Dr. Sajaudeen N I J A M O D E E N Chapparban | Central University of Gujarat, Gandhinagar (original) (raw)

Papers by Dr. Sajaudeen N I J A M O D E E N Chapparban

Journal of Literature and Aesthetics , 2024

Life narratives as powerful genres used extensively to bring diasporic experience to public spher... more Life narratives as powerful genres used extensively to bring diasporic experience to public sphere. The unrecorded pasts and forgotten memories of diaspora are intertwined with the memory and history of migrants in both homeland and host land. These stories addressed several pertinent issues, including the paths of movement, the process of remembering, identity formation, a sense of belonging, cultural differences-related challenges with adapting, etc. This article attempts to give a conceptual understanding of diasporic life narratives by examining how life stories and "memories" are incorporated into the politics of identity construction in the diaspora.

The Third Voice: Reality and Vision, 2024

It is worth noticing that in recent years, female labour migration to the Gulf has contributed ab... more It is worth noticing that in recent years, female labour migration to the Gulf has contributed abundantly in the development spectrum of the Kerala state. The emergence of growing international need for domestic workers and care workers demanded supply of cheap labour in the capitalist global economy. The socio-cultural association of women with domestic and care work often emerges as a major shaping influence on female migration. Kerala state has seen a rise in the number of female migrants traveling to the Gulf for jobs as professional nurses and domestic workers in the past many decades. This paper will analyse the gendering aspect of female migration from Kerala to the Arab Gulf, having a major focus on their gender role attributions and labour challenges in both home and host societies.

India Migration Report 2024: Indians in Canada, 2024

This paper explores the intricate dynamics of immigration in Canada, particularly focusing on the... more This paper explores the intricate dynamics of immigration in Canada, particularly focusing on the Indian diaspora, which has emerged as one of the fastest-growing minority groups in the country. Despite Canada’s self-proclaimed image as an immigrant-friendly nation, the underlying colonial attitudes of the predominantly white population reveal a more complex narrative. By challenging the dichotomy between "Canadians" and "immigrants," this study argues that all Canadians, regardless of their racial background, have immigrant histories. The paper highlights how the colonial legacy has shaped contemporary perceptions and policies regarding immigration, particularly the racialization of migrants. While Canada aims to welcome over 460,000 new immigrants annually under its Immigration Levels Plan 2023–2025, this influx predominantly serves capitalist interests, reflecting a preference for skilled labor primarily from populous countries like India and China. Despite the multicultural ethos, systemic biases persist in the formulation of immigration policies, favoring white Europeans while marginalizing non-white communities. The historical context of these policies reveals a master-slave dichotomy, perpetuating a narrative that positions non-white immigrants as subordinate. Through a postcolonial lens, this study emphasizes the need to critically reassess Canada’s immigration narrative, acknowledging the contributions and struggles of all immigrant communities while confronting the ongoing realities of racism and discrimination within Canadian society.

Explorations - E-journal of Indian Sociological Society, New Delhi, 2024

Socioeconomic inequalities, warfare, political unrest, low living standards, and other compelling... more Socioeconomic inequalities, warfare, political unrest, low living standards, and other compelling factors have displaced millions of individuals from their native dwellings, particularly from the global south. This has resulted in a surge of both national (for example in the context of India, there are around 450 million internal migrants as per 2011 Census) and international migrants (280.6 million by mid-2020, according to the IOM) in recent decades. The swift pace of globalization and transnationalism has further facilitated these migration processes. This phenomenon brings diverse cultures, religions, languages, and identities into "contact zones" (Pratt 1991), leading to varying receptions and post-migration challenges that this paper aims to conceptualize as Transnational Subalternity. Based on secondary sources, this paper examines persistent inequalities, hierarchies, and prevailing hegemonies within transnational migrant communities, applying Gramscian subalternity to conceptualize emerging forms of marginalization against and among various vulnerable communities such as laborers, refugees, students, LGBTQ individuals, and contextualize this study to marginalized communities among Indian Diaspora such as Dalit and Muslim minorities. It explores how migration reshapes social structures and identities, particularly in interactions between migrants and host societies and within migrant and diasporic communities with differing identities. Referencing anti-immigrant rhetoric, cultural complexities, and caste dynamics, within transnational diasporic spaces, the study highlights intersections of culture, race, gender, age, and religion in shaping migrant experiences and new forms of marginalization.

