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. East Asians in Germany are often perceived to be the “model minority” and have generally been considered to have integrated successfully into the German society. Similar to the Americans, Asians are often considered as “industrious”, “hard working”, “quiet” and “law abiding”. In particular, the second-generation diaspora is often seen as being very successful and fully integrated into the German society, with high levels of economic and educational achievement. This positive stereotyping reinforces the view that East Asians are a homogenous and monolithic racial
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Grant Farred (2009) argues that diasporic stories are simultaneously in context and out of context: reflective of new places but always referential of old places — and none of these places are stable. He writes:
To be diasporised is to be articulated to, disarticulated from and rearticulated through, a context that is outside the place from where the subject speaks. The fallibilities and insufficiencies inherent to the diaspora emerge out of context beyond the place of speaking ... That precarious, and precariously disadvantaged, position
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). Moreover, Huettel and Kranton (2012) proposed a new research area by combining identity economics with neuroscience to study more thoroughly social group-based conflicts.
In this paper, the concept of cultural identity is applied to migration. Most immigrants to Europe have a different cultural identity in comparison to the native population. In addition to that, communities with particular foreign cultural identities do already exist in Europe and other locations, called diasporas (Brinkerhoff, 2009; Collier, 2013 ; Collier and Hoeffler, 2014 ), also dubbed
) through market prices. This is how the “brain drain,” for example, has been portrayed in the early literature of the 1970s as well as in the first “new growth” models of the early 1990s. And this also applies, this paper will argue, to the role of migration and diaspora networks that contribute to integrate home countries into the world economy. While by definition individuals do not internalize the full extent of consequences of their decisions on other’s welfare (for if they were, there would be no externality), these consequences should be—but are seldom