Africans to Spanish America expands the Diaspora framework that has shaped much of the recent scholarship on Africans in the Americas to include Mexico, Peru, Ecuador, and Cuba, exploring the connections and disjunctures between colonial Latin America and the African Diaspora in the Spanish empires. While a majority of the research on the colonial Diaspora focuses on the Caribbean and Brazil, analysis of the regions of Mexico and the Andes opens up new questions of community formation that incorporated Spanish legal strategies in secular and ecclesiastical institutions as well as articulations of multiple African identities. Editors Sherwin K. Bryant, Rachel Sarah O'Toole, and Ben Vinson III arrange the volume around three themes: identity construction in the Americas; the struggle by enslaved and free people to present themselves as civilized, Christian, and resistant to slavery; and issues of cultural exclusion and inclusion. Across these broad themes, contributors offer probing and detailed studies of the place and roles of people of African descent in the complex realities of colonial Spanish America.

Contributors are Joan C. Bristol, Nancy E. van Deusen, Leo J. Garofalo, Herbert S. Klein, Charles Beatty-Medina, Karen Y. Morrison, Rachel Sarah O'Toole, Frank "Trey" Proctor III, and Michele Reid-Vazquez.

In Archiving Mexican Masculinities in Diaspora, Nicole M. Guidotti-Hernández challenges machismo—a shorthand for racialized and heteronormative Latinx men's misogyny—with nuanced portraits of Mexican men and masculinities along and across the US-Mexico border. Guidotti-Hernández foregrounds Mexican men's emotional vulnerabilities and intimacies in their diasporic communities. Highlighting how Enrique Flores Magón, an anarchist political leader and journalist, upended gender norms through sentimentality and emotional vulnerability that he performed publicly and expressed privately, Guidotti-Hernández documents compelling continuities between his expressions and those of men enrolled in the Bracero program. Braceros—more than 4.5 million Mexican men who traveled to the United States to work in temporary agricultural jobs from 1942 to 1964—forged domesticity and intimacy, sharing affection but also physical violence. Through these case studies that reexamine the diasporic male private sphere, Guidotti-Hernández formulates a theory of transnational Mexican masculinities rooted in emotional and physical intimacy that emerged from the experiences of being racial, political, and social outsiders in the United States.

There are many publications dealing with the political career of Ruhollah Khomeini (1902–1989), who transformed the political landscape of Iran and the Middle East after the Islamic Revolution of 1979. Most of the research conducted in the West is on Khomeini’s political strategies, while the influential role of mysticism in all facets of his life is ignored. This book is the first study examining Khomeini’s poetry, mysticism and the reception of his poetry both in Iran and the West. It investigates how Khomeini integrated various doctrines and ideas of Islamic mysticism and Shiiism such as the Perfect Man into his poetry.

Surrealism as a movement has always resisted the efforts of critics to confine it to any static definition—surrealists themselves have always preferred to speak of it in terms of dynamics, dialectics, goals, and struggles. Accordingly, surrealist groups have always encouraged and exemplified the widest diversity—from its start the movement was emphatically opposed to racism and colonialism, and it embraced thinkers from every race and nation.

Yet in the vast critical literature on surrealism, all but a few black poets have been invisible. Academic histories and anthologies typically, but very wrongly, persist in conveying surrealism as an all-white movement, like other "artistic schools" of European origin. In glaring contrast, the many publications of the international surrealist movement have regularly featured texts and reproductions of works by comrades from Martinique, Haiti, Cuba, Puerto Rico, South America, the United States, and other lands. Some of these publications are readily available to researchers; others are not, and a few fall outside academia's narrow definition of surrealism.

This collection is the first to document the extensive participation of people of African descent in the international surrealist movement over the past seventy-five years. Editors Franklin Rosemont and Robin D. G. Kelley aim to introduce readers to the black, brown, and beige surrealists of the world—to provide sketches of their overlooked lives and deeds as well as their important place in history, especially the history of surrealism.

