By Sara Ahmed, Claudia Castañeda, Anne-Marie Fortie
What's the courting among leaving domestic and the imagining of domestic itself? And having left domestic, what may it suggest to come back? How do we re-think what it potential to be grounded, or to stick placed? Who strikes and who remains? What interplay is there among those that remain and people who arrive and go away? targeting modifications of race, gender, type and sexuality, the members demonstrate how the activities of our bodies and groups are intrinsic to the making of houses, countries, identities and limits. They examine the various reports of being at domestic, leaving domestic, and going domestic. in addition they discover ways that attachment to put and locality will be secured--as good as challenged--through the routine that make up our residing areas.
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Extra info for Uprootings Regroundings: Questions of Home and Migration
1996), ‘ Unpacking My Library . . Again’, in I. Chambers and L. Curti (eds), The Post-colonial Question: Common Skies, Divided Horizons, London: Routledge. – 38 – Indigenous Belonging and Place Chambers, I. (1990), Border Dialogues: Journeys in Postmodernity, London: Routledge. —— and Curti, L. (1996), The Post-colonial Question: Common Skies, Divided Horizons, London: Routledge. Chun, A. (2001), ‘Diasporas of Mind, or Why There Ain’t no Black Atlantic in Cultural China’, in Communal Plural, Journal of Transnational and Crosscultural Studies, 9(1) (April): 95–110.
His song ‘I still call Australia home’ is used by Australia’s international airline to promote travel. It is a song that has wide appeal among many non-Indigenous white Australians because it captures the experience of ‘awayness’ and ‘belonging’. It points to the current of movement and migrancy, which runs through conceptions of belonging among nonIndigenous white Australians and is at the heart of Australian colonial history. This sense of belonging is often expressed as a profound feeling of attachment.
There is no other homeland that provides a point of origin, or place for multiple identities. Instead our rendering of place, home and country through our ontological relation to country is the basis of our ownership. It informs a counter-hegemonic discourse to that of citizenship and migrancy. Gelder and Jacobs’s (1998) assertion that Australia is postcolonial due to the symbolic incorporation of the Indigenous Sacred into the nation belies the kind of discourses whereby we are symbolically placed outside the nation.