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Статті в журналах з теми "Exile and migration"

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Автор: Grafiati

Опубліковано: 22 червня 2024

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1

Kobayashi, Audrey, Reuben Rose-Redwood, and Sonja Aagesen. "Exile: Mapping the Migration Patterns of Japanese Canadians Exiled to Japan in 1946." Journal of American Ethnic History 37, no. 4 (July 1, 2018): 73–89. http://dx.doi.org/10.5406/jamerethnhist.37.4.0073.

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Abstract In 1946, after a period of internment that began in 1942, approximately four thousand Japanese Canadians were exiled to Japan and stripped of their citizenship. More than half were Canadian-born, and the majority of those who had been born in Japan were Canadian citizens. The exiles were given a choice of impossible options: to relocate outside of British Columbia or be sent to Japan. Drawing upon extensive archival research, this study examines the spatial patterns of migration between Japan and Canada with a particular focus on the exile of Japanese Canadians to Japan in 1946. Our findings indicate that the majority of the exiles were from Wakayama, Shiga, and Hiroshima prefectures, where rates of return prior to the 1940s were already high. Although more definitive explanations require further research, our exploratory analysis suggests that regional patterns of exile were likely influenced by the prefectural origin of the original migrants, obligations to re-establish the traditional Japanese agrarian household, and religious practices.

2

Šiljak-Jesenković, Amina. "Literature of Exile and Exile in Literature." Prilozi za orijentalnu filologiju, no. 69 (January 18, 2021): 209–46. http://dx.doi.org/10.48116/issn.2303-8586.2019.69.209.

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The number of descendants of Bosniak migrants in Anatolia has led us to examine the issue of existence of literature of exile in this community; as well as the theme of Bosniak migration to Turkey in literary texts. This paper presents biographies of authors of Bosniak origin and indicates elements of literature of exile in their work: Mehmet Ruhi Turan (1900-1981); Ahmet Cemil Miroğlu – Asri (1907-1971); Memduh Cumhur (1947-2018); Cemil Kavukçu (1955- ); Yavuz Bubik (1940-). The corpus also includes the novels Gözüm Yaşı Tuna Selidir Şimdi by Selm Fındıklı and Cüda by Halil İbrahima Izgi – authors whose biographies include no information about their Bosniak ancestry; but their novels focus on migration of Bosniaks to Anatolia and Ottoman-governed Palestine. Stories about the circumstances that led to migration; about the trauma of leaving home; about otherness; identity; hopes for return; nostalgia – more than a century later; after the loss of even the Bosnian linguistic identity; speak through literary text in the Turkish language.

3

Szczeszak-Brewer, Agata. "LÉ James Joyce 's Exiles." James Joyce Quarterly 60, no. 3 (March 2023): 299–318. http://dx.doi.org/10.1353/jjq.2023.a905378.

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ABSTRACT: This essay draws connections between exiles in Joyce's texts, LÉ James Joyce 's rescue missions, and twenty-first-century refugees. Joyce's Ulysses , as a meditation on exile understood expansively and inclusively, foreshadows and anticipates the contemporary refugee crises in Ireland, the rest of Europe, and elsewhere. In Ulysses and other works, Joyce links mythological wanderers (Odysseus-Stephen, Telemachus-Bloom) with historical exiles (the Jewish diaspora, Irish emigrants), bringing our attention to the metaphor of contamination in xenophobic rhetoric in turn-of-the-century Ireland. Ulysses and Finnegans Wake attempt to approximate the condition of cultural and linguistic displacement. The multi-lingual, multi-form, and multivoiced narratives echo the lived experiences of displaced people for whom communication often means survival. Nevertheless, the essay calls for a careful use of language about exile and migration. To discuss Joyce's voluntary migrations East in the context of the experiences of the Jewish diaspora in the twentieth century or the refugees from Somalia, Eritrea, Syria, Afghanistan—or now Ukraine—is to diminish the humanitarian crises and suffering of true exile-refugees.

4

Mačkinová, Monika, and Agnieszka Nowicka. "Child in exile." Problemy Wczesnej Edukacji 35, no. 4 (December 31, 2016): 118–26. http://dx.doi.org/10.5604/01.3001.0009.7638.

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Migration, as a global phenomenon has a long history also in the Slovak Republic. Most of the migrants come, or are passing through its territory legally. There are still cases of illegal migration, too. The reasons for this form of state borders crossing are diverse. Part of illegal migrants are also people who are belonging to vulnerable groups, including unaccompanied minors. Since this is a specific and particularly vulnerable group of migrants, the European Union and subsequently the Slovak Republic adopted several legislative measures in the area of migration and asylum. Their aim is to adjust the status of unaccompanied minors and to contribute to finding lasting solutions to their current situation, taking into account their best interests.

5

De Sas Kropiwnicki, Zosa Olenka. "Childhood in Exile: The Agency of Second-Generation Exiles Seeking Refuge from Apartheid." Refuge: Canada's Journal on Refugees 30, no. 1 (May 6, 2014): 35–46. http://dx.doi.org/10.25071/1920-7336.38601.

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This paper is based on a retrospective study of children who were born in exile and/or spent their formative years in exile during apartheid. It is based on 21 in-depth interviews with men and women who spent their childhoods in an average of three different countries in North America, Western Europe, the Nordic region, Eastern Europe, West Africa, and East Africa as second-generation exiles during apartheid. This article will argue that the interplay of structure and agency in the lives of second-generation exiles in the process of migration and in the transitory spaces that they occupied should be explored. Second-generation exile children devised a range of strategies in order to challenge or cope with constantly shifting contexts characterized by inequalities, social exclusion, violence, and political uncertainty.

