Using a qualitative methodology, micro-ethnography, we interviewed eight teenagers aged between 12 and 18, in the city of Khorugh, Tajikistan, to explore the impact of migration from their perspective. Findings reveal that these adolescents "understand" the reasons for their parents' migration in a way that both gives coherence to this migration and invests young people with resilience and coping strategies. As a result, all the young people naturalised having to live with sadness, reflecting the "normalization" of this social cost in wider Tajik society.
However, the experiences and coping strategies of those interviewed are gendered; boys were more likely to 'rationalise' their experience and be aloof; girls more likely to express emotional upset. In practical terms, boys also received more benefits from remittances while girls reported feeling overwhelmed by domestic chores expected of them. Through this study, we contribute to the recent literature on the lived experiences and agency of non-migrant teenagers.
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Introduction: representations of India at home and abroad. This dossier makes an original contribution to the semantic analysis of the rep- resentations on It aims to broaden the academic debate on South Asian studies by focusing on the cultural practices of both Indians and migrants and on their representations of India, a much neglected subject in the literature. The five articles it comprises examine three dimensions of representations about India.
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One concerns the connection between tourism and religion, and the transformation of representations of Portuguese presence in Goa. Another dimension addresses the representations of the lifestyle migrants in India and the population in Portugal, notably regarding the consumption of an Indian and Bollywood lifestyle. A third dimension focuses on South Asian migrants in Portugal embeddedness, through economic processes. The main finding that brings these papers together is that the importance given by the different actors to the cultural representations about India is so strong that it defines decisions for their life experiences.
These cultural representations are heterogeneous, circulating with divergent meanings in India and abroad, grounded on different images of past and present. The articles explore their production and uses in various settings. What changes occur in the identity of a group considered tribal in India through the performance What is the influence of tourism on their religious cults? How are they perceived by other Indians? To answer these questions, first I analyze how the Goan government sought to institutionalize these tribal dances.
The article is based on long ethnographic research in Goa and the topic of folk musical heritage is approached from the perspective of anthropology. Its goal is to shed light on the relatively unknown musical heritage of the Catholic Gawda, also known as Kunnbi.jodb-api.eila.io/xego-zithromax-azithromycin-meilleur.php
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It proposes that through tourism the Gawda, while still tribal, have become appreciated as a repository of traditional Goa, rather than pejoratively considered primitive associated with backwardness as they were regarded before, for keeping their village lifestyle. However, once the Catholic Gawda gained visibility vis-a-vis tourists and Goans themselves, thus becoming modern and global, they became paradoxically regarded as the continuers of ancestral practices. A pesquisa baseia- -se num trabalho de terreno prolongado em Goa.
Os Gaudde de Goa observam as componentes de casta no plano social, mas foram reconhecidos em ling O artigo resulta do trabalho de campo realizado numa aldeia do sul de Goa, de Janeiro a Julho de e de Setembro a Novembro de The Christianisation of Southern India proved to be a highly ambiguous and complex process. Given the strategy adopted by the Portuguese administration, many conversions were very superficial and among the converts or those included in the Christian castes , various visions of the world can only be understood from a Hindu perspective. The Gawada are a key example of this phenomenon.
Due to the different phases of conversion that took place as from the sixteenth century, the end result today is an unusual composition among the Gawada. Socially, they were no longer part of the Christian Gawada community, yet they were not fully integrated into the Hindu Gawada. In ritual terms, their worship appears to display highly individual characteristics: depending on the perspective, involving the co-existence of Animist, Hindu and Christian references. The Gaudde of Goa. Portuguese colonialism in Goa carried out a systematic process of conversion that we could call Chapters of Books.
New and Old Routes of Portuguese Emigration , Little is known about emigration in European countries. Migratory pressure and the recent refugee Migratory pressure and the recent refugee crisis have helped keep academic attention over the last few decades focused on immigration, asylum and integration in Europe. However, these dynamics promoting entries into European countries coexist with other fairly significant dynamics promoting departures from these countries.
Our book aims to counter the invisibility of emigration from European countries in the literature by examining the particularities of the Portuguese case. Nelson eds. Altitude, ano , n. Lees ed. Nacionalismo, Lisboa, Seara Nova, Gillespie ed. Oxford, , pp. Estudos Livres, vol. Prado Coelho dir. Figueirinhas, Porto, , pp. Cultural Studies, vol. University of California Press, Berkeley, , pp.
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