Pub Date : 2021-06-24DOI: 10.3138/diaspora.21.2.2021.05.14.1
Navid Fozi
This article explores the diasporic subjectivities of Iranians in Malaysia, specifi cally how homeland and host country’s national domestic policies and bilateral state relations, in addition to international politics, mold Iranians’ diasporic discourses, organizations, and economics. Positioned within the broader scholarship, my ethnography in Kuala Lumpur identifi es the specifi city and diversity of Iranian diasporic subjects that embed three accompanying processes of (1) fragmentation along the overlapping socioeconomic, political, ethnic, and gender lines; (2) polarization denoting open opposition of political ideologies and allegiances, religious interpretations, as well as ethnic and gender identities; (3) and pluralization as consciousness accommodating free and equal interaction and communication among diverse groups. Exploring these processes, I argue that the Iranians who observed, discussed, and imagined their own fragmentation and polarization, also developed a pluralist consciousness informed by the host country’s diverse backdrop.
{"title":"A Fragmented and Polarized Diaspora: The Making of an Iranian Pluralist Consciousness in Malaysia","authors":"Navid Fozi","doi":"10.3138/diaspora.21.2.2021.05.14.1","DOIUrl":"https://doi.org/10.3138/diaspora.21.2.2021.05.14.1","url":null,"abstract":"This article explores the diasporic subjectivities of Iranians in Malaysia, specifi cally how homeland and host country’s national domestic policies and bilateral state relations, in addition to international politics, mold Iranians’ diasporic discourses, organizations, and economics. Positioned within the broader scholarship, my ethnography in Kuala Lumpur identifi es the specifi city and diversity of Iranian diasporic subjects that embed three accompanying processes of (1) fragmentation along the overlapping socioeconomic, political, ethnic, and gender lines; (2) polarization denoting open opposition of political ideologies and allegiances, religious interpretations, as well as ethnic and gender identities; (3) and pluralization as consciousness accommodating free and equal interaction and communication among diverse groups. Exploring these processes, I argue that the Iranians who observed, discussed, and imagined their own fragmentation and polarization, also developed a pluralist consciousness informed by the host country’s diverse backdrop.","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126715593","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-14DOI: 10.3138/diaspora.21.2.2021.05.04
J. Gow
Abstract:At the turn of the twentieth century, terms like globalization, transnationalism, and diaspora heralded the increasing interconnectedness of cultures, nations, and politics. While such global networks continue to grow at a rapid rate, nationalist rhetoric and politics have also become more salient as some decry diversity, the threat of "open" borders, and the impacts of capitalist expansion under globalization. At a time when globalization has become a buzzword for the twenty-first century, how can there be both the proliferation of global cultures and increasing rhetoric of protectionist nationalism? I explore how and why diaspora has become salient particularly in an age where nations have been challenged and transformed under globalized capitalism. First, I trace the rise of hegemonic nationalism, its use in legitimizing racial and gendered differences under colonialism, and how its consequent displacements and marginalization led, for some, to claims of diaspora. I then suggest that the racialized Black migrant diaspora may serve as an example of how race and nationalism inform the creation of diaspora and how resistance can emerge across shared experiences of exclusion on this basis. I argue that diaspora has reemerged as one response to the politics of hypernationalism which has again sought to consolidate capital and wealth in an era of global capitalism. I conclude that Black diaspora may become a means for challenging nationalism through the dismantlement of its racial origins.
