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"Penelitian ini membahas tentang Tari Dabke di Palestina. Dabke adalah tarian yang berasal dari masyarakat Arab Levantine dan banyak dimainkan di kawasan Mediterania, khususnya Palestina. Dabke bukan sekadar tradisi budaya semata, Dabke di Palestina memiliki banyak makna mulai dari persatuan, nilai-nilai sosial, dan bahkan bentuk perlawanan yang terkandung dalam setiap gerakannya. Penelitian ini bertujuan untuk menjelaskan latar belakang dan makna dari Dabke serta dampaknya terhadap Palestina di masyarakat internasional. Untuk mewujudkan tujuan tersebut, peneliti menggunakan dua landasan teori : tradisi dan semiotika. Penelitian kualitatif, analisis, dan deskriptif yang menggunakan pendekatan studi pustaka didapatkan dari observasi buku, jurnal, artikel, website, dan analisis video yang berkaitan dengan Dabke. Hasil dari penelitian ini menunjukkan bahwa Dabke adalah tarian yang memiliki banyak makna atau multi ekspresi mulai dari segi denotatif, konotatif, dan mitos atau ideologi. Dabke juga telah dikenal di masyarakat internasional, hal ini disebabkan oleh masyarakat Palestina yang berdiaspora dan banyak mendirikan komunitas Dabke. Sampai saat ini Dabke berhasil menarik atensi masyarakat internasional untuk sedikit demi sedikit mengenal kebudayaan Palestina.

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This paper discusses the Dabke Dance in Palestine. Dabke is a dance originates from the Levantine Arab community and is widely played in the Mediterranean region, especially Palestine. Dabke is not just a mere cultural tradition, it’s movement have many meanings ranging from unity, social values, and even forms of resistance. This study aims to explain the background and the meaning of the Dabke and its impact on Palestine in the international community. To achieve this goal, the researcher uses two theoretical foundations: tradition and semiotics. Qualitative, analytical, and descriptive research that uses a literature study approach is obtained from observations of books, journals, articles, websites, and video analysis related to Dabke. The results of this study indicate that the Dabke is a dance that has many meanings or multi expressions starting from denotative, connotative, and mythical or ideological perspective. Dabke has also been known in the international community because the Palestinian who have a diaspora and founded many Dabke community. Until today, Dabke has managed to attract the attention of the international community to gradually get to know Palestinian culture."

"[ABSTRAKPenelitian ini dilatarbelakangi oleh fenomena Tari Dabke yang memiliki keunikan. Dalam tradisi Lebanon, Tari Dabke dilakukan untuk membetulkan atap rumah warga di daerah pegunungan, desa, dan kota kecil di Lebanon yang mulai rusak dan bocor ketika masuk pergantian musim dingin. Tujuan penelitian ini dilakukan untuk mengetahui bagaimana perkembangan Tari Dabke di Lebanon, siapa saja yang berperan, dan apa saja peran mereka dalam melestarikan tarian ini. Penelitian ini menggunakan tiga landasan teori; tradisi, budaya, dan tari. Penelitian kualitatif yang menggunakan pendekatan studi pustaka didapatkan dari buku-buku, website, dan analisis video-video yang berkaitan dengan Tari Dabke. Penelitian ini menyimpulkan bahwa Tari Dabke telah berkembang setelah terjadinya Perang Dunia I dan adanya alat modern untuk membetulkan atap rumah warga sebagai pengganti dari fungsi Tari Dabke pada awalnya. Masyarakat, pemerintah, komunitas, dan lembaga atau perusahaan memiliki peran dalam melestarikan dan mengembangkan tarian ini. Bentuk pelestarian dan pengembangannya seperti menampilkan tarian ini pada berbagai perayaan, festival, serta mempublikasikan Tari Dabke melalui artikel, video, dan buku-buku mengenai Tari Dabke baik dari cara menarinya, kostum, dan musik yang kini mengalami perubahan dari waktu ke waktu.

