Diasporic identity is multiple, layered, and contextually activated

Evidence

However, it would be wrong to see these trends as singular or unambiguous. In the diaspora situation, identities become multiple. Alongside an associative connection with a particular island “home” there are other centripetal forces: there is the West-Indianness that they share with other West Indian migrants. (George Lamming once remarked that his—and, incidentally, my—generation became “West Indian” not in the Caribbean but in London!) There are the similarities with other so-called ethnic minority populations, emergent “black British” identities, the identification with the localities of settlement, also the symbolic reidentifications with “African” and more recently with “African American” cultures—all jostling for place alongside, say, their “Barbadianness.” — Stuart Hall, Essential Essays, Volume 2, 819

Categorization

  • XREF: Directly feeds the anti-essentialist, non-unitary model of identity that later Islamophobia scholarship assumes when critiquing singular ‘Muslim’ identities; builds the toolkit for how identities are constructed across difference. — connects to: Colonial identity functions as a style shaping reality language and thought; Diasporic identities are revised and transformed, not fixed in Tradition; Diasporic life is a novel cultural configuration, not a transition toward assimilation (+15 more)
  • DEFINE: Defines the core diaspora concept of multiple, centripetal identity formation rather than one fixed ‘home’ identity.
  • corroborated: 2 independent passages support this claim — Stuart Hall, Essential Essays, Volume 2: Identity…, 819

Broader Connections