The conceptualization of an ethnic identity is complicated when one considers how this identity is understood by the diasporic community and by the homeland community. This article argues that the second‐generation Sri Lankan Tamil diasporic community in Toronto conceptualize their Tamil ethnic identity in a manner that supports their right to engage in homeland politics. However, not all Tamils in Sri Lanka share this understanding. Drawing on over one hundred interviews conducted among second‐generation Tamils in Toronto and their age‐cohort in Sri Lanka, this article argues that the very premise upon which the diasporic population base their right to engage in homeland politics and their right to claim membership of a shared ethnic identity may not be justified by those in the homeland. These diverging perspectives of ethnic identity challenge the role of the diasporic community in homeland affairs.

Qualitative researchers are expected to engage in reflexivity, whereby they consider the impact of their own social locations and biases on the research process. Part of this practice involves the consideration of boundaries between the researcher and the participant, including the extent to which the researcher may be considered an insider or an outsider with respect to the area of study. This article explores the three different processes by which boundaries are made and deconstructed, and the ethical complexities of this boundary making/(un)making process. This paper examines the strengths and limitations of three specific scenarios: 1) when the researcher is fully cloaked and hiding their positionalities; 2) when there is strategic undressing to reveal some positionalities; 3) when there is no cloak, and all positionalities are shared or revealed. This paper argues that it is insufficient to be reflexive about boundaries through acknowledgement, and instead advocates reflexivity that directly examines the processes by which social locations are shared and hidden during the research process.

Allegations of terrorism have caused immigrant populations to be questioned with respect to their political identities and their national loyalties. Even among populations that have been raised primarily in their country of settlement, there is a concern regarding their level of attachment to the homeland. The process by which these second generation populations determine their loyalties and identities is complex and dynamic. This paper examines how Tamil Canadians negotiate both their personal and political identities in a charged environment, particularly following the designation of the Tamil Tigers as a terrorist organization. Based on in-depth interviews conducted with second-generation Sri Lankan Tamils in Toronto, the paper explores how the members of the diasporic community negotiate their Canadian and Tamil identities, and the process through which they determine their loyalties between Sri Lanka—their homeland—and Canada—their country of settlement. Suite à des allégations de terrorisme, des populations immigrantes se sont vu questionner sur l’engagement de leur identité politique et de leur loyauté nationale. Même chez les personnes ayant grandi principalement dans leur pays d’accueil, il demeure une inquiétude quant à leur attachement au pays d’origine. Le processus par lequel ces populations de seconde génération déterminent leur engagement est complexe et dynamique. Dans cet article, nous examinons comment les Canadiens tamouls négocient une identité composite, à la fois sur le plan personnel et politique et dans un environnent complexe, en particulier après la désignation des Tigres tamouls comme organisation terroriste. À partir d’entrevues réalisées en profondeur auprès de Tamouls sri lankais de seconde génération vivant à Toronto, nous explorons dans cet article comment les membres de la diaspora négocient leur double identité canadienne et tamoule, ainsi que le processus par lequel ils déterminent leur loyauté envers le Sri Lanka — leur pays d’origine — et le Canada — leur pays d’accueil.

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