Nina Clara Tiesler

This paper aims at refining the theoretical understanding of the coming-into-being of ethnicities in the light of societal and cultural change, and as a social form of symbolic collectivity. The specific contribution is to the research context of migrants and migrant descendants; wherein conceptual debates on self-perceptions, modes of belonging, group
formations and collective subjectivities continue to be at the core of theoretical considerations. In conducting longitudinal fieldwork among Portuguese emigrants in diverse diasporic settings on the one hand, and Portuguese Muslims of Indo-Mozambican origin, on the other, this research inquired into different milieus and generations of people with migration experience in their family histories who share “memories of colonization and migration” (Weber). Over time, generations and migration trajectories, ethnic selfperceptions and membership roles changed among both groupings. The complex settings illustrated here move this preparatory work towards a new analytical concept which I call Ethnoheterogenesis (EHG). Emphasis lies on the genesis and changes of ethnic framing and multiplicity of ethnic memberships.

Mobile players in men's football are highly skilled professionals who move to a country other than the one where they grew up and started their careers. They are commonly described as migrants or expatriate players. Due to a much less advanced stage of professionalism and production of the game in women's football mobility projects are different. At describing the cases of Brazil, Equatorial Guinea, Mexico, Colombia and Portugal, the aim of this paper is to conceptualise an umbrella category for mobile players that can include current realities in the women's game, namely the transnational player who has gained and displays transnational football experience in different countries and socio-culturally contexts. Furthermore , analyses allow introducing two new subcategories besides the ''expatriate'', namely diaspora players and new citizens. Três tipos de jogadoras transnacionais: diferenciando projetos de mobilidade de futebolistas mulheres em países centrais e em desenvolvimento Resumo A mobilidade internacional de jogadores de futebol se caracteriza, geralmente, pelo deslocamento de profissionais de alto nível para países diferentes daquele em que cresceram e iniciaram carreira. São descritos, comumente, como migrantes ou expatriados. Em estágio muito menos avançado de profissionalização, a mobilidade entre jogadoras acontece diferente-mente. Ao descrever casos do Brasil, na Guiné Equatorial, no México, na Colômbia e em Portugal,

Archetti, E. (1994), «Masculinity and football: the formation of national identity in Argentina», in R. Giulianotti e J. Williams (orgs.), Games without Frontiers: Football, Identity and Modernity, pp. 224-244. ... Back, L., Crabbe, T., e Solomos, J. (2001), The Changing ...

In the academic literature, as well as in recent political discourse, muslim minorities in Europe are often described as diasporas or transnational communities. Although these concepts do not originate in the teological traditions of Islamic law, and are not used therein, they do reflect the new societal experience of those they describe. This discursive analysis shows that it is (mostly non muslim) researchers and the educated muslim middle-classes who have played key roles in introducing identitarian forms such as “diasporas” and “the transnational”. A new generation of muslim European intellectuals have discussed and developed these concepts to encapsulate and analyze the new practices, situations and experiences of different classes, groups and communities, in language which is not teological but secular, and which marks the transition from traditional to modern religion.

Novidades no terreno: muçulmanos na Europa e o caso português** Desde o final da segunda guerra mundial, a migração laboral, a descoloniza-ção, os objectivos educacionais, a fuga de zonas de crise e da pobreza econó-mica, geraram uma vaga crescente de imigração de países de maioria muçulma-na para os Estados-nações que, durante a guerra fria, eram chamados de «Europa livre». Hoje cerca de 15 milhões de pessoas consideradas muçulmanas 1 — devido às suas convicções religiosas e expressões sócio-políticas ou apenas devido à sua origem geográfica ou história familiar — vivem em sociedades europeias ocidentais — cerca de 30 000 em Portugal (Kettani, 1996; Público de 29-2-1992). O número de cidadãos muçulmanos europeus e seus descenden-tes (que nasceram e foram educados aqui) está constantemente a crescer. O processo de descolonização português deu origem àquilo a que hoje podemos chamar Nova Presença Islâmica 2 em Portugal. Até hoje, devido a contínuos fluxos migratórios, a uma maior var...

Islam en lusophonies – Islão nas lusofonias – Islam in Portuguese-speaking areas, special issue of the trilingual peer-reviewed journal LUSOTOPIE (Brill), XIV (1), 303 pages. Now online: http://www.lusotopie.sciencespobordeaux.fr/somma2007.htm

Seitdem Ende des Zweiten Weltkriegs wächst die Zahl der Einwanderer und Einwanderinnen und postkolonialen Siedler aus islamisch geprägten Gesellschaften in Europa. In den heutigen Grenzen der Europäischen Union (EU) leben mindestens fünfzehn Millionen Menschen, die aufgrund ihrer religiösen Ueberzeugungen, ihrer sozialpolitischen Statements oder zumeist schlicht im Rückschluss auf ihre geo-graphische Herkunft oder familiäre Abstammung als Muslime und Musliminnen gezählt werden. Die Zahl deutscher, französischer, britischer etc. Staatsbürger islamischen Glaubens sowie der Anteil der in Europa geborenen zweiten und dritten Generationen nehmen ständig zu. Wie entwickelt sich islamische Religion und Religiosität unter den neuen Gesellschaftsmitgliedern mit muslimischem Hintergrund, unter den musli-mischen Gemeinschaften und Bewegungen, die heute in europäischen Gesellschaftenleben?

