The Aesthetics of Diaspora: Ownership and Appropriation

Werbner, Pnina; Fumanti, Mattia

doi:10.1080/00141844.2012.669776

Cited by 26 publications

(20 citation statements)

References 19 publications

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“…Contemporary accounts of “ethnoscapes” and “racioscapes” under globalization describe how localities and their power relations are produced in interaction with larger‐scale “flows,” including bids for diasporic belonging . The “sensuous participation” that Werbner and Fumanti () ascribe to transnational aesthetics, I argue, is first and foremost a question of embodied, situated experiences, including the “translocal” micro‐mobilities of arrollando.…”

Section: Fernando Ortiz's Transculturation As “Rolling Along”mentioning

confidence: 90%

Mobilizations of Race, Place, and History in Santiago de Cuba's Carnivalesque

Wirtz

2017

American Anthropologist

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I offer a model of racialization, the ongoing process of making race meaningful, by proposing the concept of micro-mobilities: people's movements through immediate lived space. I examine how qualities of movement in an annual carnival procession normalize racialized bodies and places. In Santiago de Cuba's carnival, neighborhood-based conga societies participate in official competitive displays and grassroots neighborhood activities. The grassroots Invasion evokes Cuba's wars for independence. Thousands join the Conga de Los Hoyos to process through the "territories" of other congas. I examine the Invasion as a performed diagram of "routes of Blackness" mapped onto a reenactment of Cuba's national "roots" to argue that it mobilizes the racialization of bodies, cultural forms, and neighborhoods. My focus on bodies in motion challenges static mappings of identity, place, and history to instead show how Blackness and whiteness are constituted in the relation between race as embodied experience and object of discourse. [race, racialization, mobilization, festive performance, Cuba] RESUMEN Presento un modelo de la racialización-el proceso que da sentido a la "raza"-en proponer el concepto de micro-movilidades: los movimientos de la gente por su espacio inmediato y cotidiano. Examino la manera en que las cualidades del movimiento en una procesión del carnaval normalizan la racialización de los cuerpos y lugares. En el carnaval de Santiago de Cuba, las sociedades congas, basadas en distintas vecindades, participan en las competencias oficiales y las actividades comunitarias. La comunitaria Invasión evoca las guerras cubanas de independencia, cuando miles se desfilan con la Conga de Los Hoyos por los "territorios" de las otras congas. Analizo la Invasión como un diagrama en actuación de las "rutas de Negritud" aplicado a una reconstrucción de las "raices" nacionales cubanas, para plantear que funciona para movilizar la racialización de los cuerpos, formas culturales, y vecindades. Este enfoque en los cuerpos móviles desafía los mapas estáticas de la identidad, el sitio, y la historia para mostrar la constitución de las razas en la relación entre la experiencia corporal y la objectificación discursiva.[raza, racialización, movilización, actuación festiva, Cuba] RÉSUMÉ Je propose un modèle de racialisation, le processus continu pour donner un sens au terme de race en suggérant le concept de "micro-mobilités": les mouvements de personnes dans un espace vécu immédiat. J'examine la faç on dont les qualités de mouvement dans un défilé de carnaval annuel normalisent des corps et des lieux racialisés. Dans le carnaval de Santiago de Cuba, des associations de quartier, les conga, participent dans des manifestations officielles et compétitives ainsi que dans des activités de quartier populaires. "L'Invasion" populairé evoque les guerres d'indépendence de Cuba. Des milliers de personnes se joignentà la Conga de Los Hoyos pour traverser les "territoires" d'autres conga. J'examine l'Invasion en tant que schéma d'interprétation de "vo...

