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before introducing our speaker please allow me to extend a special welcome to his excellency ambassador yusuf seifel amri who is with us tonight as the oman grant is the result of a cooperation between the sutan caboose higher center for culture and science and leibniz centrum modena orient in berlin and this cooperation was inaugurated only last year and professor phi is the first awardee of this grant in addition to the annual research grant which allows fellows to come for up to three months two leibniz sent to modena orient the sultan kabusaya center which funds the grant has also very generously sent a large consignment of specialized literature from oman and on oman to central modern orient which is housed in our oman corner in the library and which really constitutes a rather unique collection of materials many of the books are actually not available in other german or indeed european libraries and not everything has as yet been catalogued but we're extremely grateful for this immense support and we hope that this will actually enable scholars and also like central not only to further research on oman but also to build um sustainable links of cooperation with oman and that really is the main aim i would like to mention that the deadline for this year's grants applications has just expired that we've once again received a good number of excellent applications and we'll have a selection meeting soon but there will be three more such er calls for applications so those of you who are interested in research on oman please take this also as an opportunity and there will also be at least four more of these oman lectures at zmo and hopefully more in the future uh beyond thanking the sultan krabos higher center i also would like to extend a special thanks to dr yavin duster who is here with us tonight as well and who has um behind the scenes and in front of the scenes worked a lot to make this oman grant happen and to mr jacqueline also um um on the screen with us tonight who has helped a lot from the embassy side and with this round of thanks i would like to hand over to your excellency for a word of welcome professor dr eureka of writer director of the center of the modern orient in berlin dr francis cafe distinguished participants it's my pleasure to join you today at the spiritual meeting on behalf of the embassy of the sultanate of oman in berlin at the outset i'd like to wish you all a happy new year and i hope the year 2021 brings you success health and happiness the umani german cooperation in the fields of culture education science and research has been always one of the vital elements of the relation between the sultanate of human and the federal republic of germany the embassy is delighted with the cooperation between the sultan prabhu's higher center for culture and science in the sultanate of oman and the center of modern oriental berlin this cooperation aims to achieve a number of goals among them are introducing the armani culture and civilization through research lectures and publications second providing a great uh for researchers are providing a grind for researchers in studies associated with oman to raise awareness of omani rich history and culture and third an omani contribution to the research field in the federal republic of germany especially for those interested in omani studies in addition the new or money studies corner which will be part of the library at the center of modern orient oriental berlin is another pillar and source of knowledge and we hope it will be another reference for researchers and roman studies either in history society or culture ladies and gentlemen we are pleased with the selection of dr francisca fey as the first researcher benefiting from oman research grant for harvest research topic on young swahili speakers in oman and the zanzibar diaspora which will shed light on the historical omani relations with east africa i extend my thanks and appreciation to professor dr freitag the director of the center for modern orient and this team members of the supervising committee of the oman research scholarship for their persistent work and commitment i thank you very much again for your attention thank you very very much for your kind welcoming words um i hope that this grant also fulfills the omani expectations of cooperation we can say from our side that we have already benefited a lot from the exchanges with dr faye and please allow me now to briefly introduce our speaker she's currently still post-doctoral fellow at the research center normative orders at the goodin university frankfurt but dr phi will take up an assistant professorship of anthropology at the institute of anthropology and african studies at johannes gutenberg university of minds on which my warmest congratulations because this is a very new appointment franziska studied african linguistics and cultural anthropology at mainz and obtained her first m.a with distinction from that university she then moved to the school of oriental and african studies which many of us here know very well in london where she first obtained a research ma in social anthropology and then conducted her phd work again writing a thesis which was awarded distinction the thesis title was perilous protection discipline chastisement and child protection in schools in zanzibar for this she spent overall a period of about 22 months in zanzibar and the work was supported by a number