By Linda A. Camino, Ruth M. Krulfeld
Reconstructing Lives, Recapturing Meaning offers the 1st systematic research of refugees' lack of their outdated identities and their efforts to build new ones. Edited by way of the Chair and Vice Chair of the Committee on Refugee concerns (CORI) of the yank Anthropological organization, it severely examines the interaction among cultural, ethnic, and gender structures between resettled refugee populations. each one bankruptcy is grounded in anthropological idea and technique, and the book's framework demonstrates the connection among the dynamics of pressured migration and the ways that ethnic and gender identities are reinvented in new socio-cultural settings. Unanimous of their notion of boundary upkeep as principal to id formation, those essays permit readers to view refugee resettlement as an artistic, experimental procedure.
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Extra resources for Reconstructing lives, recapturing meaning : refugee identity, gender, and culture change
Doctoral dissertation, Department of Anthropology, University of Washington. Ann Arbor, MI: University Microfilms International. 1975 Implicit Meanings: Essays in Anthropology. London: Routledge and Kegan Paul. 1988 Suggestions for a Museum of Cambodian Ethnography in Washington, DC. In First International Scholars Conference on Cambodia, Selected Papers. Judkins, ed. Pp. 5–7. Geneseo, NY: Department of Anthropology and the Geneseo Foundation. 1968 Svay, A Khmer Village in Cambodia. Doctoral dissertation, Department of Anthropology, Columbia University.
Khmer are developing additional “images of belonging,” and in so doing they are calling upon what Pellizzi (1988) calls a generic, disembodied memory. They are remembering the grandness of their past, identifying themselves as the descendants of the Angkorean Empire. To be Cambodian is to be of Angkor. They not only consider themselves special because they come from a grand tradition with honorable customs but because they have experienced and survived hell. If, as Rabinow (1982) claims, people remind themselves of their importance and their worth in bad times, then Cambodians have more incentive than most to find the special in themselves.
Indeed, the cross-cultural record indicates that adolescents are usually treated ambivalently by their societies (but especially so in industrialized societies where adolescence is a protracted life cycle stage); like adults they are granted autonomy in some spheres, but like children they are denied it in others (Schlegel and Barry 1991). If ambiguity and liminality are conducive to generating novel forms of thought and behavior, which in turn are capable of transforming identities (Turner 1974), it may be expected that inquiries involving refugee adolescents can generate insights into the dynamics involved.