Descolonização, migração laboral, objectivos educacionais e fuga de zonas de pobreza e de guerra: desde o fim da Segunda Guerra Mundial os Estados europeus contêm uma população muçulmana significativa. Nas actuais fronteiras da União Europeia vivem cerca de vinte milhões de pessoas referenciadas como muçulmanas em função das suas crenças religiosas, das suas posições político-sociais, ou, simplesmente, devido às suas origens geográficas ou familiares. O número de cidadãos de fé islâmica com nacionalidade portuguesa, alemã, francesa, britânica, etc., a percentagem de muçulmanos nascidos na Europa e de convertidos, bem como o seu empenho sociocultural, tornaram-nos parte integrante da população europeia e o Islão tornou-se visível no espaço europeu. Embora esta realidade demográfica e sociocultural já existisse há meio século, a população não-muçulmana parecia supreendida, na sequência do 11 de Setembro, pelo facto de «a Europa estar cheia de muçulmanos». De que modo se desenvolvem a ...

In Islamic life in Portugal, postcolonial people of Indian-Mozambican background continue playing a key role in Islamic association work. One example is the Youth Association of the Islamic Community (CilJovem) in Lisbon, which gets more engaged in Muslim activities at the international level since 9/11. A study which compares cultural attitudes of these young Portuguese Sunnites with those of non-Muslim peers reveals: Islam and Muslim-ness are important matters; they are deeply attached to their home country and 'mainstream Portuguese' . F or around 30 years, Islamic communities have repre-sented the largest non-Christian religious minority in Portugal. Muslims in Portugal constitute a diverse phe-nomenon, in terms of ethnicity, socio-economic inte-gration, and concerning their religious affiliation in Islam. The contemporary Muslim presence has no socio-demographic linkage to the historical Islamic presence of Gharb Al-Andaluz but is largely the result of postcolonial move...

Die Erfahrung von Heimatlosigkeit, begründet im Verlust der Einheit der Gesellschaft, scheint im Zeitalter internationaler Migrationen universell. Offen gestellt wird die Frage nach Heimat im aktuellen Diaspora-Diskurs, der sich seit 1989 außerhalb der traditionell mit Religion befassten Disziplinen entwickelte. Mit kritischem Blick auf begriffliche Verluste beschreibt der vorliegende Beitrag die enorme Konjunktur von Diaspora-Konzepten in den Sozialwissenschaften, u.a. am Beispiel der Diskurse über Muslime im heutigen Europa.

World championships are the top-ranking competitions of national teams, as well as indicators of the development, performance level and the global spread of a sport. This is especially true of championships in sports which have a relatively short history, such as women’s soccer. The Women’s World Cup, organized by the International Federation of Association Football (FIFA) since 1991, attracts an increasing number of teams which participate in the qualification matches. The number of participants and their performance show that women’s soccer has now spread to many parts of the world (Hong and Mangan 2003; Williams 2007), with 29 million women and girls now playing soccer worldwide (FIFA 2013). However, the recognition and support given to women’s soccer, as well as its organizational bases, vary considerably from country to country; for example, although there were 120 football federations listed in the FIFA Women’s World Ranking with an active national squad in 2013,1 women’s socc...

The paper examines the ways in which Portuguese migrants connect to their country of origin. How do they re-construct or re-invent elements of their (narrated) “culture of origin” in ­Hamburg and in other parts of Northern Germany? Based on ethnographic material and a quantitative survey, the findings suggest that alongside the decrease in language skills and participation in Portuguese associations, many elements which had shaped migrant constructions of Portuguese culture in diasporic settings, are losing importance while football identification, consumption and leisure activity seemingly remain important or are even increasing. Football provides a privileged space for performances of Portuguese belonging and (popular) culture while at the same time being a platform for intercultural encounters. The latter also holds true for Portuguese gastronomic establishments, which give space to the development of culinary and linguistically syncretism.

... number of Muslims in Portugal increased to 15,000,31 and in the 1990s it rose to 20,000±30,000.32 The ®rst mosque was built in 1982 in Laranjeiro (Comunidade IslaÃmica do Sul de Tejo), followed one year later by the small but impressive Mesquita Aicha Siddika in ...

... politics of contemporary global football celebrity and cultural politics of capitalist globalization with specific reference to Mourinho and Eriksson ... administrative cultural hegemonic power as well as the cultural appeal of the colonizers in Mozambique, as Nuno Domingos explains ...

... number of Muslims in Portugal increased to 15,000,31 and in the 1990s it rose to 20,000±30,000.32 The ®rst mosque was built in 1982 in Laranjeiro (Comunidade IslaÃmica do Sul de Tejo), followed one year later by the small but impressive Mesquita Aicha Siddika in ...

... participação na vida cultural e social do país (inúmeros colóquios, exposições, visitas oficiais à comunidade, inaugurações) e é clara a herança ... muçulmanos e do Islão em geral e local na imprensa portuguesa da mesma perspectiva e que, naturalmente, deste ponto da vista ...

Embora o futebol português seja razoavelmente conhecido dos adeptos do futebol internacional, pelo menos, desde os tempos do Benfica e da selecção nacional de Eusébio & C.ª, é bem mais recente (Euro 2004) a ideia generalizada, fora de portas, de que ...