of prestigious grants from the german academic exchange service from erasmus from the british institute in east africa and the royal anthropological institute to name but a few the revised phd thesis will be published as a monograph entitled disputing discipline child protection punishment and piety in zanzibar in zanzibar schools with rutgers university press this coming april in addition francisca has published an impressive number of articles in a wide range of journals also bridging a number of different disciplines and she has written quite a number of book chapters i would particularly like to stress our publications together with tanzanian scholars because i think this reflects exactly the kind of collaboration we would like to further and so we actually hope that in the future you might also publish together with omani scholars the new research concerns the topic which she will present today and i've just learned today that she will also publish this research probably this coming autumn namely on swahili speakers or young swahili speakers in oman for this she has again spent time not only in zanzibar but also in oman and hopes to return to oman once the pandemic recedes rather than taking up more of your time i will now hand over the floor to franziska a very warm welcome to you and we are all looking very much forward to your lecture thank you all for joining today i'm i'm grateful for the opportunity to speak and i will be speaking for about 40 minutes um and i would like to thank first of the leibniz central modena orient specifically oliveigh freitas catherine bomba and lena for their support today and over the last few months during my grant over these last three months i held as we said before a visiting fellowship with zedemo um on the oman grant that is sponsored by the sultan kabuto center for culture and science and i thank them for their generous support in all involved here particularly pleased about the ambassador's presence in my talk today this grant has allowed me to think more in depth about some of the questions that have come up since i began conducting preliminary field work in oman for the first time in 2018 and then again the following year in 2019 each time for just about under a month during 2020 i of course couldn't travel and so instead i've complemented the data i then collected with some more recent social media observations a few weeks ago i already gave the full runner to this talk in swahili so if you are here again thank you i've tried to develop some thoughts further based on the feedback and the conversations i had then however please keep in mind that the geographical extension of my field side from previously lying only in zanzibar and now also reaching to and across oman is still new to me so thanks for bearing with me while i navigate this new terrain and i will be grateful for your feedback to help direct the course i will take with this project during the time i spent in oman it struck me that i kept encountering young people who could speak both arabic and swahili of course to different degrees but nevertheless usually with an accompanying sense of familiarity that framed the presence of swahili as a living language in oman as f as far from strange rather common instead in fact i had secretly hoped that this would be the case due to my own fluency in swahili and my extremely basic knowledge of arabic which had me navigating in swahili only ultimately this limitation may have enabled me to access more easily what otherwise remains below the surface of an arab-centric omani identity both linguistically and culturally today i want to talk about those people who spoke to me in oman both omani and nonomani and in or about swahili and i'll focus on those below the age of 35 which is one of the widespread international definitions by for example the african union regarding who counts as youth or young bringing more nuance to discussions of how these young people contribute to and co-constitute the so-called zanzibar diaspora as well as a contemporary and translocal sense of omani identity is at the center of my inquiry i'm interested in questions like what does it mean to be a young swahili speaker in oman today how does this relate to the previous generations of swahili speaking omanis a changing sense of identity how do young swahili speakers in oman blend different belongings in order to claim their desired identity how can we understand the concept of the zanzibar diaspora through post and newly diasporic experiences and how do these relate to each other on a most general level and of course coming to oman by way of zanzibar i'm interested in moving beyond the insights we have gained from considering in the words of mark valerie how over the past two millennia southern arabia made an obvious contribution to the formation of swahili identity and to consider also in reverse how swahili identity continues to influence identity formation in southern arabia too in what follows i'll give you a brief overview of some history terminology and numbers and i'll consider some questions of belonging and diaspora in oman today then i'll dive into the ethnography and we'll try to draw everything together in order to conclude as most of you certainly know oman and denzel have co-influenced each other each other's historical developments for centuries in the late 17th century zanzibar became the third and final capital of the omani empire which lasted from 1696 to 1856 after many parts