6

Feldman, D. "Aftermaths: Exile, Migration, and Diaspora Reconsidered." Common Knowledge 19, no. 3 (August 15, 2013): 573–74. http://dx.doi.org/10.1215/0961754x-2282026.

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7

Douillet, Catherine M. "Aftermaths: exile, migration and diaspora reconsidered." Social Identities 16, no. 5 (September 2010): 705–9. http://dx.doi.org/10.1080/13504630.2010.509575.

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8

Roth, Nathan. "Psychoanalytic Perspectives on Migration and Exile." American Journal of Psychotherapy 44, no. 2 (April 1990): 303–4. http://dx.doi.org/10.1176/appi.psychotherapy.1990.44.2.303.

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9

Gila, Oscar Alvarez, Ana Ugalde Zaratiegui, and Virginia López De Maturana Diéguez. "Western Sahara: Migration, Exile and Environment." International Migration 49 (May 19, 2011): e146-e163. http://dx.doi.org/10.1111/j.1468-2435.2010.00665.x.

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10

Gamlen, A. "'An inborn restlessness': Migration and exile in a turbulent world." Migration Studies 3, no. 3 (November 1, 2015): 307–14. http://dx.doi.org/10.1093/migration/mnv020.

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11

Quintão, Glauber Cisneiros, Giani Maria Cavalcante, and Luiz Andrade Lins. "Investigation of wound healing in vitro of specie Brachymenium exile (Dozy & Molk.) Bosch & Sande Lac." Research, Society and Development 11, no. 4 (March 11, 2022): e6311427057. http://dx.doi.org/10.33448/rsd-v11i4.27057.

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The Brachymenium exile is the species of Bryaceae family, the family of bryophytes best represented in cerrado biome. The potential for biotechnological and biopharmaceutical applications of bryophytes have been investigated sharply. The aimed to investigate the cicatrizing potential of ethanolic extract of B. exile by scratch assay. The in vitro study was using the spreading and migration capabilities of fibroblast cell line using the extract of B. exile. the extract of B. exile allowed the cellular migration in 76% more that the control and not citotoxic assay in fibroblast cell line (3T3-L1). The extract of B. exile showed activity potential wound healing in vitro assay.

12

Murphy, Emilie K. M. "Exile and Linguistic Encounter: Early Modern English Convents in the Low Countries and France." Renaissance Quarterly 73, no. 1 (2020): 132–64. http://dx.doi.org/10.1017/rqx.2019.493.

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The history of religious migration and experience of exile in the early modern period has received a great deal of attention in recent years. Neglected within this scholarship, however, is sustained discussion of linguistic encounter within these often fraught transcultural and transnational interactions. This article breaks new ground by exploring the linguistic experiences of religious exiles in English convents founded in the Low Countries. Most women within English communities in exile were linguistically challenged; focusing on the creative ways these women subsequently negotiated language barriers sheds new light on female language acquisition and encounter during this period.

13

SOGHOMONYAN, Amalya. "Exiled Writer in Migrant Literature." WISDOM 17, no. 1 (March 21, 2021): 231–37. http://dx.doi.org/10.24234/wisdom.v17i1.442.

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The purpose of this paper is to reveal the phenomena of the exiled writer in migrant literature. The perceptions of homesickness, identity, belonging, multiculturalism, otherness, and exile help us to highlight a number of psychological realities that the exiled writer faces becoming a migrant. With the help of mythological, sociological and psychological categories, we tried to open hidden layers of migration. Migrant literature is individual, subjective, diverse, but the causes that make writer become migrant are sometimes similar.

14

Giles, Paul. "American Literature in English Translation: Denise Levertov and Others." PMLA/Publications of the Modern Language Association of America 119, no. 1 (January 2004): 31–41. http://dx.doi.org/10.1632/003081204x22864.

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The theory of exile as a form of intellectual empowerment strongly influenced writers of the Romantic and modernist periods, when major figures from Byron to James Joyce and Samuel Beckett sought to take advantage of a dissociation from native customs to embrace the authenticity of their art. More recently, however, displacement from indigenous cultures has become such a commonplace that it appears difficult to credit the process of migration with any special qualities of critical insight. Nevertheless, literary scholarship remains to some degree in the shadow of the idealization of “exiles and émigrés” that ran through the twentieth century. Edward Said, a Palestinian in the United States, consistently linked his “politics of knowledge” with a principled alienation from “corporations of possession, appropriation, and power,” while looking back to the exiled German scholar of comparative literature Erich Auerbach as a model for transcending “the restraints of imperial or national or provincial limits” (Culture 335). Julia Kristeva, a Bulgarian in France, associated a similar perspective of estrangement with Christian narratives of exile and purification, along with their negative correlatives, psychological traumas of disinheritance and depression; but she also attributed to the foreign writer a levitating condition of “weightlessness”: “since he belongs to nothing the foreigner can feel as appertaining to everything, to the entire tradition” (32).

15

Csörsz, István Rumen. "“Exile on narrow paths”." Central European Cultures 2, no. 1 (January 26, 2023): 78–96. http://dx.doi.org/10.47075/cec.2022-1.05.

