Uprootings Regroundings: Questions of Home and Migration by Sara Ahmed, Claudia Castañeda, Anne-Marie Fortie

By Sara Ahmed, Claudia Castañeda, Anne-Marie Fortie

What's the courting among leaving domestic and the imagining of domestic itself? And having left domestic, what may perhaps it suggest to come back? How do we re-think what it capability to be grounded, or to stick placed? Who strikes and who remains? What interplay is there among those that remain and those that arrive and go away? targeting transformations of race, gender, type and sexuality, the individuals demonstrate how the routine of our bodies and groups are intrinsic to the making of houses, countries, identities and bounds. They examine different stories of being at domestic, leaving domestic, and going domestic. in addition they discover ways that attachment to put and locality will be secured--as good as challenged--through the activities that make up our residing areas.

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1998), Postcolonial Theory: A Critical Introduction, St. Leonards: Allen & Unwin. Gelder, K. and Jacobs, J. (1998), Uncanny Australia, Sacredness and Identity in a Postcolonial Nation, Carlton: Melbourne University Press. Goldie, T. (1995), ‘Representation of the Indigene’, in B. Ashcroft, G. Griffiths and H. Tiffin (eds), The Post-colonial Studies Reader, London: Routledge. Gunn Allen, P. (1992), The Sacred Hoop: Recovering the Feminine in American Indian Traditions, Boston: Beacon. Hall, S. (1992), ‘New Ethnicities’, in J.

There are as many routes to belonging as there are nonAboriginal Australians to find them. My sense of the native-born has come – is coming. It comes through listening but with discernment; through thinking but not asserting; through good times with my Aboriginal friends but not through wanting to be the same as them; through understanding our history but being enriched by the sites of past evil as well as good. : 223). For Read and others belonging is experienced as a profound attachment, one figured as personal.

The life histories of Indigenous women show a moral ordering of sociality that emphasizes mutual support and concern for those with whom they are interconnected. Their ontological relationship to home and place facilitates this connectedness and belonging. While this ontology is omnipresent it is rarely visible, often elusive and most often unrecognizable for many non-indigenous people in their inter-subjective relations with Indigenous people. Homelessness This ontological relationship to land is one that the nation state has sought to diminish through its social, legal and cultural practices.

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