of the swahili coast of tanzania and kenya had fallen under the control of saipin sultan the saeed of oman the omani empire was then followed by the sultanate of zanzibar from 1856 until 1964 which came to an end when the last sultan jamshid bin abdullah was overthrown and exiled this change in power is frequently referred to as the zanzibar revolution in the context of which as for example nafla harusti put it zanzibar's indigenous african population revolted against romani rule through the 19th and first half of the 20th centuries many omanis had left oman for better work opportunities and living conditions in zanzibar's then flourishing trading economy of people and goods across the western indian ocean than were available in oman at that time the overthrow of the last sultan then caused the first shift in movement and migration back in the other direction it reversed the routes taken by omanis in search for better life in zanzibar to mostly involuntarily leave the swahili coast again valerie for example describes that at at least 3 700 refugees had to find refuge in exile back in oman by the end of 1964. sultan kabut who took over the rule of oman from his father in 1970 then played a central role in a second wave of increased migration when within days of taking power he invited oman is living abroad to be called to the service of their homeland as quoted in philipps and hunt widely known as the call this invitation and why it invited east african arabs in the diaspora to reside in oman as citizens and contribute to national development by 1975 around 10 000 omanis from zanzibar are thought to have moved back to oman and to have been granted immediate citizenship without any consideration of the time their family had spent abroad even though oman was presented to omani zanzibaris as their home which they were considered to return to many of them had of course never previously visited but instead were socialized and familiar only with the home they had known in zanzibar between the late 1960s and the 1990s many zandibari omani so-called returnees were offered important positions within the government and the economy not least for their high levels of education and english language skill as philips and hunt put it they became the technocratic backbone of the country and were thus granted with a shared responsibility for oman's renaissance period it's not there for the contemporary period and here some of the most recent numbers are still valerie's from the early 2000s when the population of omani citizens counted only around 2 million instead of about five million today he estimates that the as he calls them back from africa omani population uh numbered between about a hundred thousand to two hundred thousand or point three percent um as estimated by nfl a lack of official numbers regarding the diversity of the population today continues to leave more recent numbers to be guessed today the swahili language remains one of the central uniting factors that have resulted from this historical entanglement and of the continued presence of swahili speaking communities in oman even though of course far from presenting a homogenous group swahili speaking omanis have been addressed with a variety of terminology including back from africa omani swahili zanzibari zanjibari afro-omani or zanzibari omanis speaking of zanzibari or zanjibari heritage or culture in oman today does does not does does not refer only to the present-day zanzibar archipelago of pemba but instead as jerusalem may apply to individuals associated with any part of the east african region that at one time was under the political control of oman or had commercial ties with it from the swahili coast to burundi dan zuma is home and oman is home it's all our heritage you can't put one above the other this statement by one of my research interlocutors a 33 year old omani zanzibari man whom i spoke to in zanzibar just before leaving for oman got me thinking about the interwovenness of young people's sense of zanzibari and omani belonging in the context of the larger idea of a multi-layered zanzibar diaspora for the purpose of this talk i want to understand belonging along the lines of the of the thought of this interlocutor as a feeling at home in terms of an attachment to both the old homeland zanzibar and the new homeland oman as nathaniel matthews for example puts it well i conceive of this together with the concept of diaspora as a pluralistic form of sociality in the words of ancient whole through which dispersed people and here with william saffron continue to relate personally or vicariously to that homeland in one way or another diaspora i suggest encompasses both ideas of a post-diaspora and a new diaspora while understanding neither of these are homogeneous communities but rather with the words of michelle as categories of practice i agree that we can better understand the zanzibar diaspora if we as lager has suggested view diaspora and post-diaspora is co-existing alongside each other as much as the posts can hear signal a new problem space that allows us to imagine new futures i suggest that this be complemented by also looking at the new diaspora formation in oman the historical reaches of the empire and the sultanate established both in omani diaspora across east africa and zanzibari or swahili diaspora a continuum with which there has been little attention directed at the descendants of the people who came with the two first waves of migration