Istanbul University Press, 2024

The increase in terrorist attacks at the verge of the 21st century and the politics of associatin... more The increase in terrorist attacks at the verge of the 21st century and the politics of associating Islam with violence
and Muslims with terrorists have brought the subject of Islam and Muslims under serious investigation among scholars
of the humanities and social sciences. New vocabulary words such as jihad [struggle], Sharia [Islamic law], Dar alHarb [house of war], Dar al-Islam [house of Islam], hijab [headscarf], al-Qaeda, mujaheddin [jihadist], Taliban, and
kafir [disbeliever] were introduced into political and intellectual debates along with new phraseologies such as Islamic
terrorism, Islamic extremism, Islamization, Talibanization, Islamic fascism, Islamic jihad, the Green Terror, and Islamic
bomb into the daily lexicon to malign the image of Islam and Muslims and to strengthen biased arguments. This chapter
aims to analyze the literary response of Muslim writers regarding diaspora and the negative projection of the Muslim
identity and stereotypes, especially after the 9/11 incident. The questions are addressed through select literary texts on
topics such as how the Muslim identity and hijab identity came under the spotlight of racial and cultural discrimination
in Western societies. The study discusses texts such as the Pakastani-Brit H.M. Naqvi’s (2009) Home Boy, PakistaniAmerican-Brit Mohsin Hamid’s (2007) The Reluctant Fundamentalist, Lebanese-American Laila Halaby’s (2007)
Once in a Promised Land, Palestinian-Egyptian-Australian Randa Abdel-Fattah’s (2005) Does My Head Look Big in
This?, Indian-British Shelina Zahra Jan Mohamed’s (2009) Love in a Headscarf, and Bangladeshi-British Monica Ali’s
(2003) Brick Lane. The chapter argues that, despite the ongoing international propaganda campaign against Muslims,
they have revisited and reclaimed their identities and resisted and exposed the biases in the contemporary discourses
against Islam and Muslims.

Routledge, 2022

Marginality and refugees live side by side be it a normal situation or any kind of crisis. The CO... more Marginality and refugees live side by side be it a normal situation or any kind of crisis. The COVID-19 not only multiplied the sufferings and marginalities of the refugee communities but also added and strengthened various stigmas, discriminations, and increased phobias about them. Refugees apart, the majoritarian imaginations tried to break the pandora box of COVID-19 on the heads of weaker and underprivileged sections of society which also includes the IDP COVID-19 is a virulent deadliest viral disease that spread across the world from Wuhan, China. It emerged from the family of Coronaviruses and this was the latest SARS-COV-2. It has disrupted human mobility across the national and international borders and imposed worldwide lockdown.

IDP is an abridged form of an Internally displaced people/person, undocumented citizens, labour migrants, minorities, and backward classes. We have witnessed the discriminations against these people during the pandemic across the borders. Thus, COVID-19 has exposed the existing structural inequalities in our societies on the grounds of gender, caste, class, religion, race, etc. This chapter tries to analyze the situation of refugees in India during the disquieting time of the COVID-19 crisis, what challenges they face (racial, health-related, economic, political) and how did they struggle to survive through various possible means. It also underlines how legal weakness and socio-economic exclusion and misunderstandings led to the further subjugation, exploitation, and exclusion of refugees from all government schemes and social spheres. This discourse analysis takes the help of data from existing available interviews, reports, and blogs/news reports/newspapers. It also analyzes the role of national and international bodies and NGOs in mitigating the spread of this disease among refugees and helping them in difficult times and what are their challenges while assisting these deprived communities

