Articles de revues sur le sujet « Germany – International – Palestine »

Abstract This article highlights modes of image transfer between photographers in Palestine and photo agencies and editors in 1930s Europe. It argues that Jewish photographers—who had shaped the central European photographic and photojournalistic scene before 1933, and were now excluded from it—continued to influence the international news and press market through their works. Palestine, a place to which several of these journalists fled, had been known in the European spectacle as the timeless ‘Holy Land’; now, through political upheavals, it entered the news. The photographic documents of the clashes between Arabs, Jews, and British troops during the 1930s and taken by German-Jewish photographers in exile became valuable commodities internationally and entered a plethora of national markets, including that of National Socialist Germany. Many of the photographers who had been banned from the German photojournalistic scene in fact remained part of the visual discourse negotiated in German illustrated newspapers. The experience of exile of the photographers and photo agents involved in the international image transfer of photographs from Palestine can be seen as a catalyst for the contingencies in international photo trade, the loss of control of news photographs, and ultimately the crossing of the aesthetic and artistic borders of National Socialist Germany, which were believed to be closed to outside influences. The various views and the ways in which they were used trigger questions about the nature of the photographic gaze and the possibility or impossibility of distorting visual content via textual frameworks in photo essays and newspaper articles.

In December 2017, the administration of President D. Trump decided to move the US embassy in Israel from Tel Aviv to Jerusalem. On 28.09.2018, Palestine initiated proceedings against the US in connection with the said transfer. According to the ICJ Statute, only the parties of concern can take part in the case before the Court. However, it does open the way for non-member countries that had presented a declaration of submission to the Court’s jurisdiction, to observe. If there are any doubts as to the validity or effects of the declarations, they are decided by the ICJ. In the present case, doubts are connected, in particular, with the status of Palestine as a State, with the status of Jerusalem and with the participation in the proceedings of all interested parties. It is unclear whether Palestine meets the criteria of statehood under international law,and the nation is far from being universally recognized. Nor may the GA Resolution 67/19 be viewed as sufficient collective recognition. Furthermore, we do have reasonable doubt as to whether this is sufficient collective recognition to be essentially constitutive of Palestine’s statehood. This situation is not changed by the acceptance by Palestine of the jurisdiction of the ICC nor accession to UNESCO and to a number of international treaties. On the other hand, the jurisdiction of Israel with respect to East Jerusalem is also disputed. Certain international bodies, including the UNSC, have expressed doubts equally regarding the incorporation of Jerusalem into Israel or that Palestine has claim to the city. The mere submission of a claim by Palestine does not prejudge the existence of a legal title to Jerusalem. The legitimation of Palestine to bring to international court a claim is thus disputable under the law on state responsibility. It is probable that the ICJ would avoid rendering a decision on merits of the dispute, doing so by referring to the principle of Monetary Gold that was formulated by the ICJ in a judgment on 15.06.1954 in a dispute between Italy, on the one hand, and Great Britain, France and the US, on the other. The subject of the dispute was the fate of gold owned by the National Bank of Albania, plundered by Germany in Rome in 1943.In accordance with an arrangement concluded at the Paris Conference on German reparations (14.01.1946), all gold found in Germany that was known to have been plundered was to be returned in proportional shares to the States concerned. In the case of Albania, however, difficulties appeared in connection with two issues: claims by some States (in particular Italy) resulting from nationalisation of the National Bank of Albania, and compensation in favour of the UK due to the ICJ judgement in the Corfu Channel. It was disputable whether the gold belonging formerly to Albania could be redistributed among the unsatisfied claimants without the consent of the Albanian State. The Tribunal avoided the problem and decided that it lacked jurisdiction. It refused to render judgment in a situation in which Albania did not participate in the trial; on the other hand, the ICJ has indicated on what terms Albania could join the proceedings. Albania did not meet the conditions, and the Court decided that it was unable to continue the proceeding.

This study compiles historical information to highlight the role played by both East and West European countries in the creation of Israel since before World War I. East European countries, especially Russia, Poland, and Romania, were as effective in this regard as the West Europeans. While racial policies were paramount in East Europe, including Germany, religious and strategic policies were as effective in the West, especially in Britain. Two points can be redrawn in this regard: That the question of Palestine was a Western question on both sides of the continent; it had nothing to do with the Eastern question that engulfed the Ottoman Empire before and during World War I. Additionally while World War II did not start the process of creating Israel, it accelerated it since the United States became an active supporter of the Zionist project. The second conclusion explains why all major powers give so much latitude to Israel, regardless of its constant neglect of international law to this very day.

At the Paris International Exhibition of 1937, a few steps from the Nazi Germany and USSR pavilions theYishuv(Palestine's Jewish Zionist community) had its own presence, the “Israel in Palestine” pavilion. Initiated by the Zionist leadership, the pavilion was a hybrid construct of modernist and traditional architecture; its front was made from concrete and glass, its rear modelled on Palestine's rural vernacular architecture, with arches and terraces. Inside the pavilion, the exhibition depicted the achievements of the Zionist Jewish resettlement project, presenting it as a solution for the so-called “Jewish question”. Conceived as part of an orchestrated effort by the Zionist movement to use the World Fair, the professional architectural media, writers, and architects to gain support for the movement's activities, the pavilion sought to present Palestine's settler society as both modern and well rooted, and to display the renaissance of nationhood through the representation of the Jewish farmer on the international stage.

This article explores issues of gender and modern architecture in Mandatory Palestine in the context of 1920s and 1930s modernism. Women architects, newly immigrated from Germany, collaborated with WIZO, Women's International Zionist Organisation, in building Domestic Science and Agriculture training schools for Jewish immigrant women in the country. WIZO adopted the concept of the modern domestic sphere, particularly the rational kitchen, believing that a modern and efficient household will benefit women and society as a whole. Thus, their planned schools were to be modern both in appearance and in their built-up space: rational, airy and full of light. The women architects who studied and worked in Germany prior to their immigration, emphasised these modernist concepts in their design. These early ambitious architectural achievements by women for women were unique in the context of modernism and helped structure the national identity of the ‘New re-formed domestic woman’ in Mandatory Palestine.

