ABSTRACTThis paper argues that most prominent normative theories on immigration neglect a critical dimension of the migratory phenomenon, a neglect that blinds them to important rights that, under some circumstances, immigrants ought to have as a matter of justice. Specifically, the paper argues that these theories fail to appreciate that the children of immigrant families, regardless of whether they were born in their parents’ country or in the host country, should benefit from educational rights addressing needs that are particular to (...) their situation. These children may be forced to move between these two countries. This situation generates an obligation for both states to act jointly to provide educational opportunities so that these children are fully conversant with both cultures and in both languages. Put succinctly, then, we argue that since children of immigrant families lack any certainty of permanent residence in the host society owing to the threat of deportation and the precarity of their legal status, host and home societies bear the duty to offer an education that allows them to be functional in both societies. (shrink)

(1992). Cultural contingencies and economic behavior: Return migration in Portugal. World Futures: Vol. 33, Culture and Development: European Experiences and Challenges A Special Research Report of the European Culture Impact Research Consortium (EUROCIRCON), pp. 155-164.

Many scholars of gender and migration assume that migration increases women’s household bargaining power, but this article argues that migration recreates and relies on patriarchal expectations that women return to household domestic labor. It draws on 16 months of ethnographic fieldwork with migrant factory women in China’s export processing zones as well as one migrant-sending community in China. Based on this fieldwork, I argue that despite young women’s desires to continue migrating for factory jobs, older generations (...) perpetuate gendered views of female migration as licentious and risky, in opposition to a dominant paradigm of proper femininity that relegates young women to household labor. They do this because migration creates an intergenerational dependence in migrant origin sites. Older women, unemployable in factories and deprived of state welfare support at home, rely on wage remittances from high-earning migrant sons and sons-in-law for subsistence. To ensure they receive remittances, they encourage daughters to marry higher-earning migrant men, then pressure these daughters to cease migrating in order to perform household domestic labor in support of migrant husbands. This finding reflects constraints on the opportunities that migration delivers to women: Not all women can migrate, and those who cannot must vie for control over migrant remittances. (shrink)

Studies on skilled return migration from developed to developing countries have focused on the industrial sector. This article focuses on why academic engineers and scientists from developing countries leave developed countries to return to their countries of birth. Data for this study comes from a National Science Foundation funded study with 83 engineers and scientists who returned to India after study and work in U.S. universities. Better career prospects in India namely ample funding available for research, less (...) competition for grants, ability to work on theoretical topics, and freedom in research objectives emerged as the key factors that prompted return. These findings, therefore, differ with return migration of industrial engineers and scientists who moved back primarily to start companies in India and immigration challenges in the United States. With very little scholarly work on return migration of academic engineers and scientists, this study expands the understanding of high skilled migration in a globalized world. (shrink)

_Migration and the Education of Young People 0_–_19_ investigates migration from a number of perspectives to consider the changing dynamics of society within different countries. Examining the data associated with global migration by focusing on case studies from a wide range of countries, it provides detailed and balanced coverage of this politically sensitive topic to explore the educational needs of migrant young people, the impact of large-scale migration to and from countries and the policy challenges that individual (...) countries face when ensuring adequate provision for migrant young people within their education systems. Chapters cover: The reasons why people might move Social and emotional learning in Britain: a tool to guard against cultural pollution? Migration into a global city: the economic and educational success of London Latvian people on the move and the impact on education People’s movement – Greece Return migration in Lithuania: incoming challenges for children’s education The United States, Latin America, immigration and education Tanzanian street children: victims, ordinary lives or extraordinary survivors? This book explores the changing social dynamics through an extensive range of case studies and will be an essential resource for students taking undergraduate and postgraduate courses in education, sociology and international relations. (shrink)

Everyone knows that British doctors are emigrating and that other doctors, mostly from the third world, are immigrating to Britain. Also everyone thinks that he knows the reasons why. However, the Edinburgh Medical Group thought the various reasons for this medical migration should be examined more closely, and held a symposium (Chairman, Professor A S Duncan, Professor Emeritus of Medical Education in the University of Edinburgh) to examine the causes for medical migration at the present time. Medical teaching (...) and practice is still basically as it has been developed in the West and so overseas doctors trained in Britain take with them not only the medical knowledge and skills but also the attitudes of the West when they return to their own countries. Consequently they wish to settle in the towns and practise as consultants when the real medical problems in many of the developing countries are those of a rural population needing health care rather than treatment in what have been called `disease palaces'. As speakers made clear, a new responsibility must fall on those training doctors from overseas in the British medical schools to fit them not for the dream world of the sophisticated medical scene but for the realities of working in often badly equipped clinics and dealing with common conditions such as malnutrition and other problems of maternity and child health. The symposium also included discussions as to why British doctors wished to emigrate. Money seemed to be the most compelling motive, but opportunities were being limited for their migration for economic and political reasons. Finally, a look at the whole of the medical scene in Britain: perhaps the standard sought in Britain both by the doctor and the patient is too high and too individualistic. Events will show if this be true. (shrink)