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The Hungarian word bujdosás originally referred to both exile and travel in general; thus, peregrination was understood as “bujdosás or travel in foreign lands”. This was not without a reason, as public safety, harsh travel conditions and unfamiliar foreign customs made exile and travel similar to each other. The genre of the exile song, which deals with wandering and leaving one’s homeland, already in the Middle Ages was connected to the image of hopelessness caused by leaving and saying farewell, as well as with the encounter with the unfathomable nature of one’s fate. The real model for later Hungarian farewell and exile songs is two poems by Bálint Balassi (cca. 1589). Seventeenth–eighteenth century complaint songs were increasingly concerned with the private sphere, turning more and more towards the lyric self. This is the experience that connects political and religious refugees, people in exile for private reasons, travellers and peregrines. Therefore, the genres of the complaint song and the exile song are markedly present in early modern popular poetry. The genre of exile song occurs with an increasing frequency already in the first half of the seventeenth century. In the early eighteenth century, the emigration waves following the end of the Rákóczi Insurgence turned exile into an everyday experience for both the exiled and those staying behind. Biblical reminiscences and the exodus motif known from the Old Testament were increasingly frequent, at times even at the expense of description of personal life. The exile song is an important and complex genre in Hungarian migration literature. These songs discuss central questions of several centuries, from fleeing personal problems to religious and political persecution, from the peregrine student’s desire for freedom to the risks taken for one’s worldview. They present all this in an empathetic, personal and rewritable way, constantly modifying the model at the same time.

16

Benhabib, Seyla. "Exile, Statelessness, and Migration: Response to my critics." Philosophy & Social Criticism 46, no. 1 (January 2020): 34–44. http://dx.doi.org/10.1177/0191453719893556.

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My new book, Exile, Statelessness, and Migration. Playing Chess With History From Hannah Arendt to Isaiah Berlin, considers the intertwined lives and work of Jewish intellectuals as they make their escape from war-torn Europe into new countries. Although the group which I consider, including Hannah Arendt, Theodor Adorno, Walter Benjamin, Judith Shklar, Albert Hirschman and Isaiah Berlin, have a unique profile as migrants because of their formidable education and intellectual capital, I argue that their lives are still exemplary for many of the dilemmas and risks faced by all migrants. In the reply to critics, I consider such issues as the intellectual relations between Benjamin, Adorno and Horkheimer; differences between Arendt’s and Adorno’s views of an interpretive social science; and why international law played such an important role in the imagination of Jewish intellectuals. A further question involves the generalizability of the experience of Jewish otherness in European culture. Liberal societies always designate some others as their constitutive exterior. How continuous is the experience of emigré Jewish intellectuals with the exclusion of ethnic and racial minorities in our societies? Finally, if the founding of the State of Israel has by no means resolved the problems of statelessness but re-created it for the Palestinian population, what kind of political stance should we assume vis-à-vis this reality today?

17

Anderson, Atholl. "Islands of Exile: Ideological Motivation in Maritime Migration." Journal of Island and Coastal Archaeology 1, no. 1 (July 2006): 33–47. http://dx.doi.org/10.1080/15564890600579858.

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18

Naghibi, Nima, Candida Rifkind, and Eleanor Ty. "Migration, Exile, and Diaspora in Graphic Life Narratives." a/b: Auto/Biography Studies 35, no. 2 (May 3, 2020): 295–304. http://dx.doi.org/10.1080/08989575.2020.1738081.

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19

Seok, Hee-jin. "Between Migration and Escape: Mirok Li's Exile Literature." Journal of Korean Culture 62 (August 31, 2023): 107–61. http://dx.doi.org/10.35821/jkc.2023.08.62.107.

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20

Kubera, Jacek. "Przygoda i Wygnanie. Dwie perspektywy doświadczania migracji w mieście, jedno wyzwanie polityki miejskiej." Człowiek i Społeczeństwo 37 (December 15, 2014): 91–102. http://dx.doi.org/10.14746/cis.2014.37.8.

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The paper presents two sociological approaches to the migration experience. In the first approach, which corresponds to Georg Simmel’s essay The Philosophy of adventure, migration is regarded as an adventure. In the second approach, which was particularly explored by Abdelmalek Sayad (La double absence), migration is experienced as an exile. However, “adventure” and “exile” describe two different model situations of the migrant’s experience; they both cause the presence of homesickness and the lack of feeling that the inhabited space is a new home. This is why the migrant’s experience of adventure or of exile is treated in the paper as a challenge for every city policy. In the context of contemporary theories (like the metamodernism of Vermeulen and van den Akker), the author of the paper presents the propositions of urban policy which could meet the migrants’ needs and make them real members of the urban community.

21

Corrie, John. "Migration as a Theologizing Experience." Mission Studies 31, no. 1 (February 26, 2014): 9–21. http://dx.doi.org/10.1163/15733831-12341306.

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Abstract The suggestion by Hanciles that migration is a “theologizing experience” is the starting point for exploring the way in which mission in a western context, in partnership with non-western migrants, can be a mutually transforming experience. Hanciles suggests that non-western migrant people bring a new paradigm of mission which is radically different from the way Western mission has been done in the past because it offers itself in weakness, risk, diversity, and dependency. However, theologically and experientially, migration brings with it many ambiguities and creative tensions, which means that Hanciles’ analysis may need to be more nuanced. In particular the notion that migrants are involved in a “reverse mission” to the West “from below” which characterizes the new paradigm has a number of problems in reality. This is explored particularly in a British context, in which we find that the contribution of migrants to mission, though sometimes encouraging, is varied, and that issues which have mired western mission in the past are re-appearing “in reverse”. It is therefore suggested that a mutual inter culturality between migrants and indigenous Western churches from the very beginning of the encounter may provide the promise of a more transformative mission experience. They have more in common than they realize: the irony is that the western church finds itself also in a situation of “exile”, though in a very different sense. Marginalized, alien to the secular culture, in decline, with their religious identity no longer “at home”, the Western Christian experience of exile resonates with the migrant experience of exile, which is ground for a genuine partnership in mission. It is concluded that mission as a theologizing experience can work for transformative mission where there is genuine interculturality, and that this could mitigate the problems of thinking of migrant mission purely in terms of “reverse mission”.