Vatican II represented a fresh start for studies in missiology and ecumenical theology. Especially its call to contextualize and rethink old theological dogmas was well received in many churches in Latin America and Africa that were involved in a process of liberation from old colonial structures. In South Africa the church struggle resulted in the formulation of the Kairos document in 1985. It has since inspired theologians in Palestine/Israel to formulate a Palestinian Kairos document in 2009. In both documents the concepts of reconciliation and restorative justice are used to express interrelated realities. A group of international theologians marked the 500 year of the Reformation by publishing a declaration in January 2017 in Wittenberg, Germany, in line with the two Kairos documents. This shows that in missiology and ecumenical theology new theological inspiration is now coming from the Global South, thereby challenging the Western churches to take a stand in the on-going conflict in Palestine/Israel.

Korea has successfully hosted international sports events such as the 1986 Asian Games, the 1988 Seoul Olympics, and the 2002 World Cup. On August 27, 2011, the World Championships in Athletics were held in Daegu, and by hosting the 2018 Winter Olympics in Pyeongchang, it became the fifth country in the world to host all four major international sports events after France, Germany, Italy and Japan. However, it should be recognized that the threat of terror activities exists behind the hosting of international sporting events. The representative terror activities in relation to international sports events in the international community include the terror activities of hostage, kidnapping, and killing by the Black September Team under the Palestine Liberation Organization targeting Israeli athletes and officials at the Munich Olympics on September 5, 1972, a bombing attack that took place at Gimpo International Airport on September 14, 1986, a week before the Asian Games in Seoul, Korea, and the bombing of Korean Air Flight 858 over Andaman, Myanmar on November 29, 1987 to obstruct the 1988 Seoul Olympics, etc. This study aims to analyze cases of terror activities that occurred in relation to international sports events held in Korea, and at the same time forecast possible terror activities as a means to prevent or obstruct the holding of international sports events.

Subject. We analyze the aspects of Russia's cooperation with other countries in countering the economic crime. Objectives. The article analyzes methods and goals of Russia's cooperation with other countries, dealing with general issues and aspects coordinated by the Ministry of Foreign Affairs of the Russian Federation, Federal Security Service, Federal Customs Service and Federal Service for Financial Monitoring. Methods. The study is based on the economic analysis, methods of classification and modeling, deduction and synthesis. Results. We studied what various international relations organizations of Russia do in countering the economic crime. We unveil some aspects of such a cooperation, i.e. legal attache, international treaties, common security council, communications, international compliance. Russia was found to cooperate most actively with Austria, Belarus, Belgium, Cyprus, Latvia, France, the USA, Spain, Germany, Kazakhstan, Palestine, Israel, Azerbaijan and Armenia. Conclusions and Relevance. States need the international cooperation and its advancement to effectively counteract with the economic crime. It is especially important as the transnational crime proliferates. However, the international cooperation is impossible if institutional, legal and regulatory aspects are not refined. The article suggests what should be dine to make the cooperation more effective.

This research focuses on the nascent advertising industry in British Mandatory Palestine and how it was influenced and transformed by German Jewish immigrants, who arrived between 1933 and 1939, in a wave of immigration known as the Fifth Aliyah. At the time, local advertising was rather small and undeveloped until the mass wave of immigrants (over 200,000), many highly skilled and educated, came from Central Europe, mainly from Germany. These immigrants played a vital role in the local advertising industry. Their contributions were evaluated using a theoretical model consisting of primary analytical factors—mass communication, economy, technology, society, and international transfer. These factors influenced and continue to influence the form of Israeli advertising industry to this day. German immigration demonstrates a hybrid set of influences that played an instrumental role in the development of the local advertising industry in the Land of Israel. Functional-rational and creative aspects in the advertising industry were radically transformed by these new arrivals. Rethinking media history and centering the immigrant’s unique contribution is an important scholarly objective. This is achieved by shifting the discussion from dominant institutions to the local advertising history and focusing on the functional practices and creative methods imported by immigrants.

Returning to the pattern of previous years, this review provides a broad overview of recent unpublished doctoral theses from both Britain and the United States – mostly completed in 1997. Employing a broad interpretation of ‘urban history’ which includes both the history of, and history in, urban areas, it consists of brief summaries based on abstracts published in the Aslib Index to Theses [ASLIB] and Dissertations Abstracts International[DAI]. The thirty-nine dissertations explore subjects ranging chronologically from the third millennium BC to the 1990s, with the majority covering the late nineteenth through to the mid-twentieth centuries, with another smaller concentration focusing on the seventeenth and eighteenth centuries. Spatially most cover British (15) and North American (10) subjects, though there are studies of elements of urban history in France, Germany, China, Venezuela and Cape Colony, as well as studies comparing British cities with similar places in France and Holland, Ireland and the United States. Though many different types of urban settlement are represented in the theses under review – including some of the earliest in Syro-Palestine – the British selection is dominated by work on London (7) along with a smaller number covering Belfast and Liverpool, whilst American studies include four exploring aspects of late nineteenth- and early-twentieth century Chicago and two on Caracas, Venezuela, in the same period. In terms of subject, ‘space’ – the theme of the recent Urban History Group conference in Oxford – features prominently, as does cultural politics ranging from a redefinition of the meaning of ‘misrule’ in the medieval period to two studies of the importance of culture in the American Civil Rights Movement and the eighteenth-century British and Irish port town. These newer organizing concepts and locations feature alongside the more usual subjects such as the law, policing, leisure, gender and ethnicity and a revival of interest in London, especially in the early modern period.

The First International Congress for Analytical Psychology was held in Zurich from 7 to 12 August 1958. On this occasion a small group of Israeli psychologists, represented by Erich Neumann, was accepted as a charter group member of the International Association for Analytical Psychology (IAAP), which marked the foundation of the Israel Association of Analytical Psychology. The history leading up to this official birth date is mainly associated with the efforts of Erich Neumann – and rightly so; however, a number of other therapists, scholars and patients have been forgotten or deleted from this historical narrative, to their detriment. While I was working on the edition of the correspondence between C. G. Jung and Erich Neumann I came across their names, which were often only casually mentioned re some episode, and I have since tried to find out their stories and what happened to them. In this article I discuss the contributions to the development of analytical psychology in British Mandate Palestine, later Israel, of two such figures, Max M. Stern (1895–1982) and Margarete Braband-Isaac (1892–1986). Both had been in personal contact with C. G. Jung and built a bridge between the isolated Jewish therapists in British Mandate Palestine and the Zurich circles. In Tel Aviv they collaborated for a while with Neumann, with whom for different reasons both fell out. The article shows the cause of these controversies with Neumann and tries to find out why those two characters were historically marginalized.