Springer, Heidelberg. Germany , 2020

Mondopoli: Looks on the world - Portal of geopolitics and international economics (the website of the CeSPI, Center of Studies on International Politics of Rome, Rome Italy), 2021

Sajaudeen Chapparban I argued in the editorial of the New York based magazine Café Dissensus that... more Sajaudeen Chapparban I argued in the editorial of the New York based magazine Café Dissensus that the Rohingyas are neither the 'most persecuted minority' nor the 'stateless' rather they are victim of systematic social and legal engineering which reduced them to the conditions in which they live in today". The roots of violence against Rohingyas are deeply ingrained in the historical traits of hatred towards Muslims in Myanmar which can be traced back to the 11 th Century. The exclusionary processes of cultural nationalism accentuated the making of Buddhism as national religion which resulted in the discrimination, elimination, and construction of minorities as 'others' and 'outsiders' within the Buddhist majoritarian nationalist imaginaries. The Socialist period (1970early 90s) did not encourage Buddhism as a state religion vehemently but with the rise of the Junta military power (from late 1990s to early 2010s) the othering, discriminating, torturing, and killing of Muslims became pugnaciously visible. The construction of images and stereotypes of the Rohingyas as extremist, terrorist, Islamists, fundamentalists, radicals, etc. led the masses to be more ferocious towards Rohingyas and media to justice the gross violation of human rights against this most deprived community. I tried to encapsulate the construction of stereotypes, hatred, unwanted fear, and violence against this community into the term Rohingyaphobia. This phobia has old topographies of what is today vividly called Islamophobia. One of the most palpable reasons for the persecution of this community is their Muslim identity. The Burmese Citizenship Law (1982) legally discriminated and deprived the Rohingyas from the citizenship by excluding them from the "national races". Their religious identity is one of the major reasons that they are not included in the "national races". The present-day violence has its genesis in the anti-Islamic feelings among the right-wing Buddhists and their desire to culturally homogenize the Burmese identities by persecuting the 'constructed other'. They are judged through the Buddhist communal monocultural modernity which was nurtured over a period of time. Those who are culturally 'other' are forced to adapt or leave and Rohingya Muslims are the victim of this not just because they are 'other' but the 'obvious other'. The construction of their identity in association with extremism, terrorism, militant, Islamist, etc. has also coincided with the global rhetoric of "war on terror" in the recent past. The common images of Muslim as terrorist and Islam as terrorism has been always already provided a framework to suspect the Muslims since 9/11 and target them in the name of "homeland security". Thus, the construction and projection of Rohingya identity in this lexicon have pawed ways to channelize the anti-Rohingya sentiments in Myanmar and also substantial validation to the gross violation of human rights till today. The images and stereotypes continued to migrate with the Rohingyas in exile too wherein in countries like India and Bangladesh they are suspected and their rights of being refugees also violated and added new layers of vulnerability to their existence.

Lambart Publications, Germany , 2020

Iqra bismi rabbi-kal-lazi khalaq Khalaq-al-insana min alaq Iqra wa rabbuk-al-akam Al-lazi allama ... more Iqra bismi rabbi-kal-lazi khalaq Khalaq-al-insana min alaq Iqra wa rabbuk-al-akam Al-lazi allama bil-qalam Allam-al-insana ma lam ya'lam" Read in the name of thy Lord, the creator Who has created the man from a clot of blood Read and thy Lord is most kind Who taught through pen And let the man learn what he knew not 4 The Holy Quran

All Rights Reserved. The responsibility of the chapters contained in the book belongs to the auth... more All Rights Reserved. The responsibility of the chapters contained in the book belongs to the authors. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the Publisher. Alle Rechte vorbehalten. Die Verantwortung der im Buch enthaltenen Kapiteln liegt bei den Autoren. Kein Teil dieses Buches darf ohne schriftliche Genehmigung des Herausgebers in irgendeiner Form oder mit irgendwelchen Mitteln, sei es elektronisch oder mechanisch, einschließlich Fotokopieren, Aufzeichnen oder durch ein beliebiges Informationsspeicher-und Abrufsystem reproduziert oder verwendet werden.

