Displacement and Asylum

Interconnections between children's upbringing, camps, and post‐war villages: caregivers' lived experiences in northern Uganda

“…A onesided focus on creating new connections could potentially obscure forcibly displaced people's plight by normalising their experiences of being mobile—vis‐à‐vis forced or involuntary displacement—and the inequality of resources available to them (Shami, 1996). Displacement can entail a ‘radical break with familiar conditions of everyday life’ (Eastmond, 2007, p. 254), affecting various aspects such as land, material assets, occupation, identity, belonging, and social relationships and networks (Dudley, 2011; McElroy et al, 2012; Baines and Gauvin, 2014; Boccagni, Pérez Murcia, and Belloni, 2020). Consequently, the emphasis on creating new connections between people and place in these studies was again called into question by scholars, who warned against overlooking maintained and highly valued links between people and their former homes within forcibly displaced persons' lived experiences (Mogensen and Obika, 2013; Jahn and Wilhelm‐Solomon, 2015; Lietaert, Broekaert, and Derluyn, 2015; Macdonald and Porter, 2021).…”

“…Both during and after displacement, individuals, families, and communities engage in ‘homemaking’ activities within which memories, narratives, customs, and social networks can serve as symbolic anchors to remember physically and/or imaginarily and even remake their deserted homes, including living surroundings, social relationships, and occupational practices (Ramsden and Ridge, 2012; Ramadan, 2013; Woroniecka‐Krzyzanowska, 2016). Simultaneously, various settings, practices, ideas, and relationships connected to pre‐war life are adjusted or new ones are fashioned by forcibly displaced individuals, families, and communities (Dudley, 2011; Brun, 2012; Blackmore, 2020; Boccagni, Pérez Murcia, and Belloni, 2020; Brun and Fábos, 2020; Macdonald and Porter, 2021). Through active processes of homemaking, the physical and social lives of people are redefined.…”

Calibrating home, hospitality and reciprocity in migration

“…By their very existence, they also threaten to undermine the imagined internal solidarity and hegemonic naturalized authority of the home dynamics. This becomes particularly visible and problematic, whenever the imaginative, emotional, and moral repertoire of home reaches up on a national scale – the nation as home (Davies, 2014). On this scale, migrants can be framed as a threat to the body politic not only because of their foreignness, but also because their physical presence reveals the hegemonic, asymmetrical, and hierarchical interests that operate within the presumed horizontal solidarity of the nation (Anderson, 1991).…”

Domestic religion and the migrant home: The private, the diasporic and the public in the sacralization of Sikh dwellings in Italy

“…Their societal implications are worth exploring further. In order to do so, we investigate migrants’ lived experience of religion precisely through the prism of home, both as a special location and a multi-scalar form of place attachment and differentiation (Blunt and Dowling, 2006; Boccagni et al, 2020). The dwellings of our Sikh informants emerge as intimate stages for religious practices.…”

“…There is a situated materiality in migrant ways of home-making, including those mediated by religion, which should not go unnoticed. Although a number of international migrants do engage in transnational and diasporic lifestyles, this is not in contradiction with their need to anchor a sense of home into distinctive local settings (Boccagni et al, 2020). Their own dwellings may be subject to meaningful readaptations accordingly.…”