Calls to expand temporary work programmes come from two directions. First, as global justice advocates observe, every year thousands of poor migrants cross borders in search of better opportunities, often in the form of improved employment opportunities. As a result, international organizations now lobby in favour of expanding ‘guest-work’ opportunities, that is, opportunities for citizens of poorer countries to migrate temporarily to wealthier countries to fill labour shortages. Second, temporary work programmes permit domestic governments to respond to two internal, contradictory (...) political pressures: (1) to fill labour shortages and (2) to do so without increasing rates of permanent migration. Temporary work programmes permit governments to appear ‘tough’ on migration, while responding to employer pressure to locate workers willing to work in low-skilled, poorly remunerated positions. The coincidence of national self-interest and global justice generates a strong case in favour of expanding guest-work. We evaluate the moral benefits and burdens of expanding guest-work opportunities, and conclude that although there are benefits to be gleaned from the perspective of global wealth redistribution, at present, temporary work programmes are generally unjust. We will argue that just temporary work programmes, in time, permit temporary workers to attain citizenship. This spells the end of traditional temporary work programmes, which require that workers return to their home country in time; instead, what is temporary is the employment obligation that must be fulfilled as a requirement to access citizenship. As long as this requirement is met, we endorse guest-work programmes as a tool to respond to global inequality. (shrink)

After receiving the divine authorization from Allah to openly notify people of Islam, the Messenger of Allah started to publicly to invite the people of Mecca to Islam. Idolaters however felt heavy shame to give up the faith of their ancestors, and the pagans did not accept the Prophet's invitation to Islam. They applied various pressures to the Messenger of Allah and the believers to renounce the cause of Islam. When the animosity against the new Muslims became intolerable, Almighty Allah (...) gave permission to immigrate, first to Habasha and then to Medina. Some of the companions of the Prophet periodically immigrated to Habasha and then to Medina. In the sources that have survived to the present day, poets (ṣaḥāba: companion of the Prophet Muhammad peace be upon him) reflect the events experienced during the immigration to Medina and the intensity of emotions they felt during the holy journey. These poets demonstrate in their writings a sense of elation and pride, having followed the Prophet's favorable advice to immigrate to Medina and portend that their religion will be strengthened in Medina by their presence. Their poems in terms of style are more focused on unscripted, or spontaneous feelings, a style of pauses to give harmony between the shorter verses, unlike long poetic tradition in the period of ignorance (Jāhiliyya).Summary: The Messenger of Allah comes into the world of Mecca, where injustice and distorted belief forms prevail, and when he is forty years old, he is commissioned as a prophet by Allah Almighty. Considering the possibility that the Islamic invitation will not be accepted and welcomed by the pagan Arabs in Mecca, the Prophet tries to spread his cause among the people only he has trusted for three years. When revelation regarding publicly conveying Islam came, the Prophet begins to openly invite the people of Mecca to Islam. Since leaving the beliefs that are patrimonies preponderated the pagans, they started oppressing the Prophet and the believers. When the pressure exerted by the pagans exceeded the limit of tolerance, the Prophet advised the Ṣaḥāba for the temporary migration to Abyssinia. Some Muslims in need of protection followed the advice of the Messenger of Allah, and they migrated to Abyssinia. In the meantime, the Prophet was under the protection of his uncle Abū Ṭālib. After the death of Abū Ṭālib, the pressure on the Prophet increased day by day. Moreover, it was even planned by the pagans to have them eradicated through conspiring against them. The Prophet, who understood that he cannot convey Islam in Mecca, went to Tāif to describe his case. The Prophet, however, faced a harsh reaction in Tāif and was forced to return to Mecca.In the meantime, the people of Medina were in search of a leader to eliminate the mess in consequence of wars and instability with Jews on the one hand and among each other on the other hand. The Prophet came to Mecca in the Ḥājj (pilgrimage) season and also presented the religion of Islam to groups from Medina People who perceived that the Prophet has the features to overcome the disasters between them, they pledge allegiance to the Prophet through the agreements known as Bay‘a al-‘Aqaba in the region called al-‘Aqaba, respectively as Bay‘a al-‘Aqaba I and II. In this way, the city of Medina became ready to welcome the immigrants and to be a base of the Islamic religion that will open up to the world. Almighty Allah is first allowed to Ṣaḥāba and then to Prophet to migrate to Medina and with migration of Prophet to Medina, a significant breakthrough was achieved in the history of Islam.Since the issue of the migration to Medina corresponds to the early period of Islam, the sources of poetry reflected the migration of the Ṣaḥāba to Medina are few in number. Relevant texts in the available sources can be found consist of five articles as, three of them belong to Abū Aḥmad b. Jaḥsh, the fourth belongs to Bujaid b. 'Imran al-Huzâ'î'e and the last one belongs to an unknown poet. Because of his connection to the hegira, a verse pursuant to idolater poet Utbe b. Rabî‘a was also included in the subject. In related poem texts, it is seen that the Ṣaḥābahs poets had prided themselves on the fact that they followed the advice made by the Messenger of Allah on his way to hegira to Medina and they tried to reflect the intensity of emotions they experienced in the face of the developments that occurred since the first moments of the movement of emigration to the poems. Determined to migrate to Medina in order to strengthen the Islamic invitation, the poet Abū Aḥmad reflected the self-confidence of walking on the right way. Abū Aḥmad promised the Messenger of Allah that he will migrate to Medina and he was faithful to his word. Abū Aḥmad tried to resolve his concerns of his wife Umm Aḥmad that they might be harmed by the polytheists if they migrate to Medina and emphasized that they migrate to Medina in order to strengthen the God Almighty against superstitions.Undoubtedly, the concerns of Umm Aḥmad in this context give clues about the dimensions of mobbing, oppression and torture policies applied to Muslims in Mecca. Abū Aḥmad and his associates were full of belief that Almighty Allah will meet their expectations as they migrate to Medina in line with the recommendations of the Prophet. In this respect, the poet turns a deaf ear to the advice of many men, women and friends to not to leave Mecca environment that he was born and grew up in and the memories that adorns his inner life shaped. The poet also points to the importance of the fellowship of Islam, rather than the spirit of Jāhiliyya As a matter of fact, because of tribal chauvinism, the poet called for the termination of hostilities in the past and convinced those around him to follow the call. In this respect, the poet is in peace with the fact that the family members will also have the blessings waiting for those who migrate for Allah. According to the poet, the idolaters who favored blasphemy and who opposed Muslims, deserved the wrath of Allah. Even if there are blood ties with the Muslims, the idolaters who favor the blasphemy and opposed the Muslims are frustrated. In another poem, the poet also boasts Ghanm family, of whom he was a member, because they had fulfilled the promise they had given to the Prophet, that they would migrate to Medina. According to the poet, the Ghanm family is essentially loyal to the Prophet. As a matter of fact, the Ghanm family, which once occupied Mecca and lived off in Mecca, left the lands they lived in for Allah and migrated to Medina in groups of single and two in order to strengthen the invitation to Islam.Poet Bujaid b. ʿImrān al-Khuāz‘i boasts about the fact that Khuzā'a tribe, of which he was a member, that is the lower tribe of the Kaʿb sons, supported the Prophet and some of his people migrated to Medina in his verses. In fact, according to the poet, the members of the Khuzā'a tribe trotted off to the Medina on the advice of the Prophet without wasting any time. Moreover, due to the agreement between the Khuzā'a tribe, who played a key role in the reasons causing conquest of Mecca, and the Prophet, Mecca was conquered and Mecca skies were cleaned from idolatry mist. The Khuzā'a tribe was instrumental owing to their admirable attitude in the conquest of Mecca and the Prophet to gain strength, despite the idolaters who once forced the Prophet to leave Mecca. In the verses of the unidentified poet, it is seen that the names of the eight Ṣaḥāba who were subjected to oppression in the most troubled early periods of Islam, who left their homeland for Allah, migrated to Abyssinia or Medina and were heralded to enter heaven were mentioned. According to an unidentified poet, it is not possible for anyone to reach the rankings of these eight people due to the beautiful actions they performed.In the last poem text, it is seen that the poet Abū Aḥmad was dissatisfied with the confiscation and sale of his house by Abū Sufyān when he emigrated to Medina. In the verses, the poet likens his home being unjustly confiscated by Abū Sufyān to a hunter holding the dove he seized tightly and he emphasizes that he will get his due in the afterlife from Abū Sufyān.The poetry texts bearing the traces of migration to Medina are a continuation of the poetry technique of the period of Jāhiliyya in terms of the poetry technique, when wordings that are in accordance with the spirit of Islam are left aside. As a matter of fact, poets try to reflect the intensity of emotions they live in short verses instead of long term poems. Again, poets use the types of art, such as borrowing, metaphor and comparison, which are frequently used in the poetry of the Jāhiliyya in order to bring the intensity of emotion they live in closer to the audience's perception. Poets build on these poems on taweel, muteqâreb, baseet and qamel, which are frequently found poetic measures in the poetry of Jāhiliyya. As a last word, it is necessary to say that the poetry texts of Ṣaḥāba poets are historical objects in terms of shedding light on the events experienced during the Hijra. Again, the poem texts in question are important in terms of getting an idea about the state of old Arabic poetry during the transition period from the period of Jāhiliyya to the period of Islam. (shrink)

