How do countries of origin deal with their post-migrant generations, the emigrants' descendants who are born and raised abroad? In this article we examine the diaspora policies of Morocco, a country that relies heavily on its expatriate communities and that is confronted with growing post-migrant generations. Theoretically, the article draws on the literature on diaspora policies and migrant transnationalism and connects the two. An in-depth examination of the annual Summer Universities for young Moroccans Living Abroad, one of the flagships of the current Moroccan diaspora policy, demonstrates that diaspora policy programmes are vehicles to convey targeted messages to the post-migrant generations concerning their transnational ties.

This article contributes to the literature on diaspora policies by offering a deeper understanding of origin-state perspectives on emigrants’ descendants. It addresses how diaspora policies targeting this group are rationalized by the state of origin; that is, how policy practices, expectations, and modes of thought related to this “next generation” of the emigrant population are interlinked conceptually. An in-depth inquiry of two Moroccan diaspora institutions reveals the different governing rationalities underlying the cultural diaspora policies in place. The rationalities disagree on the fundamental question of whose interests diaspora policies should serve primarily: the homeland’s or the diaspora’s. As such, the analysis not only draws attention to the way in which the emergence of post-migrant generations alters the governmentality of the diaspora but also points at implications of intrastate institutional plurality.

In various European cities urban authorities and local stakeholders are exploring ways to tackle challenges arising from recent refugee flows. A central concern is the social integration of refugees: how to connect this particular category of newcomers – and especially the most vulnerable ones – durably with local communities? In this article, we discuss an urban programme that offers young unaccompanied refugees (aged 17–23) cohabitation with young locals (aged 20–30) during a period of one to 2 years in Antwerp (Belgium) in small-scale collective housing units. The programme’s assumption is that this mixed, intercultural communal living will promote regular, informal and meaningful social encounters between refugees and locals, which in turn will strengthen the independence and social inclusion of the young refugees.In this article, we investigate the opportunities top-down organized intercultural communal living creates for refugee integration. We draw on interviews and observations collected among locals and refugees living together to gain insights into both groups of participants’ experiences with collective living and the actual social dynamics emerging in such a setting. Our findings suggest that intercultural communal living can be conceptualized as an environment where various informal forms of social support and mutual learning emerge. As such, we contribute to the conceptualization of the impact of intercultural communal living on newcomer integration.

Diaspora policies, to be defined as emigrant state policies aiming at maintaining and strengthening ties with its expatriate population, have become a regular feature of 21st century international politics (Gamlen 2014). A particular diaspora policy strategy adopted by various emigration countries including Morocco is the introduction of state-led homeland tours. These can be understood as an origin-state tool to socialize mainly young expatriate community members with homeland orientations and identities. Both by opponents as by sympathizers of these tours, it is often assumed that homeland tours are effective in their socialization project (Kelner 2010). However, this assumption undervalues the agency of tour participants. This article presents an in-depth investigation of the Moroccan Summer Universities, annual stateled homeland tours for college and university students of Moroccan descent, based on participant observation and qualitative interviews. The analysis highlights the tour participants' resistance against both discourses and practices of these homeland tours' organizers. As such, the article attends to the need to understand better how state diaspora policies are received by