La diaspora kurde en Suède

L’émergence de la diaspora kurde en Suède va de pair avec la revendication de son identité et son adhésion à un discours “kurdiste”. Ce dernier marque la transition entre une position de minorité et une identité nationale pan-kurde visant à renommer le pays d’origine “Kurdistan” et à le réhabiliter en tant que site principal de l’identité kurde. Il vise également à replacer la notion de “kurdicité” au sein de frontières géographiques définies au Moyen-Orient et d’associer l’identité kurde à u..

La diaspora kurde en Suède

L’émergence de la diaspora kurde en Suède va de pair avec la revendication de son identité et son adhésion à un discours “kurdiste”. Ce dernier marque la transition entre une position de minorité et une identité nationale pan-kurde visant à renommer le pays d’origine “Kurdistan” et à le réhabiliter en tant que site principal de l’identité kurde. Il vise également à replacer la notion de “kurdicité” au sein de frontières géographiques définies au Moyen-Orient et d’associer l’identité kurde à u..

The Kurdish Diaspora : Transnational Ties, Home and Politics of Belonging

Peer reviewe

Contesting Kurdish Identities in Sweden: Quest for Belonging among Middle Eastern Youth

Contesting Kurdish Identities in Sweden explores how young Kurdish immigrants living in Sweden experience and articulate their ideas about citizenship rights, belonging, and statehood as they are shuttled between different citizenship regimes and exclusive structures of belonging. Unlike immigrants who come to Sweden from countries where their groups are dominant, Kurds who immigrate to Sweden re-occupy a minoritized position; they do so not merely under the marginalized label of "Kurd," common in the Middle East, but under other, overlapping identity categories that are equally negative and loaded. Examining how national and ethnic conflicts in the Middle East continue to impinge on Kurdish youths' identities in Sweden, Barzoo Eliassi highlights the gulf between a rhetoric of equality and the lived experience of cultural, political, and economic subordination. He argues that, despite important theoretical deliberations about cosmopolitanism and post-nationalism, the international nation-state system has created a global apartheid that divides the world into nations with states and nations without, where the latter continue to be treated as anomalous and politically, legally, and socially superfluous

Orientalist Social Work: Cultural Otherization of Muslim Immigrants in Sweden

This aim of this article is to critically examine how the concept of culture is used in Sweden to explain the “failure” or the difficulties that Muslim immigrant families are experiencing with regards to their integration into the dominant society. Whereas, the Swedish society is often represented as ‘modern’, ‘progressive’, and ‘democratic’, immigrants with Muslim backgrounds are predominately described as ‘traditional’, ‘authoritarian’ and ‘pre-modern’. There is a widely held idea within Swedish social work research that immigrant families and the white mainstream Swedish society are situated within two different value systems with different world-views regarding family and gender relations. Due to this entrenched binary opposition, Orientalism becomes constitutive to social work research and practices