This article explores the translation and migration of illegal drugs, humanistic therapies and political ideologies by focusing on China’s first residential community drug treatment center, called Sunlight. I argue that the migration of contemporary treatment therapies from one continent to another initiates certain practices that re-appropriate and remake drug-using bodies that live and work at Sunlight. Reviewing Sunlight ethnographically also allows for broader theoretical exploration. When bodies do not operate under the common trope of possessive individualism different forms (...) of biopolitical and therapeutic power are at play. In keeping with the theme of this special issue, this article begins with a discussion of why migration is a useful rubric for understanding how therapeutics and bodies become global entities and practices through the movement of three things: heroin, humanistic therapy and political ideology. It then presents an ethnographic slice of life at Sunlight to demonstrate how these practices and ideologies play out in the everyday. It finally returns to the question of why these therapies re-appropriate the post-socialist drug user’s body and psyche through a discussion of the term ‘psycho-sociability’. Psycho-sociability can be read as a demand for becoming a good biological citizen, as well as a theoretical rubric for explaining non-Western biopolitics. (shrink)

This collected volume addresses issues pertaining to education and migration from a variety of philosophical and ethical perspectives. -/- It is high time to critically analyze ethical issues in education under conditions of globalization, not only because migration and globalization are topical issues, but also because dominant academic approaches in the ethics and political philosophy of education have a tendency to narrow their focus on the education of sedentary citizens. However, many learners and educators experience high levels of (...) both voluntary and constrained mobility. The contributions to Education and Migration address issues pertaining to migration-related education from a variety of ethical and philosophical perspectives, including analytic applied ethics, continental philosophy, care ethics, Hegelian philosophy, the capability approach and theories of distributive justice. Distinguished scholars, as well as younger researchers, from a variety of disciplines (educational scholars, lawyers, philosophers, psychologists and sociologists) tackle in these eight essays core issues in the ethics and political philosophy of education, such as citizenship education or justice in access to education, from a perspective that takes human mobilities into account. -/- The collection puts a special emphasis on the diversity of migratory experiences, on the significance of education for citizens and non-citizen migrants, long-term residents and undocumented children, immigrants and return migrants. (shrink)

