World cities are placed in modes of networks and their cultural organisations involves local as well as transnational relationships. There is a need to combine the various kinds of understanding of the characteristics of urban life in the world cities. As a first step in this direction, there can be identified four social categories of people who play major role in the making of contemporary world cities. The common fact about the people of all the four categories is that they are transnational, in one or another way. They physically remain involved in the world cities for some larger or smaller parts of their lives, but at the same time they also have strong bonds to some other palces in the world. The first category is transnational business. …show more content…
On the one hand, there is creolization of national culture of the country of destination. Migrants have to look twice for the cultural aspects of the national culture, they do not import it as it is and just imitate the foreign culture. On the other hand, there is multifaceted creolization process which involves the immigrants in a large majority. These immigrants are the labourers and refugees, to whom to adopt the foreign culture and circumstances is necessary or we can say compulsory to survive. Thus the national culture od a foreign land remains at the center and the culture of the immigrants at the periphery. Something can be find by looking double creolising as a process occurring within a single field, then to look it as two separate fields of cultural …show more content…
The connections established through sacred spaces can be understood in relation to four concepts: transnationalism, mobility, diasporic memory and cosmopolitanism. Transnational religion, besides focusing on political mobilisation on a global scale, have also considered the religious site as a space to understand connections. These connections that sacred spaces represent form an important part of transnational communities. Idea of mobility represented in sacred spaces has mostly focused on the connections between modernity, religion and sacred space. These sacred spaces respond to three forms of mobility: ‘cultural mobility’ that is rapid increase of religious ideas and practices; ‘social mobility’ or bringing together of people from different social groups; and ‘physical mobility’ or the increasing movement of traffic. Beyond publispaces, sacred spaces within the home have also been important in understanding connections between home and host