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2012, Ethnic and Racial Studies
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25 pages
1 file
Long distance nationalism is the dominant perspective in transnational studies. It depicts the diaspora primarily as 'conflict-makers' bent on advancing radical view points on homeland socio-political conflicts because of the unique decoupling of action from its consequences. Recent works have shifted the focus away from this negative image and have shown, through in-depth case studies, the constructive dimension of the transnational engagement of the diaspora. Two of these are the crucial role remittance plays in the development process in the country of origin and the peace building role of the diaspora in conflict and post conflict settings. The paper seeks to contribute to the diaspora-peace building literature through a case study of the Ethiopian Muslim diaspora in Europe and North America.
2020
Since the early 2000s, diaspora members have been framed as ‘agents of development’ in international development thinking and courted by a vast array of actors who aim to capitalize on their remittances, skills and knowledge. Among those actors, the Ethiopian state has been particularly active in devising diaspora engagement policies, especially since Prime minister Abiy Ahmed’s election in April 2018. This thesis examines the ways in which Abiy’s intensified attempts to reach out to the global diaspora are indicative of a shift in the state’s approach to development and in the relationship between the Ethiopian state and its citizens. It explores the intricate relationship between identity and politics in Ethiopia as well as the articulation of diaspora policies with questions of belonging, state- and nationhood, neoliberalism, state-population relationships and globalisation. The thesis argues, on the one hand, that the Ethiopian government’s attempts at engaging the diaspora in development are inscribed into neoliberal policies and modes of governance in which the responsibility for development is increasingly individualized and depoliticized. Relying on interviews conducted with members of the Ethiopian diaspora in Switzerland, the thesis also argues that, on the other hand, diaspora policies offer to emigrants the possibility to bring their concerns into the state and to influence state development policies, hence acknowledging that they have an agency which tends to be ignored in the literature.
… based on fieldwork …, 2010
(Link to free PDF download from Bildhaan; also link below to replication data and R syntax). In this article I seek to locate — in space and time, and in Somali diaspora studies — that group within the ethnic Somali diaspora that identifies its “homeland” as the eastern part of Ethiopia, which in 1995 became Somali Regional State under Ethiopia’s federal constitution. “Ethiopian Somali” remains for many Somalis a contested identifier, and yet as Hagmann and Khalif argue, the “invention” of such an identity “bears symbolic significance, as it had hitherto been regarded as something out of the question.” Bildhaan: http://digitalcommons.macalester.edu/bildhaan/vol17/iss1/5/ Replication data and syntax: https://dataverse.unc.edu/dataset.xhtml?persistentId=doi:10.15139/S3/QOMWPE
Diasporas, development and peacemaking in the Horn of Africa, 2014
The Horn of Africa is a highly volatile and conflict-ridden region. This is one of the reasons why huge Ethiopian, Somali, and Eritrean diasporas exist all over the globe at the beginning of the 21st century. While the literature frequently stresses the contribution of diasporic actors to conflict escalation and perpetuation, some studies also point to the possibilities and chances for development and peacebuilding through contributions from the diaspora. This paper is based on four individual research projects, three of which included extensive field research, and common discussions about an overall theoretical framework of the projects. It uses field research data as well as the secondary literature to illustrate the complexities and multiple layers of diasporic involvement in ‘homeland peacebuilding’. Importantly, our understanding of peacebuilding does not exclude political struggles that aim at restructuring a polity on an inclusive basis, even if this momentarily leads to (more) conflict. In our comparative analysis we identify three major areas in which diasporic actions have contributed to peacebuilding in the conflict-ridden Horn of Africa. First, the engagement of all the diaspora groups discussed in this paper enhance the space for greater contestation of ideas and broaden the range of political options for the homelanders, who are largely confined within the space grudgingly granted by their respective governments or shaped by statelessness and ongoing civil war. Second, diaspora remittances are also crucial for family survival, community stabilisation, and economic growth in the absence of effectively and/or fairly working state institutions. Finally, there are a number of direct and indirect diasporic peace initiatives in the homelands at the local and even national level, concerning issues such as the mediation of inter-clan or sectarian conflicts or the rebuilding of the educational sector in a post-conflict society in order to induce hope (for a prosperous and peaceful future) for the next generation.
This article examines the complexities and multiple layers of diasporic engagement in homeland peacebuilding in Somalia and Ethiopia. The study challenges the negative perception of diasporas as conflict drivers and unscrupulous long-distance nationalists. It identifies several major contributions of diasporic engagement to peacebulding in the conflict-ridden Horn of Africa - in the social, political and economic sectors.
Capítulo III; El primer modelo de ciudad en la época industrial; Haussmann y el Plan de París 1850 -1870 1 Los motivos de la reordenación de París Ya hemos dicho que la urbanística moderna da sus primeros pasos entre 1830 y 1850 y lo hace partiendo o apoyándose en los defectos de la ciudad industrial y gracias a los técnicos higienistas. Si en un primer momento la atención de los reformadores se concentra en algunos sectores y su trabajo se dirige a eliminar algunos males muy concretos para controlar algunos aspectos de la ciudad industrial, el control debe extenderse gradualmente a nuevos sectores. Es necesario que estos métodos de intervención se ordenen en forma de un sistema homogéneo y que abarquen a todo el " organismo urbano ". Entre 1830 y 1848 en las reformas emprendidas desde el poder, no se tiene una visión de una organización pública que coordine y estimule la actividad constructiva. Pero a partir de 1848, con una derecha autoritaria y popular en el poder, se piensa que éste debe ejercer un control directo en diversos sectores de la vida económica y social. Dándose en París una serie de circunstancias muy concretas, la novedad del experimento, el gran nivel de los ingenieros formados en la escuela politécnica, la resonancia cultural de todo lo que ocurre en la capital francesa o la aparición en escena de una figura como Haussmann, se emprende un proceso de reorganización de la ciudad en su conjunto. Una reorganización en la que pesaron sobre planteamientos a largo plazo, la necesidad de asegurar el orden público y de ganarse el favor popular con obras imponentes. Junto con estas preocupaciones de orden político, hay también motivos económicos y sociales que empujan en la misma dirección. Con la subida al poder de Napoleón III, París alcanza aproximadamente el millón de habitantes y el centro de la ciudad antigua no puede acoger esta gran cantidad de gente. Las calles no son lo suficientemente anchas para el tráfico y las viejas casas no responden a las exigencias higiénicas que la ciudad industrial considera como mínimas. Se hace necesaria la transformación radical de la edificación y de la estructura de la ciudad en su conjunto.
2018
During the Academy, Lydia Goehr discussed the notion of "discomposition" as a philosophical and musical concept, reading Stanley Cavell's 1965 essay "Music Discomposed" through the lens of Adorno. David Davies first addressed "musical practice" and "metaphysical principles," focusing on what participants in artistic practice do rather than on what they say or think they are Paulo de Assis 18 "Musica Practica" (L'Arc 40).-. 1985d. The Responsibility of Forms: Critical Essays on Music, Art, and Representation. Translated by Richard Howard. Berkeley: University of California Press. First published 1982 as L'obvie et l'obtus: Essais critiques III, edited by F.W. (Paris: Éditions du Seuil).
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