By Wolfgang Berg, Aoileann Ní Éigeartaigh
Transnational mobility is a frequent phenomenon. It has a huge effect at the lives of the people who shuttle or migrate. as a way to live to tell the tale and attain their targets, they must wade through a technique of studying in regards to the cultural texts and practices they now confront. they must deal with various ideas and instruments with which they aren't everyday. every so often, migrants will easily undertake those ideas and practices. In others, their engagement with them will result in basic adjustments within the host tradition. Wolfgang Berg and Aoileann Ní Éigeartaigh interrogate the inspiration of „transculturalism” in an interdisciplinary means and discover the tensions inherent in modern theories of tradition and identification. Exploring the (auto)biographical writings of transcultural protagonists, the authors exhibit that crossing borders is still a tough and difficult event.
The publication should be of curiosity to researchers and scholars within the fields of cultural/intercultural stories, literature, and social technological know-how.
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Wall 1999: 80). From the poet John Montague, Wall also learns that it possible to immerse oneself in American culture, while still acknowledging a haunting sense of loss engendered by one’s separation from Ireland: “Montague’s voice is an important one, not just for the quality of his work, but also because it shows the extent to which modern Irish men and women, for all their sophistication and education, are subject to ancient feelings of separation from Ireland” (E. Wall 1999: 78). This discovery is important to Wall as it allows him to reconcile his seemingly contradictory emotions of homesickness and joy to be free from the restrictions of living in Ireland.
7 Negotiating Social Identity and Border-Crossing Practices in Everyday Life My overall (holistic) interpretation of the lived experiences of the participants as young women of Middle Eastern backgrounds can be summarized in the concepts of border-crossing practices and negotiations of social identity in everyday life. g. the family, peer groups), the young women construct their selfimages by negotiating them in a given social context. For instance, the girls have to deal with generational and cultural conflicts in everyday life and find a 32 Serine Haghverdian balance between integration into society and maintaining some of the values that correspond to their parents’ cultural heritage.
The shared belief is that being born in Sweden does not suffice as a criterion either to be recognized by others as “genuinely” Swedish or automatically identifying oneself as ethnically Swedish. None of the Swedish-born participants would ever think that they could come across as Swedes, because their physical appearances convey otherwise. The participants feel that they look like the Other (with dark features) in Sweden. Yasmin states: “If a Swede looks at me, then he will say: ‘An immigrant’”.