The article analyzes the Middle East policy of the leading EU member states in the period of the Iraqi and Lebanese crises. The author notes that the war in Iraq caused disagreements between France and Germany and the United States, but in general it did not affect the high level of relations between these countries. The Iraqi crisis contributed to increased tensions in the Middle East. In order to resume Palestinian-Israeli negotiations, a Quartet of international mediators (the United States, the UN, the EU, and Russia) was created, which introduced a “road map” for settlement. But soon there emerged differences in the Quartet on its separate points. They increased because of the actions of Israel on the implementation of the “unilateral disengagement” plan. During the war in Lebanon, the EU member states called for the introduction of UN peacekeepers into the country. The US authorities did not agree with this and proposed to introduce a NATO peacekeeping contingent in Lebanon. In turn, France did not support the American plan, considering it unproductive. The Lebanese crisis revealed differences between France and the United States, preserved since the beginning of the war in Iraq. Within the framework of the EU Middle East strategy, the principles of European policy were developed, among which priority was given to assistance in the establishment of a Palestinian state and assistance to Palestinians in the transition period. The EU launched a plan for the reconstruction and development of the Palestinian state, the Future for Palestine, which would provide financial assistance to the Palestinian government, upbringing and educational measures for Palestinian youth, psychological assistance to victims of the Second Palestinian Intifada, etc. After the victory in the presidential election, the new US administration appealed to the conflicting parties to resume negotiations. New moments in the US approach to the Middle East settlement were met with approval in the European Union. Aware at the same time that the initiative right to the Middle East settlement still belongs to the United States, the leading EU member states had difficulty in putting forward their settlement plan, so they were limited to supporting the American program. After the terrorist attacks of September 11, 2001, in New York and Washington, the influence of political Islam in the Arab world increased markedly, to which the US authorities did not react properly. On the contrary, they sought to thoroughly reconstruct the “Greater Middle East” on the basis of Western democracy. The complex and contradictory nature of the processes developing in Iraq and Afghanistan, as well as the threat of the US military force against Iran, testified to this. In this difficult situation, issues related to the promotion of the Middle East peace process became even more urgent. The article concludes that the Quartet of international mediators should have made efforts to reach a comprehensive agreement as soon as possible, opening the way to peace in the Middle East.

Dr Rabbi Isaac Breuer, a German jurist and Jewish rabbi, represented the ultra-orthodox community in Palestine before the international committees which considered the future of the Palestine Mandate. In his work, Breuer criticised the concept of sovereignty and introduced an alternative regime for global governance of developing peoples. His unique position, as analysed in this article, can contribute to contemporary debates surrounding the role of sovereigns as trustees of humanity, sovereignty and international law and ways of promoting global peace and human welfare.By introducing Breuer's thought, this article seeks to contribute additional sources – both Jewish and universal – to these ongoing debates. Letting these neglected voices in international legal history enrich the debate can convince us, once again, of the importance of the periphery and of peripheral voices for the development, vitality and relevance of international law.Breuer's model replaces the notions of ‘sovereignty’ and ‘rights’ with those of internalised obligations and subservience to law and justice. Limiting any national aspirations to total sovereignty, he implored the United Nations to refrain from elevating the Jewish national home to statehood. Opposing the Zionist position, he insisted that the Mandatory power and international institutions would enable two nations to develop side by side, in what he termed ‘the state of peace’, under international trusteeship.We carefully draw on Breuer's insights to reflect on present debates on trusteeship, sovereignty and the management of areas devastated by conflict.

Romanian war-time policy towards Jews presents a paradox. In the summer and fall of 1941 Romanian military and police were killing the Jews of Bessarabia and Northern Bukovina indiscriminately. In late fall of the same year, those Jews who survived the first wave of killings were forcibly deported further to the east—this time not only from Bessarabia and the northern part of Bukovina but from the whole of the latter's province. In the late fall of 1941, Jews from Odessa were once again murdered en masse and any survivors deported from the city. At this time, i.e. in the summer and fall of 1941, Romanian policy was at least as radical and brutal as the Germans', perhaps surpassing it in its brutality, a fact that elicited Hitler's delight and commendation. But then Romanian policy underwent a gradual but more and more pronounced change. Though Romanian authorities took part in the preparations for the deportation of Romanian Jews to the Nazi concentration camps in the summer and early fall 1942, in October of that year the Romanians abruptly terminated their participation in all preparations. In 1943 and 1944 the Romanian government even took measures to protect Romanian Jewish citizens residing in the German-ruled territories by demanding that those Jews were exempt from deportation to concentration camps and facilitated Jewish emigration to Palestine from Romania. Inside Romania, Jews were still heavily discriminated against, exposed to various vexations and harsh confiscatory taxation, but the majority of them survived the war.

AbstractThis article reports on the most important results of recent studies published in German that deal with Roman-dominated Judea/Palestine and contextualizes them within international research. Publications by Monika Bernett, Werner Eck, Linda-Marie Günther, Achim Lichtenberger and Julia Wilker offer an equally intense examination of the sources, but significantly differ in their perspectives. The question behind the examination asks whether this region has developed in a particular manner that has been shaped and created by Jewish religion and culture, or whether it was a "normal" Roman province with a history shaped by the same circumstances and events as other parts of the Roman Empire. In the case of Judea, the findings of historical research are simultaneously at the center of contemporary legitimizing discourses. The discussion pleads for a cultural comparative historical investigation that critically questions the binary opposition of Jewish versus pagan.