LangLit: An International Peer-Reviewed Open Access Journal, 2015

Language is a combination of written and spoken words. Therefore the spoken aspect is also as muc... more Language is a combination of written and spoken words. Therefore the spoken aspect is also as much important as the written but this aspect has given less importance. Most of us do speak English but accurate English i.e. "Standard English". Correct pronunciation not only helps us in delivering message properly but also gives comfort for listener and both enjoy the language. But in the Post-Colonial era the idea of "Standard/RP/Queen"s English" is contested. The Post-colonialists think that by following the standards of the British we are becoming the victim of "linguistic colonialism". As a result of this there was a rise of different "Englishes" which vary in terms of phonology, syntax, lexical/vocabulary etc. In such circumstances learners left with option of "intelligibility", an accentual pattern which is generally accepted and understood by a particular linguistic community for which they are accustomed. Language is a combination of written and spoken words. Oxford Dictionary defines it as the method of human communication, consisting of the use of words in a structured and conventional way. Therefore the spoken aspect of language is also as much as important as the written one, especially in the context of the Second Language Learning (L2). In India, till recent past, the spoken aspect of English language is not studies/explored as serious as the written one. If at all some attention was given, that too, to just "Spoken English" not that how correctly it should be spoken i.e. intelligibly and effectively. Raison d'être of the paper:  "Intelligibility" in the Post-Colonial context and its types: Phonological, syntactical and Lexical.  Question of "Our English" v/s "their English".  Mother tongue v/s Intelligibility.

Galaxy: International Multidisciplinary Research journal, 2013

The Al-Qaeda terrorist group attacks on the USA on September 11, 2001 and shook the world. It has... more The Al-Qaeda terrorist group attacks on the USA on September 11, 2001 and shook the
world. It has stolen the lives of near about three thousand innocents. Such inhumane act was
condemned by all communities irrespective of nay affiliations of religion, nation, cast, color or
class. This tragedy did not end up with the death of its victims but it continues on the lives of
Muslims in both majority and minority areas. Apart from America’s “war on terror” mission on
Iraq and Afghanistan Muslims across the world pushed in to the gallows of hostility and
accelerating Islamophobia in the gloomy shadow of Post 9/11. Especially immigrant generation
of Muslims to the USA and European countries has to pay heavier prize for 9/11. The dreams of
the immigrant Muslim minorities who migrated to America and European countries in search of
Dreams from South Asia and Middle East turned in to nightmare after this event. Whether they
say, ‘I am an American’, “lover of America”, or “I am not a terrorist” these claims do not make
any difference except the signs which they bear. Signs like Muslim names, dress code, topi,
Kurta payjama, hijab/naqab, beard, and coal in their eyes which not only became signifier of
terror but signified the identities of terror and terrorism in the post 9/11 era. The victims of Post
9/11 Islamophobic backlash are not only Muslims but also non-Muslims like Hindus and Sikh
who share common racial and cultural commonalities with Muslims. They became target of
terror and torture of “war on terror”, different phobias, and suspicions. This Post 9/11 condition
was brought in the recent Bollywood discourses especial trend settlers movies like Shoeb
Mansoor’s Khuda Ke Liye (2007)[KKL], Kabir Khan’s New York (2009)[NY], Karan Johar’s My
Name is Khan (2010)[MNIK], and Mira Nair’s The Reluctant Fundamentalist (2012 will be
released soon in 2013)[TRF].