{"title":"Reworking Race, Nation, and Diaspora on the Margins","authors":"J. Gow","doi":"10.3138/diaspora.21.2.2021.05.04","DOIUrl":"https://doi.org/10.3138/diaspora.21.2.2021.05.04","url":null,"abstract":"Abstract:At the turn of the twentieth century, terms like globalization, transnationalism, and diaspora heralded the increasing interconnectedness of cultures, nations, and politics. While such global networks continue to grow at a rapid rate, nationalist rhetoric and politics have also become more salient as some decry diversity, the threat of \"open\" borders, and the impacts of capitalist expansion under globalization. At a time when globalization has become a buzzword for the twenty-first century, how can there be both the proliferation of global cultures and increasing rhetoric of protectionist nationalism? I explore how and why diaspora has become salient particularly in an age where nations have been challenged and transformed under globalized capitalism. First, I trace the rise of hegemonic nationalism, its use in legitimizing racial and gendered differences under colonialism, and how its consequent displacements and marginalization led, for some, to claims of diaspora. I then suggest that the racialized Black migrant diaspora may serve as an example of how race and nationalism inform the creation of diaspora and how resistance can emerge across shared experiences of exclusion on this basis. I argue that diaspora has reemerged as one response to the politics of hypernationalism which has again sought to consolidate capital and wealth in an era of global capitalism. I conclude that Black diaspora may become a means for challenging nationalism through the dismantlement of its racial origins.","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-06-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128282835","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-03-10DOI: 10.3138/DIASPORA.21.1.2020-07-03
Tamar Shirinian
{"title":"Diasporas' Queer Archives: Honing the Mundane, the Personal, and the Sensorial Toward Unruly Methodological Visions","authors":"Tamar Shirinian","doi":"10.3138/DIASPORA.21.1.2020-07-03","DOIUrl":"https://doi.org/10.3138/DIASPORA.21.1.2020-07-03","url":null,"abstract":"","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-03-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114813841","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-03-01DOI: 10.3138/DIASPORA.21.1.2020-10-13
Talinn Grigor
{"title":"A Network of Inconsistencies in Iran's Nationalism","authors":"Talinn Grigor","doi":"10.3138/DIASPORA.21.1.2020-10-13","DOIUrl":"https://doi.org/10.3138/DIASPORA.21.1.2020-10-13","url":null,"abstract":"","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133868245","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-03-01DOI: 10.3138/DIASPORA.21.1.2020-11-06
Purvi Mehta
Abstract:In 1978, Dalit immigrants in New York and New Jersey came together to form the first anti-caste organization in the United States: Volunteers in the Service of India's Oppressed and Neglected (VISION). A transnational activist organization with a specifically diasporic focus, VISION was created to advocate for India's Dalits. This article analyzes the activism—protest, advocacy, and consciousness-raising—of VISION and one of its chief architects, Dr. Laxmi Berwa. Throughout the 1980s and afterwards, Berwa and members of VISION staged protests at venues large and small, appealed to international human rights organizations, and built cross-racial and ethnic alliances with other minoritized groups, especially African Americans. Their activism was instrumental in increasing the global visibility and awareness of the problem of caste and to building a transnational network of support for India's Dalits. Anti-caste activism also shaped the formation of identity and community abroad; it exposed significant caste-based fissures in the Indian diaspora and revealed alternative ways of being, imagining, and utilizing a diasporic identity from what is often assumed in studies of Indian Americans. This article argues that transnational activism by Berwa and VISION helped constitute a new community in the United States, a community of overseas anti-caste activists, in short, a Dalit diaspora.