This article deals with major achievements in the field of archaeology and cultural heritage in Jordan since the 19th century, the time when many travelers explored Jordan and Palestine and paid attention to the richness of the Archaeological and historical sites. The Department of Antiquities was established in 1923 to manage the archaeological sites and excavations as well as restoration work in various sites of the country. As well as bylaws of antiquities ere issued in 1934. Since then extensive excavations and surveys took place by foreign expeditions, and later on with participation of local institutions. Archaeological and cultural resource management programs were established in a number of Jordanian universities for training local archaeologists to undertake field research projects in cooperation with international institutions. A national museum (Jordan Museum) as well as several local museums and university museums were established and made accessible for local communities. The Department of Antiquities developed a program entitled (MEGA-Jordan) to inventory and manage archaeology sites at a national level. International research centers were established in Jordan including the American, British, French, German and Spanish, to conduct archaeological work and to accommodate researchers from different parts of the world. Six Jordanian properties were inscribed in the World Heritage List: Petra, Quseir Amra, Um er-Rasas, Wadi Rum, Baptism Site and As-Salt.

International and cadastral boundaries are important for ensuring stable legal territorial matters.<br> This article deals with the long-term location and management of boundaries in rivers and the depiction of the rivers on cartographic materials. A few countries have agreed that the boundary will not follow changes in the river (like in the Mongolia-China Border Treaty), whereas most agree that the boundary will follow slow, natural and gradual changes in the river (like is stated in the Israel-Jordan Peace Treaty). The international boundary under the British Mandate between Palestine and Trans-Jordan in the Jordan and Yarmuk rivers was defined in 1922. The cadastral boundaries were defined in these rivers in the 1930s along the international boundary.<br> For more than 70 years, until the Israel-Jordan 1994 Peace Treaty, the rivers have changed their channels east and westward to distances up to hundreds of meters. During that period the mandatory boundaries in these rivers changed their political status to the armistice lines, the cease-fire lines, and to international boundaries between sovereign states.<br> These lines were usually delineated on topographic maps in the rivers, drawn by cartographers following contemporary map revision. During that entire period the cadastral boundaries were not changed in order to adapt them to the actual position of the rivers and to the delineated international boundaries.<br> Owing to large water works on both rivers, including the construction of dams and diversion channels in order to meet the increasing needs of the population on both sides, the water flow of the rivers decreased dramatically to less than one tenth of the original natural flow. The population today is more than ten times than it used to be under the British Mandate. The changes in the water channels during the last 20 years since the 1994 peace treaty are in the magnitude of 10 meters versus hundreds of meters in the past. In addition, intensive land cultivation adjacent to the river banks has stabilized them.<br> In 2000, due to the construction of a dam on the Yarmuk River, both sides jointly fixed coordinates of the relevant boundary line in the river according to the boundary delineation in the peace treaty.<br> The accumulated artificial changes along both rivers have cancelled their natural behavior and have influenced the changes in the river channels. This may justify an initiative to fix the boundary lines in both rivers by coordinates according to the peace treaty delimitation, enabling the cadastral boundaries to be fixed according to the fixed international boundary line.<br> The article analyzes boundary line management in changing rivers in light of development of the legal approach and practice from the time of the Romans until today. It analyzes the special case of the boundary line in the Jordan and Yarmuk rivers, and introduces a proposal for stabilizing this boundary line.<br> The research of the changes of these rivers is based on changes in the depiction of their channels on various kinds of maps and cartographic sources, produced through the last century by many producers. They include British, German, ANZAC, Israeli and Jordanian maps and charts. The cartographic materials include large scale field survey sheets and engineering charts from the 1920s, cadastral charts from the 1930s, topographic maps produced through the last century and orthophoto maps produced since the 1990s, including joint Israeli-Jordanian orthophoto and charts produced by the Joint Boundary Commission as part of the peace agreement and its implementation. The article includes a variety of cartographic examples.

Abstract In December 2019, the Prosecutor of the International Criminal Court concluded her preliminary examination into the situation in Palestine, determining there is a reasonable basis to initiate an investigation into the situation. Instead of doing so, she first decided to seek a ruling from the Pre-Trial Chamber on the scope of the Court’s territorial jurisdiction, specifically aimed at confirming her view that the ‘territory’ over which the Court may exercise its jurisdiction comprises the Occupied Palestinian Territory (OPT). This article focuses on the amici curiae observations and other communications made by eight states parties in the proceedings — Australia, Austria, Brazil, Canada, Czech Republic, Germany, Hungary and Uganda. A critical examination of these observations and communications reveals that they did not answer the question posed by the OTP, but rather advanced a number of strained arguments aimed, inter alia, at impugning the very notion that the Court has any jurisdiction at all on the basis that Palestine is not a state. When juxtaposed against the ostensible commitment of these states parties to the object and purpose of the Statute, their observations and other communications reveal a conspicuous hypocrisy. If accepted by the Court, these observations and communications would operate to not only affirm the continued contingency of the state of Palestine on the international plane, but, even worse, to shield persons known to have committed or be committing crimes of the gravest concern to the international community with impunity.

AbstractAt the end of World War II Allied soldiers found an unexpected amount of looted cultural property on German territory, property that had originally belonged to Jewish institutions and private owners from all over Europe. To take care of this precious booty the American Military Government for Germany organized an unprecedented initiative in cultural restitution. However, since most of the Jewish treasures found were heirless, traditional legislation based on bilateral intergovernmental regulations was insufficient for the task of finding just restitution solutions and meeting Jewish collective interests. In 1949, after complex legal negotiations, the New York based corporation Jewish Cultural Reconstruction (JCR) was officially installed to act as trustee for heirless Jewish cultural property found in the American Zone of Occupation. Not only was it extraordinary that the major Jewish organizations of the time – representing Palestine/Israel as well as the Diaspora – worked together via JCR, this was also the first time that international law recognized a legal representative of the Jewish collective. This paper explores the history of JCR, focusing, in particular, on the manifold and conflicting perceptions of the future of Jewish existence post-1945 that informed its work. On the one hand, the reestablished Jewish communities of Europe, especially the one in Germany, strongly contested JCR’s goal of distributing the rescued material to Jewish centers outside of Europe. Unlike JCR, they believed in a new Jewish beginning on the war-torn continent. On the other hand, Zionist- versus Diaspora-centered views also led to internal conflicts within JCR regarding the rightful ownership and appropriate relocation of European Jewish cultural heritage. JCR’s history reveals significant facets of Jewish agency and future planning in the early postwar years while reflecting the new topography of Jewish existence after the Holocaust.

