4 resultados para Diaspora sud-asiatique

em ReCiL - Repositório Científico Lusófona - Grupo Lusófona, Portugal


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New Zealand is a nation of Migrants. Immigrants have played a significant role in the country’s economic growth and cultural development. With a population of four million people, New Zealand’s population is becoming increasingly culturally diverse. Almost one in five New Zealanders were born overseas, rising to one in three in its largest city, Auckland. Asians are the fastest growing ethnic group, increasing by around 140% since 1996. Indians account for 1.2% of the population (Statistics New Zealand, 2002). The Goan community in New Zealand is relatively small and its size is not formally recorded, however, anecdotally it appears to have grown to over 200 families in the Auckland area, with most arriving after 1996. For women who migrate, loneliness and isolation have been identified as the most ‘glaring’ experience and this is intensified by the loss of extended family networks when they migrate to a country where nuclear families are the norm (Leckie, 1995). The creation of new networks and maintenance of prior networks in new ways is crucial to the successful settlement and integration into a new country. This paper reports on how Goan, Indian women in Auckland, New Zealand used specific strategies to manage the adjustment to living in a new country. The findings reveal that participants used a variety of skills to settle in New Zealand such as cultivating a “can do” attitude, obtaining support and learning. These skills enabled them to move beyond their own culture and begin to take active part in New Zealand culture. However, this process was not immediate and the participants passed through a number of stages along a continuum of settlement and integration. These stages will be discussed below and situated within a body of literature.

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In the era of international migration, the experience of homelessness, deriving from the loss of the myth of cultural and ethno-linguistically singularity in contemporary societies, seems to become an universal phenomenon. Questions of home and belonging are key issues in the current discourses on Diaspora which, since the turning point of 1989, developed beyond those academic disciplines concerned with religion. At taking a critical perspective on the loss of analytical categories, this article discusses the enormous proliferation of Diasporaconcepts in social sciences at large, and in particular with regard to discourses on Muslims in Europe.

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The centre piece of my presentation is one particular and interesting manuscript of the Goa Historical Archives, listed as codex 860, which and contains details about manumission of slaves in Goa during the period 1682-1760. Curiously, the “Fathers of Christians” involved in this process of manumission were several Jesuits until the suppression of the Society of Jesus in 1759. The last four folios cover the year 1760 under a non-Jesuit, probably an Augustinian monk, appointed to take over the Old College of St Paul, while the Jesuits were detained before being deported.

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Os indianos começam a chegar a Portugal desde a chegada de Vasco da Gama à Índia. O celebrado ourives Raulu Chatim na corte de D. Manuel era um deles. Houve outros para quem João de Barros escreveu uma cartilha para lhes ensinar a língua portuguesa. Os goeses começam a chegar a Portugal com regularidade com bolsas de estudos e como deputados na camara real dos deputados no periodo liberal. As bolsas eram pagas pelas camaras agrárias de Goa. Chegaram a Portugal os padres acusados de conjuração em 1787. Após a ocupação indiana de Goa o governos português facultou a viagem a todos os goeses que quisessem abandonar Goa. O maior número de sempre veio via Moçambique depois da independência daquele país em 1975. Alguns goeses têm chegado em tempos mais recentes após 25 de Abril e integração de Portugal na União Europeia.