Processes of Identification among French-Speaking West African Migrants in Montreal

ABSTRACT/RESUME The number of West African immigrants in the city of Montreal has been growing since the 1980s. This article describes the processes of identification and the construction of social among French-speaking West African Muslims. Its goal is to highlight the sociocultural dynamics that are significant to these migrants by addressing the following questions: What kinds of social ties are constructed and maintained through the processes of transnational migration between West African migrants living in Montreal?; Whom do these social include and exclude?; and What kinds of social identities are maintained through these networks? These questions are addressed by examining institutionalized surrounding national, ethnic, and political associations and what I call networks of communality, (spaces of identification in everyday life; i.e., collectivities that are known only to their participants and that do not seek formal political recognition). Among French-speaking West Africans, the se may include prayer groups, remittance activities, or informal monetary exchange chains. On the basis of a study of West African associations as well as an analysis of a network of nine families around an Islamic prayer group, the author proposes that categorical identities, whether ethnic or religious, are not significant markers that, by themselves, promote sociability. Rather, it is shared practices (centered around religion, children, and so on) that provide sociability and spaces of identification. Au cours des annees 1980, le nombre d'immigrants d'origine ouest-africaine a significativement augmente dans la ville de Montreal (Canada). Dans cet article, nous examinons les processus d'identification et la construction des sociaux d' immigrants ouest-africains francophones et musulmans. Pour ce faire, nous posons les questions suivantes: Quels types de liens sociaux sont construits etmaintenus en contexte de migration transnationale?, Quels types d'individus sont inclus et exclus de ces reseaux?, et, Quelles identites sociales sont revendiquees par l'entremise de ces reseaux? Nous repondons a ces questions en decrivant les institutionalises qui s'organisent autour des associations nationales, ethniques et politiques, ainsi que dans le cadre des reseaux de communalite. Ces derniers renvoient aux espaces d' identification de la quotidiennete, connus des seuls participants et pour lesquels aucune reconnaissance politique (et institutionnelle) n' est envisagee en contexte canadien. Che z les immigrants d' origine ouest-africaine, ces reseaux de comprennent les groupes de priere, les activites economiques qui visent le financement de projets au pays d' origine et les tontines (chaines informelles d'echange economique). A partir de l'analyse des processus d'identification et de la construction de sociaux au sein des associations ouest-africaines et d'un reseau de communalite reunissant neuf families qui participent a un groupe islamique de priere, nous proposons que les identites categoriques, tant ethniques que nationales, ne sont pas des marqueurs identitaires qui encouragent la sociabilite. Plutot, ce sont les pratiques quotidiennes partagees, telles que les rites religieux et les activites des enfants, qui creent des espaces de sociabilite et d'identification. INTRODUCTION Since independence in Africa in the 1960s, a large number of French-speaking West Africans have migrated to France. The choice of France is a result of European colonial history in Africa and continuing post-colonial ties. Smaller numbers of French-speaking West Africans can be found in Belgium, Great Britain, Germany, and Italy. Since the 1 980s, this pattern of migration has shifted away from Europe toward North America, especially New York, Washington, and, to some extent, Montreal. Linguistic particularities and favourable immigration policies in Quebec make the province a privileged destination for many French-speaking West Africans. …

Récupéré en direct depuis OpenAlex et désinversé. Les résumés ne sont pas conservés dans cette base de données : les index inversés représentent 8,6 Go des 9,3 Go de texte de la base, et le serveur dispose de 13 Go libres.