By Dominic Pasura (auth.)
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Additional info for African Transnational Diasporas: Fractured Communities and Plural Identities of Zimbabweans in Britain
However, others may argue that ‘it is inappropriate to apply the term diaspora to settlers and labour migrants because they have not undergone traumatic experiences, nor can it be said that most of the members of these groups yearn to return to their lost homeland’ (Faist, 2000, p. 197). Faist’s argument is premised on a classical definition of diaspora, which uses the Jewish diaspora as the ‘ideal type’, against which dispersed populations can be classified as diaspora or non-diaspora because of catastrophic origins.
For instance, McGregor (2010, p. 6) describes how ‘the 1970s generation of Zimbabwean political exiles and students who moved to other African countries and Britain during the protracted struggle for independence did not use the term diaspora to describe themselves or their relationship with home’. Mandlenkosi migrated to Britain in 1967 to further his studies in nursing; now, he works as a nurse in one of London’s hospitals. Jayaguru migrated to the UK in 1976 and was granted refugee status at the height of the liberation Vintages and Patterns of Migration 39 war.
After initial periods of adjustments to the new life in the hostland, the majority of migrants decide to stay permanently in the host country, although they remain connected to their original homeland. Hence, social actors’ desires to settle permanently in the hostland differentiate diasporas from migrants, despite the immigration status they might possess or the acquisition of citizenship in the hostland. African Transnational Diasporas: Theoretical Perspectives 25 Similarly, it may be asked at what point transient Zimbabwean migrants became a diaspora.
African Transnational Diasporas: Fractured Communities and Plural Identities of Zimbabweans in Britain by Dominic Pasura (auth.)
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