Majority versus minority religious status and diasporic nationalism: Indian American advocacy organisations

Studies of the homeland-oriented activism of diasporic groups focus on cases where those who share national origins also share common political interests. But other literature indicates that ethnic majority and minority groups may have different attitudes towards their homelands. This paper examines how majority and minority religious status in the homeland affects the foreign policy activism of immigrant organisations. It also examines how competing groups mobilising around foreign policy concerns frame their issues in such a way as to resonate with their Western audiences. Using examples of the mobilisation of Indian American groups around religious issues in India, it demonstrates that there are fundamental differences in the concerns and goals of Hindu American organisations and those representing Muslims, Sikhs and Christian Americans of Indian ancestry. These differences often result in opposing patterns of mobilisation around homeland issues.     

Non-economic Bases of Economic Behaviour: The Consumption,Investment and Exchange Patterns of Three Emigrant Communities in Kerala,India

This article takes issue with the rational choice approach that views the economy as an autonomous realm where isolated individuals make maximizing choices in terms of their personal preferences. The argument made is that income generation, consumption and exchange form a holistic complex that must be studied in its unity and that the economy and individual economic behaviour are articulated with a social context. This is demonstrated by evidence (collected through fieldwork) on the differences in the use of remittances by three villages in Kerala, India, which have experienced large scale migration to the Middle Eastern countries. In the three cases, it was the way in which income earned from international migration was perceived, together with the variation in ethnic structures, that explained the similarities and differences in their consumption, exchange and investment patterns. In each case, it was the larger ethnic structure that conditioned (1) the types of activities into which the money was channelled; (2) the range of people who were the beneficiaries of migrant remittances; (3) the patterns of reciprocity or charity practised by the migrants; (4) the selection of the trade-off point between community status and economic accumulation; and; (5) the groups of individuals who gained or lost economic control.