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Section: Fernando Ortiz's Transculturation As “Rolling Along”mentioning

confidence: 90%

Mobilizations of Race, Place, and History in Santiago de Cuba's Carnivalesque

Wirtz

2017

American Anthropologist

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“…Thus, a right to produce the aesthetic and multi-sensory qualities of urban space is key to the formation of diasporas. Through aesthetic practices, a collective diasporic identity can be imbued into urban space, which can engender a sense of belonging to the diasporic community and the place they have settled (Werbner & Fumanti, 2013). The outcome of diaspora aesthetics, though, is not necessarily about authenticity to a 'homeland' culture, but rather it is a merging of different ways of doing and making, emanating from varied locations, in order to achieve certain rights.…”

Section: Resultsmentioning

confidence: 99%

“…To form a diaspora, place-making strategies incorporate multi-sensory aesthetic and material processes (Crang, 2010;Werbner & Fumanti, 2013). Thus, a right to produce the aesthetic and multi-sensory qualities of urban space is key to the formation of diasporas.…”

Section: Resultsmentioning

confidence: 99%

“…The outcome of diaspora aesthetics though, is not necessarily about authenticity to a 'homeland' culture, but rather it is a merging of different ways of doing and making, emanating from varied locations, in order to achieve certain rights. Through aesthetics, diasporas can appropriate local spaces, which engender a sense of belonging to the diasporic community and the place they have settled (Werbner & Fumanti, 2013).…”

Section: 'Strategic Self-orientalism': Presenting the Past In The Prementioning

confidence: 99%

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A diasporic right to the city: the production of a Moroccan diaspora space in Granada, Spain

Finlay

2017

Social & Cultural Geography

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In this paper, I bring together ideas of 'diaspora space' and 'the right to the city' and empirically demonstrate how the formation of diasporas is frequently dependent on migrants attaining certain rights to the city. These rights, I argue, are conditioned and attained by the interplay of urban structural context with the place-making strategies of migrants. Drawing on 8 months of ethnographic fieldwork, I demonstrate that Moroccan migrants in Granada, Spain, have achieved a partial right to a neighbourhood of the city, producing a multi-sensory, selforientalised diaspora space. First, I show that certain urban conditions in Granada provided a foothold for Moroccan migrants to begin to form a diaspora and transform urban space. Second, I demonstrate that through the mobilisation of a strategically self-orientalised cultural capital, the diaspora have partly appropriated the valuable history of Al-Andalus, a key component in the city's tourist imagery. These factors and strategies have enabled Moroccan migrants to gain a right to have a visible presence in the city, a right to produce and transform urban space and a right to spatalise diverse identities -all key rights, I argue, in the formation of a diaspora.Un droit diasporique à la ville : la production d'un espace de diaspora marocaine à Grenade en Espagne RÉSUMÉ Dans cet article, je rassemble des idées « d'espace de diaspora » et de « droit à la ville » et je démontre empiriquement comment la formation d'une diaspora est fréquemment dépendante de l'obtention de certains droits à la ville de la part des migrants. Je soutiens que ces droits sont conditionnés et atteints à travers le croisement du contexte urbain structurel avec les stratégies d'aménagement des migrants. En m'appuyant sur 8 mois de travail ethnographique sur le terrain, je démontre que les migrants marocains à Grenade en Espagne sont arrivés à un droit partiel à un quartier de la ville, produisant un espace de diaspora multi sensoriel et auto-orientalisé. D'abord, je montre que certaines conditions urbaines à Grenade ont permis une implantation aux migrants marocains pour commencer à former une diaspora et à transformer l'espace urbain. Deuxièmement, je démontre qu'à travers la mobilisation d'un capital culturel stratégiquement autoorientalisé, la diaspora s'est approprié la précieuse histoire d'AlAndalus, un élément clé de l'imaginaire touristique de la ville. Ces 2019, VOL. 20, NO. 6, 785-805 facteurs et stratégies ont permis aux migrants marocains d'obtenir un droit à la présence visible dans la ville, un droit à la production et à la transformation de l'espace urbain et un droit à spatialiser diverses identités -qui, je le soutiens, sont tous des droits cardinaux à la formation d'une diaspora.Un derecho de la diáspora a la ciudad: la producción del espacio de la diáspora marroquí en Granada, España RESUMENEste trabajo reúne ideas de 'espacio de diáspora' y 'derecho a la ciudad' y demuestra empíricamente cómo la formación de las diásporas con frecuencia depende de que los inmi...

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“…This produces a certain diasporic narrative that is at once inclusionary and exclusionary (Werbner 2013). In New York, powerful Ghanaians remain wary that given the positions of authority and influence that they have achieved, they may also be seen to be engaging in hidden or illegitimate activities.…”

Section: Regulatory Landscapes and Social Obligationmentioning

confidence: 99%