Abstract As an objective in international legal cooperation, interventions with the aim to enhance access to justice are a relatively new phenomenon that has famously been described as the ‘legal empowerment alternative’ which goes ‘beyond the rule of law orthodoxy’. Generally speaking, while traditional approaches primarily aim at promoting the rule of law ‘top–down’ by strengthening state structures and capacities, access to justice projects take a ‘bottom–up’ approach focusing on the empowerment of ‘users’ of justice systems. The overarching theory of change behind this approach is that empowered citizens are better able to participate in decision-making processes at the grassroots level, helping build greater trust and confidence in the justice system and public institutions, particularly in fragile and conflict-affected situations. Focusing on the provision of legal aid services, this article outlines the international normative framework, depicts the various practical approaches, and reflects some findings resulting from a recent evaluation commissioned by the German Federal Foreign Office on its engagement in enhancing access to justice, drawing from examples in Palestine, Ukraine, and Pakistan.

Few epidemiological studies have discussed the gender-specific prevalence of ischemic heart disease (IHD). We aimed to investigate the gender-specific prevalence of IHD among Saudi patients visiting the emergency department and if it is affected by diabetes mellitus and/or hypertension. Three hundred patients were recruited from Prince Sultan Cardiac Center in Al Ahsa, KSA. Hypertension was identified as systolic pressure equal to or more than 140 mmHg and/or diastolic pressure equal to or more than 90 mmHg or by the patient currently being on antihypertensive medication, and coronary artery disease (CAD) was diagnosed by electrocardiogram, cardiac markers, cardiac exercise testing or coronary angiography. Hypertension was found in 80% of males and 72% of females. A significantly higher rate of diabetes was noted in females (62%) compared to males (48%) (p<0.012). Co-existing diabetes and hypertension was found in 70% of females as compared to 38% of males. The occurrence of IHD in males was significantly higher than that in females (p<0.001). However, the incidence of myocardial infarction was greater in females (52%) compared to males (38%) (p<0.035). Co-existing hypertension and diabetes may affect the gender prevalence of myocardial infarction among emergency department patients, with more infarctions being noted among females. This finding helps to guide the treatment strategy for both genders.

