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This paper aims to investigate how and when visual referents in brand visual aesthetics (i.e. colours, shapes, patterns and materials) serve as design applications that enable consumer diasporic identity.

This paper uses an innovative methodology that triangulates 58 in-depth interviews with diasporic consumers, 9 interviews with brand managers and designers and a visual analysis of brands (food retailer, spices and nuts, skincare, hair and cosmetics, ice cream and wine) to provide a view of the phenomenon from multiple perspectives.

This study illustrates how and when particular applications and compositions of product and design referents support diasporic identity for Middle Eastern consumers living outside the Middle East. Specifically, it illustrates how the design applications of harmonising (applying separate ancestral homeland and culture of living product and design referents simultaneously), homaging (departing from the culture of living product and design referents with a subtle tribute to ancestral homeland culture) and heritaging (departing from the ancestral homeland culture product and design referents with slight updates to a culture of living style) can enable diasporic identity in particular social situations.

Although applied to the Middle Eastern diaspora, this research opens up interesting avenues for future research that assesses diasporic consumers’ responses to brands seeking to use visual design to engage with this market. Moreover, future research should explore these design applications in relation to issues of cultural appreciation and appropriation.

The hybrid design compositions identified in this study can provide brand managers with practical tools for navigating the design process when targeting a diasporic segment. The design applications and their consequences are discussed while visually demonstrating how they can be crafted.

While previous research mainly focused on how consumption from the ancestral homeland occurred, to the best of the authors’ knowledge, this study is the first to examine how hybrid design compositions that combine a diaspora’s ancestral homeland culture and their culture of living simultaneously and to varying degrees resonate with diasporic consumers.

Diaspora tourism primarily refers to various population groups, including migrants, foreign workers, political refugees, ethnic and religious minorities and overseas communities living away from their ancestral homeland for various reasons. Throughout history, people have been forced to leave their original homeland due to various factors ranging from economic crises to natural and human-made tragedies, including war. The 24 February 2022 unjustified and unproved Russia's war of aggression against Ukraine, which started on the heels of the two-year COVID-19 pandemic, has resulted in massive and terrible consequences for many domains of political, economic and social life. The Russian invasion of Ukraine has generated the largest historical migration flows at a scale unforeseen in Europe since World War II. Since Russia invaded Ukraine, at least 12 million people have been displaced from their homes, according to the United Nations. The unprecedented influx of the Ukrainian people raises concerns about future developments, issues and challenges associated with Ukrainians' presence in other countries, particularly neighbouring ones. Therefore, this chapter analyses the possibility of diaspora tourism for Ukrainians shortly by utilising a critical approach when the situation stabilises in Ukraine. To begin with, this chapter first explains diaspora tourism with its definition and characteristics. Furthermore, it reviews the literature on the Russia–Ukraine war and its impact on Ukrainian tourism. In conclusion, it discusses the new Ukrainian diaspora wave soon.

A focus on how visual cultures in domestic spaces influence older migrants' identification with the homeland has been noted in previous research, ¹ yet migrant youth have not typically been the sole subjects of investigation in this regard. This chapter seeks to fill this gap by offering insight into the practices of young Indian women in domestic spaces and how these practices influence their sense of belonging to India. This chapter highlights the practices of young Indian women living in Brisbane, Australia, through an exploration into how the young women recreate their histories and cultural attachments in domestic spaces. The research presented in this chapter illustrates the processes of emotional attachment for young migrants and how these processes demonstrate new ways of practising diaspora, including the use of the internet to learn about their cultural histories. With the use of PhotoVoice, where photographs were retrieved from mobile phones and the internet, the participants discussed their everyday lives relating to their emotional attachments to material objects in domestic spaces and the connection to their identities. This chapter's main argument is to highlight the need for researchers to avoid the tendency to place young migrants into the same diasporic categories as their parents and to recognise the diverse ways in which young migrants actively shape their own cultural attachments.

This chapter explores the dual, contentions spaces of consciousness the Rwandan diaspora communities navigate. First of which was created through the stories of trauma and displacement since the Rwandan genocide and is influenced by the current Rwandan government's control over narratives of identities and remembrance both socially and politically. The second originated from the younger generations' attempt to assimilate to the only country they have never lived in and personally known. In this second space, the younger generations were forced, consciously or unconsciously, to choose between their communities' attachment to the past or creating a new path or future. Most importantly, being in diaspora means accepting that the different generations will often remain at the periphery of the new country, like outsiders looking inward. This phenomenon of social exclusion is a result of different factors, such as social categorisation, collective trauma and the narratives of otherness, which shape the different generations' identity shifts and sense of belonging. Using a phenomenological research method, this study analysed how one event, the 1994 Rwandan genocide, changed the meaning of diaspora consciousness and divided the communities into social categories such as ‘victims’ and ‘perpetrators’. Using the experiences of Rwandan American diaspora communities, I explored the impact of the labels of ‘victim’ and ‘perpetrator’ and how they have not only created specific narratives around remembrance and accountability but also crystallised the normative ideas of who was harmed and who was responsible for inflicting that harm. This chapter analysed the Rwandan communities' social development and assimilation, their understanding of their pasts and their members' social and political engagements in addressing their roles in their communities and nations.

Compared to younger and older generation migrants, middle-aged migrants in the diaspora seem to be more conflicted regarding their belonging. This paper aims to explore how middle-aged migrants in the diaspora define themselves in space and time.

The paper is based on ethnographic fieldwork done among Malawian migrants (herein referred to as Lydiatians) settled at Lydiate informal settlement in peri-urban Zimbabwe.

