"Our kith and kin"?:Sri Lankan Tamil refugees and the ethnonationalist parties of Tamil Nadu

This article explains the impact of substate nationalism on the political dynamic surrounding ethnic kin migration through a case study of Sri Lankan Tamil refugees in the southern Indian State of Tamil Nadu. Examples drawn from the migration studies literature identify ethnic kinship between refugees and host as an indicator of favorable reception and assistance. While this expectation is borne out to an extent in the Tamil Nadu case, it is tempered by a period of hostility following the 1991 assassination of former Indian Prime Minister Rajiv Gandhi by an LTTE suicide bomber, when the refugees were figured as a disruptive and dangerous presence by Tamil Nadu's political elites. A version of the "triadic nexus" model of kin state relations, reconfigured to accommodate the larger political unit within which the substate nationalism is incorporated, is proposed as a framework of analysis for these events. This can better account for Tamil Nadu's substate ethnonationalist elite's movement between expressions of coethnic solidarity with the refugees and the more hostile, security-focused response postassassination. © Taylor & Francis Group, LLC.

Doing business in... Sri Lanka

Having a well-developed human resource base and a relatively well-developed capital market infrastructure, Sri Lanka offers a liberal and dynamic investment environment. Over the years, macrostability has been achieved and considerable reforms have been implemented, contributing to a healthy economic growth. This article provides useful information on the business environment and is intended to help foreign businessmen and investors to develop a good grasp of essential background knowledge for being successful in Sri Lanka. It reviews the Sri Lankan political structure, climate, and economy. Sri Lanka's infrastructure, legal framework, and socioculturel set-up, as well as market structure and potential, are also analyzed. © 2005 Wiley Periodicals, Inc.

Diaspora identification and long-distance nationalism among Tamil migrants of diverse state origins in the UK

Accounts of Tamil long-distance nationalism have focused on Sri Lankan Tamil migrants. But the UK is also home to Tamils of non-Sri Lankan state origins. While these migrants may be nominally incorporated into a 'Tamil diaspora', they are seldom present in scholarly accounts. Framed by Werbner's (2002) conception of diasporas as 'aesthetic' and 'moral' communities, this article explores whether engagement with a Tamil diaspora and long-distance nationalism is expressed by Tamil migrants of diverse state origins. While migrants identify with an aesthetic community, 'membership' of the moral community is contested between those who hold direct experience of suffering as central to belonging, and those who imagine the boundaries of belonging more fluidly - based upon primordial understandings of essential ethnicity and a narrative of Tamil 'victimhood' that incorporates experiences of being Tamil in Sri Lanka, India and in other sites, despite obvious differences in these experiences. © 2013 Taylor & Francis.

Identifications with an ‘aesthetic’ and ‘moral’ diaspora amongst Tamils of diverse state origins in Britain

This chapter employs Pnina Werbner's notion of diasporas as moral communities of suffering and co-responsibility, as well as aesthetic communities of shared transnational consumption of culture and performance of ritual, and relates this to the case of Tamil migrants of diverse state origins in Britain. Sri Lankan Tamil migrants I interviewed towards my research imagine membership of a Tamil diaspora as based on personal (or familial) experiences of suffering in the Sri Lankan civil war, which acts both to create bonds with other Sri Lankan Tamils, and to distinguish from Tamils of other state origins (Indian, Singaporean etc.) despite cultural commonalities (Werbner's aesthetic diaspora). Conversely, many of the non-Sri Lankan Tamil migrants I interviewed imagined these boundaries in more flexible terms, and claimed membership of the 'community of suffering' in ways which did not necessitate personal experience, but rather privileged symbolic constructions of the ethnic community, and an interpretation of historical and current events in India, Sri Lanka (and other sites of Tamil population) as components of a single narrative of Tamil victimhood.