Journal articles on the topic 'Immigrant families – Greece'

AbstractThis study examined growth patterns in adaptation of immigrant youth from a risk and resilience perspective. Students from first- and second-generation immigrant families living in Greece and their nonimmigrant classmates (N= 1,057) were assessed over the first 3 years of secondary school (ages 13–15). Three-level hierarchical linear models were used to disentangle individual and classroom-level effects on initial level and change in academic achievement, conduct, peer popularity, and psychological well-being. At the individual level, adaptation was more related to self-efficacy and parental school involvement (resources) than immigrant status and social adversity (risks). Only for academic achievement did risks explain variance when resources were controlled. Parental school involvement moderated the effect of immigrant status for initial level and growth in achievement. For all students, achievement and conduct worsened over time. At the classroom level, socioeconomic and ethnic composition of the classroom moderated the effects of self-efficacy and immigrant status on academic achievement and peer popularity, respectively. Second-generation immigrants were more popular than first-generation immigrants, but showed a larger decrease over time in school achievement. Results support a developmental, differentiated, and contextualized approach to the study of immigrant youth adaptation.

Migration to Germany has been a fact of life for the average German since the 1960s. Immigrants started arriving from countries like Turkey, Spain, Greece, or Italy as a post-war labor force was invited to Germany to address workforce shortages. Many of these immigrants ultimately brought their families to live in Germany. One group of these newcomers was Aramean families of Syriac Orthodox faith, forced to flee the Tur Abdin region in southeast Turkey via Syria, Lebanon, and Northern Iraq. This paper will discuss the background and impetus for moving to the West for this immigrant group in detail. It will review the impacts on the life of devout Syriac Orthodox families while living in Germany, a secular country. It will also take an initial look at whether evangelical communities in Germany can come alongside this group, still suffering from a different kind of persecution: the “otherness” of living in Germany.

We examined behavioral school engagement trajectories of immigrant and non-immigrant early adolescents in relation to their academic achievement. Data were based on teacher judgments and school records. Students from immigrant families living in Greece and their non-immigrant classmates ( N = 1057) were assessed over the three years of middle school (ages 13 to 15). Academic achievement influenced later school engagement more strongly than vice versa for both immigrant and non-immigrant students. Low achievement, being an immigrant student and social adversity were found to be risk factors for the initial level of behavioral engagement. An overall increase in students’ absenteeism over the course of the study was stronger for immigrant students. The immigrant status effect was due to immigrant students’ lower achievement. The results suggest that immigrant youth may disengage from school to protect themselves from academic failure. This would also be a plausible explanation for earlier findings that immigrant and non-immigrant students do not differ in psychological well-being, even though immigrant students have significantly lower academic achievement. Implications for interventions to promote academic achievement and to prevent disengagement in immigrant students are discussed.

The reasons that prompted the Albanian exodus were numerous and varied. While if we take a look on its consequences will see that they have a dual nature. Among the positive aspects of exodus we can mention the fact that it helped Albania economically meeting the needs of a considerable part of the population in the moment of political and social crisis transition enabling the survival of many families. On the other hand it had a negative impact not only becouse of spending vital energies of the nation abroad, but also because it led to the formation of a bad opinion about Albanians, opinion spread almost all over Europe, especially where their presence was bigger. For this reason we got to study precisely the image of immigrant in two countries ( Italy and Greece ), where they have the largest flow of migration in 1990-2000. We should note that in recent years in both countryes in Italy and in Greece prevails the same closed mentality against foreigners. Also it is accompanied ( especially in Italy with the malfunctioning of the structure that handles issues of migratory movements, not like in the other states like Germany, England or France where, besides the small number of immigrants, there were laws and better functioning of the state that associated with emigration’s problems. On the other hand we can say that in this period, whether in Greece the fortunes of the Albanian immigrants depended from the relations of the Greek-Albanian state, in Italy they depend mainly on the behavior of immigrants.

Objective: In this study, we assessed Greek and immigrant kindergarteners’ and their families’ body mass index (BMI), nutritional habits, and level of adherence to the Mediterranean diet during the Greek austerity period beginning in 2009. Methods: A cross-sectional study in Attica, Greece, during the school year 2016-17, enrolling 578 guardian parents and 578 kindergarteners aged ≥ 5-6 years, from 63 public kindergartens in 36 municipalities in Attica’s prefecture. Results: Immigrant mothers experienced twice as high the unemployment rate (21.3%) than Greek mothers (10.5%), with consequent degradation in food products purchasing (p = .03)(non-Greeks 54.3%, Greeks: 49.1%). BMI rates between Greeks and immigrant participants were similar, with significant variations in several lifestyle habits, including Greek parents’ heavier smoking and higher physical activity in parents of different ethnic origin. KIDMED score was “poor” in both Greek and other identity kindergarteners, with slight differences in some of the Mediterranean dietary habits and patterns; strong correlation was expressed between the child’s BMI and KIDMED score, guardian parent’s age, BMI, and overall lifestyle. Conclusions: This study could be a springboard for further research in the understudied population of native and immigrant kindergarteners, reflecting on national and international initiatives and action plans to ensure that their similarities and differences are noted.

The multiethnic environment of Ptolemaic Alexandria resulted in cross-cultural transmission of funerary practices and associated material culture that introduced many traditions to Egypt from the Mediterranean world. Along with an influx of mercenaries serving in the Ptolemaic army came cultural and artistic knowledge from their places of origin, which they (or their families) incorporated into their burials. One motif, which appears on late 4th–3rd-century painted funerary monuments from Alexandria, is that of a soldier on horseback, alluding to images of the heroic hunter or warrior on horseback found in tombs in the regions of northern Greece. These Alexandrian monuments commemorated members of the Ptolemaic cavalry, some of whom are identified as Macedonian or Thessalian by accompanying Greek inscriptions. The image of a soldier astride his rearing horse not only emphasized the deceased’s military status, but also established a link with Macedonian and Ptolemaic royal iconography. This type of self-representation served a number of purposes: to signal the deceased’s cultural and geographic origins, demonstrate his elite role in Ptolemaic society and imply connections to the Ptolemaic court, all of which were important to the immigrant inhabitants of early Alexandria as they sought to express their identity in a new geographical, cultural, and political setting.

This article discusses cultural considerations and approaches to working with bereaved immigrants who cope with traumatic loss. A clinical case is used to elaborate on issues related to cultural identity, level of acculturation as well as religious beliefs and rituals among Filipinos living in Greece. Considerations for clinicians, who provide services to culturally diverse families that experience traumatic deaths, are discussed.

The present study focuses on families of Indian immigrants. The subjects in question come from the state of Panjab and have a Sikh religion. Purpose of the study is to show the linguistic and sociocultural conditions that the Indian preschoolers experience in their family life in Greece. As long as the family is the basic area of the children’ socialization, the culture that the children experience in their family environment specifies the linguistic and cultural background when they start attending the Greek preschool. The data of the case-study in question were gathered through the interviews given by eleven parents of the preschoolers and three kindergarten teachers. What the data analysis has shown is a tendency of linguistic and sociocultural separation of the families from the dominant language and culture. This separation has a direct impact on the children’ adaptation at school. The tendency that the analysis has shown is related to the desire of the family to preserve the ethnocultural and religious identity of their country and is increased due to the restricted role of the woman inside the family and the community. It is also supported by the social role that the temple built by the Indian community at Rethymno plays.