Palgrave Macmillan, 2020

The article addresses the post-secular shift in the global politics of citizenship and migration ... more The article addresses the post-secular shift in the global politics of citizenship and migration where secular and inclusive ideals are being threatened by emerging right-wing leadership, especially in the Indian subcontinent. It also highlights the politicization of migration and citizenship through ethnic and nationalistic discourses, illustrating examples of refugees and migrants in India. It also investigates the nexus between the controversial Citizenship Amendment Act 2019 and the divisive National Register of Citizens. This is a preview of subscription content, log in to check access. Access options Instant access to the full article PDF. Price includes VAT for India 34,95 €

Springer-Verlag GmbH Germany, part of Springer Nature 2019, 2019

Religion plays a very significant role in the process of migration from ancient times to the pres... more Religion plays a very significant role in the process of migration from ancient times to the present. History of all major religions in the World witness and experience the episodes of migration and diaspora directly and indirectly either to save faith/people or spread faith. Religions like Islam, Judaism, and Christianity have the references of migration and exile within their scriptures too. In Islam, the idea of Hijrat (migration) and the migration of Prophet Muhammad (Peace be Upon Him) along with his companions from Mecca to Medina plays crucial role in the history and psychology of Muslims. The Holy Quran instructs the believers to migrate from one place to another place when the situations are not comfortable. One of the major reasons to migrate in Islam is for the sake of Din/belief and for the sake of Allah. If a believer feels that s/he cannot practice his/her religion freely then s/he should migrate to a place where one can practice it without any difficulty. This has also shaped the thinking and migration process of Muslims. Similarly, in the Jewish Zionist philosophy, the concepts of Yerida and Aliyah have direct reference of migration. Yerida means an act of emigration from the land of Israel and Aliyah means an immigration of Jews from diaspora to the land of Israel. In the Book of Deuteronomy, the word "gault" (exile) is applied to the people of Israel for their dispersion. Apart from this, religion and its dominance influence the process of migration both in expelling and welcoming the people "in" and "out" of the border. As a psychological agent, religion stimulates or discourages and facilitates or rejects the migrants according to the cultural similarities or dissimilarities of the migrant/group. One such example is the recent case of forced migration of Rohingyas from Myanmar due to persecution. One of the obvious reasons is that the Rohingyas are linguistically, culturally, and religion wise different from the majority Buddhist community in Myanmar. As a result, the ethnic cleansing and genocide of Rohingya results in the flux of migration to the neighboring states. But when it comes to the question of who has accommodated or not.....

Springer-Verlag GmbH Germany, 2020

There could be a migration without diaspora, but there cannot be diaspora without migration; ther... more There could be a migration without diaspora, but there cannot be diaspora without migration; therefore, diaspora is a post-migration phenomenon. It starts formulating once the migration takes place from one sociocultural setting to an/other sociocultural setting/s. Sociocultural setting is attachment with feeling, memories, and familiarities with the things which an individual loved and experiences at the primary stage of life. This similarity can span to a settlement category such as a locality, city, region, state, country, or continent. It varies from place to place depending upon sociocultural similarities and dissimilarities. It can also be a setting which is marked by social category and a dominance of that particular category be it race, culture, religion, ethnicity, and language group which also constitutes the identity of a settlement category. If a person migrates from one sociocultural setting to another sociocultural setting, she/he experiences a difference in the host society, and this experience of being different in another sociocultural setting is called the post-migration feelings and diasporic sense. The pre-migration feelings are always positive colored with new hopes, dreams, and better life with full of passion and eager. These feelings vary in the forced migratory patterns. Sociocultural setting is also a result of "familiarities," "lived experiences," and "practices/atmosphere" of an individual in a setting of a particular language, culture, religion, food, custom, dress, rituals, social practices, race, ethnicity, etc. Migration causes the distancing of an individual or a group of people from one sociocultural setting to an/other sociocultural setting which affects the psyches of the migrants in the form of memory about the things left behind, life lived with familiarities, and emergence of the feeling of disrootedness. As a result, the immigrants develop a strong community feeling (identity, solidarity, retaining food and dress codes, etc.) within their group and also develop diasporic sense such as the sense of disrootedness; sense of be/longing, collectiveness, nostalgia, and going back/homeland; and sense of alienation. In some cases migrant community assimilates in host society fully or partially. In a nutshell, they are longing for rerooting/rebuilding the sociocultural setting which they left behind or thinking of revisiting "homeland" which also leads to dilemma of to go back or not to go...

