This paper discusses the importance that cultural heritage has for Norwegians of Turkish decent when it comes to negotiating both their belonging and the concept of home. The role of heritage in making and crossing the boundaries of ethnicity is also discussed here. I argue that Norwegian Turks have developed a multi-layered sense of belonging based on the identification with groups and places located both in Turkey and in Norway. They participate in Norwegian society while identifying themselves as Turks and negotiations of cultural heritage contribute to the preservation of consistent image of themselves as they adopt common Norwegian lifestyles.

A significant effort in theorising and conceptualising the visual has been made within various disciplines. To mention only a few, Howard Becker (Art as collective action. Am Sociol Rev 767–776, 1974) in visual sociology, Lucien Taylor (Visualising theory. Routledge, 1994), Marcus Banks and Howard Morphy ((eds): Rethinking visual anthropology. Yale University Press, London, 1999) and Jay Ruby (Picturing culture: explorations of film and anthropology. University of Chicago Press, Chicago, 2000) in visual anthropology, Chris Jenk ((ed): Visual culture. Routledge, 1995) in cultural studies, Gillian Rose (Visual methodologies: an introduction to the interpretation of visual methods. Sage, 2001) in geography and Sarah Pink (Doing visual ethnography. Sage, London, 2001) in visual ethnography, all produced fundamental works focusing on the visual in social sciences. This book, however, without diminishing the disciplinary work within the subject, proposes to approach visual methodologies in the specific context of a field of study, adopting an interdisciplinary approach that brings together geography, sociology, anthropology and communication studies. As Adrian Favell (Rebooting migration theory: interdisciplinarity, globality and postdisciplinarity in migration studies. In: Brettell C, Hollifield J (eds) Migration theory: talking across disciplines. Routledge, pp 259–278, 2007, p. 1988) has suggested: “On the face of it, there could hardly be a topic in the contemporary social sciences more naturally ripe for interdisciplinary thinking than migration studies.” In this piece we will attempt to explain why the adoption of visual methodologies in the field of migration studies is of particular interest.

Migrating heritage? Recreating ancestral and new homeland heritage in the practices of immigrant minorities This paper problematises the engagement with heritage of immigrants and their new-homeland-born children, bringing together heritage and migration studies. It discusses the use of ancestral heritage in group identity maintenance strategies, and sheds light on minorities' participation in the heritage of the dominant population. The paper investigates how the ancestral heritage of immigrant minorities has adjusted to the circumstances of the new homeland, and how the elements of heritage of the dominant population were fitted within the festivity routines of minority families. Therefore, it attempts to grasp the transformations of heritage occurring as a consequence of adjusting heritage practices to the new settings. To do so, it employs a notion of 'heritage in becoming', based on Ingold and Kurttila's (2000) concept of local traditional knowledge that refers to the situational and processual character of recreating inherited practices within the circumstances of the present. The paper proves that the boundary between minority and majority culture in the heritage practices of individuals is blurred, discussing the transformations the traditional heritages of nations undergo under the influence of migration. The author attempts to answer the question of whether these new qualities can be accepted as part of a so-called multicultural heritage of nations.

This paper discusses the functions and meaning of Norwegian-Turkish vernacular space in Norway. Employing the Foucauldian concept of heterotopia, it analyzes Turkish ethnic clubs in Drammen - a midsized city situated in the western part of Norway. In 2013, 25% of the city’s inhabitants were of an immigrant background with the majority (13.5%) being of Turkish origin (Høydahl, 2014). Most of them arrived in the city as “guest workers” in the late 1960s and 1970s, and were followed afterwards by other members of their families. Due to their prolonged residence, they have managed to make an imprint on the city’s landscape. This study shows that Norwegian-Turkish ethnic clubs are heterotopias of Norwegian society, in a Foucauldian understanding of the term. They embody practices, discourses and signs of identity originating from Turkey, being at the same time ordered by the rules of Norwegian society. I argue that those transnational spaces, labeled as “foreign,” and linked to Turkey, bear strong influences from the host society and should be regarded as Norwegian-Turkish, rather than Turkish.