Vacances au bled et appartenances diasporiques des descendants d’immigrés algériens et marocains en France

Migrant, Tourist, Cuban

“…This was presented as a sort of holiday within the larger visit to Cuba. In the writings of Jennifer Bidet andLauren Wagner (2012), Francesca Sirna (2015), Sabine Marschall (2017), and Adams (2019, 2021 we find insightful examples and reflections on the possible combinations, complementarities, simultaneities, and/or compartmentalization of family visits with tourist activities. In the case presented here, what seemed to prevail was a certain separation between foreign-like tourist-modes and Cuban family-visit-modes, with different identifications, subjectivities, and assertions of belonging coming to the fore at different moments.…”

“…Scholars addressing the intersections of travel, tourism, and migration have shown how some encounters act as "identity sirens" (Adams, 2019, pp. 163-164), whereby visits to homelands lead migrants to "shift, challenge, or reaffirm sensibilities about their own identities" (p. 152, see also Bidet and Wagner, 2012). In the Cuban visits considered here, it is also clear that the experience and assessment of relations with family, friends, and the country more generally lead returnees to rethink and rearticulate the parameters of their "being Cuban" and what it means to be "Cuban," "migrant," "tourist.…”

Silvia Wojczewski, Relating Afro-Diasporic Identities in Germany: Life-Storie

“…How is practising diaspora attached to generational consciousness? I approached diaspora as a set of cultural and political relations, examining the practices of my interlocutors and what they reveal about belonging to diasporic communities (Brubaker, 2005;Bidet and Wagner, 2012;Trémon, 2012). My thesis explored the significance of one's generation in developing a diasporic identity and practice.…”

Viscous automobilities: diasporic practices and vehicular assemblages of visiting ‘home’

“…Their complicated positioning renders a sense of 'belonging' in their European or Moroccan homelands as a recurring theme that might evolve over their lives (Levitt 2002). Yet, in contrast with some similarly problematized migrant groups, they have had access to a cyclical diasporic 'return' , relatively uncomplicated by political or economic conditions that slow or block mobilities (Bidet and Wagner 2012;Hammouche 2003;Marlière 2006). Their cyclical presence in Morocco has become a 'normal' part of their lives and the lives of their resident Moroccan neighbors and families, yet it remains a moment when various parties -from citizens on the street to the several government agencies charged with maintaining ties to this group (Collyer 2013) -must encounter what it means for them to 'belong' in Morocco.…”