Cligett-Duerr

When migrants from Asia and South America and most of Africa leave their rural villages they remain tied to “home” by sending back “remittances” that are meant to sustain or improve the lives of their relatives living in their natal villages. Zambian migrants are tied to their sending community differently. These migrants do not support their relatives still in the village; rather Zambian migrants maintain a relationship with their rural village by periodically visiting and bringing or sending small gifts. The gifts are not meant to support the receiver but are expressions of the desire to remain connected. A dress, some sugar, small amounts of cash for tobacco, a plate are the types of gifts that would be common in Zambian exchanges with home. This form of gift giving reminds me of the trinkets and food items that we would bring home from a vacation for our family members to let them know we remembered them on our trip. The gift of “small amounts of cash” to buy something special is reminiscent of a Grandmother giving a child money to “buy a treat” or a relative giving a college student cash to “buy a beer.” While not meant to sustain, these type gifts express the desire to please and to be connected to the person receiving the gift. Cliggett mentions that perhaps the seemingly small investment in the remittance is due to the small amount of excess cash available to Zambian migrants in comparison to other migrant groups. But she also points to examples of Zambian migrants who are experience economic prosperity yet still do not provide financial assistance to their sending community. Perhaps this is just of case of being self centered or inconsiderate. The Zambian way of connecting with their relatives at home does not seem that different from the way we do it here in the United States. It is a matter of choice, some folks stay very connected with their families even though they live far away, sending them cards and presents for special occasions, paying them periodic visits, while others loose touch with their families and do not care to stay connected. Granted we have greater mobility and alternative was of “staying in touch” via technology. Some Zambian migrants keep the ties with the village open because they want the option of returning, especially in their old age. Upon their return they want to be sure their relatives remember them and do not say, “We don’t know him.” This reminds me of what we call the “long lost relative,” not a well-appreciated family member or necessarily a welcome sight. Feelings about family members who are seldom seen are tempered by the exchanges we have had with them in the past.