Temporary or permanent, local or international, voluntary or forced, legal or illegal, registered or unregistered migrations of individuals, whole communities or individual groups are an important factor in constructing and modifying (modern) societies. The extent of international migrations is truly immense. At the time of the preparation of this publication more than 200 million people have been involved in migrations in a single year according to the United Nations. Furthermore, three times more wish to migrate, mostly from sub-Saharan Africa towards some of the most economically developed areas of the world according to the estimates by the Gallup Institute (Esipova, 2011). Some authors, although aware that it is not a new phenomenon, talk about the era of migration (Castles, Miller, 2009) or the globalization of migration (Friedman, 2004). The global dimensions of migration are definitely influenced also by the increasingly visible features of modern societies like constantly changing conditions, instability, fluidity, uncertainty etc. (Beck, 2009; Bauman, 2002).The extent, direction, type of migrations and their consequences are affected by many social and natural factors in the areas of emigration and immigration. In addition, researchers from many scientific disciplines who study migrations have raised a wide range of research questions (Boyle, 2009, 96), use a variety of methodological approaches and look for different interpretations in various spatial, temporal and contextual frameworks. The migrations are a complex, multi-layered, variable, contextual process that takes place at several levels. Because of this, research on migrations has become an increasingly interdisciplinary field, since the topics and problems are so complex that they cannot be grasped solely and exclusively from the perspective of a single discipline or theory. Therefore, we are witnessing a profusion of different “faces of migration”, which is reflected and at the same time also contributed to by this thematic issue of the journal Ars & Humanitas.While mobility or migration are not new phenomena, as people have moved and migrated throughout the history of mankind, only recently, in the last few decades, has theoretical and research focus on them intensified considerably. In the last two decades a number of research projects, university programs and courses, research institutes, scientific conferences, seminars, magazines, books and other publications, involving research, academia as well as politics and various civil society organizations have emerged. This shows the recent exceptional interest in the issue of migration, both in terms of knowledge of the processes involved, their mapping in the history of mankind, as well as the theoretical development of migration studies and daily management of this politically sensitive issue.Migration affects many entities on many different levels: the individuals, their families and entire communities at the local level in the emigrant societies as well as in the receiving societies. The migration is changing not only the lives of individuals but whole communities and societies, as well as social relations; it is also shifting the cultural patterns and bringing important social transformations (Castles 2010). This of course raises a number of questions, problems and issues ranging from human rights violations to literary achievements. Some of these are addressed by the authors in this thematic issue.The title “Many faces of migration”, connecting contributions in this special issue, is borrowed from the already mentioned Gallup Institute’s report on global migration (Esipova, 2011). The guiding principle in the selection of the contributions has been their diversity, reflected also in the list of disciplines represented by the authors: sociology, geography, ethnology and cultural anthropology, history, art history, modern Mediterranean studies, gender studies and media studies. Such an approach necessarily leads not only to a diverse, but at least seemingly also incompatible, perhaps even opposing views “on a given topic. However, we did not want to silence the voices of “other” disciplines, but within the reviewing procedures actually invited scientists from the fields represented by the contributors to this volume. The wealth of the selected contributions lies therefore not only in their coherence and complementarity, but also in the diversity of views, stories and interpretations.The paper of Zora Žbontar deals with the attitudes towards foreigners in ancient Greece, where the hospitality to strangers was considered so worthy a virtue that everyone was expected to “demonstrate hospitality and protection to any foreigner who has knocked on their door”. The contrast between the hospitality of ancient Greece and the modern emergence of xenophobia and ways of dealing with migration issues in economically developed countries is especially challenging. “In an open gesture of hospitality to strangers the ancient Greeks showed their civilization”.Although the aforementioned research by the United Nations and Gallup Institute support some traditional stereotypes of the main global flows of migrants, and the areas about which the potential migrants “dream”, Bojan Baskar stresses the coexistence of different migratory desires, migration flows and their interpretations. In his paper he specifically focuses on overcoming and relativising stereotypes as well as theories of immobile and non-enterprising (Alpine) mountain populations and migrations.The different strategies of the crossing borders adopted by migrant women are studied by Mirjana Morokvasic. She marks them as true social innovators, inventing different ways of transnational life resulting in a bottom-up contribution to the integrative processes across Europe. Some of their innovations go as far as to shift diverse real and symbolic boundaries of belonging to a nation, gender, profession.Elaine Burroughs and Zoë O’Reilly highlight the close relations between the otherwise well-established terminology used in statistics and science to label immigrants in Ireland and elsewhere in EU, and the negative representations of certain types of migrants in politics and the public. The discussion focusses particularly on asylum seekers and illegal immigrants who come from outside the EU. The use of language can quickly become a political means of exclusion, therefore the authors propose the development and use of more considerate and balanced migration terminology.Damir Josipovič proposes a change of the focal point for identifying and interpreting the well-studied migrations in the former Yugoslavia. The author suggests changing the dualistic view of these migrations to an integrated, holistic view. Instead of a simplified understanding of these migrations as either international or domestic, voluntary or forced, he proposes a concept of pseudo-voluntary migrations.Maja Korać-Sanderson's contribution highlights an interesting phenomenon in the shift in the traditional patterns of gender roles. The conclusions are derived from the study of the family life of Chinese traders in transitional Serbia. While many studies suggest that child care in recent decades in immigrant societies is generally performed by immigrants, her study reveals that in Serbia, the Chinese merchants entrust the care of their children mostly to local middle class women. The author finds this switch of roles in the “division of labour” in the child care favourable for both parties involved.Francesco Della Puppa focuses on a specific part of the mosaic of contemporary migrations in the Mediterranean: the Bangladeshi immigrant community in the highly industrialized North East of Italy. The results of his in-depth qualitative study reveal the factors that shape this segment of the Bangladeshi diaspora, the experiences of migrants and the effects of migration on their social and biographical trajectories.John A. Schembri and Maria Attard present a snippet of a more typical Mediterranean migration process - immigration to Malta. The authors highlight the reduction in migration between Malta and the United Kingdom, while there is an increase in immigration to Malta from the rest of Europe and sub-Saharan Africa. Amongst the various impacts of immigration to Malta the extraordinary concentration of immigrant populations is emphasized, since the population density of Malta far exceeds that of nearly all other European countries.Miha Kozorog studies the link between migration and constructing their places of their origin. On the basis of Ardener’s theory the author expresses “remoteness” of the emigratory Slavia Friulana in terms of topology, in relation to other places, rather than in topography. “Remoteness” is formed in relation to the “outside world”, to those who speak of “remote areas” from the privileged centres. The example of an artistic event, which organizers aim “to open a place like this to the outside world”, “to encourage the production of more cosmopolitan place”, shows only the temporary effect of such event on the reduction of the “remoteness”.Jani Kozina presents a study of the basic temporal and spatial characteristics of migration “of people in creative occupations” in Slovenia. The definition of this specific segment of the population and approach to study its migrations are principally based on the work of Richard Florida. The author observes that people with creative occupations in Slovenia are very immobile and in this respect quite similar to other professional groups in Slovenia, but also to the people in creative professions in the Southern and Eastern Europe, which are considered to be among the least mobile in Europe. Detailed analyses show that the people in creative occupations from the more developed regions generally migrate more intensely and are also more willing to relocate.Mojca Pajnik and Veronika Bajt study the experiences of migrant women with the access to the labour market in Slovenia. Existing laws and policies push the migrants into a position where, if they want to get to work, have to accept less demanding work. In doing so, the migrant women are targets of stereotyped reactions and practices of discrimination on the basis of sex, age, attributed ethnic and religious affiliation, or some other circumstances, particularly the fact of being migrants. At the same time the latter results in the absence of any protection from the state.Migration studies often assume that the target countries are “modern” and countries of origin “traditional”. Anıl Al- Rebholz argues that such a dichotomous conceptualization of modern and traditional further promotes stereotypical, essentialist and homogenizing images of Muslim women in the “western world”. On the basis of biographical narratives of young Kurdish and Moroccan women as well as the relationships between mothers and daughters, the author illustrates a variety of strategies of empowerment of young women in the context of transnational migration.A specific face of migration is highlighted in the text of Svenka Savić, namely the face of artistic migration between Slovenia and Serbia after the Second World War. The author explains how more than thirty artists from Slovenia, with their pioneering work in three ensembles (opera, ballet and theatre), significantly contributed to the development of the performing arts in the Serbian National Theatre in Novi Sad.We believe that in the present thematic issue we have succeeded in capturing an important part of the modern European research dynamic in the field of migration. In addition to well-known scholars in this field several young authors at the beginning their research careers have been shortlisted for the publication. We are glad of their success as it bodes a vibrancy of this research area in the future. At the same time, we were pleased to receive responses to the invitation from representatives of so many disciplines, and that the number of papers received significantly exceeded the maximum volume of the journal. Recognising and understanding of the many faces of migration are important steps towards the comprehensive knowledge needed to successfully meet the challenges of migration issues today and even more so in the future. It is therefore of utmost importance that researchers find ways of transferring their academic knowledge into practice – to all levels of education, the media, the wider public and, of course, the decision makers in local, national and international institutions. The call also applies to all authors in this issue of the journal.