i outlined and those who newly arrived today this preoccupation with the historical circumstances that established swahili speaking communities in oman seems to have led to a disregard of the situation of the second and third generation of omani swahili speakers with omani citizenship and of swahili speakers in oman without omani citizenship these two groups exist together on the spectrum of the zanzibar diaspora and are valuable contributors to conversations on oman and zanzibar relations that go beyond the memories of the past additionally the most common narrative about swahili speaking omanis tells a story of exclusion despite reintegration into omani society according to valerie the swahili speaking omani faced prejudice from the population who stayed at home and were forced to give guarantees to the others of their full belonging to the nation and it far been for example agrees with this considering that non-arab omanis such as the balushis and zanzibaris who speak fluent arabic and abide by social norms are nevertheless marked as outsiders because of their non-arab tribal names and transnational genealogies while these assessments certainly continue to hold true for some of the members of the elder generation of zandibari omani those people before born before 1985 i suggest that they no longer suffice in an attempt to understand better the young post-diaspora generation born after 1985 and the new dice put in the new dice foreign generation who comes to oman from zanzibar today during both of my stays in oman i spent most of my time in the swahili majority neighborhoods of bashar al-amir al-mabillah here i lived with a zanzibar omani family and met with many young swahili speaking omanis of whom several were friends of friends in zanzibar contacts that i established during research in the archipelago over the past 10 years while i stayed mostly in musket i also traveled the country and gained further insights in places like nizwa ibrah bahala and sur here the omani zanzibari entanglement was most visible to me in the presence of swahili a language food interest at the omani national museum for example one of the first places one of my hosts took me to the swahili swahili kanga was presented as part of the northern omani national dress and explained in reference to the long-standing connection with east and central africa similarly the variety of swahili food available across and beyond musket mirrored let me write this um this instagram advertisement for example by gypsy or man the swahili name of the popular swahili dish fries and chicken presents shrimp mishkaki shrimps guys skewers as available in north alhil it specifies its offer with a selection of hashtags such as zanzibari zanzibar food swahili oman and vidyana swahili for youth that blend the categories of zanzibar swahili and oman and emphasize young people as a potential target group other dishes like the widely loft oroyo or zanzibar mix can be purchased and consumed at small stalls across several settings of musket and is often sold directly by omani zanzibari young people who come to musket in search for work and not infrequently find humble opportunities in this business sector and even uh leaving moscow similar swahili dishes such as samosa vitrumbua or catelesi could be found in restaurants often dubbed as zanzibar food or zanzibari restaurant such as this one in ibrah but beyond these observations it was the conversations and the cultural productions by young omani swahili speakers those i consider as post-diasporic and with young non-omani swahili speakers in oman those i view as newly diasporic that enrich the discussion i'll begin with some accounts of the former the role of the swahili language featured prominently in many conversations i would have throughout my stays whether as a tool for conversation itself as a reference language for certain concepts or as a broader cultural category used to establish links between the various parts of one's identity from posting videos of oneself on instagram lip syncing the latest flavor songs wearing tanzanian flag bracelets on display or coming up with ways to promote swahili in oman these endeavours took many shapes on youtube for example as an approach to preserving and promoting his own swahili speaking heritage in oman a young man from burundi who lives in oman and who refers to himself as murashid in 2018 started creating swahili language learning videos specifically addressing addressed at non-swahili speaking arab youth in his videos entitled for example teaching omani the swahili language hilarious must watch what shows nicely is the combination of the flags of oman saudi arabia tanzania kenya rwanda and burundi that suggests his fluid understanding of both arabness and swahili africanness and their interconnection a reason for this endeavor to start videos like this was possible possibly reflected during a chat i had with one of my zanzibar interlocutors cousins a young man aged 32 whom i met at a cafe in the al-mush complex in 2019 born in oman to an omani father who was born in zanzibar and moved to a man in the 1970s he considered himself romani as per his choice our conversations took place in english because so he explained he no longer actively spoke swahili even though he understood a lot of it and was partially raised with it at some point he mentioned swahili is not taught in oman many of my generation speak it but ninety percent of the five to ten year olds don't speak