Global Networks-A Journal of Transnational Affairs最新文献

Visiting ‘home’ as a migrant may not always be about going home. Exploring a case where visiting is motivated by tourism as much as – or more than – migration, I argue for using assemblage as a set of ontological premises enables alternative appreciations of how practices of ‘visiting home’ evolve. Starting from a primacy of relationality and of malleable materialities, this perspective does not rely on migration-defined polarities to frame the spectrum of belonging in a homeland but allows for influences from many sources to interact and generate new formations that exceed the sum of their parts. Within this case, I analyse diasporic practices of visiting through three entwined dynamics: a contradictory sense of attachment to a place of ancestral origin, a desire for embodied leisure on vacation, and an instinct to insulate oneself from certain others. All three simultaneously contribute to the potency and perpetuation of diasporic visiting in Morocco.

The paper explores the multiple ways in which visits affect the understanding of home for the Turkish–German second generation who have relocated to Turkey. Based on thematic–narrative analysis of 116 life-story interviews with second-generation ‘returnees’ in five regions of Turkey, three types of visits are identified: (i) family visits to Turkey whilst growing up in Germany; (ii) visits to Germany after the second generation has ‘returned’ to Turkey; (iii) visits to Turkey by the second generation's Germany-residing relatives and friends. Each type has different meanings for the visitors and the visited, creating fluid reflections on the meaning of home, which, especially for the second-generation ‘returnees’, tends to become fractured. Constantly comparing their two home(-land)s since childhood, they often simultaneously feel both ‘here’ and ‘there’ as a result of changing attachments and a mix of positive and negative experiences in both locales with their families, friends and the dominant others.

This paper contributes to ‘visiting friends and relatives’ (VFR) discussions within migration and diaspora literatures by proposing a closer theorization of religious mobilities through the conceptual framework of ‘diasporic pilgrimage’. It advances VFR thinking by considering religion as a productive analytical category to interrogate relationships between people and place which sustain and constitute diasporic connection and attachment. This will be explored through the experiences and encounters of Palestinian–Jordanian Christians undertaking visits to places of religious and relational significance across Israel and/or Palestine from Jordan. Through an exploration of ethnographic data collected amongst diasporic Palestinian Christians living in Jordan, diasporic pilgrimage will be theorized as a localized process critically engaging with everyday facets of familiarity and regularity. This will revolve around three main elements of diasporic pilgrimage: translocal connections, temporalities and power geometries which constitute visits from Jordan and the so-called ‘Holy Land’ a diasporic form of religious mobility.

This paper offers an overview of the origins and dynamics of the concept of migrant visits and introduces the key contributions of the special issue. We highlight the significance of visits that criss-cross many forms of migration and centre on these visits’ bilateral and multilateral nature. Furthermore, we emphasize emotional, sensory and bodily implications, which almost always shape encounters between migrants and others in such visits. The papers of this special issue contribute to a broad interdisciplinary agenda highlighting familial ties, networks and transnational spaces at the core of migration and mobility scholarship. Together, we offer new perspectives on the multidirectionality of visits and the role of relationships which drive, connect and diversify forms of migration and are facilitated by broader developments in technology, tourism and diasporic practices.

To date, older adults have received little attention in the newly emerging technological narratives of transnational religion. This is surprising, given the strong association of later life with spiritual and religious engagement, but it likely reflects the ongoing assumption that older adults are technophobic or technologically incompetent. Drawing on ethnographic interviews with older Sinhalese Buddhist migrants from Sri Lanka, living in Melbourne, this paper explores the digital articulations of transnational religion that arise from older migrants’ uses of digital media. We focus on how engagements with digital media enable older Sinhalese to respond to an urgent need to accumulate merit in later life, facilitating their temporal strategies for ageing as migrants. We argue that these digital articulations transform both the religious imaginary and the religious practices that validate and legitimize a life well-lived.

The global Covid-19 pandemic has strongly impacted social practices, relocating communications and social networks into the digital space. Contextualized in such impact of the Covid-19 pandemic, the local LGBT* activism in Japan achieved a special momentum: both the acceleration of the socio-spatial relocation of LGBT* activism to the digital space and the postponement of the Tokyo Olympics 2020 by 1 year enabled activists to mobilize people domestically and globally. The pandemic was not the actual cause or driver of the local LGBT* activism, yet it has been an important catalyst for the transnationalization of the local movement in Japan, pushing evidently the spatial boundaries to achieve broader public outreach but in turn also receiving stronger support from the global community through transnational networks. This study explores novel dynamics of spatiality and temporality of social transformations through the Covid-19-induced increase in global digital connectedness as well as transnationalization of local actions.

This article offers the concept of ‘work as affective care’ to explore the entanglement between financial and affective in transnational life. This is discussed in relation to practices of paid work by nonmigrant older parents during visits to their adult children abroad, an understudied dimension in the visiting friends and relatives, transnational family, and ageing scholarship. Drawing on ethnographic research with Brazilian transnational families, the article makes two distinct contributions. First, it emphasizes the broader repertoire of activities performed during visits, namely paid work outside the family household. Second, it underscores a temporal dimension to visits, namely prolonged stays. The discussion reveals a financial dimension to care where paid work acts as a form of affective care across places and generations. While often described positively, the intersections between financial and affective goals are not always harmonious, and material and affective needs can prove difficult to reconcile.

For transnational families, visits represent an opportunity to temporarily punctuate the geographical distance that separates them from significant others in everyday life. Drawing on data from mapping-interviews conducted with older skilled migrants in Abu Dhabi, the UAE, this paper is concerned with how transnational visiting is harnessed to sustain a sense of family togetherness at a later stage of the life course. The discussion contributes to migration scholarship on return visits and visits by relatives to the migration destination but also draws attention to a third dimension of visiting; family meet-ups in a third space—a location that is neither the country of origin nor the migration destination. Hence, I propose an explicitly spatial, relational conceptualization of transnational family visits, arranged around a multi-local framework: the return visit (‘there’); the receiving of visits in the migration destination (‘here’); and visits in an in-between geographical space (‘somewhere’). In so doing, this paper places the spotlight on the geographies of visiting, drawing attention to the dynamic way in which the practice of transnational family visiting in enacted in later life.