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ABSTRACTThe background of this research is by reason of the unique phenomenon of Dabke Dance. In Lebanon tradition, people who live in mountain area, village, and municipality are dancing this dance to repair their roof which started leak or broken when season is going to change and winter will be coming. The purpose of this research is to know how Dabke Dance development in Lebanon, people who take a role of the Dabke?s development, and what they do to preserve Dabke Dance. This research is used three basis of theories; tradition, culture, and dance. Qualitative research approach that uses literature obtained from books, websites, observing, interviewing, and analyzing many videos which related with Dabke Dance. This research conclude that Dabke Dance have developed since the first world war. Furthermore, modern tools for repairing people?s roof are take a role in Dabke?s development. Societies, government, communities, organizations, and companies take a role to preserve and develop Dabke Dance. Form of preservation and development as performing this dance in festivals and publicizing Dabke Dance by article, video, and several books about Dabke Dance include the information about how to dance, costume, and music which have changes time by time., The background of this research is by reason of the unique phenomenon of Dabke Dance. In Lebanon tradition, people who live in mountain area, village, and municipality are dancing this dance to repair their roof which started leak or broken when season is going to change and winter will be coming. The purpose of this research is to know how Dabke Dance development in Lebanon, people who take a role of the Dabke’s development, and what they do to preserve Dabke Dance. This research is used three basis of theories; tradition, culture, and dance. Qualitative research approach that uses literature obtained from books, websites, observing, interviewing, and analyzing many videos which related with Dabke Dance. This research conclude that Dabke Dance have developed since the first world war. Furthermore, modern tools for repairing people’s roof are take a role in Dabke’s development. Societies, government, communities, organizations, and companies take a role to preserve and develop Dabke Dance. Form of preservation and development as performing this dance in festivals and publicizing Dabke Dance by article, video, and several books about Dabke Dance include the information about how to dance, costume, and music which have changes time by time.]"

"Generasi kedua diaspora Palestina tanpa kewarganegaraan mana pun di Amerika memiliki identitas yang kompleks. Penelitian ini membahas identitas generasi kedua diaspora Palestina tanpa kewarganegaraan mana pun di Amerika yang terdapat dalam film Mo (2022). Film ini menarik karena mengangkat isu mengenai statelessness. Metode yang digunakan dalam penelitian ini adalah pendekatan kualitatif dengan menggunakan beberapa konsep yang meliputi konsep diaspora, identitas, bare life, dan postmemory sebagai landasan teori. Hasil penelitian menunjukkan bahwa generasi kedua diaspora Palestina mengalami krisis identitas di Amerika. Keadaan tanpa kewarganegaraan menjadi faktor utama terjadinya krisis identitas karena tidak memiliki konteks yang stabil untuk membangun identitasnya. Hal ini diperparah dengan perubahan kondisi setelah peristiwa serangan 11 September 2001 yang menyebabkan mereka mengalami keterasingan di Amerika. Krisis identitas sejalan dengan ketidaklengakapan warisan memori yang diterima oleh generasi kedua. Generasi kedua menerima warisan memori melalui transmisi familial berupa cerita, foto, dan keterangan legal dalam permohonan suaka dan transmisi affiliative berupa warisan memori yang diinternalisasi melalui hubungan emosional di luar hubungan keluarga. Internalisasi warisan memori traumatis membentuk identitas Palestina yang lebih stabil. Penelitian ini juga menunjukkan bahwa narasi identitas dalam film memiliki kontribusi penting terhadap wacana mengenai statelessness yang sering kali terabaikan.

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The second generation of Palestinian diasporas without any citizenship in America has a complex identity. This research discusses the identity of the second generation of the Palestinian diaspora without any citizenship in America, as contained in the movie Mo (2022). This movie is captivating because it raises the issue of statelessness. This research employs a qualitative approach, theoretically based on several concepts such as diaspora, identity, bare life, and postmemory. The results showed that the second generation of the Palestinian diaspora experienced an identity crisis in America. Statelessness is a major factor in the identity crisis because they do not have a stable context in which to build their identity. This was exacerbated by the changing conditions following the September 11, 2001, attacks, which caused them to feel alienated in America. The identity crisis coexists with the insufficiency of the memory legacy that the second generation inherits. The second generation receives memory inheritance through familial transmission in the form of stories, photos, and legal information in asylum applications, and affiliative transmission in the form of memory inheritance internalized through emotional relationships outside of family relationships. The internalization of traumatic memory heritage forms a more stable Palestinian identity. This research also reveals that identity narratives in films significantly contribute to the often overlooked discourse on statelessness."