The paper reveals that, while younger migrants have a “radical transnational stance”, and older migrants regard their place of settlement as their final home, middle-aged migrants prefer to maintain a “strategic dual sense of place” regarding their place of settlement in the diaspora. These middle-aged migrants can be entrepreneurs considering their current settlement as a strategic place for petty commodity trading or those who find informal settlements to provide needed opportunities for cheap housing as the migrants pursue work in the nearby towns.

The paper offers a deeper understanding of how middle-aged migrants navigate their sense of place and contribute to host nations by functioning as key resources, dynamizing local economies through entrepreneurial activities and labour provision for various industries. The implications of this research should encourage states to positively interact with migrants, leveraging their potential for societal and economic development.

The finding that migrants in the diaspora have a dual, strategic view of their settlements is fascinating, if not new. Before this, scholars presented migrants as transnational figures, successively moving to a better place, which finally becomes home. However, the data presented in this paper suggests that this characterization associating migrants with maintaining a “stable, sedentary, bounded and fixed perception of home” is oversimplified. This is because migrants can sometimes continue to cherish the idea of informal settlements in the diaspora as home, just as the migrants also entertain the nearby established towns as useful places in their life.

This paper sought to examine the factors that influence intention to recommend, focussing on the extension of the theory of planned behaviour in halal tourism, with additional instruments such as halal safety and security, and trustworthiness of halal information.

Guided by a quantitative approach, cross-sectional data were collected using 394 Muslim diaspora tourists. The analysis technique used in this study is the partial least square structural equation modelling (PLS-SEM).

The results suggest that halal planned behaviour may account for the intention to recommend. Halal attitude, subjective norm, halal image, halal value, halal safety and security, and trustworthiness of halal information positively and significantly affect intention to recommend.

Muslim diaspora tourists are identified to have halal planned behaviour on intention to recommend. Hence, destination managers and practitioners are suggested to develop proactive halal products and services that appeal to tourists' intention to recommend.

This study has developed two new constructs: halal safety and security, and the trustworthiness of halal information grounded on the theory of planned behaviour in halal tourism. Specifically, the focus is on Muslim diasporic tourists' perspective in a non-Islamic context.

This study focused on Ivorian track and field athletes who were current or former members of the Ivorian national team to understand athletes’ experiences with migration, diaspora and sport.

Participatory action research (PAR) methodology was used in this research study (Lenette and Nesvaderani, 2021). According to Schinke and Blodgett (2016), PAR is a type of qualitative research used to engage the researcher and researched. The researcher and researched work together to understand the issues of a situation and communicate a plan to work toward resolving those issues (Kemmis et al., 2014). Using PAR helped to engage multiple people in the study, and as more research studies explore forced migration and sport, more scholars are starting to lean on the methodology to create a more diverse perspective and to include marginalized populations in the world of scholarly research (Stone, 2018; Robinson et al., 2019).

Key findings illustrate Ivorian athletes’ ability to forge a bond that transcended tribal and political differences through geographical proximity and sport opportunity, allowing them to (re)connect with their Ivorian diaspora by representing the national team.

This research paper expands on past studies in sport and migration by showcasing the fluid nature of how diaspora constructs an athlete’s national identity once they are forced to leave their homeland.

This paper explores the experiences of Lebanese and Ukrainian diasporans on the Canadian island of Newfoundland by using the concepts of host-region and reflective domestic ethnicity. ¹ It is based on fieldwork among the descendants of Lebanese immigrants who settled at the turn of the twentieth century (Hirschfeld Shibley) and recent immigrants from Ukraine (Lesiv). Many studies of diasporas explore the notion of ethnicity. These explorations often take place in large and representative diasporic settings that, in turn, offer platforms for diverse public expressions of ethnic identities reinforced by vibrant diasporic institutions. Newfoundland is a comparatively small territory and has historically been an unpopular destination for immigrants. Furthermore, in Canada, the island is known for its distinct regional sense of identity. The generalised framework of ‘hostland’ frequently used to embrace entire countries or continents is unsuitable for the present study. Via a narrower regional prism, our findings show that, albeit for dissimilar reasons, Lebanese and Ukrainian diasporans engage with their ethnic heritages predominantly in domestic spheres. We explore domestic ethnicity formation processes focusing on select creative expressions, including material objects.

Due to the armed conflict in Syria that commenced in 2011 and is still ongoing while writing this article, Armenia has experienced a massive inflow of Syrian-Armenian refugees. The state was not prepared to provide the appropriate legal and logistical assistance to manage such a large flow of refugees and returning Armenians. It was also ill-prepared to ensure their resettlement and proper integration into Armenia's society. As a result, in 2012, the government put forward immigration and resettlement policies specifically designed to deal with the Syrian-Armenians fleeing the Syrian conflict. This chapter aimed to capture the results from a conceptual framework we developed to document and assess the Syrian-Armenian integration experience. The framework is based on expert interviews, in-depth interviews and document analysis. Main findings: Syrian-Armenian refugees experience different challenges and choose different ways to overcome them. The older age group tends to experience increased difficulties in integrating into their host communities, while the younger generations adapt easier to their new environment. The younger generations are better equipped for social and economic changes and are less stuck in poverty. For Syrian-Armenian women, their new environment seems safer. Most feel at ease regarding public attitudes towards them and are, for the most, satisfied with their employment choices. Those with a high school education tend to seek lower paying jobs, and the outliers from the highest and lowest socioeconomic status tend to leave Armenia. Many return to Syria as the conflict winds down in certain areas or decide to travel to another country.