"Migration throws objects, identities and ideas into flux across a global network of travelling cultures. Examining life-changing journeys that transplanted artists and intellectuals from one cultural context to another, Exiles, Diasporas & Strangers offers a thematic overview of the critical and creative role of estrangement and displacement in the story of 20th-century art.Revealing the traumatic conditions that shaped numerous variants of modernism – among indigenous artists in Australia and Canada as much as émigré art historians from Central Europe – these critical studies also highlight multidirectional patterns of cross-appropriation that trouble the settled boundaries of national belonging, whether manifested in 1920s Nigeria or in post-modern works by black British artists of the 1980s. Coming up to date with historical perspectives on conceptual art’s engagement with alterity, Exiles, Diasporas & Strangers makes a unique contribution to art history’s rapprochement with the post-colonial turn.--

Finding place and identity in a globalized world

This book provides an indispensable voice in the scholarly conversation on migration. It shows how migration has shaped and has been shaped by the three Abrahamic religions - -Judaism, Christianity, and Islam. No theory of migration will be complete unless the theological insights of these religions are seriously taken into account.

Silke Muylaert explores the struggles of the Netherlandish migrant churches in England in engaging with the Reformation and the Revolt in their fatherland.

The well-known challenges of international migration have triggered new departures in academic approaches, with 'diaspora studies' evolving as an interdisciplinary and even transdisciplinary field of study. Its emerging methodology shares concerns with another interdisciplinary field, the study of the relations between law and literature, which focuses on the ways in which the two cultural practices of law and literature mutually negotiate each other and on the question after the ontological commensurability of the domains. This volume offers, for the first time, an attempt to provide an interface between these overlapping interdisciplinary endeavours of literary studies, legal studies, and diaspora studies. In doing so, it explores new approaches and invites new perspectives on diasporas, migration and the disciplines that study them, hopefull also adding to the cultural resources of coping with a swiftly changing social landscape in a globalizing world.

Throughout its entire history, the discipline of anthropology has been perceived as undermining, or even discrediting, Christian faith. Many of its most prominent theorists have been agnostics who assumed that ethnographic findings and theories had exposed religious beliefs to be untenable. E. B. Tylor, the founder of the discipline in Britain, lost his faith through studying anthropology. James Frazer saw the material that he presented in his highly influential work, The Golden Bough, as demonstrating that Christian thought was based on the erroneous thought patterns of 'savages.' On the other hand, some of the most eminent anthropologists have been Christians, including E. E. Evans-Pritchard, Mary Douglas, Victor Turner, and Edith Turner. Moreover, they openly presented articulate reasons for how their religious convictions cohered with their professional work. Despite being a major site of friction between faith and modern thought, the relationship between anthropology and Christianity has never before been the subject of a book-length study. In this groundbreaking work, Timothy Larsen examines the point where doubt and faith collide with anthropological theory and evidence.

At times of economic and political crisis in Sub-Saharan Africa, urban dwellers display a large degree of creativity in their survival strategies by developing social networks and constructing imaginative and original practices and ideas. This volume views the urban neighbourhood from two different perspectives and explores the importance of these creative processes. The first approach considers the neighbourhood as a geographical domain in which people are engaged in a variety of activities to advance their material and immaterial well-being, making use of their ‘wealth’ of opportunities, assets and diverse forms of natural, physical, financial, human and social capital. The second angle sees the neighbourhood as not necessarily geographically located or bounded but as having been created and defined by human beings. These neighbourhoods may take on the form of self-help organizations, associations or churches, or be based on gender, generational, ethnic or occupational identities.

The Intellectual as Stranger explores the historical association between images of the intellectual and those of the stranger, or the outsider to society. Using detailed case-studies, Pels examines the ambiguous strangerhood of political intellectuals such as Marx, Durkheim, Sorel, Freyer and Hendrik de Man.