it anymore so it will disappear together with the intergenerational transmission of zen zanzibari omani history he considered the present state of formal or institutionalized non-engagement with swahili in oman with great concern his worry aligns with what al-jadami conceptualis conceptualizes of swahili as a definitely endangered language in the country of oman alongside other languages like baluchis he emphasizes the endangered status of swahili in contemporary oman in a newspaper article in the times of oman from 2019 he amplifies this assessment by expressing a call to save eight omani languages from extinction swahili being one of them according to him what is needed is more preservation of these languages especially from their speakers because it is up to them to save their native tongue before it dies an approach that mo rashid for example even if informally had already taken up al-jaddami also mentions that what further contributes to endanger the presence and survival of the swahili language in oman is the fact that many of the people who consider themselves as part of these groups no longer identify themselves as speakers of these languages or may frown upon being identified as speakers of these languages though they may not deny their connection to these groups this interplay of everyday use concealment and fear of stigmatization was confirmed by 21 year old zanzibari omani woman who to me foregrounded her amani identity as a child born to a zanzibari mother of omani heritage who was raised in zanzibar and an omani father who was sent to school and grew up in mainland tanzania as a young person only to return to oman later she was raised bilingually with both arabic and swahili but negotiated the languages according to the space that she moved in our heritage is in zanzibar but when i'm outside i don't like to speak swahili some omanis when they hear us hear you speaking swahili they will call you african and i don't like that her statement fits in with the classification that nafla harusi suggests for swahili speakers in oman when she differentiates between three groups of zinjibaris those who willingly speak the language in public and private domains those who speak it in private domains only and those who refuse to speak the language no matter what the context and often pretend to not know it when spoken to the young woman falling into the second category as these accounts show and despite its perceived and real endangerment swahili continues to play a critical role in young omani's lives and embodies a complicated nature between embracing and concealing it and a range of positionalities towards one's own stages as an omani swahili speaker additionally to these language focused and verbal positionings on the swahili omani spectrum two social media accounts enlighten the complexity of these contemporary negotiations of zanzibari omani identity in the virtual space further in her bio dina of the food-centred account called dine with dina introduces herself to her now more than fifteen thousand followers as a person with origins of zanzibar iran oman and all the food trails in between who is making omani food the next best thing here too it is the blend of her mixed heritage in which zanzibar figures prominently that is united under the umbrella concept of being omani as in all those traits encompassing concept the combination of hashtags such as zanzibar food omani cuisine omani food swahili food east african food and middle eastern food alongside each other and disqualifies for the mandazi the swahili donuts recipe that dina shares here underlines the inseparability of the of a multitude of categories that all appear embodied in a contemporary understanding of what it means for her to identify as amani another example is the instagram account called november us with nearly 20 000 followers the owner introduces herself in her bio as to me and dj don't touch my hair who splits life live in between dubai and musket in a recent post from 18th november 2020 the omani national day celebration of 50 years of the nation she wrote alongside an image of herself happy 15th national day to everyone who told zanzis that they are not omani also i'm fully aware i'm wearing a the fairy dress when i'm not from that region however i am omani in choosing this dress i hope it makes a statement towards unity and love we are all proud omani's no matter what region we come from her direct mention of her zanzibari heritage and her enforcement of her ability to claim omani belonging despite it or precisely because of it stand out in this post referring directly to whoever had rejected such claims by zanzibari omani's previously she opposes those positions and takes the celebration of omani national day as an opportunity to express her own understanding of national belonging that includes being both armani and zanzibari the selection of post-diasporic experiences of young swahili speaking omanis paints a picture of this one group on the zanzibari diasporic spectrum that on the one hand embraces its swahili heritage claims um it has a po claims it as a part and itself constituting of their romani belonging while they also navigate previous challenges of continuing exclusion even if at times self-enforced the other group of young people i spoke with um and consider us on the spectrum of the zanzibar diaspora are young non-omani swahili speakers in oman who leaves zanzibar usually in search for work the space in which i