Communities across Borders examines the many ways in which national, ethnic or religious groups, professions, businesses and cultures are becoming increasingly tangled together. It show how this entanglement is the result of the vast flows of people, meanings, goods and money that now migrate between countries and world regions. Now the effectiveness and significance of electronic technologies for interpersonal communication (including cyber-communities and the interconnectedness of the global world economy) simultaneously empowers even the poorest people to forge effective cultures stretching national borders, and compels many to do so to escape injustice and deprivation.

Diaspora & transnationalism are widely used concepts in academic & political discourses. Although originally referring to quite different phenomena, they increasingly overlap today. Such inflation of meanings goes hand in hand with a danger of essentialising collective identities. This book analyses this topic.

Offering a comparative and international approach to early modern women's writing, the essays gathered here focus on multiple literatures across Italy, France, England, and the Low Countries. Individual essays investigate women in diverse social classes and life stages, ranging from siblings and mothers to nuns to celebrated writers. The collection overall is invested in crossing geographic, linguistic, political, and religious borders and in exploring familial, political, and religious communities.

The Bosnian Diaspora: Integration in Transnational Communities provides an extensive exploration of a major post-conflict European Diaspora, presenting the latest trans-national comparative studies drawn from the US, Australia and countries across Europe, to explore post-crisis interactions among Bosnians and the impact of post-conflict related migration. Examining the common features of the Diaspora this volume addresses the influence of global anti-Muslim rhetoric on the Bosnian Diaspora's self-identification and refugees' relationships to their home country.

Contrary to popular opinion, increasing numbers of migrants continue to participate in the political, social, and economic lives of their countries of origin even as they put down roots in the United States. The Transnational Villagers offers a detailed, compelling account of how ordinary people keep their feet in two worlds and create communities that span borders. Peggy Levitt explores the powerful familial, religious, and political connections that arise between Miraflores, a town in the Dominican Republic, and Jamaica Plain, a neighborhood in Boston and examines the ways in which these ties transform life in both the home and host country. The Transnational Villagers is one of only a few books based on in-depth fieldwork in the countries of origin and reception. It provides a moving, detailed account of how transnational migration transforms family and work life, challenges migrants' ideas about race and gender, and alters life for those who stay behind as much, if not more, than for those who migrate. It calls into question conventional thinking about immigration by showing that assimilation and transnational lifestyles are not incompatible. In fact, in this era of increasing economic and political globalization, living transnationally may become the rule rather than the exception.

Three flags fly in the palace courtyard of Òyótúnjí African Village. One represents black American emancipation from slavery, one black nationalism, and the third the establishment of an ancient Yorùbá Empire in the state of South Carolina. Located sixty-five miles southwest of Charleston, Òyótúnjí is a Yorùbá revivalist community founded in 1970. Mapping Yorùbá Networks is an innovative ethnography of Òyótúnjí and a theoretically sophisticated exploration of how Yorùbá òrìsà voodoo religious practices are reworked as expressions of transnational racial politics. Drawing on several years of multisited fieldwork in the United States and Nigeria, Kamari Maxine Clarke describes Òyótúnjí in vivid detail—the physical space, government, rituals, language, and marriage and kinship practices—and explores how ideas of what constitutes the Yorùbá past are constructed. She highlights the connections between contemporary Yorùbá transatlantic religious networks and the post-1970s institutionalization of roots heritage in American social life. Examining how the development of a deterritorialized network of black cultural nationalists became aligned with a lucrative late-twentieth-century roots heritage market, Clarke explores the dynamics of Òyótúnjí Village’s religious and tourist economy. She discusses how the community generates income through the sale of prophetic divinatory consultations, African market souvenirs—such as cloth, books, candles, and carvings—and fees for community-based tours and dining services. Clarke accompanied Òyótúnjí villagers to Nigeria, and she describes how these heritage travelers often returned home feeling that despite the separation of their ancestors from Africa as a result of transatlantic slavery, they—more than the Nigerian Yorùbá—are the true claimants to the ancestral history of the Great Òyó Empire of the Yorùbá people. Mapping Yorùbá Networks is a unique look at the political economy of homeland identification and the transnational construction and legitimization of ideas such as authenticity, ancestry, blackness, and tradition.

Making Home in Diasporic Communities demonstrates the global scope of the Filipino diaspora, engaging wider scholarship on globalisation and the ways in which the dynamics of nation-state institutions, labour migration and social relationships intersect for transnational communities. Based on original ethnographic work conducted in Ireland and the Philippines, the book examines how Filipina diasporans socially and symbolically create a sense of ‘home’. On one hand, Filipinas can be seen as mobile, as they have crossed geographical borders and are physically located in the destination country. Yet, on the other hand, they are constrained by immigration policies, linguistic and cultural barriers and other social and cultural institutions. Through modalities of language, rituals and religion and food, the author examines the ways in which Filipinas orient their perceptions, expectations, practices and social spaces to ‘the homeland’, thus providing insight into larger questions of inclusion and exclusion for diasporic communities. By focusing on a range of Filipina experiences, including that of nurses, international students, religious workers and personal assistants, Making Home in Diasporic Communities explores the intersectionality of gender, race, class and belonging. As such, it will appeal to scholars of sociology and anthropology as well as those with interests in gender, identity, migration, ethnic studies, and the construction of home.