As an island—a geographical space with mutable and porous borders—Cuba has never been a fixed cultural, political, or geographical entity. Migration and exile have always informed the Cuban experience, and loss and displacement have figured as central preoccupations among Cuban artists and intellectuals. A major expression of this experience is the unconventional, multi-generational, itinerant, and ongoing art exhibit CAFÉ: The Journeys of Cuban Artists. In Cuban Artists Across the Diaspora, Andrea O'Reilly Herrera focuses on the CAFÉ project to explore Cuba's long and turbulent history of movement and rupture from the perspective of its visual arts and to meditate upon the manner in which one reconstitutes and reinvents the self in the context of diaspora.

Approaching the Cafeteros' art from a cultural studies perspective, O'Reilly Herrera examines how the history of Cuba informs their work and establishes their connections to past generations of Cuban artists. In interviews with more than thirty artists, including José Bedia, María Brito, Leandro Soto, Glexis Novoa, Baruj Salinas, and Ana Albertina Delgado, O'Reilly Herrera also raises critical questions regarding the many and sometimes paradoxical ways diasporic subjects self-affiliate or situate themselves in the narratives of scattering and displacement. She demonstrates how the Cafeteros' artmaking involves a process of re-rooting, absorption, translation, and synthesis that simultaneously conserves a series of identifiable Cuban cultural elements while re-inscribing and transforming them in new contexts.

An important contribution to both diasporic and transnational studies and discussions of contemporary Cuban art, Cuban Artists Across the Diaspora ultimately testifies to the fact that a long tradition of Cuban art is indeed flourishing outside the island.

What was life like for Jews settled throughout the Mediterranean world of Classical antiquity--and what place did Jewish communities have in the diverse civilization dominated by Greeks and Romans? In a probing account of the Jewish diaspora in the four centuries from Alexander the Great's conquest of the Near East to the Roman destruction of the Jewish Temple in 70 C.E., Erich Gruen reaches often surprising conclusions.

By the first century of our era, Jews living abroad far outnumbered those living in Palestine and had done so for generations. Substantial Jewish communities were found throughout the Greek mainland and Aegean islands, Asia Minor, the Tigris-Euphrates valley, Egypt, and Italy. Focusing especially on Alexandria, Greek cities in Asia Minor, and Rome, Gruen explores the lives of these Jews: the obstacles they encountered, the institutions they established, and their strategies for adjustment. He also delves into Jewish writing in this period, teasing out how Jews in the diaspora saw themselves. There emerges a picture of a Jewish minority that was at home in Greco-Roman cities: subject to only sporadic harassment; its intellectuals immersed in Greco-Roman culture while refashioning it for their own purposes; exhibiting little sign of insecurity in an alien society; and demonstrating both a respect for the Holy Land and a commitment to the local community and Gentile government. Gruen's innovative analysis of the historical and literary record alters our understanding of the way this vibrant minority culture engaged with the dominant Classical civilization.

Many Filipino Americans feel obligated to give charitably to their families, their communities, or social development projects and organizations back home. Their contributions provide relief to poor or vulnerable Filipinos, and address the forces that maintain poverty, vulnerability, and exploitative relationships in the Philippines. This philanthropy is a result of both economic globalization and the migration of Filipino professionals to the United States. But it is also central to the moral economies of Filipino migration, immigration, and diasporic return. Giving-related practices and concerns—and the bonds maintained through giving—infuse what it means to be Filipino in America.

Giving Back shows how integral this system is for understanding Filipino diaspora formation. Joyce Mariano “follows the money” to investigate the cultural, social, economic, and political conditions of diaspora giving. She takes an interdisciplinary approach to reveal how power operates through this charity and the ways the global economic and cultural dimensions of this practice reinforce racial subordination and neocolonialism. Giving Back explores how this charity can stabilize overlapping systems of inequality as well as the contradictions of corporate social responsibility programs in diaspora.