We study the effects of density dependent migrations on the stability of a predator-prey model in a patchy environment which is composed with two sites connected by migration. The two patches are different. On the first patch, preys can find resource but can be captured by predators. The second patch is a refuge for the prey and thus predators do not have access to this patch. We assume a repulsive effect of predator on prey on the resource patch. Therefore, (...) when the predator density is large on that patch, preys are more likely to leave it to return to the refuge. We consider two models. In the first model, preys leave the refuge to go to the resource patch at constant migration rates. In the second model, preys are assumed to be in competition for the resource and leave the refuge to the resource patch according to the prey density. We assume two different time scales, a fast time scale for migration and a slow time scale for population growth, mortality and predation. We take advantage of the two time scales to apply aggregation of variables methods and to obtain a reduced model governing the total prey and predator densities. In the case of the first model, we show that the repulsive effect of predator on prey has a stabilizing effect on the predator-prey community. In the case of the second model, we show that there exists a window for the prey proportion on the resource patch to ensure stability. (shrink)

This article discusses two normative questions raised by cases of colonial settlement. First, is it sometimes wrong to migrate and settle in a previously inhabited land? If so, under what conditions? Second, should settler countries ever take steps to undo wrongful settlement, by enforcing repatriation and return? The article argues that it is wrong to settle in another country in cases where one comes with intent to colonize the population against their will, or one possesses an adequate territorial base (...) somewhere else, lacks an urgent interest in moving, and seeks to settle in a new place under conditions where settlement would severely harm the practices of prior occupants. It also argues for a presumption of repatriation and return in the first generation of wrongful settlement and holds that these remedies may be extended to second and higher generations in some – but not all – cases. (shrink)

In this new publication, Cristina Cormos professionally addresses a sensitive issue, complex and difficult in the same time, and ambitiously manages to give us a picture of international migration viewed through identity change. Starting from the hypothesis that "migration is a change that simultaneously occurs in both physical and socio-cultural realms, which implies not only movement from one community to another, but also the disintegration of structural bonds in the departure area, paralleled by a cultural assimilation of the (...) destination environment", the author analyzes identity changes of the emigrants throughout the entire migration process, the factors underlying these changes, as well as the consequences and implications of these factors in the return migration. The issues addressed within this book also cover the changes occurred in the family and community of origin as a result of the absence of one of its members and of the manifestation of identity changes respectively. (shrink)

Education-migration, or the multi-step recruitment and retention of international students as immigrants, is an increasingly important component of both higher education and so-called highly-skilled migration. This is particularly true in Canada, a country portrayed as a model for highly-skilled migration and supportive of international student mobility. However, education-migration remains under-analyzed from a social justice perspective. Using a mobility justice framework, this paper considers COVID-19’s impact on Canada’s education-migration system at four scales: individuals, education institutions, state (...) immigration regimes, and planetary geoecologies. It identifies ethical tensions inherent to Canada’s education-migration from a systems-level and suggests that a multi-scalar approach to social justice can both usefully complexify discussions and introduce unsettling paradoxes. It also stresses that the COVID-19 pandemic offers an opportunity to reimagine rather than return. (shrink)

South Africa's transition to democracy coincided and interlinked with massive global shifts, including the fall of communism and the rise of western capitalist triumphalism. Late capitalism operates through paradoxical global-local dynamics, both universalising identities and expanding local particularities. The erstwhile hegemonic identity of apartheid, 'the Afrikaner', was a product of Afrikaner nationalism. Like other identities, it was spatially organised, with Afrikaner nationalism projecting its imagined community onto a national territory. The study traces the neo-nationalist spatial permutations of 'the Afrikaner', following (...) Massey's understanding of space as political, produced through interrelations ranging from the global to micro intimacies, potentially a sphere for heterogeneous co-existence, and continuously created. Research is presented that shows a neo-nationalist revival of ethnic privileges in a defensive version of Hall's 'return to the local'. Although Afrikaner nationalism's territorial claims to a nation state were defeated, neo-nationalist remnants reclaim a purchase on white Afrikaans identities, albeit in shrunken territories. This phenomenon is, here, called Afrikaner enclave nationalism. Drawing on a global revamping of race as a category of social subjugation, a strategy is deployed that is here called 'inward migration'. These dynamics produce a privatised micro-apartheid in sites ranging from homes, to commercial and religious enterprises, to suburbs. Virtual white spaces in the form of Afrikaans media products serve as extensions of these whitened locales. The lynchpin holding it all together is the heteronormative, middle-class family, with consumption the primary mode of the generation of its white comfort zones. (shrink)

Recently it has become clear that trafficking of integrins to late endosomes is key to the regulation of integrin expression and function during cell migration. Here we discuss the molecular machinery that dictates whether integrins are sorted to recycling endosomes or are targeted to late endosomes and lysosomes. Integrins and other receptors that are sorted to late endosomes are not necessarily degraded and, under certain circumstances, can be spared destruction and returned to the cell surface to drive cell (...) class='Hi'>migration and invasion. We will discuss how the exchange of adhesion receptors and other key regulators of cell migration between late endosomes/lysosomes and the plasma membrane can promote dynamic turnover of adhesions during cell migration. (shrink)

The article concerns the wartime history of Peru and examines both topdown and bottom-up practices of accounting for the internal conflict of 1980–2000, which were initiated in the background of the warfare. The aim of the article is to discuss the connections I observed between the phenomena referred to in the title: return migrations of the inhabitants of the central-southern province, their search for the victims of forced disappearances, as well as the exhumation challenges emerging since the beginning of (...) the war. In other words, the text constitutes an attempt to contextualise the above-mentioned issues given competing versions of memory about political violence in the Andes, with particular focus on their top-down determinants in the Fujimorism era. (shrink)

