The contributions to this volume and the literature overall reveal simila-
rities as well as differences between the concepts of diaspora and transnationalism. A crucial similarity is that both are extremely elastic terms and, in one way or another, usually concern sustained cross-border ties including regions of origin, destination and lateral ties to other regions in which migrants reside. Both diaspora and transnationalism deal with homeland ties and the incorporation of persons living ‘abroad’ into the regions of destination. Diaspora approaches usually focus on the relationship between homelands (‘referent-origin’) and dispersed people (Dufoix 2008), but also on destination countries. For example, according to Safran, diasporas exist in a triangular socio-cultural relationship with the host society and the homeland (1991: 372). In postmodern approaches, it is above all the ties among dispersed people with each other that have significance. Empirical research in a transnational vein places somewhat more emphasis than does the diaspora literature on issues of incorporation and integration in immigration countries (e.g. Morawska 2003b on assimilation and transnationalism). The diaspora literature usually emphasises the cultural distinctiveness of diaspora groups, while parts of the transnational literature have started to look more extensively into migrant incorporation and transnational practices. This is perhaps related to the fact that most scholars following a transnational approach are situated in immigration countries and frequently also take their cues from public policy debates characterised by keywords such as ‘integration’ and ‘social cohesion’. Overall, the link between integration and cross-border engagement has been pried open by transnational studies. Similarly, diaspora studies have posed questions about the link between the cultural autonomy of minority groups and integration. The jury is still out on what the operative social mechanisms are. Both set of approaches need to take seriously ‘community without propinquity’, that is, the genesis of sociality not tied to geographical but mainly rooted in social proximity (see Faist 2009b).
The contributions to this volume and the literature overall reveal simila-
rities as well as differences between the concepts of diaspora and transnationalism. A crucial similarity is that both are extremely elastic terms and, in one way or another, usually concern sustained cross-border ties including regions of origin, destination and lateral ties to other regions in which migrants reside. Both diaspora and transnationalism deal with homeland ties and the incorporation of persons living ‘abroad’ into the regions of destination. Diaspora approaches usually focus on the relationship between homelands (‘referent-origin’) and dispersed people (Dufoix 2008), but also on destination countries. For example, according to Safran, diasporas exist in a triangular socio-cultural relationship with the host society and the homeland (1991: 372). In postmodern approaches, it is above all the ties among dispersed people with each other that have significance. Empirical research in a transnational vein places somewhat more emphasis than does the diaspora literature on issues of incorporation and integration in immigration countries (e.g. Morawska 2003b on assimilation and transnationalism). The diaspora literature usually emphasises the cultural distinctiveness of diaspora groups, while parts of the transnational literature have started to look more extensively into migrant incorporation and transnational practices. This is perhaps related to the fact that most scholars following a transnational approach are situated in immigration countries and frequently also take their cues from public policy debates characterised by keywords such as ‘integration’ and ‘social cohesion’. Overall, the link between integration and cross-border engagement has been pried open by transnational studies. Similarly, diaspora studies have posed questions about the link between the cultural autonomy of minority groups and integration. The jury is still out on what the operative social mechanisms are. Both set of approaches need to take seriously ‘community without propinquity’, that is, the genesis of sociality not tied to geographical but mainly rooted in social proximity (see Faist 2009b).
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