摘要:1978年，纽约和新泽西的达利特移民共同成立了美国第一个反种姓组织:印度被压迫和被忽视的志愿者服务组织(Volunteers In the Service of India’s oppression and Neglected，简称VISION)。VISION是一个特别关注流散人群的跨国活动组织，旨在为印度的达利特人争取权益。本文分析了VISION及其首席设计师之一Laxmi Berwa博士的行动主义——抗议、倡导和意识提升。在整个20世纪80年代及之后，Berwa和VISION成员在大大小小的场所举行抗议活动，向国际人权组织呼吁，并与其他少数群体，特别是非洲裔美国人建立跨种族和族裔联盟。他们的行动有助于提高全球对种姓问题的关注和认识，并建立了一个支持印度达利特人的跨国网络。反种姓运动也影响了国外身份和社区的形成;它揭示了印度侨民中基于种姓的重大裂缝，揭示了存在、想象和利用印度裔美国人研究中经常假设的移民身份的另一种方式。本文认为，Berwa和VISION的跨国行动帮助在美国建立了一个新的社区，一个海外反种姓活动家的社区，简而言之，一个流亡的达利特。
{"title":"Diaspora as Spokesperson and Watchdog: Laxmi Berwa, VISION, and Anti-Caste Activism by Dalits in the United States","authors":"Purvi Mehta","doi":"10.3138/DIASPORA.21.1.2020-11-06","DOIUrl":"https://doi.org/10.3138/DIASPORA.21.1.2020-11-06","url":null,"abstract":"Abstract:In 1978, Dalit immigrants in New York and New Jersey came together to form the first anti-caste organization in the United States: Volunteers in the Service of India's Oppressed and Neglected (VISION). A transnational activist organization with a specifically diasporic focus, VISION was created to advocate for India's Dalits. This article analyzes the activism—protest, advocacy, and consciousness-raising—of VISION and one of its chief architects, Dr. Laxmi Berwa. Throughout the 1980s and afterwards, Berwa and members of VISION staged protests at venues large and small, appealed to international human rights organizations, and built cross-racial and ethnic alliances with other minoritized groups, especially African Americans. Their activism was instrumental in increasing the global visibility and awareness of the problem of caste and to building a transnational network of support for India's Dalits. Anti-caste activism also shaped the formation of identity and community abroad; it exposed significant caste-based fissures in the Indian diaspora and revealed alternative ways of being, imagining, and utilizing a diasporic identity from what is often assumed in studies of Indian Americans. This article argues that transnational activism by Berwa and VISION helped constitute a new community in the United States, a community of overseas anti-caste activists, in short, a Dalit diaspora.","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116612748","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-15DOI: 10.3138/DIASPORA.21.1.2020-06-18
A. Commissiong
Cultivating solidarity or love for community for those systematically abused by the state and its civic community is a longstanding challenge. While the latter should primarily shoulder responsibility for (re)building trust, this article focuses on the abused self-exile’s agency and possible reasons for return. To understand possible motivations for (re)engagement, this article explores the African American expatriate experience rendered in fi ction and criticism. It focuses specifi cally on William Gardner Smith’s The Stone Face and its portrait of the potentialities of Black love as a vehicle of social resurrection and the exercise of political power.
为那些被国家和公民社区系统地虐待的人培养团结和对社区的爱是一项长期的挑战。而后者应该主要承担建立信任的责任，本文主要关注被虐待的自我放逐的代理和可能的回归原因。为了理解(重新)接触的可能动机，本文探讨了小说和批评中呈现的非裔美国人的侨民经历。它特别关注威廉·加德纳·史密斯(William Gardner Smith)的《石头脸》(The Stone Face)及其对黑人爱情作为社会复兴和政治权力行使工具的潜力的描绘。
{"title":"Where Is the Love? Race, Self-Exile, and a Kind of Reconciliation","authors":"A. Commissiong","doi":"10.3138/DIASPORA.21.1.2020-06-18","DOIUrl":"https://doi.org/10.3138/DIASPORA.21.1.2020-06-18","url":null,"abstract":"Cultivating solidarity or love for community for those systematically abused by the state and its civic community is a longstanding challenge. While the latter should primarily shoulder responsibility for (re)building trust, this article focuses on the abused self-exile’s agency and possible reasons for return. To understand possible motivations for (re)engagement, this article explores the African American expatriate experience rendered in fi ction and criticism. It focuses specifi cally on William Gardner Smith’s The Stone Face and its portrait of the potentialities of Black love as a vehicle of social resurrection and the exercise of political power.","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128060236","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-15DOI: 10.3138/DIASPORA.21.1.2020-11-03
