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| Srl | Item |
| 1 |
ID:
153407
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| Summary/Abstract |
Based on a unique survey of non-governmental organization (NGO) practitioners from diverse backgrounds, the article examines how these NGO practitioners view their peers and people alike, and the interconnectedness, unity and solidarity of the NGO sector. The research has found that mutual awareness and trust is strong at the interpersonal level among NGO practitioners, yet their views on the collective existence of an NGO and activism community remain divided. In addition, preliminary statistical analysis shows that particular work experiences such as connections with other NGOs and participation in policy advocacy are associated with the optimism of a shared community of social activism. More importantly, the more one has—or feels one has—having peers across organizations, the more favorably one thinks of the whole activism community. Therefore, the key to ‘becoming a community’ for civil society in China lies in ‘having peers’ for individual activists and NGO practitioners.
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| 2 |
ID:
183766
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| Summary/Abstract |
A century ago, W.E.B. Du Bois coined the term ‘double consciousness’ to describe an individual with an identity with several facets, particularly in the context of African-American experiences. A century later, Du Bois’ theory was expanded into a concept called ‘triple consciousness’ to acknowledge the intersectional construction of identities where race might have intersected with ethnicity, gender, sexual orientation, etc. to generate complex, multivalent forms of subordination. Expanding Du Bois’ concept of ‘double consciousness’ to Chicana experiences, and disrupting nationalist Anglocentrism, in Borderlands/La Frontera, Gloria Anzaldúa theorized the ‘border’ as a metaphor for geographical transgressions, sexual boundary crossings, social displacements, and linguistic and cultural dislocations. In conversation with these theorists, I examine Iranian Armenian ‘multiple consciousnesses’, by highlighting their various expressions of diaspora, their many ways of longing to return to a homeland (Armenia and Iran), and their multiple collective consciousnesses, particularly the shared memories of the 1915 genocide. I also provide examples from cultural productions which demonstrate the diasporic transnationalism of Iranian Armenian authors who maintain ties with their homeland while are simultaneously anchored and settled in their host nations.
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