ABSTRACT This article critically examines the evolving role of women in Qatar's nation‐building project through a combination of intersectional and post‐colonial perspectives. By analysing women's socio‐political positioning in the national context, it unveils the complex interplay between conceptualisations of ‘tradition’ and ‘modernity’ in shaping Qatar's national identity. The research argues that Qatar's national identity narrative, which strategically positions women, emerges from three key factors: a carefully curated tradition‐modernity synthesis, a potent ‘us versus them’ discourse typical of nationalist narratives and socio‐political institutions with roots in the country's imperial past. This narrative has dynamically evolved to align with Qatar's changing vision, policies and global aspirations, serving to reconstruct national identity domestically while bolstering international legitimacy. Employing a multilayered analytical approach combining archival research, institutional analysis and oral testimony, the study deconstructs the homogenous conception of the ‘Qatari woman’ prevalent in dominant academic literature, instead foregrounding the diverse and multidimensional nature of national identity in Qatar through a gendered lens. The post‐colonial framework uncovers the power relations and lasting impact of colonization on national institutions, with particular attention to women's position within them. This research contributes to our understanding of gender dynamics in nation‐building, offering insights into the relationship between national identity, gender and socio‐political change in the Gulf region and beyond.
ABSTRACT Migration is individually and collectively a challenging but also a transformative praxis and process. In my proposal, I present these in the context of transnational migration of two multigenerational families whose pioneers originally migrated from Turkey to Germany. Based on my long‐term multilingual and multi‐sited ethnographic doctoral research project on identity processes of multigenerational ‘guest worker’ families, I inquire here on the example of the family Cem and, as a post‐doctoral field research, the refugee family Azad, the identity works and coping strategies from the grandchildren's perspective in transgenerational, transcultural and transnational space. As carriers and currently the last ring in the chain of the cultural, religious and social heritage of family (migration) knowledge, they represent as actors in present in their identity work the individual, family and societal transformation in process in transnational migration space. What makes this family migration research specific in addition is the ethnic–cultural–religious–social marginalised status or intersectional outsider positionality of the two families in their national origin and diasporic context, firstly by their original affiliation to the religiously Alevi faith and linguistically the Zazaki or rather Kurdish‐speaking community. In that case, the first family Cem is originally a Zazaki speaking Alevi ocak family from East Anatolian Dersim region. And the second family Azad is originally a Kurdish‐speaking Alevi talip family from south‐east Anatolia. In the transnational interconnection in and between Turkey and Germany as states of nationality and countries of migration with originally homogenous dominant identity concepts, the family members get into a paradoxical insider and outsider, a double minority and intersectionally discriminated situation or rather positionality. As a result, this research shows that the family members studied are dealing and coping in intersectional and transnational regarding social situations and conditions on the one hand living in cultural and identity plurality and diversity in originally ethnic–cultural–religious homogeneous constructed national states and on the other hand confronted with othering, marginalising and discrimination, this not only outside their families and communities but also inside. Exemplarily on these two families, I would like to present and discuss in this work especially from the perspective of the diasporic grandchild generation the challenging and conflictual but also creative and transformative practices, coping strategies and processes of identity and empowersharing work with a focus on Alevi knowledge, belonging and being in move and change in transnational and transgenerational family, community and migration spaces. Out of their experiences and negotiation practices and processes in insider and outsider positionalities emerges as third the transsider positionality ‘in‐between‐spaces’. Exemplarily, I introduce and discuss this here as an individual, familial and social empowersharing practice in process against the background of the central question of transmitting, appropriating, refusing and redefining and by that transforming Alevi knowledge, being and belonging.
This article examines how Greekness is constructed and negotiated by a member of the Greek second generation in Italy, a population largely absent from contemporary diaspora scholarship. Through a biographical and socio-anthropological approach grounded in long-term ethnographic fieldwork, the study shows how belonging emerges not as inherited essence but as an ongoing, practice-based process. To capture this dynamic, the article introduces the concept of performative anchoring practices, referring to the embodied, affective, relational and symbolic actions through which individuals stabilise identity within conditions of hybridity and partial cultural recognition. Findings reveal how family memory, linguistic socialisation, mobility, dance, intimate relationships and everyday urban routines in Athens interact with ambivalent relations to formal diaspora institutions. By tracing these multilayered practices across the life course, the article illuminates the shifting infrastructures of Greek diasporic belonging in Italy and contributes new insights into second-generation identification within contemporary socio-anthropological research.
ABSTRACT The Lampung community is one of the ethnic communities in Indonesia that is often viewed by many researchers as a community that is vulnerable to violence, even though this is not always true. This negative view is often associated with piil pesenggiri (honour and dignity), which is always fought for by the Lampung community, but is often given negative connotations. Many researchers forget that the Lampung people's understanding of honour and dignity cannot be separated from their cultural values, namely angkon muwakhi (adopted siblings), which is a bond of brotherhood formed by the Lampung community to strengthen their honour and dignity. This article aims to describe the results of our anthropological study of adopted siblings (angkon muwakhi) as a cultural value of the Lampung ethnic community in accepting non‐Lampung ethnic groups into a bond of brotherhood. Our study shows that the more diverse the ethnic groups integrated into the bond of brotherhood, the stronger the recognition of a person's honour and dignity. Therefore, the bond of brotherhood is not only a unifying tool between ethnic groups in minimizing conflict, but also a smart medium for strengthening their honour and dignity as Lampung people.