In Graphic Migrations, Kavita Daiya provides a literary and cultural archive of refugee stories and experiences to respond to the question “What is created?” after decolonization and the 1947 Partition of India. She explores how stories of Partition migrations shape and influence the political and cultural imagination of secularism and contribute to gendered citizenship for South Asians in India and its diasporas.

Daiya analyzes modern literature, Bollywood films, Margaret Bourke-White’s photography, advertising, and print culture to show how they memorialize or erase refugee experiences. She also uses oral testimonies of Partition refugees from Hong Kong, South Asia, and North America to draw out the tensions of the nation-state, ethnic discrimination, and religious difference. Employing both Critical Refugee Studies and Feminist Postcolonial Studies frameworks, Daiya traces the cultural, affective, and political legacies of Partition migrations. 

The precarity generated by modern migration and expressed through public culture prompts a rethinking of how dominant media represents gendered migrants and refugees. Graphic Migrations demands that we redraw the boundaries of how we tell the story of modern world history and the intricately interwoven, intimate production of statelessness and citizenship across the world’s communities.

An important modern exponent of Asian dance, Pandit Chitresh Das brought kathak to the United States in 1970. The North Indian classical dance has since become an important art form within the greater Indian diaspora. Yet its adoption outside of India raises questions about what happens to artistic practices when we separate them from their broader cultural contexts.

A Guru's Journey provides an ethnographic study of the dance form in the San Francisco Bay Area community formed by Das. Sarah Morelli, a kathak dancer and one of Das's former students, investigates issues in teaching, learning, and performance that developed around Das during his time in the United States. In modifying kathak's form and teaching for Western students, Das negotiates questions of Indianness and non-Indianness, gender, identity, and race. Morelli lays out these issues for readers with the goal of deepening their knowledge of kathak aesthetics, technique, and theory. She also shares the intricacies of footwork, facial expression in storytelling, and other aspects of kathak while tying them to the cultural issues that inform the dance.

The first scholarly work to come from inside the Hmong community, Hmong America documents Chia Youyee Vang's own migration from Laos to Minnesota at age nine and the transformations she has witnessed in Hmong communities throughout the migration and settlement processes.

Vang depicts Hmong experiences in Asia and examines aspects of community building in America to reveal how new Hmong identities have been formed and how they have challenged popular assumptions about race and ethnicity in multicultural America. Combining participant observation and archival research with personal experience, Vang constructs a nuanced and complex portrait of the more than 130,000 Hmong people who came to the United States as political refugees beginning in the mid-1970s. Her critique of previous representations of the Hmong community provides the sociological underpinnings for a bold reassessment of Hmong history in the greater context of globalization. This new understanding redefines concepts of Hmong homogeneity and characterizes ordinary Hmong migrants not as passive victims but as dynamic actors who have exercised much power over their political and social destinies.

Working as merchants, skilled tradesmen, clerks, lawyers, and journalists, Indians formed the economic and administrative middle class in colonial Kenya. In general, they were wealthier than Africans, but were denied the political and economic privileges that Europeans enjoyed. Moreover, despite their relative prosperity, Indians were precariously positioned in Kenya. Africans usually viewed them as outsiders, and Europeans largely considered them subservient. Indians demanded recognition on their own terms. Indians in Kenya chronicles the competing, often contradictory, strategies by which the South Asian diaspora sought a political voice in Kenya from the beginning of colonial rule in the late 1890s to independence in the 1960s.

Indians’ intellectual, economic, and political connections with South Asia shaped their understanding of their lives in Kenya. Sana Aiyar investigates how the many strands of Indians’ diasporic identity influenced Kenya’s political leadership, from claiming partnership with Europeans in their mission to colonize and “civilize” East Africa to successful collaborations with Africans to battle for racial equality, including during the Mau Mau Rebellion. She also explores how the hierarchical structures of colonial governance, the material inequalities between Indians and Africans, and the racialized political discourses that flourished in both colonial and postcolonial Kenya limited the success of alliances across racial and class lines. Aiyar demonstrates that only by examining the ties that bound Indians to worlds on both sides of the Indian Ocean can we understand how Kenya came to terms with its South Asian minority.