encountered them usually intersected with those of the former group as these newly diasporans often work across spaces that overlap with those of those in the post-diaspora just before i left zanzibar to travel to oman in spring 2019 i met a 33 year old young man of romanian kenyan heritage in a coffee shop in stonetown he told me you know mine i worked for security company but didn't pay well but much better than here but now it is getting harder to get work in oman too so i move between here and oman half of my family live there so every month i go and stay sometime for some time here in zanzibar i have no work and nothing to do i speak three languages and have experience working in hotels and in the garage but for what i would be paid in zanzibar i rather not work at all many of those people who move oman forward with zanzibari and until today oman needs zanzibaris like brothers and in april 2019 in the shisha cafe in muscat i spoke with zanzibari of omani heritage then aged 32 whose armani grandparents had previously moved to the archipelago when is he says it was booming and later returned to oman after spending two years working in china since 2016 he now regularly moves between zanzibar and oman to maximize his work opportunities and echoed in many ways the account of my previous interlocutor the only job i was ever offered in zanzibar was to take cocaine to china for 30 000 i said no but i know other people do it here in oman i've worked in centrifuging in the desert cleaning oil petroleum development oman but because of the nationalization policy i was laid off two months ago i had to delay my wedding because of the because at the moment i can't pay for the bride wealth so now we zanzibaris are struggling to er here too and many i know now work unofficially as street stall vendors i really don't understand why the president of tanzania doesn't ask command to create jobs for zanzibaris the challenges these young non-omani often zanzibari swahili speakers facing oman consist of the legal marginalization they encounter without omani passports driven by the economic insecurities of their other homes in zanzibar they nevertheless turned to make use of their long-established kin connections that once took their grandparents across the indian ocean and now despite lacking almighty passports allow them to take up such alternative routes for themselves the situation seemed differently complicated for the zanzibari women i spoke to of whom those i had met come to a man without family connection and only upon agreement to work to work arrangements that they had been offered in zanzibar through agents equally in search of work young swahili speaking women in oman were frequently offered positions in the less visible sectors of omani of oman's economy such as in the domestic spaces of family life as house girls or in the beauty industry i met the 21 year old henna painter in a beauty parlor where i was sent when i was asked to get hinna done for preparing for a wedding myself that i had been invited to myself as per the recommendation zanzibari omani friend had given me i had to go to the swahili girl because she drew hinna just like in zanzibar while i had her cover my hands in curvy flowers um sitting next to the brighter bee who had accompanied me she shared her story when i first arrived i immediately wanted to go back to zanzibar it was so different to what they had told me it would be like to work here and they pay me less than agreed then my grandmother got sick and i just wanted to leave but my boss told me i already signed a contract for one year and since you took my passport i just had to stay now i've gotten used to it and i've met some other people i can speak swahili with well of course her account speaks for itself what struck me most was the sense of disconnect i felt between the two young women in the situation even though she had been singled out to me by zandibari omanis as particularly skilled because of her own zanzibariness this shared heritage did not seem to suffice to find each other relatable while both spokes for healy fluently were of similar age and with zanzibari heritage they hardly exchanged the word on the one hand all these encounters remind us of what san diego mehta has described similarly for the degree of exclusion of the indian diaspora and oman who she says remain discriminated against for quote belonging to an unorganized sector of society and for constituting temporary residents even though practically these people are established members of their host country and contribute culturally economically and socially to their development end quote even though these young swahili speakers too contribute actively to omani society specifically to those sectors in demand by zanzibari omanis or amani's in general be it the oil food or beauty industry yet they legally remain a little recognized and sidelined in their contribution so in regard to the idea of the zanzibar zanzibar diaspora this also tells us that it is not possible to speak of one diasporic set of experiences that solely relates to zanzibari heritage but that within the idea of diaspora here too is a hierarchy and that post and newly diasporic experiences reflect against each other show this clearly now let me try to draw together the strings i've spun across the range of these diverse accounts of young omani swahili speakers and non-omani swahili speakers in oman together and along the ideas of belonging and diaspora across