Tahseen Shams
Arguing for more conceptual specifi city regarding the term “Muslim diaspora,” this article identifi es two confl ation problems in the scholarship on Muslim immigrants. First, the immigrants’ “Muslimness,” which refers to the signifi ers, thought-processes, discourses, and actions that others perceive to be associated with Islam, is often confl ated with the immigrants being “Muslims”—i.e., members of a discrete, bounded group supposedly diff erent from non-Muslims. Second, Muslims’ transnational engagements—meaning, their cross-border ties between exclusively the sending and receiving countries—are often confl ated as being diasporic—connections targeted towards other Muslims abroad motivated by a sense of religious solidarity. Consequently, researchers have been largely unable to distinguish Muslims’ religious performance from an ethnic one and have taken Muslims’ immigrant transnationalism as evidence of an emerging “Muslim” “diasporic” consciousness. This article parses existing scholarship on Muslim immigrants in the West and off ers a new way of conceptualizing “Muslim diaspora” to move past these ambiguities. It off ers the concept of “heartland”—distinct from immigrants’ “homeland”—to better distinguish Muslims’ religion-based diasporic expressions from their ethnicity based transnational ones
{"title":"Homeland and Heartland: Conceptualizing the “Muslim” “Diaspora”","authors":"Tahseen Shams","doi":"10.3138/DIASPORA.21.1.2020-11-03","DOIUrl":"https://doi.org/10.3138/DIASPORA.21.1.2020-11-03","url":null,"abstract":"Arguing for more conceptual specifi city regarding the term “Muslim diaspora,” this article identifi es two confl ation problems in the scholarship on Muslim immigrants. First, the immigrants’ “Muslimness,” which refers to the signifi ers, thought-processes, discourses, and actions that others perceive to be associated with Islam, is often confl ated with the immigrants being “Muslims”—i.e., members of a discrete, bounded group supposedly diff erent from non-Muslims. Second, Muslims’ transnational engagements—meaning, their cross-border ties between exclusively the sending and receiving countries—are often confl ated as being diasporic—connections targeted towards other Muslims abroad motivated by a sense of religious solidarity. Consequently, researchers have been largely unable to distinguish Muslims’ religious performance from an ethnic one and have taken Muslims’ immigrant transnationalism as evidence of an emerging “Muslim” “diasporic” consciousness. This article parses existing scholarship on Muslim immigrants in the West and off ers a new way of conceptualizing “Muslim diaspora” to move past these ambiguities. It off ers the concept of “heartland”—distinct from immigrants’ “homeland”—to better distinguish Muslims’ religion-based diasporic expressions from their ethnicity based transnational ones","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122650364","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-12-15DOI: 10.3138/DIASPORA.21.1.2020-06-15
A. Khater
Historians of migration have extensively studied the economic, social, and political impact of migration and the secular changes amongst diasporic communities, but changes in religious faith, practice and institutions remain opaque. Yet, they form part of the most intimate aspect of the lives transformed in movement and were, in fact, the most active fault line in diasporic communities and at home. However, in relation to religion in the Middle East, historians have hardly paid any attention to movement of people and ideas across and beyond the geographical boundaries of the region. This makes our understanding at best incomplete and, in some instances, incorrect in identifying the sources, dynamics and reasons for change in religious institutions and faith. This article attempts to fi ll these lacunae by looking at an example of how migration infl ected religious institutions and how faith and religion shaped the migratory experience.