22

Slodounik, Rebekah. "‘Once Upon a Time in Marseille’: Displacement and the Fairy Tale in Anna Seghers’ Transit." Humanities 8, no. 4 (November 1, 2019): 173. http://dx.doi.org/10.3390/h8040173.

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Written in 1941, while she was living in exile in Mexico, and published in 1944 in Mexico and the United States, Anna Seghers’ novel Transit replicates on a formal level an experience of displacement, statelessness, and exile. In the following analysis, I examine Transit as a text of forced migration. Several features of the novel attempt to produce an experience of displacement: the narrative situation, the incorporation of descriptions that place the events of World War II into a longer history of forced migration, and the use of references to the genre of the fairy tale. The descriptions that engage with past forced migration and displacement attempt to universalize the historical specificities of the time period, whereas the references to fairy tales generate a sense of timelessness associated with this genre. Through these strategies, Seghers’ novel itself attempts to displace time. Seghers situates Transit within a long history of forced migration and exile, in which the categories that are often used to define and divide populations—such as nationality, ethnicity, and religion—are in flux. By emphasizing the role of mistaken identity, Seghers destabilizes the concept of immutable identities in a period of upheaval and transition.

23

Barkve, Marit Ann. "“Introduction: Migration, Exile, and Diaspora in the Nordic Region”." Scandinavian-Canadian Studies 25 (December 1, 2018): 9–10. http://dx.doi.org/10.29173/scancan148.

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24

Anzi, Achia. "Migration, Exile, and Homecoming in the Book of Ruth." Open Theology 7, no. 1 (January 1, 2021): 514–30. http://dx.doi.org/10.1515/opth-2020-0178.

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Abstract My article examines various artworks from Europe and Israel that portray and are inspired by the Book of Ruth. While in Jewish sources such as the Talmud (Yevamot 47b) Ruth is seen as an immigrant and a convert to Judaism, European artists since the seventeenth century highlighted different episodes and aspects of the biblical story that suited their social, political, and religious worldviews. Notably, the expansion of colonialism during the nineteenth century transformed the depictions of Ruth. While in the canvases of painters such as Pieter Lastman and Jan Victors Ruth is depicted as a model of religious identification, in the paintings of Joseph Anton Koch and Francesco Hayez she epitomises “oriental” otherness. Furthermore, while early European painters underscore the immigration of Ruth, Hayez represents Ruth as a dweller of the “East.” Zionist artists were influenced by European traditions of depicting the Book of Ruth but developed a unique fusion between strategies of identification and differentiation. Artists such as Ze’ev Raban (1890–1970) portrayed the story of Ruth as both ancient and contemporary, while imitating and appropriating Palestinian tropes in order to imagine the Zionist narrative of homecoming. The contemporary Israeli artist Leor Grady (b. 1966), on the other hand, addresses questions of immigration and homecoming while exploring the Book of Ruth in his solo exhibition Bethlehem (2019, Tel Aviv). While Raban’s illustrations ignore the Jewish experience of exile, Grady’s oeuvre epitomises what the Israeli historian Amnon Raz-Krakotzkin sees as “exile within sovereignty.” Instead of recounting a linear historical narrative that begins with exile and culminates with the return to the Promised Land, Grady underscores that every return is also a departure and every departure a return. In this manner, Grady foregrounds the voices silenced by Zionist historiography and challenges the exclusion of the Palestinian narrative.

25

Shams, Fatemeh. "Homes Unbound: Flight, Displacement, and Homing Desire in Exile Persian Poetry." Zeitschrift für Anglistik und Amerikanistik 71, no. 1 (March 1, 2023): 9–26. http://dx.doi.org/10.1515/zaa-2023-2003.

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Abstract In the 1980s, a chain of traumatic events in Iran, from an eight-year war to post-revolution political turmoil, forced hundreds of thousands of people to escape their homeland during a wave of mass imprisonment and executions. The exodus included a substantial number of artists, writers, and academics, targeted for their work and beliefs. Their experience gave rise to an important, and woefully overlooked, canon of exilic Persian literature that offers a nuanced and complex documentation of forced displacement, exilic transnational identity, and the troublesome concept of ‘home.’ This essay explores the work of first-generation exiled poets and the ways in which temporal fluctuations of memory and emotion interact with the geographical and corporeal impact of displacement. Drawing on theoretical frameworks of home, migration, and diaspora, the essay challenges ‘home versus exile’ as an oppositional binary, offering a broader definition of exile that rearticulates the meaning of home.

26

Peled-Shapira, Hilla. "“We Yearn for the Sun Like a Baby Yearns for Its Mother's Milk”: An Ecocritical Reading of Iraqi Literature of Exiles." Journal for Interdisciplinary Middle Eastern Studies 7, no. 2 (2021): 101–25. http://dx.doi.org/10.26351/jimes/7-2/1.

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Ghaʾib Ṭuʿma Farmān’s novel al-Murtajā wa-l-muʾajjal (The Yearned for and the Postponed, 1986) depicts the lives of Iraqi exiles in Russia. By using a new ecocritical analytical approach – a combination of Georg Lukács’s theory (1974) regarding the connection between longing and form, Mas‛ud Hamdan’s description of art as a means of expressing the complexities of human life (2009), and Theodor Adorno’s view of exile as a mutilating experience (2000) – this article aims to explore how Farmān uses ecological landscapes to reflect the exilic experience. The analysis, coupling environmental studies with migration studies and contributing to both, shows that not only is this novel as relevant to the depiction of current-day exile as it was at the time when it was published, but that through it, Farmān informs the existing knowledge of historical events by artistically documenting horrific chapters in Iraqi political history from the victims’ point of view, in a way that transcends the scope of the abovementioned theories.