Springer Germany , 2020

“Hijrat” is an Arabic word, derived from “hijr,” means “to depart.” It is also used for “to shift... more “Hijrat” is an Arabic word, derived from “hijr,” means “to depart.” It is also used for “to shift” or “abandonment.” In Islam, it generally means “to give up one’s own land” or “to migrate from one place to another place” mostly for the sake of Deen/faith and Allah. Hijrat as a term came into prominence from the Hijrat (migration) of the Prophet Muhammad and his followers from Mecca to the city of Medina in 622 A.D. The Islamic almanac starts from this remarkable event in the history. It counts years in “Hijri” as in Alexandrian CE/AD. Various interpretations of this term by different Islamic scholars has given multiplicity to its meanings. Enaytulla Subhani in his biography of Prophet, Mohammad-e-Arabi writes, “Leaving home and place for the sake of God is and settling in other place is called Hijrat” (translation is mine 175)... (Cont..)

Café Dissensus we dissent New York, 2019

Books by Dr. Sajaudeen N I J A M O D E E N Chapparban

Palgrave Macmillan; 1st ed. 2023 edition, 2023

Edited by Neha Singh (Editor), Sajaudeen Chapparban (Editor) (2023) . This book covers various f... more Edited by Neha Singh (Editor), Sajaudeen Chapparban (Editor) (2023) . This book covers various forms of the production of girmitiya culture and literature. One of the main objectives is to conceptualize the idea of girmitya, girmitology, and girmitiya literature, culture, history, and identity in both colonial and postcolonial contexts. This book aims to document the history, experiences, culture, assimilation, and identity of girmitiya community. It also critically analyses the articulation, projection, and production of their experiences of migration and being immigrant, their narratives, tradition, culture, religion, and memory. It also explores how this labour community formulated into a diaspora community and reconnected/created the home (land) and continues to do so in the wake of globalization and Information and Communication Technology (ICT). This book is an attempt to bring the intriguing neglected diverse historical heritage of colonial labour migration and their narratives into the mainstream scholarly debates and discussions in the humanities and the social sciences through the trans- and interdisciplinary perspectives. This book assesses the routes of migration of old diaspora, and it explains the nuances of cultural change among the generations. Although, they have migrated centuries back, absorbed and assimilated, and got citizenships of respective countries of destinations but still their longing for roots, culture, identities, “home”, and the constant struggle is to retain connections with their homeland depicted in their cultural practices, arts, music, songs, folklore and literary manifestations.

Authorspress , New Delhi , 2021

South Asia, as a subcontinent, is a mosaic of diversity and confluence of different cultures, rac... more South Asia, as a subcontinent, is a mosaic of diversity and confluence of different cultures, races, languages, religions, region, sects, caste, class, ethnicities, and, of course, nationalities and sometimes these differences clash with clash each other both 'within' and 'across' the national borders and at the same time tries to maintain the unity, peace, and harmony with the bilateral tie and mutual respect to each other. The present book aims to explore how these South Asian divers communities living abroad. How do they retain, perceived, and treat their own identities and the collective identity as South Asian starting from traders from ancient times, Indentured laborers migrations from the 19th century to the late 20th and 21st-century trend of trained professionals like doctors, engineers, technocrats, entrepreneurs etc? What are their day-to-day issues and challenges in the 'host/other lands'?

Palgrave Macmillan, 2022

This book covers various forms of the production of girmitiya culture and literature. One of the ... more This book covers various forms of the production of girmitiya culture and literature. One of the main objectives is to conceptualize the idea of girmitya, girmitology, and girmitiya literature, culture, history, and identity in both colonial and postcolonial contexts. This book aims to document the history, experiences, culture, assimilation, and identity of girmitiya community. It also critically analyses the articulation, projection, and production of their experiences of migration and being immigrant, their narratives, tradition, culture, religion, and memory...