Temporary or permanent, local or international, voluntary or forced, legal or illegal, registered or unregistered migrations of individuals, whole communities or individual groups are an important factor in constructing and modifying (modern) societies. The extent of international migrations is truly immense. At the time of the preparation of this publication more than 200 million people have been involved in migrations in a single year according to the United Nations. Furthermore, three times more wish to migrate, mostly from sub-Saharan Africa towards some of the most economically developed areas of the world according to the estimates by the Gallup Institute (Esipova, 2011). Some authors, although aware that it is not a new phenomenon, talk about the era of migration (Castles, Miller, 2009) or the globalization of migration (Friedman, 2004). The global dimensions of migration are definitely influenced also by the increasingly visible features of modern societies like constantly changing conditions, instability, fluidity, uncertainty etc. (Beck, 2009; Bauman, 2002).The extent, direction, type of migrations and their consequences are affected by many social and natural factors in the areas of emigration and immigration. In addition, researchers from many scientific disciplines who study migrations have raised a wide range of research questions (Boyle, 2009, 96), use a variety of methodological approaches and look for different interpretations in various spatial, temporal and contextual frameworks. The migrations are a complex, multi-layered, variable, contextual process that takes place at several levels. Because of this, research on migrations has become an increasingly interdisciplinary field, since the topics and problems are so complex that they cannot be grasped solely and exclusively from the perspective of a single discipline or theory. Therefore, we are witnessing a profusion of different “faces of migration”, which is reflected and at the same time also contributed to by this thematic issue of the journal Ars & Humanitas.While mobility or migration are not new phenomena, as people have moved and migrated throughout the history of mankind, only recently, in the last few decades, has theoretical and research focus on them intensified considerably. In the last two decades a number of research projects, university programs and courses, research institutes, scientific conferences, seminars, magazines, books and other publications, involving research, academia as well as politics and various civil society organizations have emerged. This shows the recent exceptional interest in the issue of migration, both in terms of knowledge of the processes involved, their mapping in the history of mankind, as well as the theoretical development of migration studies and daily management of this politically sensitive issue.Migration affects many entities on many different levels: the individuals, their families and entire communities at the local level in the emigrant societies as well as in the receiving societies. The migration is changing not only the lives of individuals but whole communities and societies, as well as social relations; it is also shifting the cultural patterns and bringing important social transformations (Castles 2010). This of course raises a number of questions, problems and issues ranging from human rights violations to literary achievements. Some of these are addressed by the authors in this thematic issue.The title “Many faces of migration”, connecting contributions in this special issue, is borrowed from the already mentioned Gallup Institute’s report on global migration (Esipova, 2011). The guiding principle in the selection of the contributions has been their diversity, reflected also in the list of disciplines represented by the authors: sociology, geography, ethnology and cultural anthropology, history, art history, modern Mediterranean studies, gender studies and media studies. Such an approach necessarily leads not only to a diverse, but at least seemingly also incompatible, perhaps even opposing views “on a given topic. However, we did not want to silence the voices of “other” disciplines, but within the reviewing procedures actually invited scientists from the fields represented by the contributors to this volume. The wealth of the selected contributions lies therefore not only in their coherence and complementarity, but also in the diversity of views, stories and interpretations.The paper of Zora Žbontar deals with the attitudes towards foreigners in ancient Greece, where the hospitality to strangers was considered so worthy a virtue that everyone was expected to “demonstrate hospitality and protection to any foreigner who has knocked on their door”. The contrast between the hospitality of ancient Greece and the modern emergence of xenophobia and ways of dealing with migration issues in economically developed countries is especially challenging. “In an open gesture of hospitality to strangers the ancient Greeks showed their civilization”.Although the aforementioned research by the United Nations and Gallup Institute support some traditional stereotypes of the main global flows of migrants, and the areas about which the potential migrants “dream”, Bojan Baskar stresses the coexistence of different migratory desires, migration flows and their interpretations. In his paper he specifically focuses on overcoming and relativising stereotypes as well as theories of immobile and non-enterprising (Alpine) mountain populations and migrations.The different strategies of the crossing borders adopted by migrant women are studied by Mirjana Morokvasic. She marks them as true social innovators, inventing different ways of transnational life resulting in a bottom-up contribution to the integrative processes across Europe. Some of their innovations go as far as to shift diverse real and symbolic boundaries of belonging to a nation, gender, profession.Elaine Burroughs and Zoë O’Reilly highlight the close relations between the otherwise well-established terminology used in statistics and science to label immigrants in Ireland and elsewhere in EU, and the negative representations of certain types of migrants in politics and the public. The discussion focusses particularly on asylum seekers and illegal immigrants who come from outside the EU. The use of language can quickly become a political means of exclusion, therefore the authors propose the development and use of more considerate and balanced migration terminology.Damir Josipovič proposes a change of the focal point for identifying and interpreting the well-studied migrations in the former Yugoslavia. The author suggests changing the dualistic view of these migrations to an integrated, holistic view. Instead of a simplified understanding of these migrations as either international or domestic, voluntary or forced, he proposes a concept of pseudo-voluntary migrations.Maja Korać-Sanderson's contribution highlights an interesting phenomenon in the shift in the traditional patterns of gender roles. The conclusions are derived from the study of the family life of Chinese traders in transitional Serbia. While many studies suggest that child care in recent decades in immigrant societies is generally performed by immigrants, her study reveals that in Serbia, the Chinese merchants entrust the care of their children mostly to local middle class women. The author finds this switch of roles in the “division of labour” in the child care favourable for both parties involved.Francesco Della Puppa focuses on a specific part of the mosaic of contemporary migrations in the Mediterranean: the Bangladeshi immigrant community in the highly industrialized North East of Italy. The results of his in-depth qualitative study reveal the factors that shape this segment of the Bangladeshi diaspora, the experiences of migrants and the effects of migration on their social and biographical trajectories.John A. Schembri and Maria Attard present a snippet of a more typical Mediterranean migration process - immigration to Malta. The authors highlight the reduction in migration between Malta and the United Kingdom, while there is an increase in immigration to Malta from the rest of Europe and sub-Saharan Africa. Amongst the various impacts of immigration to Malta the extraordinary concentration of immigrant populations is emphasized, since the population density of Malta far exceeds that of nearly all other European countries.Miha Kozorog studies the link between migration and constructing their places of their origin. On the basis of Ardener’s theory the author expresses “remoteness” of the emigratory Slavia Friulana in terms of topology, in relation to other places, rather than in topography. “Remoteness” is formed in relation to the “outside world”, to those who speak of “remote areas” from the privileged centres. The example of an artistic event, which organizers aim “to open a place like this to the outside world”, “to encourage the production of more cosmopolitan place”, shows only the temporary effect of such event on the reduction of the “remoteness”.Jani Kozina presents a study of the basic temporal and spatial characteristics of migration “of people in creative occupations” in Slovenia. The definition of this specific segment of the population and approach to study its migrations are principally based on the work of Richard Florida. The author observes that people with creative occupations in Slovenia are very immobile and in this respect quite similar to other professional groups in Slovenia, but also to the people in creative professions in the Southern and Eastern Europe, which are considered to be among the least mobile in Europe. Detailed analyses show that the people in creative occupations from the more developed regions generally migrate more intensely and are also more willing to relocate.Mojca Pajnik and Veronika Bajt study the experiences of migrant women with the access to the labour market in Slovenia. Existing laws and policies push the migrants into a position where, if they want to get to work, have to accept less demanding work. In doing so, the migrant women are targets of stereotyped reactions and practices of discrimination on the basis of sex, age, attributed ethnic and religious affiliation, or some other circumstances, particularly the fact of being migrants. At the same time the latter results in the absence of any protection from the state.Migration studies often assume that the target countries are “modern” and countries of origin “traditional”. Anıl Al- Rebholz argues that such a dichotomous conceptualization of modern and traditional further promotes stereotypical, essentialist and homogenizing images of Muslim women in the “western world”. On the basis of biographical narratives of young Kurdish and Moroccan women as well as the relationships between mothers and daughters, the author illustrates a variety of strategies of empowerment of young women in the context of transnational migration.A specific face of migration is highlighted in the text of Svenka Savić, namely the face of artistic migration between Slovenia and Serbia after the Second World War. The author explains how more than thirty artists from Slovenia, with their pioneering work in three ensembles (opera, ballet and theatre), significantly contributed to the development of the performing arts in the Serbian National Theatre in Novi Sad.We believe that in the present thematic issue we have succeeded in capturing an important part of the modern European research dynamic in the field of migration. In addition to well-known scholars in this field several young authors at the beginning their research careers have been shortlisted for the publication. We are glad of their success as it bodes a vibrancy of this research area in the future. At the same time, we were pleased to receive responses to the invitation from representatives of so many disciplines, and that the number of papers received significantly exceeded the maximum volume of the journal. Recognising and understanding of the many faces of migration are important steps towards the comprehensive knowledge needed to successfully meet the challenges of migration issues today and even more so in the future. It is therefore of utmost importance that researchers find ways of transferring their academic knowledge into practice – to all levels of education, the media, the wider public and, of course, the decision makers in local, national and international institutions. The call also applies to all authors in this issue of the journal.