Reveals the forgotten history of Baghdadi Jews’ journey into India through the stories of four generations of Jewish women.
 
An invaluable cultural document shaped from personal experience, Jewish Portraits, Indian Frames explores the fascinating social and cultural history of Baghdadi Jewish women in Calcutta, India. Through the lives of her foremothers over four generations, Jael Silliman discovers how they “dwelled in travelling” despite being widely dispersed across Asia, which created a moving geography of Baghdadi Jewish culture. She shows us how they negotiated multiple identities, including that of emergent Indian nationalism, and how they perceived and shaped their Jewishness and gender in response to changing cultural and political contexts. She also traces the trajectory of a Jewish presence in one of the most hospitable cities of the diaspora.
 
These rich family portraits convey a sense of the singular roles women played in building and sustaining a complex diaspora in what Silliman calls “Jewish Asia” over the past 150 years. Her sketches of the everyday lives of her foremothers—including the food they ate and the clothes they wore—bring to life a community and a culture, even as they disclose the unexpected and subtle complexities of the colonial encounter as experienced by Jewish women.
 
Now back in print and featuring a new preface by the author, Jewish Portraits, Indian Frames will be a vital resource for those interested in Jewish histories as well as women’s studies and will prove to be a fascinating narrative for a general readership as well.

Engage and explore readings from a multi-religious, globalized, multicultural region

The papers in this collection were presented at the third meeting of the Society of Asian Biblical Studies held at the Sabah Theological Seminary, Malaysia in 2012. The essays represent the work of women/feminist scholars in biblical hermeneutics in this region who have raised questions against traditional, male-centered interpretations, offering distinct perspectives based on their experiences of pain, subjugation, and a forced sacrificial philosophy of life.

Features:

• Articles focused on finding justice for women through dialogue with biblical texts
• Reflections on migration, diaspora, displacement, discrimination, and conditions generated by poverty and systemic oppression
• Five essays from women in China, Japan, and Korea

In the decade following the 1993 Oslo Peace Accords, some 100,000 diasporic Palestinians returned to the West Bank and Gaza. Among them were children and young adults who were born in exile and whose sense of Palestinian identity was shaped not by lived experience but rather through the transmission and re-creation of memories, images, and history. As a result, "returning" to the homeland that had never actually been their home presented challenges and disappointments for these young Palestinians, who found their lifeways and values sometimes at odds with those of their new neighbors in the West Bank and Gaza.

This original ethnography records the experiences of Palestinians born in exile who have emigrated to the Palestinian homeland. Juliane Hammer interviews young adults between the ages of 16 and 35 to learn how their Palestinian identity has been affected by living in various Arab countries or the United States and then moving to the West Bank and Gaza. Their responses underscore how much the experience of living outside of Palestine has become integral to the Palestinian national character, even as Palestinians maintain an overwhelming sense of belonging to one another as a people.

Reasserts the centrality of Jewish culture to contemporary discussions of diaspora. Diaspora: the scattering of a people, often described as a condition of helplessness and a pathology to be overcome. It can also be, as Jonathan Boyarin and Daniel Boyarin assert in this provocative work, a unique source of power and strength. Focusing on Jewish experience, Powers of Diaspora forcefully argues that diasporic communities exercise a distinct form of cultural power in order to maintain themselves. With reference to rabbinic culture and contemporary Jewish ethnography, the authors evoke the cultural strategies of Jewish diaspora-of regeneration through statelessness-that should prove increasingly relevant to the dilemmas and possibilities of the "new diasporas" born in the midst and in the aftermath of the modern world-system. Their work exposes the various methods by which peoples in diaspora "legislate" distinctive ways of life and establish formal communal structures, thus creating fluid yet effective boundaries between themselves and the others who surround them, and critiques the internal power dynamics that can sometimes result. Powers of Diaspora strongly reasserts the place of Jewish culture in contemporary discussions of diaspora, where the cultural politics of postcolonialism have remarginalized Jewish experience; at the same time, it brings insights from studies of other diasporas to bear on the study of Jews. In challenging the equation of diaspora with powerlessness, the book questions the modern nation-state ideal and suggests that diasporic cultural formations offer important clues toward an alternative means of relating culture to polity. Jonathan Boyarin is an attorney and an independent scholar in the fields of anthropology and Jewish cultural studies. His books include Storm from Paradise: The Politics of Jewish Memory (1992), Palestine and Jewish History: Criticism at the Borders of Ethnography (1996), and Thinking in Jewish (1996). Daniel Boyarin is Taubman Professor of Talmudic Culture in the departments of Near Eastern Studies and Rhetoric at the University of California, Berkeley. His books include Carnal Israel (1993), A Radical Jew (1994), and Unheroic Conduct (1997). These authors also coedited Jews and Other Differences (1997).