27

Mazurkiewicz, Anna. "Repatriation or Redefection? Cold War Refugees as Contested Assets, 1955–1956." Two Homelands, no. 55 (January 31, 2022): 111–30. http://dx.doi.org/10.3986/dd.2022.1.07.

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The article examines the response of a united representation of Cold War era exiles (Assembly of Captive European Nations, ACEN) to the Moscow-inspired repatriation campaign of 1955. The article’s focus rests on the US-sponsored exile political activities carried under the aegis of the Free Europe Committee. The year 1955 serves as a particularly interesting moment when both key adversaries in the Cold War were engaged in programs using migration as a tool to advance their political goals. The issue of political exiles’ agency is signaled based on the Polish case in the context of American redefection programs and Washington’s response to the Soviet Bloc campaign to demoralize anti-communist escapees and induce their return.

28

Sivri, Medine, and Sibel Kuşca. "“Bin parçaya bölünmüş yüz” dünyasının sınırları genişlemiş bir dil, bellek ve mekân sürgünü Nedim Gürsel’de sürgünlük ve göçebelik halleri." Göç Dergisi 2, no. 1 (May 1, 2015): 9–24. http://dx.doi.org/10.33182/gd.v2i1.534.

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Edebiyat ve sanat tarihi boyunca sürgün, bir çok yazar ve şairin makus talihi olmuştur. Yazarlar ve sanatçılar kimi zaman fikirleri, kimi zaman yazdıkları, kimi zaman da toplumsal baskı nedeniyle zorunlu veya gönüllü bir göçün/sürgünün öznesi olabilmektedirler. Bu çalışmada, önce zorunlu sonra gönüllü göçü/sürgünü ve yersiz-yurtsuzluk halini yaşayan çağdaş yazarlarımızdan Nedim Gürsel ve yazını, bu olgunun yazar ve edebiyatına yansımaları sosyolojik ve etno-psikolojik açıdan irdelenmeye çalışılacaktır. Bireyin aidiyet hissiyle bağlandığı mekândan ve kendine ait yaşam biçimlerinden koparılması, onun kültürel köklerinden ve insani bağlarından da koparılmasıdır ve bu durum bir yazar için edebi esin kaynaklarının da hem çeşitlenmesi ve varsıllaşması, hem de sarsılması anlamına gelir. Bu varsıllık ve sarsıntı edebi malzeme olarak kimi zaman olumlu etkiler yaratsa da, yazarın yaşamı ve yazını üzerinde derin izler bırakmaktadır. Nedim Gürsel, bu izleri hem olumlu hem de olumsuz yönleriyle örnekleyen, sürgünlük ve gönüllü göçebelik hallerini zıtlıklarına rağmen aynı bünyede barındıran, gönülden ve özü itibariyle bağlı olduğu ve kendini daha çok ait hissettiği, köklerinin bulunduğu memleketi ile bulunduğu yerleri aynı potada eritmeyi başaran bir yazardır. Bu çalışmada, yazarın anı ve gezi yazılarından oluşan Hatırla Barbara ve öykülerini derlediği Sevgilim İstanbul eserleri ile göçün/sürgünün biyografik ve kurgusal metinlerdeki yansımalarını ortaya koymak hedeflenmektedir. Çalışmada ayrıca, 21. yüzyılın sürgünlük ve göçebelik hallerinin kendine özgü yapısı da değerlendirilecektir. ENGLISH ABSTRACT“Bin parçaya bölünmüş yüz” an exile of language, memory and place with an enlarged world: exile and nomandic aspects in Nedim GürselExile has been the ill fate of so many author and poet throughout the literature and art history. Authors and artists can be subjected to a forced or voluntary migration/exile because of sometimes their thoughts, some time their writings, and sometimes social pressure. In this study, Nedim Gürsel, one of the contemporary authors who lived first the forced migration/exile, then the voluntary one, and experienced the situation of being homelessness, and his literature, the influences of these situations will be tried to analyse in sociological and ethnopsychological aspects. A person is also expelled from her/his cultural roots and humane connection by being expelled from the place being connected with a sense of belonging, and the life styles. But for an author, this situation means diversity, richness and shock on her/his literal inspire. Even if this richness and shock sometimes create positive effects as literal material, it leaves traces on the life and literature of the author. Nedim Gürsel is an author that exemplifies these traces both with positive and negative aspects, contains the exile and voluntary migration within himself despite their adverseness, achieves melting his homeland, to which he is sincerely connected and fells belong, with the placed that he leaves. In this study, it is targeted to reveal the reflections of migration/exile on Hatırla Barbara, the book composes of memoir and travel writings, and Sevgilim İstanbul in which short stories of the author collected. The exile and migration cases of 21th century will be also evaluated in this study.

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Andersen, Rikke Sand. "The impetus of conflict on the reproduction of national identity among exiled Palestinians Evidence from a fieldwork in Syria." Migration Letters 2, no. 1 (April 1, 2005): 83–92. http://dx.doi.org/10.33182/ml.v2i1.20.

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This paper discusses the reproduction of Palestinian nationalism among exiled Palestinians in Syria. Through a description of micro-level processes by which nationalism is reproduced, it is shown how important conflict and political struggles are in the formation of national identity and the directions it takes; also among immigrants who do not themselves live in the midst of the conflict. The paper argues that children should not be neglected in studies of nationalism. Memories of conflict and forced migration are found important in socialising the children, who are considered important co-actors in the process of preserving Palestinian nationalism in exile.