{"title":"“Like a Wolf Who Fell upon Sheep”: Arab Diaspora and Religion in America, 1880–1930","authors":"A. Khater","doi":"10.3138/DIASPORA.21.1.2020-06-15","DOIUrl":"https://doi.org/10.3138/DIASPORA.21.1.2020-06-15","url":null,"abstract":"Historians of migration have extensively studied the economic, social, and political impact of migration and the secular changes amongst diasporic communities, but changes in religious faith, practice and institutions remain opaque. Yet, they form part of the most intimate aspect of the lives transformed in movement and were, in fact, the most active fault line in diasporic communities and at home. However, in relation to religion in the Middle East, historians have hardly paid any attention to movement of people and ideas across and beyond the geographical boundaries of the region. This makes our understanding at best incomplete and, in some instances, incorrect in identifying the sources, dynamics and reasons for change in religious institutions and faith. This article attempts to fi ll these lacunae by looking at an example of how migration infl ected religious institutions and how faith and religion shaped the migratory experience.","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-12-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116682834","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-02-01DOI: 10.3138/diaspora.20.3.004
Sam Andrews
Abstract:This article looks at the case of Ezekiel's shrine in Kifl, Iraq. The shrine houses the grave of the Jewish prophet Ezekiel and originally consisted of a synagogue and associated buildings. Shi‛a Muslims claim it is a holy site for Muslims. Since Iraq's Jews largely left Iraq after 1950 as a result of government repression, it is now controlled by the Iraqi Shi‛a Waqf. It has been largely changed into a mosque, with many Jewish elements having been removed. Too few Jews are left in Iraq to challenge this. This article asks how changes to this site play into notions of belonging and identity for Iraqi Jews today, as well as how the effects of pressure from dominant Jewish identities and a general ignorance of Arab Jewish identity interacts with this important site of memory. An analysis of the relationship between the site and Iraqi Jewish identity is conducted via on-site work and thirteen interviews with Iraqi Jews from around the world. It argues for the importance of the site and that heritage sites such as Ezekiel's shrine are powerful sites for anchoring diasporic identities mnemonically. In the case where those identities are under strain, these sites serve a role to further strengthen and provide historical weight to claims of belonging. However, this relationship changes through generations because of internal and external identity and political pressures. Unchallengeable pressures increase the likelihood that memories are not passed on. The article argues for a dynamic understanding between site, politics, and identity.
{"title":"Iraqi Jews and Heritage under Threat: Negotiating and Managing an Identity from Afar","authors":"Sam Andrews","doi":"10.3138/diaspora.20.3.004","DOIUrl":"https://doi.org/10.3138/diaspora.20.3.004","url":null,"abstract":"Abstract:This article looks at the case of Ezekiel's shrine in Kifl, Iraq. The shrine houses the grave of the Jewish prophet Ezekiel and originally consisted of a synagogue and associated buildings. Shi‛a Muslims claim it is a holy site for Muslims. Since Iraq's Jews largely left Iraq after 1950 as a result of government repression, it is now controlled by the Iraqi Shi‛a Waqf. It has been largely changed into a mosque, with many Jewish elements having been removed. Too few Jews are left in Iraq to challenge this. This article asks how changes to this site play into notions of belonging and identity for Iraqi Jews today, as well as how the effects of pressure from dominant Jewish identities and a general ignorance of Arab Jewish identity interacts with this important site of memory. An analysis of the relationship between the site and Iraqi Jewish identity is conducted via on-site work and thirteen interviews with Iraqi Jews from around the world. It argues for the importance of the site and that heritage sites such as Ezekiel's shrine are powerful sites for anchoring diasporic identities mnemonically. In the case where those identities are under strain, these sites serve a role to further strengthen and provide historical weight to claims of belonging. However, this relationship changes through generations because of internal and external identity and political pressures. Unchallengeable pressures increase the likelihood that memories are not passed on. The article argues for a dynamic understanding between site, politics, and identity.","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126421772","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2020-02-01DOI: 10.3138/diaspora.20.3.006
Elhum Haghighat
{"title":"The Iranian Diaspora: Its Formation and Transformation","authors":"Elhum Haghighat","doi":"10.3138/diaspora.20.3.006","DOIUrl":"https://doi.org/10.3138/diaspora.20.3.006","url":null,"abstract":"","PeriodicalId":119873,"journal":{"name":"Diaspora: A Journal of Transnational Studies","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2020-02-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131102692","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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