The migration of population in the second decade of the twenty-rst century, in the lives of the global, as well as inter-continental and inter- national communities, is a structural phenomenon undergoing intensi- cation and it is aecting all areas of human life and the life of the Church. e Church in Poland got used to speaking about Polish emigration, the “very old” one and the “old” one, as well as the latest, which came about alongside joining the structures of the European Union and the Schengen group. A vital problem within the immigration area is the return of Polish families to Poland, at least from the British Isles and France, and, gaining dynamics from time to time, the issue of repatriation of Poles from distant Kazakhstan and the presence of Ukrainians and other Eastern nationalities on the streets of Polish cities.Mass media inform about the situation on Lampedusa island, on the Syrian-Turkish and Turkish-Iraqi borders, and the situation in the Balkans and Hungary. e crisis plunged Greece cannot manage to solve the prob- lems of the coming people. Pope Francis sympathized with the European immigrants, lamented that so many of them deceased on the way to the European continent. e politicians discussed how to divide the coming groups of refugees among the countries. With the foregoing outline, at the turn of 2014-2015, the Republic of Poland along with the rest of European Union, is faced with the necessity to develop a common immigration policy, and the Church, in agreement with the Erga migrantes instruction, should elaborate the specics of the ministry towards the immigrants.

Immigrant families form a quickly changing multicultural context in many European countries and particularly in Greece. This study is a narrative review regarding postpartum depression within the refugee/immigrant population, in an attempt to increase understanding of immigrant women’s mental health care postnatally. First, we provided a brief review regarding the causes and symptoms of postpartum depression; moreover, we presented the already established bibliography concerning the immigrant/refugee population. Finally, we present several coping strategies that can be applied for dealing with such occurrences. Depression rates are higher among immigrants and refugees than in the general population due to their living conditions. New immigrant mothers may often be particularly vulnerable to less than optimal mental health following childbirth given the cultural and geographic isolation, socioeconomic factors, gender roles, and language difficulties that influence their postpartum experiences. Refugee women’s mental health issues often go unrecognized. Maternity health professionals, especially midwives, should recognize the inequalities and provide culturally sensitive health care services and help to design tailored prevention programs in order to protect women in these population groups from postpartum depression.

<p>In this paper, there is an effort to make a<br />classifi cation of the family relations of the<br />immigrant women who come to Greece<br />from Eastern Europe and the Balkans to<br />work as domestic workers. First, we have a<br />presentation of the state of research about<br />‘transnational’ families and of the relevant<br />terminology. Then, from a biographical<br />research on these women and on the basis of<br />their testimonies we see that the separation<br />and the reunion are the two limits of<br />existence of the transnational family. Women<br />fi nd ways of keeping the family united and at<br />the same time they defi ne largely in this way<br />their identity. Finally, a categorization of the<br />family ties of immigrant women shows that<br />the relation parents-children is the more<br />decisive for the existence of the transnational<br />family.</p>

The article discusses concepts specific to sociology and social psychology to reveal the role played by cultural heritage in the life of Romanian immigrants. The complementarity between these fields in relation to traditional knowledge allows a better understanding of the socio-cultural dimension of migration. Selfperception theory is applicable to cultural reactions in host countries since subjects often perform ritual or magic gestures without even being aware they were familiar with them. Only then did they conclude that a certain attachment to cultural heritage is manifest. The role of community is underlined in the article from twoperspectives: on a cultural level, it transmits and preserves practices, while on a psychological level the group proves essential in the construct of social identity. In this regard, interviews with migrants from Italy, Spain, and Greece are presented in three sections focused on definitions of the self as part of the community, characteristics of the specific environment that maintains home country practices, and the perspective on the host society.