Representations of critical geography and border studies have developed concepts and methodologies for exploring the multifaceted and contradictory image of contemporary borders. Artists, scholars and social activists show increased interest in the narrative and visual documenting of border’s closures. The border’s visuality becomes a supporting argument for dissent and protest, giving the ‘visual evidence’ of the extremely quick border’s re-territoriality. As a result, important events allow one ‘to extracts sameness even from what is unique’ (W. Benjamin). The mass migration (...) and the pandemic return us to the reality of the human world with their non-freedom and illness. In the migration case, Europe has dealt with an ‘alien body’, and in the pandemic, with an ‘infected or sick body’. The relationship between the image and the viewer is an important starting point in the representation of mass migration and pandemic. Mitchell’s metaphor of ‘live images’ help us better understand the sense and reasons of new biological and politic events. Nowadays, the development, materialisation, and embodiment of European borders are the stable visual symbol of our existence. (shrink)

Early research suggested that migration changed gender roles by offering women new wages and exposing them to norms of gender equity. Increasingly, however, scholars have drawn attention to the role of structural factors, such as poverty and undocumented status, in mediating the relationship between migration and gender. This article takes such insights a step further by showing that migrant communities’ reactions to structural marginality—and their efforts to build alternatives in their home villages—may also draw women into new gender (...) roles. I demonstrate this mechanism through the case of San Miguel, a Mixtec sending community in Southern Mexico where, in the context of U.S. migration, once-excluded women came to predominate in civic affairs. In response to harsh conditions in the United States, migrants from San Miguel returned to their village. To make this economically feasible, they sought state development resources. Men, who often stayed in the United States as breadwinners, relied on sympathetic women back in the sending community to advocate on their behalf. Meanwhile, women’s own rejection of migrant life gave them new interest in sustaining their village. For both, incorporating women into politics offered a strategy to secure needed resources and avoid assimilating into an undocumented underclass. (shrink)

France’s agreements on the joint management of migration flows figure centrally within studies of bilateral migration agreements. With their origins in friendship and navigation treaties of the late 19th century, the AJMs are successors to the postcolonial, circular mobility conventions of the 1960s, and are uniquely positioned for periodizing the evolution of bilaterally negotiated labor mobilities. Nonetheless, due to the European Union’s reluctance to embrace mass regularization and the EU Member States’ legislative powers over labor markets, they have (...) time and again scotched France’s ambition to leverage preferential labor market entries in exchange for more cooperation over irregular migration. Through documents and statistical data analysis, this Article studies the case of Senegal’s negotiation of additional pathways to France for its lower-skilled workers. At the center is France’s administrative court of appeals, which has confirmed the broad margin of discretion over Art. 42 in the AJM between France and Senegal. This jurisprudence has decoupled the automatic linkage between a job listed under duress in France under the Annex to the AJM and the entitlement to exceptional admission. We argue that France’s courts have removed a privilege of Senegalese workers, which has re-politicized France’s migration diplomacy with Senegal. At the same time, retention of the prefectorial discretionary power has levelled the playing field among West and North African countries that have concluded similar bilateral agreements with France. This Article adds to the research on bilateral migration agreements by proposing a multilevel legal analysis, which studies AJMs in the context of France’s common law, EU labor and return directives, and the multilateral of WTO/gats liberalization. (shrink)

Feminist legal efforts to make sense of the external migration policies of the European Union (EU) have focused almost exclusively on the EU’s initiatives against trafficking in women. This article examines one of the more neglected areas of EU immigration policy—the return of ‘illegal immigrants’. It analyses the so-called 2008 Returns Directive in the light of the multidimensional inequalities experienced by migrant women, which affect their migration status and expose some of them to the threat of removal. (...) Owing to insecurities over external migration, the Directive constructs even the most vulnerable migrants as a threat to be controlled and is likely to result in detrimental consequences for many migrants, and in particular already vulnerable women who are likely to be further disadvantaged by it. (shrink)

In the paper, I argue there is a whole political logistics to deportation. This is made visible by bringing the concept of microphysics to bear on the topic. Taking the case of enforced and escorted removals from the UK, I show that this logistics is vividly and graphically documented in the inspection reports. Hitherto largely ignored, inspection reports offer researchers a trove of information regarding the mechanisms and procedures of deportation. As I finally draw out, this focus can speak to (...) questions about the relationship of ethics to deportation: the inspection reports show how a certain form of ethical calculation, based on a risk-based approach to the use of force has been inscribed into the practices of deportation. DOI 10.17879/95189425134. (shrink)

Storm surges, flooding, heatwaves, and prolonged drought, as ever more regular features of life under deteriorating climate conditions, are unmistakably violent. Their effects on the lives of vulnerable human populations and ecosystems across the world are widely known to be devastating. Yet a legal order that denies the victims of such ecological persecution safe haven, no matter how great its use of force (e.g., detention, arrest, forced return) cannot, by definition, be violent. The power of law, used to protect (...) states’ rights to exclude from their jurisdictions growing numbers displaced involuntarily by global climate harms, in being a source of ‘legitimate right’, is never the same as violence. This article challenges the ongoing validity of this assumption. It points to some of the ways in which legal instruments are used today to deny those displaced by climatic conditions sufficient normative status to guarantee their safety. What is needed instead is a new critical normative understanding of the evolving relationship between climate change, violence, justice, and law, one that re-assesses the democratic justificatory grounds for the current positions of non-responsibility for the climate displaced whilst re-affirming such people’s legal and political status as equal co-members of the politically constituted international community of humanity. (shrink)