Introduction For migrants, the dream of a better life is often expressed by the metaphor of the journey (Papastergiadis 31). Propelled by a variety of forces and choices, migrant life narratives tend to revolve around movement from one place to another, from a homeland associated with cultural and spiritual origins to a hostland which offers new opportunities and possibilities. In many cases, however, their dreams of migrants are deferred; migrants endure hardships and make sacrifices in the hope of a better life for their children. Many studies have explored the social and economic outcomes of the “second” generation – the children of migrants born and raised in the new country. In Australia studies have found, despite some notable exceptions (Betts and Healy; Inglis), that the children of migrants have achieved the economic and social integration their parents dreamed of (Khoo, McDonald, Giorgas, and Birrell). At the same time, however, research has found that the second generation face new challenges, including the negative impact of ethnic and racial discrimination (Dunn, Blair, Bliuc, and Kamp; Jakubowicz, Collins, Reid, and Chafic), the experience of split identities and loyalties (Butcher and Thomas) and a complicated sense of “home” and belonging (Fabiansson; Mason; Collins and Read). In this articles, we explore what the dream of a better life means for second generation migrants, and how that dream might reshape Australia’s multicultural identity. A focus on this generation’s imaginings, visions and hopes for the future is important, we argue, because its distinctive experience, differing from that of other sections of the Australian community in some important ways, needs to be recognised as the nation’s multicultural identity is refashioned in changing circumstances. Unlike their parents, the second generation was born into what is now one of the most diverse countries in the world, with over a quarter (26%) of the population born overseas and a further 23% having at least one parent born overseas (Australian Bureau of Statistics). Unlike their parents, they have come of age in the era of digitally-enabled international communication that has transformed the ways in which people connect. This cohort has a distinctive relationship to the national imaginary. The idea of “multicultural Australia” that was part of the country’s adoption of a multicultural policy framework in the early 1970s was based on a narrative of “old” (white Anglo) Australians “welcoming” (or “tolerating”) “new” (immigrant) Australians (Ang and Stratton; Hage). In this narrative, the second generation, who are Australian born but not “old” Australians and of “migrant background” but not “new” Australians, are largely invisible, setting them apart from both their migrant parents and other, overseas born young Australians of diverse backgrounds, with whom they are often grouped (Collins, Reid, and Fabiansson; Ang, Brand, Noble, and Sternberg; Collins, Reid, and Fabiansson; Harris).In what follows, we aim to contribute to calls for a rethinking of Australian national identity and “culture of interaction” to better reflect the experiences of all citizens (Levey; Collins, Reid, and Fabiansson) by focusing on the experiences of the second generation. Taking our cue from Geoffrey Levey, we argue that “it is not the business of government or politicians to complete the definition of what it means to be Australian” and that we should instead look to a sense of national identity that emerges organically from “mundane daily social interaction” (Levey). To this end, we adopt an “everyday multiculturalism” perspective (Wise and Velayutham), “view[ing] situations of co-existence ... as a concrete, specific context of action, in which difference comes across as a constraint ... and as a resource” (Semi, Colombo, Comozzi, and Frisina 67). We see our focus on the second generation as complementary to existing studies that have examined experiences of young Australians of diverse backgrounds through an everyday multiculturalism prism without distinguishing between newly arrived young people and those born in Australia (Ang, Brand, Noble, and Sternberg; Collins, Reid, and Fabiansson; Harris). We emphasise, however, after Mansouri and Johns, that the second generation’s distinctive cultural and socio-structural challenges and needs – including their distinctive relationship to the idea of “multicultural Australia” – deserve special attention. Like Christina Schachtner, we are cognisant that “faced with the task of giving meaning and direction to their lives, the next generation is increasingly confronted with a need to reconsider the revered values of the present and the past and to reorientate themselves while establishing new meanings” (233; emphasis ours). Like her, we recognise that in the contemporary era, young adults often use digital communicative spaces for the purpose of giving meaning to their lives in the circumstances in which they find themselves (Schachtner 233). Above all, we concur with Hopkins and Dolic when they state that “understanding the processes that inform the creation and maintenance of ... ethnic minority and Australian mainstream identities amongst second-generation young people is critical if these young people are to feel included and recognised, whilst avoiding the alienation and social exclusion that has had such ugly results in other parts of the world (153).In part one, we draw on initial findings from a collaborative empirical study between Swinburne University and the Victorian Multicultural Commission to outline some of the paradoxes and contradictions encountered by a particular – well-educated (currently or recently enrolled at university) and creative (seeking jobs in the media and cultural industries) – segment of the second generation in their attempts to imagine themselves within the frame of “multicultural Australia” (3 focus groups, of 60-90 minutes duration, involving 7-10 participants were conducted over 2018 and 2019). These include feeling more Australian than their parents while not always being seen as “really” Australian by the broader community; embracing diversity but struggling to find a language in which to adequately express it; and acknowledging the progress being made in representing diversity in the mainstream media while not seeing their stories and those of their parents represented there.In part two, we outline future research directions that look to a range of cultural texts and mediated forms of social interactions across popular culture and media in search of new conversations about personal and national identity that could feed into a renewal of a more inclusive understanding of Australian identity.Living and Talking DiversityOur conversations with second generation young Australians confirmed many of the paradoxes and contradictions experienced by young people of diverse backgrounds in the constant traversing of their parents’ and Australian culture captured in previous research (Ang, Brand, Noble, and Sternberg; Harris). Emblematic of these paradoxes are the complicated ways they relate to “Australian identity,” notably expressed in the tension felt between identifying as “Australian” when overseas and with their parent’s heritage when in Australia. An omnipresent reminder of their provisional status as “Aussies” is questions such as “well I know you’re Australian but what are you really?” As one participant put it: “I identify as Australian, I’m proud of my Australian identity. But in Australia I’m Turkish and that’s just because when someone asks I’m not gonna say ‘oh I’m Australian’ ... I used to live in the UK and if someone asked me there, I was Australian. If someone asks me here, I’m Turkish. So that’s how it is. Turkish, born in Australia”The second generation young people in our study responded to these ambiguities in different ways. Some applied hyphenated labels to themselves, while others felt that identification with the nation was largely irrelevant, documented in existing research (Collins, Reid, and Fabiansson; Harris). As one of our participants put it, “I just personally don’t find national identity to be that important or relevant – it’s just another detail about me – I [don’t] think it should affect anything else.” The study also found that our participants had difficulty in finding specific terms to express their identities. For some, trying to describe their identities was “really confusing,” and their thinking changed from day to day. For others, the reason it was hard to express their identities was that the very substance of mundane, daily life “feels very default”. This was the case when many of our participants reported their lived experiences of diversity, whether related to culinary and sport experiences, or simply social interactions with “the people I talk to” and daily train trips where “everyone [of different ethnicities] just rides the train together and doesn’t think twice about it”. As one young person put it, “the default is going around the corner for dinner and having Mongolian beef and pho”. We found that a factor feeding into the ambivalence of articulating Australian identity is the influence – constraining and enabling – of prevailing idioms of identity and difference. Several instances were uncovered in which widely circulating and highly politicised discourses of identity