“There is nothing more public than privacy.” (Berlant and Warner, Sex) How did it come to this? How did it happen that a one-off, two-hour event at a public swimming pool in a suburb of outer Melbourne ignited international hate mail and generated media-fanned political anguish and debate about the proper use of public spaces? In 2010, women who attend a women’s only swim session on Sunday evenings at the Dandenong Oasis public swimming pool asked the pool management and the local council for permission to celebrate the end of Ramadan at the pool during the time of their regular swim session. The request was supported by the pool managers and the council and promoted by both as an opportunity for family and friends to get together in a spirit of multicultural learning and understanding. Responding to criticisms of the event as an unreasonable claim on public facilities by one group, the Mayor of the City of Greater Dandenong, Jim Memeti, rejected claims that this event discriminates against non-Muslim residents of the suburb. But here’s the rub. The event, to be held after hours at the pool, requires all participants older than ten years of age to follow a dress code of knee-length shorts and T-shirts. This is a suburban moment that is borne of but exceeds the local. It reflects and responds to a contemporary global conundrum of great political and theoretical significance—how to negotiate and govern the relations between multiculturalism, religion, gender, sexual freedom, and democracy. Specifically this event speaks to how multicultural democracy in the public sphere negotiates the public presence and expression of different cultural and religious frameworks related to gender and sexuality. This is demanding political stuff. Situated in the messy political and theoretical terrains of the relation between public space and the public sphere, this local moment called for political judgement about how cultural differences should be allowed to manifest in and through public space, giving consideration to the potential effects of these decisions on an inclusive multicultural democracy. The local authorities in Dandenong engaged in an admirable process of democratic labour as they puzzled over how to make decisions that were responsible and equitable, in the absence of a rulebook or precedents for success. Ultimately however this mode of experimental decision-making, which will become increasingly necessary to manage such predicaments in the future, was foreclosed by unwarranted and unhelpful media outrage. "Foreclosed" here stresses the preemptive nature of the loss; a lost opportunity for trialing approaches to governing cultural diversity that may fail, but might then be modified. It was condemned in advance of either success or failure. The role of the media rather than the discomfort of the local publics has been decisive in this event.This Multicultural SuburbDandenong is approximately 30 kilometres southeast of central Melbourne. Originally home to the Bunorong People of the Kulin nation, it was settled by pastoralists by the 1800s, heavily industrialised during the twentieth century, and now combines cultural diversity with significant social disadvantage. The City of Greater Dandenong is proud of its reputation as the most culturally and linguistically diverse municipality in Australia. Its population of approximately 138,000 comprises residents from 156 different language groups. More than half (56%) of its population was born overseas, with 51% from nations where English is not the main spoken language. These include Vietnam, Cambodia, Sri Lanka, India, China, Italy, Greece, Bosnia and Afghanistan. It is also a place of significant religious diversity with residents identifying as Buddhist (15 per cent) Muslim (8 per cent), Hindu (2 per cent) and Christian (52 per cent) [CGD]. Its city logo, “Great Place, Great People” evokes its twin pride in the placemaking power of its diverse population. It is also a brazen act of civic branding to counter its reputation as a derelict and dangerous suburb. In his recent book The Bogan Delusion, David Nichols cites a "bogan" website that names Dandenong as one of Victoria’s two most bogan areas. The other was Moe. (p72). The Sunday Age newspaper had already depicted Dandenong as one of two excessively dangerous suburbs “where locals fear to tread” (Elder and Pierik). The other suburb of peril was identified as Footscray.Central Dandenong is currently the site of Australia’s largest ever state sponsored Urban Revitalisation program with a budget of more than $290 million to upgrade infrastructure, that aims to attract $1billion in private investment to provide housing and future employment.The Cover UpIn September 2010, the Victorian and Civil and Administrative Appeals Tribunal (VCAT) granted the YMCA an exemption from the Equal Opportunity Act to allow a dress code for the Ramadan event at the Oasis swimming pool that it manages. The "Y" sees the event as “an opportunity for the broader community to learn more about Ramadan and the Muslim faith, and encourages all members of Dandenong’s diverse community to participate” (YMCA Ramadan). While pool management and the municipal council refer to the event as an "opening up" of the closed swimming session, the media offer a different reading of the VCAT decision. The trope of the "the cover up" has framed most reports and commentaries (Murphy; Szego). The major focus of the commentaries has not been the event per se, but the call to dress "appropriately." Dress codes however are a cultural familiar. They exist for workplaces, schools, nightclubs, weddings, racing and sporting clubs and restaurants, to name but a few. While some of these codes or restrictions are normatively imposed rather than legally required, they are not alien to cultural life in Australia. Moreover, there are laws that prohibit people from being meagerly dressed or naked in public, including at beaches, swimming pools and so on. The dress code for this particular swimming pool event was, however, perceived to be unusual and, in a short space of time, "unusual" converted to "social threat."Responses to media polls about the dress code reveal concerns related to the symbolic dimensions of the code. The vast majority of those who opposed the Equal Opportunity exemption saw it as the thin edge of the multicultural wedge, a privatisation of public facilities, or a denial of the public’s right to choose how to dress. Tabloid newspapers reported on growing fears of Islamisation, while the more temperate opposition situated the decision as a crisis of human rights associated with tolerating illiberal cultural practices. Julie Szego reflects this view in an opinion piece in The Age newspaper:the Dandenong pool episode is neither trivial nor insignificant. It is but one example of human rights laws producing outcomes that restrict rights. It raises tough questions about how far public authorities ought to go in accommodating cultural practices that sit uneasily with mainstream Western values. (Szego)Without enquiring into the women’s request and in the absence of the women’s views about what meaning the event held for them, most media commentators and their electronically wired audiences treated the announcement as yet another alarming piece of evidence of multicultural failure and the potential Islamisation of Australia. The event raised specific concerns about the double intrusion of cultural difference and religion. While the Murdoch tabloid Herald Sun focused on the event as “a plan to force families to cover up to avoid offending Muslims at a public event” (Murphy) the liberal Age newspaper took a more circumspect approach, reporting on its small vox pop at the Dandenong pool. Some people here referred to the need to respect religions and seemed unfazed by the exemption and the event. Those who disagreed thought it was important not to enforce these (dress) practices on other people (Carey).It is, I believe, significant that several employees of the local council informed me that most of the opposition has come from the media, people outside of Dandenong and international groups who oppose the incursion of Islam into non-Islamic settings. Opposition to the event did not appear to derive from local concern or opposition.The overwhelming majority of Herald Sun comments expressed emphatic opposition to the dress code, citing it variously as unAustralian, segregationist, arrogant, intolerant and sexist. The Herald Sun polled readers (in a self-selecting and of course highly unrepresentative on-line poll) asking them to vote on whether or not they agreed with the VCAT exemption. While 5.52 per cent (512 voters) agreed with the ruling, 94.48 per cent (8,760) recorded disagreement. In addition, the local council has, for the first time in memory, received a stream of hate-mail from international anti-Islam groups. Muslim women’s groups, feminists, the Equal Opportunity Commissioner and academics have also weighed in. According to local reports, Professor of Islamic Studies at the University of Melbourne, Shahram Akbarzadeh, considered the exemption was “nonsense” and would “backfire and the people who will pay for it will be the Muslim community themselves” (Haberfield). He repudiated it as an example of inclusion and tolerance, labeling it “an effort of imposing a value system (sic)” (Haberfield). He went so far as to suggest that, “If Tony Abbott wanted to participate in his swimwear he wouldn’t be allowed in. That’s wrong.” Tasneem Chopra, chairwoman of the Islamic Women’s Welfare Council and Sherene Hassan from the Islamic Council of Victoria, both expressed sensitivity to the group’s attempt to establish an inclusive event but would have preferred the dress code to be a matter of choice rather coercion (Haberfield, "Mayor Defends Dandenong Pool Cover Up Order"). Helen Szoke, the Commissioner of the Victorian Equal Opportunity and Human Rights Commission, defended the pool’s exemption from the Law that she oversees. “Matters such as this are not easy to resolve and require a balance to be achieved between competing rights and obligations. Dress codes are not uncommon: e.g., singlets, jeans, thongs etc in pubs/hotels” (in Murphy). The