"Skripsi ini membahas tentang diaspora dan migrasi masyarakat Lebanon antara 1860 sampai 1990. Landasan teori yang digunakan sebagai alat analisis ialah teori diaspora, teori perpindahan penduduk, serta teori multikulturalisme. Penelitian yang digunakan adalah penelitian kualitatif berdasarkan pada metode sejarah dan dengan jenis penelitian deskriptif. Sepanjang sejarahnya, Lebanon telah mengalami berbagai pergolakan, mulai dari masa pemerintahan Turki Ustmani hingga Perang Sipil yang terdapat campur tangan negara-negara lain, seperti Israel, Palestina, Perancis, dan Inggris. Gelombang diaspora yang terbesar terjadi pada kurun waktu 1975-1990, yaitu ketika Perang Sipil II berlangsung. Dalam kehidupan di host country, migran Muslim Lebanon menggunakan hukum Islam (syari?ah) dalam kehidupan berkeluarga dan mengabaikan hukum resmi yang berlaku di host country. Hal ini tidak sedikit menimbulkan pertentanganpertentangan implementasi dalam kehidupan sehari-hari. Sedangkan migran Kristen Lebanon dapat dengan mudah berasimilasi dengan kebudayaan masyarakat host country. Hal ini membuat mereka dapat dengan mudah diterima dalam komunitas masyarakat asli host country. Masyarakat migran Lebanon mendirikan komunitas dan organisasi yang bertujuan untuk menyalurkan rasa nasionalisme mereka. Migran-migran Lebanon yang mayoritas miskin sedikit demi sedikit mampu menciptakan kekuatan bagi perekonomian mereka. Sebagian besar dari mereka mampu menjadi pebisnis, ekonom, politisi, seniman, dan bahkan ilmuan yang tidak hanya diperhitungkan di host country namun juga di dunia internasional. Dengan ini, masyarakat migran Lebanon dapat membuktikan eksistensi mereka sebagai komunitas migran.

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This paper discusses the diaspora and migration of Lebanese society between 1860 and 1990. Theoretical basis which is used as an analytical tool is the theory of diaspora, the theory of migration, as well as the theory of multiculturalism. The study is a qualitative study based on historical methods and the types of descriptive research. Throughout its history, Lebanon has experienced many upheavals, from the reign of Ottoman Turks until the Civil War that there is interference of other countries, like Israel, Palestine, France, and England. The biggest wave of diaspora that occurred in the period 1975-1990, when the Civil War II took place. In the life in the host country, Lebanese Muslim migrants to use Islamic law (shari'a) in family life and ignore the official law applicable in the host country. This is not the least cause contradictions its implementation in daily life. While the Christian Lebanese migrants can be easily assimilated into the culture of the host country society. This makes them easily acceptable in the indigenous community of the host country. Lebanon established migrant communities and community organizations that aims to channel their sense of nationalism. Lebanese migrants the majority of the poor little by little was able to create force for their economies. Most of them are able to become businessmen, economists, politicians, artists, and even scientists are not only counted in the host country but also internationally. With this, the Lebanese migrant communities can prove their existence as migrant communities."

"De diaspora adalah sebuah buku kumpulan cerita karya Marnix Gijsen. Di dalamnya terdapat enam cerita antara lain; Pledooi voor de monogamie, De perikelen van Bergen op Zoom, De school van Fontainebleau, De nachttrein naar Savannah, Georgia, Verwarde biecht in de Holland bar, dan yang terakhir Kaddisj voor Sam Cohn. Sesuai dengan judulnya, de diaspora yang dalam bahasa Indonesia berarti perpindahan, enam cerita ini memiliki kesamaan. tokoh-tokoh dalam cerita ini tinggal di luar lingkungan kesehariannya sehingga konflik yang muncul dalam cerita ini hadir karena adanya perubahan latar tempat dari tokoh-tokoh tersebut. "

""Focuses on art house cinema and discusses commercial African cinema"--"

"https://lib.ui.ac.id/unggah/skripsi/127258#:~:text=Diaspora%20Tionghoa%20merupakan,dalam%20Politik%20Global.

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The Chinese diaspora is one of the oldest and largest diaspora communities that are dispersed all over the globe. The Chinese Diaspora is widely perceived as a transnational actor who contributes significantly to the advancement of China's national interests. However, in reality China's approach to these communities is often different and seems inconsistent, both in policy and in the definition of the Chinese Diaspora itself. Therefore, this paper attempts to map out China's approach and view of the Chinese Diaspora from time to time, in particular region of Southeast Asia. This literature review uses a taxonomic method by reviewing 42 academic works that is categorized into three main themes: 1) global migration, 2) identity construction, and 3) China's foreign policy towards the Chinese Diaspora. The author then finds that not all existing literature views and portrays the Chinese Diaspora as an agent or instrument for China's foreign interests. In this case, the Chinese Diaspora is also seen as a multidimentional and diverse subject, and has its own experiences. The Chinese diaspora is then not always viewed as an actor, agent, or instrument for the interests of China or its host-society state in Global Politics."