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Mira Delli-Zotti, Guillermo, and Fernando Osvaldo Esteban. "Migration and exile: memories of recent Argentine history through film." Athenea Digital. Revista de pensamiento e investigación social, no. 14 (October 7, 2008): 83. http://dx.doi.org/10.5565/rev/athenea.490.

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Mira Delli-Zotti, Guillermo, and Fernando Osvaldo Esteban. "Migration and exile: memories of recent Argentine history through film." Athenea Digital. Revista de pensamiento e investigación social, no. 14 (October 7, 2008): 83. http://dx.doi.org/10.5565/rev/athenead/v0n14.490.

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Finlayson, James Gordon. "On wandering: Exile, migration and other questions in critical theory." European Journal of Philosophy 29, no. 3 (September 2021): 664–73. http://dx.doi.org/10.1111/ejop.12715.

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Pensky, Max. "Jewishness and jurisgenesis: On Seyla Benhabib’s Exile, Statelessness and Migration." Philosophy & Social Criticism 46, no. 1 (December 9, 2019): 10–17. http://dx.doi.org/10.1177/0191453719886098.

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The postwar era saw a remarkable transformation of international law, from a loose arrangement of agreements designed to reduce collective action problems to a normative commitment to the inherent dignity of the individual person. Seyla Benhabib’s new book shows the extent to which this transformation was a matter of deeply personal experiences. Understanding this dialectic between the personal and the universal is crucial for understanding not just the genesis of contemporary normative international law, but also its prospects for survival. This article focuses on Benhabib’s adoption of the process of jurisgenesis as an exemplary form of this dialectic, ending with a critical reading of Hannah Arendt’s attempt to contribute to this process.

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Gjesdal, Anje Müller. "Mémoire transculturelle et discours multimodaux sur la migration -une analyse exploratoire de l’exemple de la «Jungle» de Calais." Bergen Language and Linguistics Studies 10, no. 1 (November 7, 2019): 14. http://dx.doi.org/10.15845/bells.v10i1.1485.

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Recent trends in patterns of mobility, and specifically the spatial exclusion of exiles into detention centers and camps, point to an urgent need to re-examine different forms of narratives on migration and exile, and to the representation of transcultural memory in these settings. The article presents a qualitative and exploratory analysis of the visual and linguistic representation of the orthodox church in the Calais “Jungle”. The findings suggest that the representation of the church contributes to the construction of a collective memory, and that recurrent linguistic and visual formulae, or topoï, such as shared traditions and respect for the sacred, contribute to the commemorative function of the texts and images that represent the church. In addition, the analyses indicate that the commemorative function of the church contributes to the development of innovative modes of contestation and solidarity with the exiles.

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Hassan, Nayera Mohammed. "From the Traumas of the Caribbean to a Revival of Resistant Literature: A West Indian Discourse." Journal of Ethnic and Cultural Studies 7, no. 2 (July 16, 2020): 173. http://dx.doi.org/10.29333/ejecs/381.

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This paper presents the history of the Caribbean peoples, their traumas, migrations, and their endeavors to recreate a collective cultural identity and go beyond their de-homing status. It focuses on the emergence of a resistant Caribbean literature that has helped in raising the voice of the Caribbean peoples. It conveys their yearnings, anxieties, and confusions, suggesting both geographic displacement and psychological dislocation. Within a post-colonial world that has remained dependent and underdeveloped, migration to Europe became an inevitable process. West Indian writers joined these successive waves of arriving migrants initiating a literature of exile. Later, several exiled post-colonial writers rejected the status of exile in favor of that of a migrant. This shift to the immigrant genre resulted in the writer's acceptance of his or her duality and ambivalence. In this study, the focus of research is to be narrowed down to Anglo-Caribbean writers and those of British West Indies. Hence, this approach to history adopts a descriptive documentary method, based on decisive incidents in the lives of these diasporic people. It relies, as well, on the opinions of theoreticians, writers, and scholars. The findings of this study indicated that Caribbean resistance, in the face of racism and marginalization, is an ongoing process in our contemporary world. They also showed an apparent revival of Caribbean writing, which scholars expect to play a role in enriching and adding to the British and American literatures.

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Yuksel, Hanife Neris. "Designed Geographies: Mona Hatoum." Migration Letters 20, S10 (November 22, 2023): 1159–67. http://dx.doi.org/10.59670/ml.v20is10.5514.

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Known for her conceptual art, performances, and sculptures, Mona Hatoum is a Palestinian artist whose work since the 1980s has focused on the concept of homeland. Through metaphorical and tangible means, Hatoum explores identity, home, and homeland, touching on past, present, exile, and belonging. Through the prism of migration and aesthetics, Hatoum critically assesses and transforms the pain of physical and mental exile from multiple angles. Her works decode mental and physical migration, geography, identity, and the 'other' with a discerning eye. Exploring the meaning of settlement in the globalized era, Hatoum roots her search for the meaning of existence in her geographical origins. In her art, borders symbolize more than physical enclosures; they embody concepts of permission, annexation, prohibition, transit, and residence. Hatoum's concerns extend beyond personal struggles to broader societal and governmental issues. This article analyses Hatoum's cartographic works, such as "Present Tense", "Map" and "3D Cities", exploring their visual, contextual, metaphorical, and historical dimensions while examining the artist's experience of the challenges of migration.

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d’Ambrières, René, and Éamon Ó. Ciosáin. "Irish bishops and clergy in exile in mid-seventeenth-century France." Irish Historical Studies 36, no. 141 (May 2008): 16–37. http://dx.doi.org/10.1017/s002112140000746x.

