Ways to Survive, Battles to Win: Iranian Women Exiles in the Netherlands and United States

Voorkant
Nova Publishers, 2003 - 279 pagina's
Contemporary debates in social sciences are replete with metaphors of displacement such as diaspora, exile, hybridity, and nomadism. Halleh Ghorashi explores the cultural and political implications of such terms and demonstrates how the social and political contexts of the host countries play a crucial role in influencing the experiences of diasporic communities. Focusing on the life stories of Iranian women whose leftist political activism has led them to exile in the West, she offers at once powerful narratives of cultural dislocation and a compelling critique of social theories that privilege ethnicity over social location. Addressing a wide range of theoretical positions and social discourses, Ghorashi shows how a community of women in exile with the same cultural and political background differ markedly in the way they come to define themselves in the Netherlands and the United States. Through interviews with Iranian women exiles in Amsterdam and Southern California, Ghorashi shows the dynamic and complex process of cultural identification. In presenting the stories of politically leftist women who became homeless in their own country, this book touches upon the question of how people in exile position themselves in space and time. The Iranian women's narratives of both internal and external exile contribute to a new understanding of home that is far more complex and multi-layered than is often assumed. The extensive presence of the author throughout the book as she conveys her own emotional reactions to the research and the women's narratives also contributes to an exceptional work about what women refugees go through before and after they find their place in the new world. In Ways to Survive, Battles to Win, Ghorashi travels with the women of her book as they tell of their lives past and present. A cultural anthropologist, the author carefully balances her personal perspective with a scientific framework that brings past memories and present challenges in a way that will not be forgotten.

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Geselecteerde pagina's

Inhoudsopgave

The Lost Home inside the Home
116
Part III Exile
119
Exiles and Diasporas
121
Victimizing Refugees
122
Exile and Liminality
125
Exile and Diaspora
132
Nomads
134
Writing Present
137

Configuration of Identities
25
A Process of Becoming
27
Multiple Identities
29
Identity and Situated Agency
31
To Define and to be Defined
32
Souls and Mirrors
37
Anthropology and Invisible Power
38
Deconstruction and Delegitimization of the Cartesian Subject
40
New Perspectives within Anthropology
41
Farewell to Dichotomies
45
Representation and Power
48
Part II The Lost Home
51
Writing Past When Home Became Hell
53
Women in the Pahlavi Era 19251979
58
The Spring of Freedom
62
The Period of Suppression
71
The Spring of Freedom Revolutionary Years
75
When Politics Became Everything
77
Becoming Politically Active
79
Age and Identity Formation
84
Death Becomes Yours
88
Gender and Politics
92
Living in Hell The Years of Suppression
101
The Years of Horror
102
The Death of Ideals
104
When Being Political Became a Crime
111
The United States and the Netherlands
138
Approaches toward Migration
147
A Contextual Comparison
152
How Present is the Past?
161
What Makes these Women Different?
162
The First Years in Exile
165
Iranian Women in the Netherlands
169
A Better Home Abroad?
179
The Differences between the Netherlands and the United States
184
The Home and the Future
187
Diasporic Way of Approaching Home
189
Homeland in the Netherlands
193
Homeland in the United States
195
What About Tomorrow?
199
Contextualizing The Future
205
Space for Hybridity
209
Hybridity and Essentialism
210
The Limits of Practical Hybridity
211
Intentional Hybridity
216
Hybridity at the Discursive Level
218
Multiculturalism and Hybridity
231
Conclusion
235
Positioning Research that Changed my Life
247
References
253
Index
273
Copyright

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Populaire passages

Pagina 48 - ... compels a man to write not merely with his own generation in his bones, but with a feeling that the whole of the literature of Europe from Homer and within it the whole of the literature of his own country has a simultaneous existence and composes a simultaneous order. This historical sense which is a sense of the timeless as well as of the temporal and of the timeless and of the temporal together, is what makes a writer traditional.
Pagina 125 - the entire world as a foreign land" makes possible originality of vision. Most people are principally aware of one culture, one setting, one home; exiles are aware of at least two, and this plurality of vision gives rise to an awareness of simultaneous dimensions, an awareness that— to borrow a phrase from music— is contrapuntal.
Pagina 26 - the habitus — embodied history, internalized as a second nature and so forgotten as history — is the active presence of the whole past of which it is the product.
Pagina 38 - The grand narrative has lost its credibility, regardless of what mode of unification it uses, regardless of whether it is a speculative narrative or a narrative of emancipation.
Pagina 2 - The man who finds his homeland sweet is still a tender beginner; he to whom every soil is as his native one is already strong; but he is perfect to whom the entire world is as a foreign land.
Pagina 48 - No poet, no artist of any art, has his complete meaning alone. His significance, his appreciation is the appreciation of his relation to the dead poets and artists.
Pagina 123 - ... state"). During the intervening liminal period, the state of the ritual subject (the "passenger," or "liminar") becomes ambiguous, neither here nor there, betwixt and between all fixed points of classification...
Pagina 41 - Because post-modern ethnography privileges "discourse" over "text," it foregrounds dialogue as opposed to monologue, and emphasizes the cooperative and collaborative nature of the ethnographic situation in contrast to the ideology of the transcendental observer. In fact, it rejects the ideology of "observer-observed," there being nothing observed and no one who is observer.

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