A pathbreaking work of scholarship that will reshape our understanding of the Harlem Renaissance, The Practice of Diaspora revisits black transnational culture in the 1920s and 1930s, paying particular attention to links between intellectuals in New York and their Francophone counterparts in Paris. Brent Edwards suggests that diaspora is less a historical condition than a set of practices: the claims, correspondences, and collaborations through which black intellectuals pursue a variety of international alliances.

Edwards elucidates the workings of diaspora by tracking the wealth of black transnational print culture between the world wars, exploring the connections and exchanges among New York–based publications (such as Opportunity, The Negro World, and The Crisis) and newspapers in Paris (such as Les Continents, La Voix des Nègres, and L'Etudiant noir). In reading a remarkably diverse archive--the works of writers and editors from Langston Hughes, René Maran, and Claude McKay to Paulette Nardal, Alain Locke, W. E. B. Du Bois, George Padmore, and Tiemoko Garan Kouyaté--The Practice of Diaspora takes account of the highly divergent ways of imagining race beyond the barriers of nation and language. In doing so, it reveals the importance of translation, arguing that the politics of diaspora are legible above all in efforts at negotiating difference among populations of African descent throughout the world.

Tracing journeys of Cantonese migrants along the West River and its tributaries, this book describes the circulation of people through one of the world’s great river systems between the late sixteenth and mid-nineteenth centuries. Steven B. Miles examines the relationship between diaspora and empire in an upriver frontier, and the role of migration in sustaining families and lineages in the homeland of what would become a global diaspora. Based on archival research and multisite fieldwork, this innovative history of mobility explores a set of diasporic practices ranging from the manipulation of household registration requirements to the maintenance of split families.

Many of the institutions and practices that facilitated overseas migration were not adaptations of tradition to transnational modernity; rather, they emerged in the early modern era within the context of riverine migration. Likewise, the extension and consolidation of empire required not only unidirectional frontier settlement and sedentarization of indigenous populations. It was also responsible for the regular circulation between homeland and frontier of people who drove imperial expansion—even while turning imperial aims toward their own purposes of socioeconomic advancement.

A collection of essays about Armenian identity and belonging in the diaspora.

In the century since the Armenian Genocide, Armenian survivors and their descendants have written of a vast range of experiences using storytelling and activism, two important aspects of Armenian culture. Wrestling with questions of home and self, diasporan Armenian writers bear the burden of repeatedly telling their history, as it remains widely erased and obfuscated. Telling this history requires a tangled balance of contextualizing the past and reporting on the present, of respecting a culture even while feeling lost within it.

We Are All Armenian brings together established and emerging Armenian authors to reflect on the complications of Armenian ethnic identity today. These personal essays elevate diasporic voices that have been historically silenced inside and outside of their communities, including queer, multiracial, and multiethnic writers. The eighteen contributors to this contemporary anthology explore issues of displacement, assimilation, inheritance, and broader definitions of home. Through engaging creative nonfiction, many of them question what it is to be Armenian enough inside an often unacknowledged community.