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After the Cromwellian conquest of Ireland, hundreds of Catholic priests and religious were forced into exile on the Continent, with many seeking refuge in France, Spain and the Spanish Low Countries. For some, refuge was temporary while awaiting political developments and toleration in the home country; for others, it was permanent. The sheer numbers involved – in the hundreds (see below) – mark this as a new phenomenon in the migration of Irish Catholics to France. Although large numbers of Irish soldiers arrived there in the late 1630s and again from 1651 onwards, as Ireland was cleared of regiments connected with the Confederation of Kilkenny, the volume of priests and seminarians migrating to France had hitherto been on a much smaller scale than that of the military.

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Marasco, Robyn. "Heliotropes." Philosophy & Social Criticism 46, no. 1 (November 7, 2019): 3–9. http://dx.doi.org/10.1177/0191453719886099.

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A reflection on Seyla Benhabib’s Exile, Statelessness, and Migration, with a particular focus on her reconstruction of early critical theory and the ‘Benjaminian moment’ that links Hannah Arendt to Theodor Adorno.

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Skarżyńska-Bocheńska, Krystyna. "Errance et patrie dans la poésie d'Adonis." Arabist: Budapest Studies in Arabic 19-20 (1998): 139–46. http://dx.doi.org/10.58513/arabist.1998.19-20.14.

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Diz Villanueva, Alba. "Figuras del exilio rumano con proyección europea: Ciorănescu, Eliade, Vișniec. El caso de Mircea Eliade." Swedish Journal of Romanian Studies 6, no. 1 (May 15, 2023): 312–21. http://dx.doi.org/10.35824/sjrs.v6i1.24885.

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Within the framework of the Seminar ”Romanian Exile and Migration: Cultural Representations in Europe”, the aim of this work is to illustrate, through the diaries of Mircea Eliade, the reasons and circumstances in which the Romanian writer and historian of religions leaves his country, the different stages and destinations of his exile, the literary and scientific contributions made by him in this context, as well as the reflections that the author makes about his own situation and about this phenomenon.

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Álvarez-Álvarez, Elena. "Where the response to migration begins." SOCIAL REVIEW. International Social Sciences Review / Revista Internacional de Ciencias Sociales 10, no. 3 (August 9, 2021): 209–26. http://dx.doi.org/10.37467/gka-revsocial.v10.2832.

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Migration is one of the main problems in the modern world, one which is globally generated, but left to the individual’s or small community’s initiative. My proposal is that any solution – including the people’s exigence to governments – must start with ethics, particularly by exchanging attitudes of prejudice and indifference toward migrants for attitudes of responsibility toward the other in need, and solidarity. I discuss some texts from Zygmunt Bauman because he has been one of the most renowned analysts of our society, and he himself was an exile.

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Gupta, Sonika. "Tibetan Exiles in India Face Urgent Questions." Current History 123, no. 852 (April 1, 2024): 153–55. http://dx.doi.org/10.1525/curh.2024.123.852.153.

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India has hosted Tibetan’s government-in-exile for decades, but the disadvantages of stateless status have led to growing migration to other countries, adding to questions about the future of the Tibetan cause.

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Markežič, Tjaša. "WITH JANKO GLAZER ON THE PATH OF EXILE." PHILOLOGICAL STUDIES 18, no. 1 (2020): 85–100. http://dx.doi.org/10.17072/1857-6060-2020-18-1-85-100.

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The German occupation of a part of Slovenian territory in April 1941 meant a breaking point in the lives of many people. Among the victims there were also Slovene authors. First, the Nazis established migration headquarters in Maribor and subordinate agencies to organise deportations; later, they established assembly camps in different places in Lower Styria. In Maribor they reorganised a part of the barracks in Melje into a camp. They were brought to different locations in Serbia, some also in Croatia.

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Nõmm, Martin. "How to Resolve the Trauma of Exile?" Nordic Theatre Studies 34, no. 1 (June 20, 2023): 34–48. http://dx.doi.org/10.7146/nts.v34i1.137924.

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The Estonians, Latvians, and Lithuanians who were forced to leave their respective homelands after World War II in the wake of Soviet occupation came to form exile communities across the world. These communities continued their cultural traditions and practices with the arts becoming a medium to reaffirm their identities in exile and narrate their experiences. But with a quarter of a century having passed since their migration, the 1970s became a period of re-evaluating this focus, often represented by topics of generational conflict or inability to change with the times. In North America, first generation Baltic exile playwrights Ilmar Külvet, Alfreds Straumanis, and Algirdas Landsbergis often scrutinized the condition of exile within their works. In this study, I will examine the Baltic narrative of exile as a cultural trauma and take into focus three works by these authors with representations reflecting on the changing times and crises of belonging and identity. The three plays also present a way out of these tensions and can be considered deliberate efforts by the authors to shift cultural discourse and explore other creative potentials of exile, best facilitated by negotiating between the old and the new, the traumatic past, and the ever-changing present.

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Heins, Volker M. "Can the refugee speak? Albert Hirschman and the changing meanings of exile." Thesis Eleven 158, no. 1 (November 14, 2019): 42–57. http://dx.doi.org/10.1177/0725513619888666.

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This article presents a critical reading of Albert O. Hirschman’s typology of exit, voice and loyalty as a heuristic for understanding the changing meanings of exile in the 20th and early 21st centuries. It is argued that Hirschman’s experiences as well as the theory he distilled from them are highly relevant for researchers of forced migration and exile. After first defending the usefulness of Hirschman’s analytical framework for exile and diaspora studies, the article then highlights the need to revise and complicate his approach. Hirschman could not foresee the emerging global possibilities of cultivating ‘the art of voice’, new forms of internal and self-exile as a result of post-fascist versions of authoritarianism, and the growing difficulties faced by refugees including, refugee scholars and writers, to exit their countries and find a safe haven somewhere else. The gaps in Hirschman’s theory are addressed by drawing on insights from the writings of Judith Shklar.