had the effect of shutting down conversation. In particular, the issue of what was “politically correct” language was a touchstone for much of the discussion among the young people in our study. This concern with “appropriate language” created some hesitancy and confusion, as when one person was trying to describe white Australians: “obviously you know Australia’s still a – how do you, you know, I guess I don’t know how to – the appropriate, you know PC language but Australia’s a white country if that makes sense you know”. Other participants were reluctant to talk about cultural groups and their shared characteristics at all, seeing such statements as potentially racist. In contrast to this feeling of restricted discourse, we found many examples of our participants playing and repurposing received vocabularies. As reported in other research, the young people used ideas about origin, race and ethnicity in loose and shifting ways (Back; Butcher). In some cases, in contrast to fears of “racist” connotations of identifying individuals by their cultural background, the language of labels and shorthand descriptors was used as a lingua franca for playful, albeit not unproblematic, negotiations across cultural boundaries. One participant reported being called one of “The Turks” in classes at university. His response expressed the tensions embedded in this usage, finding it stereotyping but ultimately affectionate. As he expressed it, “it’s like, ‘I have a personality, guys.’ But that was okay, it was endearing, they were all with it”. Another finding highlighted more fraught issues that can be raised when existing identity categories are transposed from contexts strongly marked by historically specific circumstances into unrelated contexts. This was the case of a university classmate saying of another Turkish participant that he “was the black guy of the class because … [he] was the darkest”. The circulation of “borrowed” discourses – particularly, as in this case, from the USA – is notable in the digital era, and the broader implications of such usage among people who are not always aware of the connotations of a discourse that is deeply rooted in a particular history and culture, are yet to be fully examined (Lester). The study also shed some light on the struggles the young people in our study encountered in finding a language in which to describe their identities and relationship to “Australianness”. When asked if they thought others would consider them to be “Australian”, responses revealed a spectrum ranging from perceived rejection to an ill-defined and provisional inclusion. One person reported – despite having been born and lived in Australia all their life – that “I don’t think I would ever be called Australian from Australian people – from white Australian people”. Another thought that it was not possible to generalise about being considered Australians by the broader community, as “some do, some don’t”. Again, responses varied. While for some it was a source of unease, for others the distancing from “Australianness” was not experienced negatively, as in the case of the participant who said of being singled out as “different” from the Anglo-Celtic mainstream, “I actually don’t mind that … I’ve got something that a lot of white Australians males don’t have”.A connected finding was the continuing presence of, often subtle but clearly registered, racism. The second generation young people in the study were very conscious of the ways in which experiences of racism they encountered differed from – and represented an improvement on – that of their parents. Drawing an intergenerational contrast between the explicit racism their parents were often subjected to and their own experiences of what they frequently referred to as microaggressions, they mostly saw progress occurring on this front. Another sign of progress they observed was in relation to their own propensity to reject exclusionary thinking, as when they suggested that their parents’ generation are more likely to make “assumptions about culture” based on people’s “outward appearance” which they found problematic because “everyone’s everywhere”. While those cultural faux pas were judged as “well-meaning” and even justified by not “growing up in a culturally diverse setting”, they are at odds with young people’s own experiences and understanding of diversity.The final major finding to emerge from the study was the widespread view that mainstream media fails to represent their lives. Again, our participants acknowledged the progress that has been made over recent decades and applauded moves towards greater representation of non-Anglo-Celtic communities in mainstream free-to-air programming. But the vast majority reported that their experiences are not represented. The sentiment that “I’d love to see someone who looks like me on TV more – on a really basic level – I’d like to see someone who looks like my Dad” was shared by many. What remained missing – and motivated many of the young people in our study to embark on filmmaking careers – was content that reflected their local, place-based lifestyles and the intergenerational dynamics of migrated families that is the fabric of their lives. When asked if Australian media content reflected their experience, one participant put it bluntly: “if I felt like it did, I wouldn’t be actively trying to make documentaries and films about it”.Dreaming DiversityThe findings of the study confirmed earlier research highlighting the ambiguities encountered by second generation Australians who are demographically, emotionally and culturally marked by their parents’ experiences of migration even as they forge their post-migration futures. On the one hand, they reported an allegiance to the Australian nation and recognised that in many ways that they are more part of its fabric than their parents. On the other hand, they reported a number of situations in which they feel marginalised and not “really” Australian, as when they are asked “where are you really from” and when they do not see their stories represented in the mainstream media. In particular, the study highlighted the tensions involved in describing personal and Australian identity, revealing the struggle the second generation often experience in their attempts to express the complexity of their identifications and sense of belonging. As we see it, the lack of recognition of being “really” Australian felt by the young people in our study and their view that mainstream media does not sufficiently represent their experience are connected. Underlying both is a status quo in which the normative Australian is Anglo-Celtic. To help shift this prevailing view of the normative Australian, we endorse earlier calls for a research program centred on analyses of a range of cultural texts and mediated forms of social interactions in search of new conversations about Australian identity. Media, both public and commercial, have the potential to be key agents for community building and identity formation. From radio and television programs through to online discussion forums and social media, media have provided platforms for creating collective imagination and a sense of belonging, including in the context of migration in Australia (Sinclair and Cunningham; Johns; Ang, Brand, Noble, and Sternberg). By supplying symbolic resources through which cultural differences and identities are represented and circulated, they can offer up opportunities for societal reflection, scrutiny and self-interpretation. As a starting point, for example, three current popular media formats that depict or are produced by second-generation Australians lend themselves to such a multi-sited analysis. The first is internet forums in which second generation young people share their quotidian experiences of “bouncing between both cultures in our lives” (Wu and Yuan), often in humorous forms. As the popularity of Subtle Asian Traits and its offshoot Subtle Curry Traits have indicated, these sites tap into the hunger among the Asian diaspora for increased media visibility. The second is the work of comedians, including those who self-identify as of migrant descent. The politics of stereotyping and racial jokes and the difference between them has been a subject of considerable research, including into television comedy productions which are important because of their potential audience reach and ensuing post-viewing conversations (Zambon). The third is a new generation of television programs which are set in situations of diversity without being heralded as “about” diversity. A key case is the television drama series The Heights, first screened on the Australian Broadcasting Corporation in Australia in 2019, which explores the relationships between the residents of a social housing tower and the people who live in the rapidly gentrifying community that surrounds it in the melting pot of urban Australia. These examples represent a diverse range of cultural expressions – created informally and spontaneously (Subtle Asian Traits, Subtle Curry Traits), fashioned by individuals working in the entertainment industry (comedians), and produced professionally and broadcast on national TV networks (The Heights). What unites them is an engagement with the novel forms of belonging that postwar migration has produced (Papastergiadis 20) and an attempt to communicate