Between 1983 and 2006 there were two distinct sorts of historical writings on Southeast Asian medical history, with quite different emphases. Some historians focused on the history of medicine in national contexts—a practice that resulted in the neglect of larger socioeconomic factors such as migration—that affected the trajectory of pandemics. At the same time, pursuing a different line of thinking, another group of historians focused on the history of specific diseases from a demographic perspective. These two approaches led to (...) very different conclusions about the nature of epidemic disease and pandemics that have beset the region since the nineteenth century. Nevertheless, regional histories of health are neglected in Southeast Asian medical history in favor of either local, national, or global histories. In this essay, I argue that if historians of global health have forsaken the region in favor of the wider world, Southeast Asian historians have neglected the region in favor of the nation. What is missing in Southeast Asian medical history is a regional perspective that would help understand the ways in which pandemic responses are shaped by colonial, Cold War, or national concerns. Beginning 2019, some historians and political analysts trying to understand global pandemics have adopted a regional approach by treating, as a monolithic group, the ASEAN—the Association of Southeast Asian Nations, which is a regional grouping of Southeast Asian member states, established in 1967. By contrast, others explore specific geographic, political, or economic issues that have contributed to either the spread or containment of disease. In this regard, the COVID-19 crisis in Southeast Asia merits historical attention to comprehend the strengths and weaknesses of a regional approach. (shrink)

"Case notes." Ethos: Official Publication of the Law Society of the Australian Capital Territory, (198), pp. 35–36.

The purpose of this research is to empirically test the salmon bias hypothesis, which states that the “healthy migrant” effect—referring to a situation in which migrants enjoy lower mortality risks than natives—is caused by selective return-migration of the weak, sick, and elderly. Using a unique longitudinal micro-level database—the Historical Sample of the Netherlands—we tracked the life courses of internal migrants after they had left the city of Rotterdam, which allowed us to compare mortality risks of stayers, returnees, and (...) movers using survival analysis for the study group as a whole, and also for men and women separately. Although migrants who stayed in the receiving society had significantly higher mortality risks than natives, no significant difference was found for migrants who returned to their municipality of birth. By contrast, migrants who left for another destination had much lower mortality risks than natives. Natives who left Rotterdam also had significantly lower mortality risks than natives who stayed in Rotterdam. Female migrants, in particular, who stayed in the receiving urban society paid a long-term health price. In the case of Rotterdam, the salmon bias hypothesis can be rejected because the lower mortality effect among migrants was not caused by selective return-migration. The healthy migrant effect is real and due to a positive selection effect: Healthier people are more likely to migrate. (shrink)

The gradual development of European Union (EU) immigration and asylum law has been characterized by two related, ongoing tensions: the conflict between EU competence in this field and national sovereignty, and the friction between immigration control and the protection of human rights. The EU's approach to resolving the two key tensions in this area are assessed by examining the four key subjects addressed by immigration law: visas and border controls, irregular migration, legal migration, and asylum. The European Union (...) has been more active in the fields of visas and border controls than in any other area of immigration and asylum law owing to the early development of a legal framework, originally in the form of the Schengen Convention. As for irregular migration, the European Union's initial piecemeal approach has been supplemented by the adoption of the fairly comprehensive Returns Directive. (shrink)

I offer a phenomenological description of undocumented immigrant reason, provisionally understood as a sort of historical reason grounded on undocumented immigrant life. That is, the categories of undocumented immigrant reason are resources for undocumented immigrant existence and are inscribed in the historical memory of immigration (they are shared and communal), accessed by immigrants in stories, anecdotes, and interpersonal trauma. Abstracting from personal experience, testimony, popular culture, and elsewhere, I propose a fragmentary list of these categories of undocumented immigrant reason, a (...) list that includes journeying, crossing/nepantla, uncertainty/zozobra, nostalgia, and return. These categories, which structure undocumented immigrant reason, are reflected in beliefs and attitudes about migration, belonging, the contingency of life, the centrality of memory, and the meaning of death. Constitutive of immigrant rationality are beliefs and ways of being that lend meaning to immigrant life, including those beliefs and ways of being that place immigrants in closer proximity to fundamental human truths. (shrink)

Migration generates well-being for individuals and communities, but the pursuit of well-being is not without risks. Tens of thousands of Romanian children are affected by the migration of their parents, others have to cope with the effects of their own migration. Should migrants have difficulties adjusting when returning “home”? Is readjustment even possible for all remigrants, without support? The article aims to present some issues that the remigrants are confronted with when trying to readjust to their communities (...) of origin. The article shows how readjustment is influenced by the social image, which in turn influences the social support for their adjustment and subsequent development. (shrink)

Multiple states are at risk of becoming uninhabitable due to climate change, forcing their populations to flee. While the 1951 Refugee Convention provides the gold standard of international protection, it is only applied to a limited subset of people fleeing their countries, those who suffer persecution, which most people fleeing climate change cannot establish. While many journalists and non-lawyers freely use the term “climate refugees,” governments, and courts, as well as UNHCR and many refugee experts, have excluded most climate refugees (...) from the Convention as a matter of legal interpretation. In our 2015 paper, “Unable to Return in the 1951 Refugee Convention: Stateless Refugees and Climate Change”, we sought to reopen the debate on “climate refugees” by arguing that some climate refugees qualify under the 1951 Convention as it is currently written (even if they are not persecuted): those who are stateless and are unable to return to their country of origin because climate change has rendered it uninhabitable. Our interpretation, however, has been rejected by Goodwin-Gill and McAdam (2021) and by Foster and Lambert (2019), which explicitly responds to our paper. Here, we address and respond to their arguments, and develop a new supplementary one, drawing on the principle of systemic integration, as enshrined in Article 31(3)(c) of the Vienna Convention on the Law of Treaties. (shrink)