civil liberties organisation, Liberty Victoria, supported the ban because the event was to be held after hours (Murphy). With astonishing speed this single event not only transformed the suburban swimming pool to a theatre of extra-local disputes about who and what is entitled to make claims on public space and publically funded facilities, but also fed into charged debates about the future of multiculturalism and the vulnerability of the nation to the corrosive effects of cultural and religious difference. In this sense suburbs like Dandenong are presented as sites that not only generate fear about physical safety but whose suburban sensitivities to its culturally diverse population represent a threat to the safety of the nation. Thus the event both reflects and produces an antipathy to cultural difference and to the place where difference resides. This aversion is triggered by and mediated in this case through the figure, rather than the (corpo)reality, of the Muslim woman. In this imagining, the figure of the Muslim woman is assigned the curious symbolic role of "cultural creep." The debates around the pool event is not about the wellbeing or interests of the Muslim women themselves, nor are broader debates about the perceived, culturally-derived restrictions imposed on Muslim women living in Australia or other western countries. The figure of the Muslim woman is, I would argue, simply the ground on which the debates are held. The first debate relates to social and public space, access to which is considered fundamental to freedom and participatory democracy, and in current times is addressed in terms of promoting inclusion, preventing exclusion and finding opportunities for cross cultural encounters. The second relates not to public space per se, but to the public sphere or the “sphere of private people coming together as a public” for political deliberation (Habermas 21). The literature and discussions dealing with these two terrains have remained relatively disconnected (Low and Smith) with public space referring largely to activities and opportunities in the socio-cultural domain and the public sphere addressing issues of politics, rights and democracy. This moment in Dandenong offers some modest leeway for situating "the suburb" as an ideal site for coalescing these disparate discussions. In this regard I consider Iveson’s provocative and productive question about whether some forms of exclusions from suburban public space may actually deepen the democratic ideals of the public sphere. Exclusions may in such cases be “consistent with visions of a democratically inclusive city” (216). He makes his case in relation to a dispute about the exclusion of men exclusion from a women’s only swimming pool in the Sydney suburb of Coogee. The Dandenong case is similarly exclusive with an added sense of exclusion generated by an "inclusion with restrictions."Diversity, Difference, Public Space and the Public SphereAs a prelude to this discussion of exclusion as democracy, I return to the question that opened this article: how did it come to this? How is it that Australia has moved from its renowned celebration and pride in its multiculturalism so much in evidence at the suburban level through what Ghassan Hage calls an “unproblematic” multiculturalism (233) and what others have termed “everyday multiculturalism” (Wise and Velayutham). Local cosmopolitanisms are often evinced through the daily rituals of people enjoying the ethnic cuisines of their co-residents’ pasts, and via moments of intercultural encounter. People uneventfully rub up against and greet each other or engage in everyday acts of kindness that typify life in multicultural suburbs, generating "reservoirs of hope" for democratic and cosmopolitan cities (Thrift 147). In today’s suburbs, however, the “Imperilled Muslim women” who need protection from “dangerous Muslim men” (Razack 129) have a higher discursive profile than ethnic cuisine as the exemplar of multiculturalism. Have we moved from pleasure to hostility or was the suburban pleasure in racial difference always about a kind of “eating the other” (bell hooks 378). That is to ask whether our capacity to experience diversity positively has been based on consumption, consuming the other for our own enrichment, whereas living with difference entails a commitment not to consumption but to democracy. This democratic multicultural commitment is a form of labour rather than pleasure, and its outcome is not enrichment but transformation (although this labour can be pleasurable and transformation might be enriching). Dandenong’s prized cultural precincts, "Little India" and the "Afghan bazaar" are showcases of food, artefacts and the diversity of the suburb. They are centres of pleasurable and exotic consumption. The pool session, however, requires one to confront difference. In simple terms we can think about ethnic food, festivals and handicrafts as cultural diversity, and the Muslim woman as cultural difference.This distinction between diversity and difference is useful for thinking through the relation between multiculturalism in public space and multicultural democracy of the public sphere. According to the anthropologist Thomas Hylland Eriksen, while a neoliberal sensibility supports cultural diversity in the public space, cultural difference is seen as a major cause of social problems associated with immigrants, and has a diminishing effect on the public sphere (14). According to Eriksen, diversity is understood as aesthetic, or politically and morally neutral expressions of culture that are enriching (Hage 118) or digestible. Difference, however, refers to morally objectionable cultural practices. In short, diversity is enriching. Difference is corrosive. Eriksen argues that differences that emerge from distinct cultural ideas and practices are deemed to create conflicts with majority cultures, weaken social solidarity and lead to unacceptable violations of human rights in minority groups. The suburban swimming pool exists here at the boundary of diversity and difference, where the "presence" of diverse bodies may enrich, but their different practices deplete and damage existing culture. The imperilled Muslim woman of the suburbs carries a heavy symbolic load. She stands for major global contests at the border of difference and diversity in three significant domains, multiculturalism, religion and feminism. These three areas are positioned simultaneously in public space and of the public sphere and she embodies a specific version of each in this suburban setting. First, there a global retreat from multiculturalism evidenced in contemporary narratives that describe multiculturalism (both as official policy and unofficial sensibility) as failed and increasingly ineffective at accommodating or otherwise dealing with religious, cultural and ethnic differences (Cantle; Goodhart; Joppke; Poynting and Mason). In the UK, Europe, the US and Australia, popular media sources and political discourses speak of "parallel lives,"immigrant enclaves, ghettoes, a lack of integration, the clash of values, and illiberal cultural practices. The covered body of the Muslim woman, and more particularly the Muslim veil, are now read as visual signs of this clash of values and of the refusal to integrate. Second, religion has re-emerged in the public domain, with religious groups and individuals making particular claims on public space both on the basis of their religious identity and in accord with secular society’s respect for religious freedom. This is most evident in controversies in France, Belgium and Netherlands associated with banning niqab in public and other religious symbols in schools, and in Australia in court. In this sense the covered Muslim woman raises concerns and indignation about the rightful place of religion in the public sphere and in social space. Third, feminism is increasingly invoked as the ground from which claims about the imperilled Muslim woman are made, particularly those about protecting women from their dangerous men. The infiltration of the Muslim presence into public space is seen as a threat to the hard won gains of women’s freedom enjoyed by the majority population. This newfound feminism of the public sphere, posited by those who might otherwise disavow feminism, requires some serious consideration. This public discourse rarely addresses the discrimination, violation and lack of freedom experienced systematically on an everyday basis by women of majority cultural backgrounds in western societies (such as Australia). However, the sexism of racially and religiously different men is readily identified and decried. This represents a significant shift to a dubious feminist register of the public sphere such that: “[w]omen of foreign origin, ...more specifically Muslim women…have replaced the traditional housewife as the symbol of female subservience” (Tissot 41–42).The three issues—multiculturalism, religion and feminism—are, in the Dandenong pool context, contests about human rights, democracy and the proper use of public space. Szego’s opinion piece sees the Dandenong pool "cover up" as an example of the conundrum of how human rights for some may curtail the human rights of others and lead us into a problematic entanglement of universal "rights," with claims of difference. In her view the combination of human rights and multiculturalism in the case of the Dandenong Pool accommodates illiberal practices that put the rights of "the general public" at risk, or as she puts it, on a “slippery slope” that results in a “watering down of our human rights.” Ideas that entail women making a claim for private time in public space are ultimately not good for "us."Such ideas run counter to the West's more than 500-year struggle for individual freedom—including both freedom of religion and freedom from religion—and for gender equality. Our public authorities ought to be pushing back hardest when these values are under threat. Yet this is precisely where they've been buckling under pressure (Szego)But a different reading of the relation between public and private space, human rights, democracy and gender freedom is readily identifiable in the Dandenong event—if one looks for