. Our analysis exploits a bilateral data set on international migration by educational attainment from 195 countries to 30 OECD countries in 1990 and 2000. Based on simple micro-foundations and controlling for various determinants of migration, we find diasporas increase migration flows, lower their average educational level and lead to higher concentration of low-skill migrants. Interestingly, diasporas explain majority of the variability of migration flows and selection. This suggests that, without changing the generosity of family reunion programs, education-based selection rules are likely to have moderate impact. Our results are highly robust to the econometric techniques, accounting for the large proportion of zeros and endogeneity problems.

Intro -- Diasporas: Revisiting and Discovering -- Table of Contents -- Preface -- Section I: Diasporic Feelings and Belonging -- Introduction -- Migrants' Hearts: This Land is Not My Home -- Sites of Belonging: Caribbean and African Diasporas in Ethiopia -- Un/Settling Malaysia: Diaspora and National Desire -- Afro-French Subjectives and French Postcolonial Nationalisms -- Home to Hong Kong: The Linguistic Desplacement and Imaginary Diaspora in Anglophone Hong Kong Literature -- The Jewish Diasporas from France to Montreal: Situational Identity and Multi-Centred Diasporas -- The Narrative of Cultural Identity: An Opening for Collective Action among the Sri Lankan Tamil Diasporas In Toronto -- Shopping Around for Diasporic Indentities: Brand Names, The Cultural Industry and the Politics of Consumption in the Work of Wayson Choy and Gautam Malkani -- Section II: Engagment with Homeland -- Introduction -- Breaking up a Diasporic Homeland: Xinyi as a Qioxiang in Post 1978 China -- Beyond the Sea: Geographies of Mobility and Memory in Quy Nhon, Vietnam -- Understanding Motivations for Trans-National Engagement: Diaspora Supported Development - The Jamaican Case -- Section III: Us and Them -- Introduction -- Immigrants in their Own Country: Negotiations on Dimensions of Finnishness in the Aland Islands -- Pre-Immigration Profiles of Potential Ethnic Migrants from Finnish Diaspora in Russia - A Social Psychological Study -- Who do They Think They Are? Online Narratives among Romanian Diaspora in Ireland -- Taiwan: Republic of China or Republic of Confusion -- Local Identification and Authenticity Among the Irish Diaspora in England -- Romany Roots: Gypsies and Travellers in Britain Sustaining Belonging and Identity over 600 Years of Nomadising -- The Inclusion of Global Migrants: A Model and Suggestions For Research and Policy.

Coined in the third century B.C., the term diaspora has evolved into a buzzword used to describe the migrations of groups as diverse as ethnic populations, religious communities, and even engineers working abroad. This concise book provides a critical introduction to the concept of diaspora, bringing a fresh, synthetic perspective to virtually all aspects of this topic. Stéphane Dufoix incorporates a wealth of case studies-about the Jewish, Armenian, African, Chinese, Greek, and Indian experiences- to illustrate key concepts, give a clear overview on current thinking, and reassess the value of

Once again this fall I was teaching my beloved On the Genealogy of Morals, this time to the frosh in my Core Course "Exploring human experience." Just in college for two weeks, and with no warning or preparation we were asking them to think about masters and slaves, to entertain this insidious assault upon their rather vague Christianity. If Nietzsche imagined that one day wars would be fought in his name (and I don't think he meant culture wars), the professor within him also fantasized that a chair would eventually be established for the teaching of Zarathustra. But when he prophesied that Europe would one day survive in the form of thirty or so imperishable books, I don't suspect he was thinking that historically Baptist institutions, such as the one where I teach, would include the Genealogy as part of the multicultural spectrum of texts with which every first-year student must wrestle along with Lao Tzu, the Qur'an and Don DeLillo's White Noise. And once again, a student asked "What does Nietzsche really think about the Jews?" temporarily frustrating my attempt to steer the discussion towards the opposition between guilt cultures and shame cultures, the brilliant explanation of the origins of civilization, bad conscience and western religion, and the rank order of forms of asceticism (artists are best, followed closely by philosophers, all the way down to historians, with - surprise! - priests squarely in the middle). In my inspired answer, as I recall (all praise to active forgetfulness), I said that in keeping with Nietzsche's lapidary maxim that "only that which has no history can be defined," there was no essence of the Jew or of Judaism in his perspective. He admired the warrior kings and other towering figures of the Hebrew Bible. I could have quoted Beyond Good and Evil: "With terror and reverence one stands before these tremendous remnants of what man once was, and will have sad thoughts about ancient Asia and its protruding little peninsula Europe". But after their political and military defeat, the priests took over from the warriors, exploiting the split which was always already there in the ethos of the masters. It's that defeated, priestly people of ancient times who become the masters of ressentiment, and eventually hatch Christianity, the greatest outrage of history. So, I underline the point pedagogically, it's not a question of comparing Jews unfavorably to Christians; as for modern anti-Semitism, Nietzsche finds it to be a virulent form of plebeian ressentiment, and when given a racial formulation by German ideologues, a grotesque absurdity, since the Jews are a stronger, better race than the mongrel Germans, who would do well to learn some wit and esprit from the Jews among them. I could have gone on to speak of how Nietzsche's writings become increasingly friendly toward the Jews, as he begins to think of his future readers and the way in which his thought will be propagated. One might do a very subtle analysis of Nietzsche's construction of his "friend Georg" Brandes, in the light of Nietzsche's ambition for his work, his difficult notion of friendship and his ambiguous praise of contemporary Jews as actors and logicians.

Hinduism is a global religion with a significant presence in many countries. Hindu Diasporas analyses the religious traditions and practices of Hindus of South Asian descent living outside South Asia, offering a foundation for understanding Hindu traditions in their global diasporic contexts and the dynamic development of Hinduism around the world.

Hinduism is a global religion with a significant presence in many countries. 'Hindu Diasporas' analyses the religious traditions and practices of Hindus of South Asian descent living outside South Asia, offering a foundation for understanding Hindu traditions in their global diasporic contexts and the dynamic development of Hinduism around the world.