This paper interprets migration as an interplay of external and internal movement, of physical locomotion and becoming. The first part calls for completing Migration Studies with an experience-centred philosophy of migration from the insider’s perspective. A critical examination of phenomenological contributions emphasises how phenomenology has usually prioritised dwelling, emplacement and alterity over moving, displacement and the migrant’s reactions to being considered the “other”. The second part examines migration along its several stages, from the detachment from the (...) home country to “arrival” and integration, including the temporary or definitive return to the former “home”. Finally, the recent phenomenon of trans-migration nourishes the hope in the possibility of a non-traumatic dwelling in-between and on the move. (shrink)

Transnational labour migration has recently returned to the spotlight in Japan, due to its rapidly declining population and labour force. This paper argues that the tension between the (self-)illusion of Japan as a homogeneous nation-state and trans-border labour-importing to ensure the continued supply of the workforce has inherently characterized the process of Japan’s modernity since the Meiji Restoration of 1868. In doing so, it seeks to demonstrate how the synchrony of such ostensibly conflicting interests makes eminent economic sense to (...) recruit migrant workers in order to ameliorate chronic labour shortages while keeping their labouring and living condition perpetually insecure and vulnerable. (shrink)

Research on the forced migration of Lithuanians to the east of the former Soviet Union in the 1940s and early 1950s throws up a wide range of issues. Methodologically, most of such studies are similar in terms of the sample chosen, which consists of the former prisoners of gulags and exiles who have returned to Lithuania, but it usually disregards those who stayed. Accordingly, the Lithuanian diasporas that emerged in the east after the forced migration, including in Kazakhstan, (...) have not been studied in detail. In this article, our aim is to answer the questions of how and in what private and public contexts processes of the ethnic identification of the Lithuanian diaspora in Kazakhstan are determined, how ethnic boundaries are drawn, and what cultural and social resources are used for this purpose. As the research revealed, the conceptualisation of ethnicity implied by the Kazakhstan state that has been adopted by our informants eliminates its cultural content, or at most reduces it to forms evident in festive culture, as well as the need and possibilities for its expression. As a result, ethnic identity is constructed on the basis of what is almost the sole criterion: Lithuanian descent in the form of ‘root’ or ‘blood’. For most of our informants, ‘roots’ are just a fact of origin, as shown in the practice of entering Lithuanian ethnicity in personal documents, an officially required practice which does not have and does not presuppose any enactment of ethno-cultural differences. Ethnicity, which is seen as ‘in-rooted’ but also as culture-less and as muted by a doubling of roots among ethnically mixed families of origin, enables a whole spectrum of manipulations of ethnic identity. One such manipulation is attempting to profit from the Lithuanian ethnic identity by turning it into a resource for acquiring benefits. The practice of profiteering from the Lithuanian ethnic identity, and thus its transformation into a resource for gaining benefits in the forms of Lithuanian citizenship and a hope of being repatriated to Lithuania, is probably the most frequent factor in becoming Lithuanian by remembering Lithuanian roots and activating the Lithuanian ethnic identity. (shrink)

Recent transnational migration literature does not sufficiently explore women's role in the development of transnational communities. By analyzing 30 interviews with Puerto Rican migrant and return migrant women, the author shows that women, through subsistence production, play a significant role in the social construction of transnational communities. By using a transnational perspective and placing migrant women's subsistence work and its contradictory nature at the center of her analysis, the author challenges studies that assume that maintaining ties to homelands (...) leads to freedom for all family members, moves away from home/host binary frame works of immigrant women's experiences that locate greater gender oppression in home countries and more freedom in host societies, and explores women's complex perceptions of home. (shrink)

In a world of rising income inequality, right-wing nationalisms, and global climate change, people are again looking to Karl Marx for answers. This book offers readers a new perspective on several major ideas in Marx's work. It argues that Marx, contrary to convention, did not think history was deterministic or that reality could be reduced to classical materialism. Marx was not an anthropocentric humanist nor did he have a labor theory of value. This book is written to help those returning (...) to Marx today get answers to their pressing questions about the nature of wealth, ecological crisis, gender inequality, colonialism, migration, and the possibility of socialism. (shrink)

The steep rise in small boat crossings across the English Channel is deeply worrying. Ever more lives are put at risk in making the 21-mile journey. Human trafficking gangs trade in human misery. The UK’s asylum system is put under additional strain and at ever higher cost to taxpayers. The public has lost trust in the Government to put this right. In order to address the problem, we must understand it and grasp its underlying causes. A key issue is that (...) the Government did not see the problem of small boat crossings as a consequence of its policy failures, most notably its failure to secure a post-Brexit returns arrangement with the EU. An effective plan to deal with small boat crossings is urgently needed to win back public confidence, to save lives, to improve our asylum system and help put illegal human traffickers out of business. This Report is an attempt to outline such a plan with over a dozen recommendations. (shrink)

The world of academic philosophy is now entering a new age, one defined neither by colonial need for recognition nor by postcolonial wish to integrate. The indicators of this new era include heightened appreciation of the value of world philosophies, the internationalization of the student body, the philosophical pluralism which interaction and migration in new global movements make salient, growing concerns about diversity within a still too-white faculty body and curricular canon, and identification of a range of deep structural (...) problems with the contemporary philosophical academy in its discursive, citational, refereeing and ranking practices. We are entering what we might call " the age of " re-emergence, " a new period the key features of which are as follows. First, philosophies from every region of the world, locally grounded in lived experience and reflection upon it, are finding new autonomous and authentic forms of articulation. Second, philosophical industry, leaving behind a center-periphery mode of production, is becoming again polycentric: the philosophical world is returning to a plural and diverse network of productive sites. Third, Europe and other colonial powers have been provincialized, no longer mandatory conversation partners or points of comparison but rather unprivileged participants in global dialogue. Fourth, philosophers within the largely Anglophone international academy are beginning to acknowledge their responsibility to arrange international institutions to enable wide and open participation; that is, acknowledge that their control over the academy is a fallout from colonialism rather than a reflection of intellectual superiority. We may thus look to a future when there will be a vibrant pluralistic realism in departments of academic philosophy around the globe, and a new cartography of philosophy. (shrink)

