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 well it suggest to come back? How do we re-think what it potential to be grounded, or to stick positioned? Who strikes and who remains? What interplay is there among those that remain and people who arrive and go away? concentrating on changes of race, gender, classification and sexuality, the individuals display how the events of our bodies and groups are intrinsic to the making of houses, countries, identities and limits. They think of the several studies of being at domestic, leaving domestic, and going domestic. in addition they discover ways that attachment to put and locality could be secured--as good as challenged--through the pursuits that make up our residing areas.
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Additional info for Uprootings Regroundings: Questions of Home and Migration
This is a problematic view of postcolonialism for it rests on the premise that the Indigenous population and white Australia have equal access to symbolic and material power (Schech and Haggis 2001: 145). Against this and other representations of Australia as postcolonial, I argue that it is not postcolonial in the same way as India, Malaysia and Algeria can be said to be. These nations do not have a dominant white setter population. 3 This must be theorized in a way which allows for incommensurable difference between the situatedness of the Indigenous people in a colonizing settler society such as Australia and those who have come here.
1994), The Location of Culture, London and New York: Routledge. —— (1996), ‘ Unpacking My Library . . Again’, in I. Chambers and L. Curti (eds), The Post-colonial Question: Common Skies, Divided Horizons, London: Routledge. – 38 – Indigenous Belonging and Place Chambers, I. (1990), Border Dialogues: Journeys in Postmodernity, London: Routledge. —— and Curti, L. (1996), The Post-colonial Question: Common Skies, Divided Horizons, London: Routledge. Chun, A. (2001), ‘Diasporas of Mind, or Why There Ain’t no Black Atlantic in Cultural China’, in Communal Plural, Journal of Transnational and Crosscultural Studies, 9(1) (April): 95–110.
The white body was the norm and measure for identifying who could belong. The white Australia policy despite being revoked in 1973 continued in practice for many years as Cavan Hogue, a former Australian ambassador to the Philippines in the 1970s, discloses: Mixed race applicants could be approved if they were 75 percent European in appearance. We had some guidance on what to look for but measurement was difficult. You had to measure their noses, check the skin colour, gaze into their eyes and try to calculate the percentage of European appearance .