it. Living with difference, I have already suggested, is a problem of democracy and the public sphere and does not so easily correspond to consuming diversity, as it demands engagement with cultural difference. In what remains, I explore how multicultural democracy in the public sphere and women’s rights in public and private realms relate, firstly, to the burgeoning promise of democracy and civility that might emerge in public space through encounter and exchange. I also point out how this moment in Dandenong might be read as a singular contribution to dealing with this global problematic of living with difference; of democracy in the public sphere. Public urban space has become a focus for speculation among geographers and sociologists in particular, about the prospects for an enhanced civic appreciation of living with difference through encountering strangers. Random and repetitious encounters with people from all cultures typify contemporary urban life. It remains an open question however as to whether these encounters open up or close down possibilities for conviviality and understanding, and whether they undo or harden peoples’ fears and prejudices. There is, however, at least in some academic and urban planning circles, some hope that the "throwntogetherness" (Massey) and the "doing" of togetherness (Laurier and Philo) found in the multicultural city may generate some lessons and opportunities for developing a civic culture and political commitment to living with difference. Alongside the optimism of those who celebrate the city, the suburb, and public spaces as forging new ways of living with difference, there are those such as Gill Valentine who wonder how this might be achieved in practice (324). Ash Amin similarly notes that city or suburban public spaces are not necessarily “the natural servants of multicultural engagement” (Ethnicity 967). Amin and Valentine point to the limited or fleeting opportunities for real engagement in these spaces. Moreover Valentine‘s research in the UK revealed that the spatial proximity found in multicultural spaces did not so much give rise to greater mutual respect and engagement, but to a frustrated “white self-segregation in the suburbs.” She suggests therefore that civility and polite exchange should not be mistaken for respect (324). Amin contends that it is the “micro-publics” of social encounters found in workplaces, schools, gardens, sports clubs [and perhaps swimming pools] rather than the fleeting encounters of the street or park, that offer better opportunities for meaningful intercultural exchange. The Ramadan celebration at the pool, with its dress code and all, might be seen more fruitfully as a purposeful event engaging a micro-public in which people are able to “break out of fixed relations and fixed notions” and “learn to become different” (Amin, Ethnicity 970) without that generating discord and resentment.Micropublics, Subaltern Publics and a Democracy of (Temporary) ExclusionsIs this as an opportunity to bring the global and local together in an experiment of forging new democratic spaces for gender, sexuality, culture and for living with difference? More provocatively, can we see exclusion and an invitation to share in this exclusion as a precursor to and measure of, actually existing democracy? Painter and Philo have argued that democratic citizenship is questionable if “people cannot be present in public spaces (streets, squares, parks, cinemas, churches, town halls) without feeling uncomfortable, victimized and basically ‘out of place’…" (Iveson 216). Feminists have long argued that distinctions between public and private space are neither straightforward nor gender neutral. For Nancy Fraser the terms are “cultural classifications and rhetorical labels” that are powerful because they are “frequently deployed to delegitimate some interests, views and topics and to valorize others” (73). In relation to women and other subordinated minorities, the "rhetoric of privacy" has been historically used to restrict the domain of legitimate public contestation. In fact the notion of what is public and particularly notions of the "public interest" and the "public good" solidify forms of subordination. Fraser suggests the concept of "subaltern counterpublics" as an alternative to notions of "the public." These are discursive spaces where groups articulate their needs, and demands are circulated formulating their own public sphere. This challenges the very meaning and foundational premises of ‘the public’ rather than simply positing strategies of inclusion or exclusion. The twinning of Amin’s notion of "micro-publics" and Fraser’s "counterpublics" is, I suggest, a fruitful approach to interpreting the Dandenong pool issue. It invites a reading of this singular suburban moment as an experiment, a trial of sorts, in newly imaginable ways of living democratically with difference. It enables us to imagine moments when a limited democratic right to exclude might create the sorts of cultural exchanges that give rise to a more authentic and workable recognition of cultural difference. I am drawn to think that this is precisely the kind of democratic experimentation that the YMCA and Dandenong Council embarked upon when they applied for the Equal Opportunity exemption. I suggest that by trialing, rather than fixing forever a "critically exclusive" access to the suburban swimming pool for two hours per year, they were in fact working on the practical problem of how to contribute in small but meaningful ways to a more profoundly free democracy and a reworked public sphere. In relation to the similar but distinct example of the McIver pool for women and children in Coogee, New South Wales, Kurt Iveson makes the point that such spaces of exclusion or withdrawal, “do not necessarily serve simply as spaces where people ‘can be themselves’, or as sites through which reified identities are recognised—in existing conditions of inequality, they can also serve as protected spaces where people can take the risk of exploring who they might become with relative safety from attack and abuse” (226). These are necessary risks to take if we are to avoid entrenching fear of difference in a world where difference is itself deeply, and permanently, entrenched.ReferencesAmin, Ash. “Ethnicity and the Multicultural City: Living with Diversity.” Environment and Planning A 34 (2002): 959–80.———. “The Good City.” Urban Studies 43 (2006): 1009–23.Berlant, Lauren, and Michael Warner. “Sex in Public.” Critical Inquiry 24 (1998): 547–66.Cantle, Ted. Community Cohesion: A Report of the Independent Review Team. London, UK Home Office, 2001.Carey, Adam. “Backing for Pool Cover Up Directive.” The Age 17 Sep. 2010. ‹http://www.theage.com.au/victoria/backing-for-pool-coverup-directive-20100916-15enz.html›.Elder, John, and Jon Pierick. “The Mean Streets: Where the Locals Fear to Tread.” The Sunday Age 10 Jan. 2010. ‹http://www.theage.com.au/national/the-mean-streets-where-the-locals-fear-to-tread-20100109-m00l.html?skin=text-only›.Eriksen, Thomas Hyland. “Diversity versus Difference: Neoliberalism in the Minority Debate." The Making and Unmaking of Difference. Ed. Richard Rottenburg, Burkhard Schnepel, and Shingo Shimada. Bielefeld: Transaction, 2006. 13–36.Fraser, Nancy. “Rethinking the Public Sphere: A Contribution to the Critique of Actually Existing Democracy.” Social Text 25/26 (1990): 56–80.Goodhart, David. “Too Diverse.” Prospect 95 (2004): 30-37.Haberfield, Georgie, and Gilbert Gardner. “Mayor Defends Pool Cover-up Order.” Dandenong Leader 16 Sep. 2010 ‹http://dandenong-leader.whereilive.com.au/news/story/dandenong-oasis-tells-swimmers-to-cover-up/›.Habermas, Jürgen. The Structural Transformation of the Public Sphere: An Inquiry into a Category of Bourgeois Society. Cambridge, MA: MIT P, 2001.Hage, Ghassan. White Nation: Fantasies of White Supremacy in a Multicultural Society. Sydney: Pluto, 1998.hooks, bell. "Eating the Other: Desire and Resistance." Media and Cultural Studies Keyworks. Eds. Meenakshi Gigi and Douglas Kellner. Malden, MA: Blackwell, 2001. 366-380.Iveson, Kurt. "Justifying Exclusion: The Politics of Public Space and the Dispute over Access to McIvers Ladies' Baths, Sydney.” Gender, Place and Culture 10.3 (2003): 215–28.Joppke, Christian. “The Retreat of Multiculturalism in the Liberal State: Theory and Policy.” The British Journal of Sociology 55.2 (2004): 237–57.Laurier, Chris, and Eric Philo. “Cold Shoulders and Napkins Handed: Gestures of Responsibility.” Transactions of the Institute of British Geographers 31 (2006): 193–207.Low, Setha, and Neil Smith, eds. The Politics of Public Space. London: Routledge, 2006.Massey, Doreen. For Space. London: Sage, 2005.Murphy, Padraic. "Cover Up for Pool Even at Next Year's Ramadan.” Herald Sun 23 Sep. 2010. ‹http://www.heraldsun.com.au/news/victoria/cover-up-for-pool-event-during-next-years-ramadan/story-e6frf7kx-1225924291675›.Nichols, David. The Bogan Delusion. Melbourne: Affirm Press, 2011.Poynting, Scott, and Victoria Mason. "The New Integrationism, the State and Islamophobia: Retreat from Multiculturalism in Australia." International Journal of Law, Crime and Justice 36 (2008): 230–46.Razack, Sherene H. “Imperilled Muslim Women, Dangerous Muslim Men and Civilised Europeans: Legal and Social Responses to Forced Marriages.” Feminist Legal Studies 12.2 (2004): 129–74.Szego, Julie. “Under the Cover Up." The Age 9 Oct. 2010. < http://www.theage.com.au/victoria/under-the-coverup-20101008-16c1v.html >.Thrift, Nigel. “But Malice Afterthought: Cities and the Natural History of Hatred.” Transactions of the Institute of British Geographers 30 (2005): 133–50.Tissot, Sylvie. “Excluding Muslim Women: From Hijab to Niqab, from School to Public Space." Public Culture 23.1 (2011): 39–46.Valentine, Gill. “Living with Difference: Reflections on Geographies of Encounter.” Progress in Human Geography 32.3 (2008): 323–37.Wise, Amanda, and Selveraj Velayutham, eds. Everyday Multiculturalism. Houndsmills: Palgrave Macmillan, 2009.YMCA. “VCAT Ruling on Swim Sessions at Dandenong Oasis to Open Up to Community During Ramadan Next Year.” 16 Sep. 2010. ‹http://www.victoria.ymca.org.au/cpa/htm/htm_news_detail.asp?page_id=13&news_id=360›.

