Re-mapping class and caste consciousness: short narratives of South Asian diaspora in Australia

Thanks to Bollywood, a Non-Resident Indian (NRI) is predominantly imagined, back home in India, as super-rich, fully westernized in manners and doing India proud in foreign lands. One reason for this as explained by renowned Bollywood producer-director Late Yash Chopra, in his address at the first Pravasi Bharatiya Divas (Expatriate Indians Day) in 2003, is that as a director he is also working as a ‘historian’ and carrying on his shoulders the ‘moral responsibility [ … ] to depict India [and the Indian Diaspora] at its best’. In this regard, Ghassan Hage also notes that the ‘last thing’ the migrants (particularly men) would like to share with their families back home is shocking stories about racism, discrimination or prejudices that they may have experienced in public or the workplace. Such a revelation would obviously be followed by ‘why did you make us suffer and move to the end of the world just to get demeaned and insulted?’ Hage further notes that therefore the migrants’ familial and class experiences, be it in films, literature or even some sociological studies, are often ‘portrayed as a positive experience’ and this is ‘how the whole migratory enterprise continues to legitimise itself’'. It could be argued that this is one of the reasons the alleged ‘racist’ attacks against Indian students received so much attention in the Indian media. It was not just discrimination but the notion of discrimination and second class treatment (based on skin colour and origin) against the revered and much envied diasporic Indian that created such a media furor in India.

Home space : youth identification in the Greek diaspora

This article draws on a larger study on schooling and diaspora using the case of the Greek community of Melbourne, Australia to examine processes of identification of young people with access to minority cultures. The Melbourne Greek community is long-standing, diverse, and well-established. Because of this, the young people involved in this study provide insights into cultural processes not related in any direct sense to migration. In most cases, it was their grandparents or great-grandparents who migrated. Many have 1 parent with no ancestral link to Greece. In this context, the motivations for and ways of expressing Greekness have the potential to illustrate identification as ambivalent. This article explores the centrality of “home” in these young people's representations of self. Following de Certeau, the argument is made that their everyday experience can be interpreted as an act of “anti-discipline.” As “users” of the Greekness, they are bequeathed through family, community, and schooling; and they use “tactics” of cultural redeployment that allow creative resistance and reinterpretation of both “Greekness” and “Australianness.”

Mothering siblings: Diaspora, desire and identity in American born confused Desi

In this essay we consider the construction of cultural identity, motherhood and the family in ABCD, a film of the Indian diaspora that had its world premiere at the 2001 London Film Festival. This film reads family, apparently within familiar narrative structures such as the U.S.-immigrant story, as portrayed in films like Goodbye, Columbus and My Big Fat Greek Wedding, and the "leaving home" story, as classically portrayed in Pride and Prejudice, where a young person needs to escape from her clueless family. The irritating presence of the mother in the film, and the quickness with which her two children appear to make life-determining decisions following her death, seem to invite discussions of plot and character organized around ideas of individual development, self-improvement and understanding. This is the territory of the desire plot, an account of family history captured for the twentieth century by Freudian-Lacanian readings which position sexual desire within the unconscious history of familial fantasies, understood as vertical and Oedipal. In this territory, mothers and old ladies become, as Mary Jacobus memorably phrased it, little more than "the waste products" of a system in which marriageable women are objects of exchange between men (142) and a mother's death would be expected to grease the wheels of narrative. Identity and narrative are inextricably linked here: a certain understanding of narrative as developmental and teleological paves the way for an understanding of identity as either/or. There are problems, however, in trying to read ABCD as a bildüngsroman structured by what Susan Freidman calls "the temporal plots of the family romance, its repetitions and discontents" (137), rendering the "Indian" characteristics of the plot unreadable, and the apparently self-defeating nature of the characters' choices and behavior, rather pointless. A central [End Page 16] difficulty is that the film both responds to and resists readings based on the Oedipal model of the bildüngsroman with its focus on linear development through time.

The Greek Diaspora of Melboure, Australia, through the eyes of the second generation Greek Australians

Melbourne has a large and dynamic Greek community that began to form in the 1950s with migration to Australia in the years following the Second World War and the Greek Civil War. The elders of this community, in particular, have tried to ensure that their culture and traditions are kept alive and are handed down from generation to generation. The long history and cultural richness of the Greek tradition is a great source of pride to its members, and this is a key characteristic of the Greek community of Australia. Young and old Greek Australians speak of their country of origin with great pride and passion, as it remains central to their perception of nationality and ethnicity. This importance placed on the retention of the language and culture of their nation of origin means that cultural transmission across generations is of great significance to the community and can provide valuable insight into their interpretation of their own experiences. This paper will present findings from a three generation study about health beliefs and practices of women in the Melbourne Greek community. The experience of granddaughters, who represent the second Australian generation, and how they see their grandmothers’ experience as migrants to Australia will be discussed. The impact of the Diaspora phenomenon and the creation of a Greek community in Melbourne will be considered in the context of health, memory, religion, Greek culture, food, and personal and group identity.

The Greek diaspora of Melbourne: Australia through the eyes of the second generation Greek Australian

form in the 1950s with migration to Australia in the years following the Second World War and the Greek Civil War. The elders of this community, in particular, have tried to ensure that their culture and traditions are kept alive and are handed down from generation to generation. The long history and cultural richness of the Greek tradition is a great source of pride to its members, and this is a key characteristic of the Greek community of Australia. Young and old Greek Australians speak of their country of origin with great pride and passion, as it remains central to their perception of nationality and ethnicity. This importance placed on the retention of the language and culture of their nation of origin means that cultural transmission across generations is of great significance to the community and can provide valuable insight into their interpretation of their own experiences. This paper will present findings from a three generation study about health beliefs and practices of women in the Melbourne Greek community. The experience of granddaughters, who represent the second Australian generation, and how they see their grandmothers’ experience as migrants to Australia will be discussed. The impact of the Diaspora phenomenon and the creation of a Greek community in Melbourne will be considered in the context of health, memory, religion, Greek culture, food, and personal and group identity.

Problematic identities in women's fiction of the Sri Lankan diaspora

Watkins’ Problematic Identities examines nine novels by women writers of the Sri Lankan diaspora.