and represent the lived experience of contemporary Australian diversity, including negotiated dreams and aspirations for the future. We propose a systematic analysis of the new languages of identity and difference that their efforts to represent the evolving patterns and circumstances of diversity in Australia are bringing forth. Conclusions To dream in the context of migration implies, more often than not, the prospect of a better material life in an adopted country. Instead, through the notion of “dreaming diversity”, we foreground the dreams, expectations and imaginations for the future of the Australian second generation which centre on carving out their cultural place in the nation.The empirical research we presented paints a picture of the second generation's paradoxical and contradictory experiences as they navigate the shifting landscape of Australia’s multicultural society. It gives a glimpse of the challenges and hopes they encounter as well as the direction of their attempts to negotiate their place within “Australian identity”. Finally, it highlights the need for a more expansive conversation and language in which that identity can be expressed. A language in which to talk – not just about the many cultures that make up the nation, but also to each other from within them – will be crucial to facilitate the deeper intercultural understanding and engagement many young people aspire to. Our ambition is not to codify a register of approved terms, and even less to formulate a new official discourse for use in multicultural policy documents. It is rather to register, crystalise and expand a discussion around difference and identity that is emerging from everyday interactions of Australians and foster a more committed conversation attuned to contemporary realities and communicative spaces where those interactions take place. In search of a richer vocabulary in which Australian identity might be reimagined, we have identified a research program that will explore emerging ways of talking about difference and identity across a range of cultural and media formats about or by the second generation. While arguing for the significance of the languages and idioms that are emerging in the spaces that young people inhabit, we recognise that, no less than other demographics, second-generation Australians are influenced by circulating narratives and categories in which (national) identity is discussed (Harris 15), including official conceptions and prevailing discourses of identity politics which are often encountered online and through popular culture. Our point is that the dreams, visions and imaginaries of second generation Australians, who will be among the key actors in fashioning Australia’s multicultural futures, are an important element of reimagining Australia’s multiculturalism even if those discourses may be partial, ambivalent or fragmented. We see this research program as building on and extending the tradition of sociological and cultural analyses of popular culture, media and cultural diversity and contributing to a more robust and systematic catalogue of multicultural narratives across different popular formats, genres, and production arrangements characteristic of the diversified media landscape. We have focused on the Australian “new second generation” (Zhou and Bankston), coming of age in the early 21st century, as a significant but under-researched group in the belief that their narratives of aspirations and dreams will be a crucial component of discursive innovations and practical programs for social change.ReferencesAustralian Bureau of Statistics. “The Way We Live Now.” 2017. 1 Mar. 2020 <https://www.abs.gov.au/ausstats/abs@.nsf/mf/2024.0>.Ang, Ien, Jeffrey E. Brand, Greg Noble, and Jason Sternberg. Connecting Diversity: Paradoxes of Multicultural Australia. Artarmon: Special Broadcasting Service Corporation, 2006.Back, L., P. Cohen, and M. Keith. “Between Home and Belonging: Critical Ethnographies of Race, Place and Identity.” Finding the Way Home: Young People’s Stories of Gender, Ethnicity, Class and Places in Hamburg and London. Ed. N. Räthzel. Göttingen: V&R Unipress, 2008. 197–224.Betts, Katherine, and Ernest Healy. “Lebanese Muslims in Australia and Social Disadvantage.” People and Place 14.1 (2006): 24-42.Butcher, Melissa. “FOB Boys, VCs and Habibs: Using Language to Navigate Difference and Belonging in Culturally Diverse Sydney.” Journal of Ethnic and Migration Studies 34.3 (2008): 371-387. DOI: 10.1080/13691830701880202. Butcher, Melissa, and Mandy Thomas. “Ingenious: Emerging Hybrid Youth Cultures in Western Sydney.” Global Youth? Hybrid Identities, Plural Worlds. Eds. Pam Nilan and Carles Feixa. London: Routledge, 2006.Collins, Jock, and Carol Reid. “Minority Youth, Crime, Conflict, and Belonging in Australia.” International Migration & Integration 10 (2009): 377–391. DOI: 10.1007/s12134-009-0112-1.Collins, Jock, Carol Reid, and Charlotte Fabiansson. “Identities, Aspirations and Belonging of Cosmopolitan Youth in Australia.” Cosmopolitan Civil Societies Journal 3.3 (2011): 92-107.Dunn, K.M., K. Blair, A-M. Bliuc, and A. Kamp. “Land and Housing as Crucibles of Racist Nationalism: Asian Australians’ Experiences.” Geographical Research 56.4 (2018): 465-478. DOI: 10.1111/1745-5871.12313.Fabiansson, Charlotte. “Belonging and Social Identity among Young People in Western Sydney, Australia.” International Migration & Integration 19 (2018): 351–366. DOI: 10.1007/s12134-018-0540-x.Hage, Ghassan. White Nation: Fantasies of White Supremacy in a Multicultural Society. Sydney: Pluto Press, 1998.Heights, The. Matchbox Pictures and For Pete’s Sake Productions, 2019.Harris, Anita. Young People and Everyday Multiculturalism. New York: Routledge, 2013.Hopkins, Liza, and Z. Dolic. “Second Generation Youth and the New Media Environment.” Youth Identity and Migration: Culture, Values and Social Connectedness. Ed. Fethi Mansouri. Altona: Common Ground, 2009. 153-164.Inglis, Christine. Inequality, Discrimination and Social Cohesion: Socio-Economic Mobility and Incorporation of Australian-Born Lebanese and Turkish Background Youth. Sydney: U of Sydney, 2010. Jakubowicz, Andrew, Jock Collins, Carol Reid, and Wafa Chafic. “Minority Youth and Social Transformation in Australia: Identities, Belonging and Cultural Capital.” Social Inclusion 2.2 (2014): 5-16.Johns, Amelia. “Muslim Young People Online: ‘Acts of Citizenship’ in Socially Networked Spaces.” Social Inclusion 2.2 (2014):71-82.Khoo, Siew-Ean, Peter McDonald, Dimi Giorgas, and Bob Birrell. Second Generation Australians. Canberra: Department of Immigration and Multicultural and Indigenous Affairs, Australian Centre for Population Research and Research School of Social Sciences, and the Australian National University and Centre for Population and Urban Research, 2002.Levey, Geoffrey. “National Identity and Diversity: Back to First Principles.” Who We Are. Eds. Julianne Schultz and Peter Mares. Griffith Review 61 (2018).Mason, V. “Children of the ‘Idea of Palestine’: Negotiating Identity, Belonging and Home in the Palestinian Diaspora.” Journal of Intercultural Studies 28.3 (2007): 271-285.Papastergiadis, Nikos. The Turbulence of Migration: Globalization, Deterritorialization and Hybridity. Cambridge: Polity, 2000.Schachtner, Christina. “Transculturality in the Internet: Culture Flows and Virtual Publics.” Current Sociology 63.2 (2015): 228–243. DOI: 10.1177/0011392114556585.Semi, G., E. Colombo, I. Comozzi, and A. Frisina. “Practices of Difference: Analyzing Multiculturalism in Everyday Life.” Everyday Multiculturalism. Eds. Amanda Wise and Selvaraj Velayutham. UK: Palgrave Macmillan, 2009. Sinclair, Iain, and Stuart Cunningham, eds. Floating Lives: The Media and Asian Diasporas. Lanham: Rowman & Littlefield, 2001.Wise, Amanda, and Selvaraj Velayutham, eds. Everyday Multiculturalism. UK: Palgrave Macmillan, 2009. DOI: 10.1057/9780230244474.Wu, Nicholas, and Karen Yuan. “The Meme-ification of Asianness.” The Atlantic Dec. 2018. <https://www.theatlantic.com/technology/archive/2018/12/the-asian-identity-according-to-subtle-asian-traits/579037/>.Zambon, Kate. “Negotiating New German Identities: Transcultural Comedy and the Construction of Pluralistic Unity.” Media, Culture and Society 39.4 (2017): 552–567. Zhou, Min, and Carl L. Bankston. The Rise of the New Second Generation. Cambridge: Polity, 2016. DOI: 10.1177/0163443716663640.AcknowledgmentsThe empirical data reported here was drawn from Zooming In: Multiculturalism through the Lens of the Next Generation, a research collaboration between Swinburne University and the Victorian Multicultural Commission exploring contemporary perspectives on diversity among young Australians through their filmmaking practice, led by Chief Investigators Dr Glenda Ballantyne (Department of Social Sciences) and Dr Vincent Giarusso (Department of Film and Animation). We wish to thank Liam Wright and Alexa Scarlata for their work as Research Assistants on this project, and particularly the participants who shared their stories. Special thanks also to the editors of this special issue and the anonymous reviewers for their insightful feedback on an earlier version of this article. FundingZooming In: Multiculturalism through the Lens of the Next Generation has been generously supported by the Victorian Multicultural Commission, which we gratefully acknowledge.