"Our grandparents, refugees; Our parents, immigrants; We, racists?" The slogan that prefaces the paper provides the theoretical caveat for the tensions, limitations, and contradictions of academic discourses in conjuring the daily realities of the era of the 'refugee crisis' in Greece. This paper has the form of a dialogue between a visual sociologist (Myrto) and a political theorist (Anna) who investigate different forms of the ways the 'refugee crisis' is changing the socio-political landscapes in Greece. The multiple aspects of our (...) identities provide valuable tools with which we unpack the multiple and contradictory narratives of researching, learning, and disseminating in the current milieu. In particular, we are interested in the ways we shape knowledge and the tension between the episte-mological and the ontological ways of knowing. In other words, by moving from theory to praxis and back, we are attempting to reconcile the problem of knowing and the problem of being part of a specific crisis milieu. For example, how can we use crisis as a research methodology? What can we learn from the ongoing 'refugee crisis' in relation to issues of citizenship, belonging, and the future of the European project? Furthermore, the paper attempts to transcend discursive borders between social sciences and the humanities by analysing the deeply performative, situated and embodied practices of doing research in moments of crisis. For example, how to navigate multiple, and at times contradictory, aspects of one's identity without returning to outmoded discourses of positivism and objectivity? (shrink)

This article follows a perplexing juncture in Chimamaanda Ngozi Adichie's 2013 novel Americanah: Ifemelu's choice to return back to Nigeria. Following the themes of “home,” “travel,” and “Africanness,” this article explores the link between the migration away from and to Africa and the apparent racelessness Ifemelu experiences as she crosses the fragmented racial zones between Nigeria and America. It challenges the claim that returning to Africa is counterintuitive and only a departure from the Continent is desirable, thus, analyzing (...) the logic of travel concomitant with contemporary phenomenologies of Africanness. This analysis seeks to distinguish Afropolitanism from “Americanah” and to offer Americanah's emphasis on reverse migration as a counterweight to Afropolitanism's emphasis on extra-continental travel. Ifemelu's return opens up two questions in the context of this analysis: What does the logic of travel offer to Ifemelu's racial identity as she comes to understand herself in two geospatial temporalities? and What does the language of “home” as contrasted to the discomfort of travel, contributes to her ontological understandings of herself as African? (shrink)

Utusan Melayu Company, Qalam Press Company and the Department of Islamic Affairs, Prime Minister’s Department are the main contributors to the translation discipline of religious texts in Malaysia. Abdullah Basmeih has worked with these institutions as a translator. His purpose is to assist the translation of religious writings from Al-Muṣawwar magazine and multi-disciplinary religious texts, among them sīrah, stories of the Prophet’s companions, ʿaqīdah, ‘Ibādah, social and politics. Sheikh Abdullah Basmeih migrated to Singapore in 1939 and worked with Qalam Press (...) Company from 1950 to 1962 as assistant author for monthly magazines published by Qalam Press. Within the 12-year period he worked in Qalam Press, he had successfully translated more than 30 books on the life of Prophet Muhammad, his wives, children and companions. Abdullah Basmeih then returned to Malaysia. During that time, his great work was produced, which is Tafsir Pimpinan Ar-Rahman Kepada Pengertian Al-Quran in 1968 in Jawi edition, and a Roman edition was published in 1980 by the Department of Islamic Affairs, Prime Minister’s Department. Another great work by him was Mastika Hadis, which is a translation of ḥadīth collection, produced in three volumes, also published by Prime Minister’s Department on 1973. Both works become important materials to enhance the quality of lives of Muslims in Malaysia. Therefore, this study looks at his service and contributions with Utusan Melayu Company, Qalam Press Company and Prime Minister’s Department in producing translations of academic texts. This literary study is conducted to investigate and analyse the translated texts by him in knowledge hub in reality and virtual. (shrink)

The study aims to investigate indigenous communities’ socio-economic impacts as a result of the COVID-19 pandemic and to explore coping strategies to aid in the socio-economic recovery of indigenous communities. -/- The COVID-19 pandemic has had a negative impact on indigenous people's livelihoods, including employment and income, education, the migration of people, health, and natural resources. As a result of COVID-19, the indigenous people have lost their employment and income. The price of fish has decreased, which has lowered their (...) ability to make money from selling fish. Migrant workers returned home because they were concerned about their health security and many lost their jobs. Schools were closed because of COVID-19 and this increased education inequality. Health was impacted because it was difficult to access health services due to restrictions on travel. Returning migrants have pressured forest and fishery resources through increases in the number of fishers, which include the migrants who have returned to their own village. -/- The RGC, rural communities and indigenous communities have taken a number of measures to cope with the issues stemming from COVID-19. Migrant workers tried to look for local employment, used fishing to supplement household consumption and income needs, and often borrowed money from neighbors. Students attempted to use e-learning that was facilitated by the government; teachers visited some students’ homes, and older students supported younger students in their school lessons. In terms of health, home visits were facilitated for pregnant women, and people sought permission to travel to health centers. After giving birth, families were visited and offered a small amount of money to support their basic needs. To deal with natural resources, some coping strategies included smaller groups of patrolling teams, support grants from CSOs for forest and fishery resource patrolling, drone delivery to community fishery committees, and requesting community members to report illegal fishing or logging. And to minimize the spread of COVID-19, a mandatory 14-day quarantine at home was imposed on all people returning to the village. (shrink)