the zanzibar and continuum we have seen that a contemporary sense of what it means for young people to be a swahili speaker in oman today or to belong broadly to the zanzibar diaspora inseparably combines both being arab and being african in the most generalized generalizing terms descriptions of exclusion as they were commonly attributed to the previous generation of zanzibar omanis seem to have become less frequent and the idea of what being omani may mean more inclusive even though they too as i have shown remain narrower for others either way whether concealed or not identifying as swahili or zanzibar to some degree has not only become a consistent part of omani identity but also partially constructive of it the swahili speaking omani's post-diasporic practices are defined by refutation and empowerment and operate as again with lager's words a site of contestation against the minority status and an insertion of oneself as a co-equal in society for my interlocutors swahili cultural practices have become inseparable of their contemporary conceptualizations of what it means to be omani and indeed a tool of a tool to reinforce citizenship through cultural practices the accounts i presented show that being omani often may also mean being swahili but no longer at the full cost of it this leads me to disagree with for example sarah phillips and jennifer hunt who have argued that where the leg quote where the legacy of zanzibar is considered problematic is in its ability to disrupt the unifying theme of oman's renaissance narrative that focuses on national cohesion and quote young people's post-diasporic experiences have proved it to be rather the other way around and more in line with what mark valerie pointed out that oman's modern national unity is not weakened by international belongings but instead as i suggest indeed made stronger through the growing pride in its diversity this also reflects the recent oman vision 2040s goals that aspire to build a society um quote that is proud of its identity and a culture that reinforces citizenship along the need to uphold the omani identity and heritage as the basis for omanis to deal with globalizations and its variables and quote my interlocutors accounts indeed reinforce the idea of national cohesion that is so central to oman's renaissance narrative precisely by practicing and claiming an inclusive multi-layered and heterogeneous idea of belonging to the nation that departs from the sense of marginalization that was ascribed to their parental generation despite these positive interpretations we have also seen that there are degrees to the possibilities of belonging for swahili speakers in oman that are largely constrained by the legal and political realities of passports visas and citizenship that define your place on a spectrum of inclusion a sense of belonging to the omani nation project is thus also by those swahili speakers who newly and temper um temporarily come to a man for work as they blend into the everyday realities of zanzibari omani life and take up important and constructive roles within it they nevertheless face challenges and encounter boundaries that the parental generation of the post-diaspora potentially hardly knew and when it knew of when they were invited to return to oman and granted citizenship immediately these new experiences of legal hurdles seem to enforce a disconnect between some posts and new diasporans despite their shared heritage i've tried to show that the many ways through which belonging to both stanzibar and oman be it for example through the significance that is assigned to swahili language practice in oman today also affect how we can think about the idea of a zanzibar diaspora the accounts have made clear that membership to an imagined geographically boundless swahili community a zanzibar diaspora may apply differently and to different groups of young people that live and move across the oman zanzibar continuum taking seriously how young non-omani swahili speakers in oman contribute to the less visible and mainstream mechanics of making the members of a nation like oman has revealed that the positionality on the diasporic spectrum is always also influenced by markers such as kinship class and gender as in the young hinna painter for example who felt no other choice but to submit to the position she was assigned for a lack of power in it while it is the rejection of the other status in post-diasporic practices it here is the eventual surrender to precisely those categories that defines newly diasporic realm of action this makes clear the extent to which the zanzibar diaspora cannot be understood as a homogeneous community but rather represents a construct with positions of inherent inequality and at the same time as one that offers great stability to a nation like oman to uphold large sectors of informal economy that cater to its essential swahili communities the concept of diaspora at least in the zanzibar case may thus potentially be better understood in temporal than in spatial terms as a spectrum of inseparable post diasporic and newly diasporic experiences through different periods and a strategy in which history moves itself across geographies considering diaspora is such a translocal and trans-temporal continuum that operates in not one but many directions allows us to relate post-diasporic and newly diasporic realities to each other when they in everyday life already coexist in the same spaces together thank you very much