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Camurri, Renato. "Idee in movimento: l'esilio degli intellettuali italiani negli Stati Uniti (1930-1945)." MEMORIA E RICERCA, no. 31 (September 2009): 43–62. http://dx.doi.org/10.3280/mer2009-031004.

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- In the history of the exile of European scientists and intellectuals towards the United States, the case of Italy is one of the less investigated. The author examines the causes of this delay in Italian historiography and analyses by comparison the general features of this experience of cultural migration. A central position in this scenario is held by Max Ascoli, and the essay describes the American career of this Jew from Ferrara, who arrived in the United States in 1931, and his role in the rescuing of Italian intellectuals escaping from Italy and Europe during the years of the Racial Laws, providing a first attempt at mapping their presence in the American academic and scientific world.Parole chiave: esilio, antifascismo, fuoruscitismo, comparazione, Max Ascoli, generazione exile, antifascism, political exile, comparison, Max Ascoli, generation.

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Adraoui, Mohamed-Ali. "The Hijra in French Salafism: A Quest for Purity Through Religious Migration." Sociology of Islam 7, no. 2-3 (September 23, 2019): 132–47. http://dx.doi.org/10.1163/22131418-00702002.

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This article reports the results of an ethnographic study of migration patterns (al‐Hijra) in French Salafist communities. The study reveals the break that Salafist believers attempt to achieve with their social and cultural environment after they embrace this puritanical, hard‐line form of Islam. For Salafists, migration represents a physical and above all moral exile that begins before converts depart for predominantly Muslim countries. Indeed, the migration process begins gradually as believers seek to distance themselves from ‘sources of perversion’ in France that Salafists oppose.

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Falkovich, Svetlana M. "On some aspects of Russian-Polish bilingualism in the Russian Empire in the nineteenth and early twentieth centuries." Central-European Studies 2019, no. 2 (11) (2020): 327–44. http://dx.doi.org/10.31168/2619-0877.2019.2.15.

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This article deals with the issues of Russian-Polish bilingualism in the Russian Empire in the nineteenth and early twentieth centuries. Within the framework of the empire, the area of settlement of Poles was not limited to the territory of the Kingdom of Poland. Their presence in various Russian regions is shown by the example of the activities of “Polonies” in the Kharkov province, the North Caucasus, and Siberia. The migration of the Poles occurred both voluntarily, as was the case in the Kharkov province, or was forced, as a result of the repressions of the tsarist authorities and the exile of members of the Polish national movement, as in the North Caucasus and Siberia. It was not unusual that after the expiration of the term of exile, Poles voluntarily remained in the place they had been exiled to. Their occupation depended largely on the nature of the region and their social status. In the Kharkov province, representatives of the Polish intelligentsia carried out professional and cultural-educational activities, served as provincial officials, and were engaged in the improvement of urban infrastructure. In Siberia, Polish exiles became teachers as well as taking part in scientific expeditions that conducted research in the fields of geography, hydrography, geology, flora and fauna, meteorology, and ethnography of the region. To obtain better opportunities and adapt to the surrounding reality, the Poles needed, to one degree or another, knowledge of the Russian language. They acquired the language in various ways in addition to self-education: they were in constant contact with the local population and some even married those of the Orthodox faith. The participation of Poles in the social and cultural life of the regions under consideration contributed to a certain rapprochement and greater assimilation of the culture of both peoples.

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Sánchez-Alonso, Blanca, and Carlos Santiago-Caballero. "Spain’s Loss of Human Capital after the Civil War: Spanish Refugees in Mexico." Journal of Interdisciplinary History 52, no. 4 (2022): 537–64. http://dx.doi.org/10.1162/jinh_a_01766.

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Abstract Among the important consequences of non-voluntary migration due to forced exile is the loss of human capital in the country of origin. Quantitative measurement of the human capital represented by the Spanish refugees who migrated to Mexico after the Spanish Civil War is largely missing from the economic-history literature. The use of multivariate regression models, focusing on occupation, height, and foreign-language facility as proxies of human capital, finds that the Spanish Republican refugees to Mexico presented a premium of human capital exceeding that of traditional economic migrants from Spain to Mexico, who were already considered “privileged.” The data sources also allow the analysis to isolate the human capital of the exiled women, thereby overcoming the traditional invisibility of women in recorded economic history.

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Cuéllar, Gregory Lee. "A Migrant-Centric Reading of Exodus 2: Tactics of Survival for Immigrant Women and Their Unaccompanied Children." Biblical Interpretation 26, no. 4-5 (October 22, 2018): 499–514. http://dx.doi.org/10.1163/15685152-02645p05.

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AbstractFrom a different vantage point, stories of migration, deportation, exile and diaspora in the Hebrew Bible have more than a didactic function; rather, they speak to and out of a set core of human experiences that in turn render them relevant across the historical spectrum of human migrations. Thus, rather than survey what the Hebrew Bible says about migration, how might its migrant-likeness compare to contemporary migrant-refugee tactics of survival? This article focuses on the story of baby Moses’s internal migration to the Pharaoh’s palace in Exodus 2 with a view toward the recent mass migration of unaccompanied Central America children to the United States. Through this parallel reading, the aim is to forge a migrant-centric reading of this narrative that casts it not as a birth story but as a relevant migrant-survival story that many unaccompanied Central American children are currently living. In the end, this article argues that by framing Exodus 2 solely as a birth story, readers inevitably foreclose on the possibility of elaborating an interpretation of this narrative that addresses the conflict, loss and trauma of many migrant-refugees in our world today.