Éditeur : LiU-Tryck | Date & Lieu : 2008, Linköping |
Préface : | Pages : 295 |
Traduction : | ISBN : 978-91-7393-884-6 |
Langue : Anglais | Format : 210x297 mm |
Thème : Thèses |
Présentation
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Table des Matières | Introduction | Identité | ||
Versions
FROM VICTIM DIASPORA TO TRANSBORDER CITIZENSHIP? My initial knowledge of the Kurds in France dates back to the years 1997–98, when I traveled from Sweden to Provence, in France, in order to study political science at the Institut d’Études Politiques in Aix-en-Provence. During my sojourn there I realized that the majority of the Kurds in this part of France originated from a particular Kurdish rural area in Turkey, called Sarhad. They lived and developed their diasporic organizations in a number of cities and localities of the French Bouchesdu-Rhône, including Marseille, Marignane, Vitrolles, Aubagne and Aixen-Provence. Sarhadi Kurds, who mostly were asylum seekers, worked primarily in the building and restaurant trades, more often than not in harsh conditions. Moreover, I became gradually conscious that, like many other diasporan Kurds, Sarhadi Kurds – no matter where they are – regularly evoke the negative experiences of oppression and suffering in their societies of origin, which not only reinforced their sense of being victims but also considerably impeded the emergence of positive diaspora discourses. |
Introduction My initial knowledge of the Kurds in France dates back to the years 1997–98, when I traveled from Sweden to Provence, in France, in order to study political science at the Institut d’Études Politiques in Aix-en-Provence. During my sojourn there I realized that the majority of the Kurds in this part of France originated from a particular Kurdish rural area in Turkey, called Sarhad. They lived and developed their diasporic organizations in a number of cities and localities of the French Bouchesdu-Rhône, including Marseille, Marignane, Vitrolles, Aubagne and Aixen-Provence. Sarhadi Kurds, who mostly were asylum seekers, worked primarily in the building and restaurant trades, more often than not in harsh conditions. Moreover, I became gradually conscious that, like many other diasporan Kurds, Sarhadi Kurds – no matter where they are – regularly evoke the negative experiences of oppression and suffering in their societies of origin, which not only reinforced their sense of being victims but also considerably impeded the emergence of positive diaspora discourses. |