Introduction Within wellness circles, there has been growing concern over an increasing focus on Alternative Right (or Alt-right) conspiracy (see Aubry; Bloom and Moskalenko). Greene, referring to a definition provided by the Anti-Defamation League, defines the Alt-right as a loose political network characterised by its rejection of mainstream conservatism, embrace of white nationalism, and use of online platforms (33). The “wellness revolution”, on the other hand, which marked a split from the health care sector in which “thought leaders” replaced medical experts as authorities on health (Pilzer, qtd. in Kickbusch and Payne 275), combines New Age practices with ideological movements that emphasise the “interdependence of body, mind and spirit” (Voigt and Laing 32). It has been noted that there is overlap between the circulation of conspiracy theory and New Age mysticism (see Ward and Voas; Parmigiani). Influencers following the Paleo diet, or Palaeolithic diet, such as Australian celebrity chef and Paleo diet guru Pete Evans, have also come under fire for sharing conspiracy theories and pseudoscience (see Brennan). Johnson notes that the origins of the Paleo diet can be traced back to 1975, with the publication of Dr Walter Voegtlin’s book The Stone Age Diet. This text, however, has been largely disavowed by Paleo leaders due to Voegtlin’s “white supremacist, eugenicist, and generally unpalatable politics”. Nevertheless, it is interesting to consider how white nationalism and conspiracy theory may overlap within the wellness space. A specific example occurred in 2020, when Pete Evans shared an Alt-right conspiracy meme to his Facebook account. The ‘butterfly-caterpillar meme’ contained the image of a black sun, a symbol equated with the swastika (Goodrick-Clarke 3). Though Evans later commented that the sharing of the hate symbol was unintentional, and that he misunderstood the symbol, this case raised questions about the ability of wellness influencers to amplify white nationalist messaging. This essay is concerned with the question: what makes the wellness industry a target for the spreading of white nationalist ideas? It argues that the wellness industry and far-right ideology possess a pre-occupation with bodily purity which makes it more likely that white nationalist material carrying this message will be spread via wellness networks. Through a critical examination of the media surrounding Evans’s sharing of the butterfly-caterpillar meme, this case study will examine the ideological aspects of the Paleo diet and how they appeal to a white nationalist agenda. Focussing on the Australian context, this essay will theorise the spreadability of memes in relation to white nationalist symbolism. It contends that the Paleo diet positions foods that are not organic as impure, and holds a preference for positive messaging. Alt-right propaganda packaged in a positive and New Age frame poses a danger in that it can operate as a kind of contagion for high-profile networks, exponentially increasing its spreadability. This is of particular concern when it is considered that diet can have an impact on people’s actions outside of the online space: it impacts what people consume and do with their bodies, as evidenced by calls for eating disorders created by algorithmic repetition to be considered a ‘cyber-pathy’. This creates the conditions for the wellness industry to be targeted using memes as recruitment material for white nationalist groups. The Paleo Diet and the Sharing of a Neo-Nazi Meme Pete Evans is a famous Australian TV Chef from the hit series My Kitchen Rules, a show that ran from 2010-2020. The show followed pairs from different households as they cooked for Evans and his co-host Manu Feildel. During the show’s run, Evans also became known for spruiking the Paleo diet, producing several cookbooks and a documentary on the topic. According to Catie Gressier, who conducted a study of Paleo dieters in Melbourne, Paleo’s aim is “to eat only those foods available prior to the agricultural revolution: meat, fish, vegetables, nuts, seeds and a small amount of fruit” and that this framed as a more “authentic” diet (3). This is seen as an ideological diet as opposed to others which may consist of rules or eating restrictions. The Paleo diet stresses “real foods” or “organic foods as close to their real state as possible” (Ramachandran et al.). Studies find that the paleo diet can be very nutritious (Cambeses-Franco et al. 2021). However, it is important to note that the presence of multiple influencers and thought leaders in the field means that there can be several variations in the diet. This article will limit its examination to that of the diet promoted by Evans. A common rationale is that the human body is incompatible with certain mass-produced foods (like grains, pulses, and dairy products, sugar, salt, and modification practices (like food processing), and that these are the cause of many modern conditions (Cambeses-Franco et al. 2021). While growing concerns over unnatural additives in foods are warranted, it can be observed that in Evans’s case, the promotion of the Paleo diet increasingly blurred the line between pseudoscience and conspiracy. In his Paleo diet book for toddlers, Evans emphasised the importance of the ideological diet and suggested that parents feed their toddlers bone broth instead of breast milk, prompting a federal investigation by the health department (Brennan). This escalated in 2020 during the global pandemic. In January, Evans promoted the work of a prominent anti-vaccine advocate (Molloy). In April, his Biocharger device, which he claimed could cure coronavirus, earned him a hefty fine from the Therapeutic Goods Administration (White). In November, several months after My Kitchen Rules was cancelled, Evans posted an Alt-right political cartoon with the image of a black sun, a symbol equated with the swastika (Goodrick-Clarke 3), to his Facebook account (Gillespie). In later news reports, it was also pointed out that the black sun symbol was emblazoned on the backpack of the Christchurch shooter (see Sutton and Molloy) who had targeted two mosques in Christchurch, New Zealand, killing 51 people and injuring 40. Initially, when a user on Facebook pointed out that the meme contained a black sun, Evans responded “I was waiting for someone to see that” (Evans, qtd. in Gillespie). Evans eventually recanted the image, writing: sincere apologies to anyone who misinterpreted a previous post of a caterpillar and a butterfly having a chat over a drink and perceived that I was promoting hatred. I look forward to studying every symbol that have ever existed and research them thoroughly before posting. Hopefully this symbol ❤️ resonates deeply into the hearts of ALL! (Evans, qtd. in Gillespie). The post was later deleted. In December of 2020, Evans’s Facebook page of around 1.5 million followers was removed due to its sharing of conspiracy theories and misinformation about the coronavirus (Gillespie). However, it should be noted that the sharing of the caterpillar-butterfly meme was different from the previous instances of conspiracy sharing, in that Evans stated that it was unintentional, and it included imagery associated with neo-Nazi ideology (the black sun). Evans’s response implies that, while the values of the Paleo diet are framed in terms of positivity, the symbols in the butterfly-caterpillar meme are associated with “promoting hatred”. In this way, Evans frames racism as merely and simplistically an act of hatred, rather than engaging in the ways in which it reinforces a racial hierarchy and racially motivated violence. According to Hartzell (10), white nationalists tend to position themselves as superior to other races and see themselves as protectors of the “white race”. “White” in this context is of European descent (Geary, Schofield and Sutton). There are conspiracy theories associated with this belief, one of which is that their race is under threat of extinction because of immigration from ‘undesirable’ countries of origin. This can also be observed in the Alt-right, which is a white nationalist movement that was created and organised online. According to Berger, this movement “seeks to unify the activities of several different extremist movements or ideologies”. This is characterised by anti-immigrant sentiment, conspiracy theories, and support for former US President Donald Trump. It can be argued, in this case, that the symbol links to a larger conspiracy theory in which whiteness must be defended against some perceived threat. The meme implies that there is an ‘us’ versus ‘them’, or ‘good’ versus ‘evil’, and that some people are ‘in the know’ while others are not. Spreadable Memes An important aspect of this case study is that this instance of far-right recruitment used the form of a meme. Memes are highly spreadable, and they have very complex mechanisms for disseminating ideas and ideology. This can have a dramatic impact if that ideology is a harmful one, such a white supremacist symbol. While the digital meme, an image with a small amount of text, is common today, Richard Dawkins originally used the term meme to describe the ways in which units of culture can be spread from person to person (qtd. in Shifman 9). These can be anything from the lyrics of a song to a political idea. Jeff Hemsley and Robert Mason (qtd. in Shifman) see virality as a “process wherein a message is actively forwarded from one person to other, within and between multiple weakly linked personal networks, resulting in a rapid increase in the number of people who are exposed to the message” (55). This also links to Jenkins, Ford, and Green’s notions of spreadability (3-11), a natural selection process by which media content continues to exist through networked sharing, or disappears once it stops being shared. Evans’s response indicates that he merely shared the image. Despite the black sun imagery, a Make America Great Again (MAGA) hat is clearly present. A political presence, and one that is associated with white nationalism, is present despite Evans’s attempts to frame the meme in the language of innocence and positivity. This is not to say Evans is extremist or supports a white nationalist agenda. However, in much the same way that sharing of imagery may not necessarily indicate agreement with its ideological messaging, this framing creates a way in which wellness influencers may avoid criticism (Ma 1). Furthermore, the act of sharing the meme, regardless of intention, amplifies its message exponentially. The Paleo Diet, the Far Right and Purity This overlap between wellness and white nationalist ideology is not new. In Jules Evans’s exploration of why QAnon is popular with New Age and far-right followers, she points to the fact that many Nazi leaders – Hitler, Hess, Himmler – “were into alternative medicine, organic and vegetarian diets, homeopathy, anti-vaxxing, and natural healing”. Similarly, Bernhard Forchtner and Ana Tominc argue that a natural diet which focussed on food purity was favoured by the Nazis (421). In their examination of the German neo-Nazi YouTube channel Balaclava Küche they argue add that “present-day extreme right views on environment and diet are often close to positions found in contemporary Green movements and foodie magazines” (422). Like neo-Nazi preoccupations with food, the Paleo diet’s ideology has its basis in the concept of purity. Gressier found that the Paleo diet contains an “embedded moralism” that “filters into constructions of food as either pure or polluting” (1). This is supported by Ramachandran et al.’s study, which found that the diet “promoted ‘real food’ – or the shift to consuming organic whole foods that are as close to their natural state as possible, with an avoidance of processed foods”. This framing of the food as real creates a binary – if one is real, the other must not be. Another example can be seen in Pete Evans’s Webpage, which lists about 33 Paleo recipes. The Butter Chicken recipe states: the paleo way of life is not meant to be restrictive, as you can see from this lovely butter chicken recipe. All the nasties have been replaced with good-quality ingredients that make it as good, if not better, than the original. I prefer chicken thighs for their superior flavour and tenderness. The term “nasties” here can be seen to create a dichotomy between real and fake, the west and the east. We see these foods are associated with impurity, the foods that are not “real foods” are positioned as a threat. It can be seen as an orientalist approach, othering those not associated with the west. As can be observed in this Butter Chicken recipe that is “getting rid of the nasties”, it appropriates and ‘sanitises’ ingredients. In her article on the campaign to boycott Halal, Shakira Hussein points out that “ethnic food” presents as multiculturalism in the context of white chefs and homecooks, but the opposite is true if the roles are switched (91). Later in her essay “Halal Chops and Fascist Cupcakes”, she discusses the “weaponisation of food” and how specific white nationalist groups express disgust at the thought of consuming Muslim food. This ethnocentric framing of butter chicken projects a western superiority, replacing traditional ingredients with ‘familiar’ ingredients, making it more palatable to nationalistic tastes. Spreading Consumption I have established that the Paleo diet, with its emphasis on ‘real foods’, is deeply embedded with nationalist ideology. I have also discussed how this is highly spreadable in the form of a meme, particularly when it is framed in the language of positivity. Furthermore, I have argued that this is an attempt to escape criticism for promoting white nationalist values. I would like to turn now to how this spreadability through diet can have an impact on the physical actions of its followers through its digital communication. The Paleo diet, and how to go about following it as described by celebrity influencers, has an impact on what people do with their bodies. Hanganu-Bresch discusses the concept of orthorexia, a fixation with eating proper foods that operates as a cyber-pathy, a digitally propagated condition targeting media users. Like the ‘viral’ and ‘spreadable’ meme, this puritanical obsession with eating can also be considered both a spreadable condition and ideology. According to Hanganu-Bresch, orthorexia sees this diet as a way to overcome an illness or to improve general health, but this also begins to feel righteous and even holy or spiritual. This operates within the context of neoliberalism. Brice and Thorpe talk about women’s activewear worn in everyday settings, or ‘athleisure’, as a neoliberal uniform that says, ‘I’m taking control of my body and health’. To take this idea a step further, this uniform could be extended out into digital spaces as well in terms of what people post on their profiles and social media. This ideological aspect operates as not only a highly spreadable message, but one that is targeted at the overall health of its followers. It encourages not only the spreading of ideology, in this case, white nationalist ideology, but also the modification of food consumption. If this were then to be used as a vehicle to spread messages that encourage white nationalist ideology, it can be seen to be not only a kind of contagion but a powerful one at that. White nationalist iconography that is clearly associated with white supremacist propaganda has the potential to spread extremism. However, neoliberal principles of discipline and bodywork operate through “messages of empowerment, choice, and self-care” (Lavrence and Lozanski, qtd. in Brice and Thorpe). While racist extremism does not necessarily equate to neoliberal and ethnocentric values, a frame of growth, purity, and positivity create an overlap that allow extremist messaging to spread more easily through these networks. Conclusion The case of Pete Evans’s sharing of the butterfly-caterpillar meme exemplifies a concerning overlap between white nationalist discourse and wellness. Ideologically based diets that emphasise real foods, such as the Paleo diet, have a preoccupation with purity and consumption that appeals to white nationalism. They also share a tolerance for the promotion of conspiracy theory and tendency to create an ‘us’ versus ‘them’ dichotomy. Noting these points can provide insight into a potential targeting of the wellness industry to spread racist ideology. As research into spreadability shows, memes are extremely shareable, even if the user does not grasp the meaning behind the symbolism. This article has also extended the idea of the cyberpathy further, noting a weaponisation of the properties of the meme, for the purposes of radicalisation, and how these are accelerated by celebrity influence. This is more potent within the wellness industry when the message is packaged as a form of growth and positivity, which serve to deflect accusations of racism. Furthermore, when diet is combined with white nationalist ideology, it may operate like a contagion, creating the conditions for racism. Those exposed may not have the intention of sharing or spreading racist ideology, but its amplification contributes to the promotion of a racist agenda nevertheless. As such, further investigation into the far-right infiltration of the wellness industry would be beneficial as it could provide more insight into how wellness groups are targeted. 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