Migration and Diaspora

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

There are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life.

Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.

Whereas it is necessary for every state to have an immigrant policy that serves its economic and political interests, the current strongly anti-immigrant sentiments in Europe appear to be going against the long history of human migration. Diasporas exhibit two seemingly contradictory behaviours: they move away from and, at the same time, seek to remain in touch their homelands. Internet-based media seem especially suited to fulfill the diasporic desire to communicate as their structures are able to support communication within groups that are widely scattered across countries and continents. Integration is necessary for migrants to succeed socially and economically in their respective countries of settlement. However, this is difficult to achieve without simultaneously nurturing their attachment to the new country and recognising the significant resources they bring by virtue of their cosmopolitanism. Governments seem to be faced with the choice of succumbing to the emotionalism of isolationist groups or developing more intelligent policies to address both the cosmopolitanism of migrants and their integration into receiving societies.

"Latinos are now the largest ethnic minority population in the United States and still they encounter a great deal of misunderstanding, prejudice, and discrimination. Utilizing a strengths-based perspective, Social Work Practice with Latinos addresses the unique needs of this diverse population.

Written by practitioners and scholars from many disciplines, this book discusses social issues of consequence to Latinos and specific strengths and risk factors of the Latino community. They then offer methods that utilize these strengths to ensure a culturally-competent approach to practice with Latino populations. Each chapter is accompanied by key questions for personal and group reflection to facilitate discussion and understanding of these vital themes.

The editors have nearly three decades of combined experience working with Latino populations inside and outside the United States. Drawing on this experience, they integrate these varied perspectives to prepare students and practitioners for practice with this richly diverse community."

The history of Polish presence on Bulgarian lands is scarcely known, both in Poland and Bulgaria. It concerns not only the state of knowledge of the societies in these countries, but also the interest of the scientific community in the topic, for the research on Poles and their descendants in Bulgaria is found on the fringes of the contemporary studies on the Polish diaspora. Therefore, this work aims to outline in a synthetic form the evolution, functioning and the present condition of the Polish community in Bulgaria. The article ends with a postulate concerning the need for further interdisciplinary research, which will lead to a holistic portrayal of the Polish presence on Bulgarian lands.

African Americans, who are descendants of slaves forcibly brought from Africa to America hundreds of years ago, and contemporary voluntary African migrants to the USA do not form a single “black community”. This statement contradicts the claims of many Black Nationalist movements from the nineteenth century onwards, which argued that all black people are “brothers and sisters” because they share common spirituality and have a common cause that demands their joint action all around the world. However, based on evidence collected in seven states in 2013 – 2015, African Americans and contemporary African migrants appear to have different historic memories of pre-slave trade and pre-colonial Africa. Furthermore, the two groups identify different events as key to its history. Many members of both groups do not feel that they share a common “black history”. To some extent, the idea of a shared history acts to unite Africans and African Americans as victims of long-lasting white domination. However, in the final analysis, the collective historic memory of both groups works more to separate them from each other by generating and supporting contradictory or even negative images of mutual perception. In general, the relations between African Americans and recent African migrants are characterized by simultaneous mutual attraction and repulsion of two magnets. While they understand that among all ethno-racial communities in the country, they, as well as African Caribbeans, are the closest to each other, myriads of differences cause mutual repulsion. This attraction-repulsion effect is, in significant part, due to the differences in historic memory of African Americans and recent African migrants in the USA.

Scholars of religion and theology on the one hand, and academics in the broad field of migration studies on the other, have been examining the intersections between religion and migration from disparate theoretical, methodological, and religious perspectives during the past decade. This groundbreaking multi-authored volume seeks to bring these multiple points of view together both by elucidating each approach and then bringing them into conversation with each other. As the anchor volume in the Palgrave Religion and Global Migrations series, Intersections of Religion and Migration will provide state-of-the-art reviews of academic debates in the field and also suggest productive ways in which scholars may enhance their study of religion and migration by engaging with and employing a variety of approaches to the topic, which will set out a research agenda for the coming decade and beyond.

Edited by Jennifer Saunders, Elena Fiddian-Qasmiyeh and Susanna Snyder.

Contributions include:
Jennifer Saunders, Susie Snyder and Elena Fiddian-Qasmiyeh: Introduction
Holly Straut Eppsteiner and Jacqueline Hagan: Religion as Psychological, Spiritual and Cultural Support in the Migration Undertaking
Kim Knott: Living Religious Practices
Zayn Kassam: Muslims in America: The Challenges of Migration and the Construction of Religious Identities
Khayti Y. Joshi: The Racialization of Religions in Migration
Hugo Cordova-Quero: Embodied (Dis)Placements - The Intersections of Gender, Sexuality, and Religion in Migration Studies
Ellen Posman: Home and Away: Exile and Diaspora as Religious Concepts
Stephen M. Cherry: Exploring the Contours of Transnational Religious Spaces and Networks
Daniel Groody: Migration - A Theological Vision
Benjamin Schewel: Ethics, Transcendence and Borders
Alastair Ager and Joey Ager: Religion, Forced Migration and Humanitarian Response
Erin K. Wilson and Luca Mavelli: Taking Responsibility: Sociodicy, Solidarity, and Religious-Sensitive Policy-Making in the Global Politics of Migration
Elena Fiddian-Qasmiyeh, Susie Snyder and Jennifer Saunders: Tracing The Ways Ahead

РУССКАЯ ЭМИГРАЦИЯ В БОЛГАРИИ СОГЛАСНО ПЕРЕПИСЕЙ НАСЕЛЕНИЯ 1920 И 1926 ГОДОВ

Пенка Пейковска, Нина Киселкова

РЕЗЮМЕ


По своей численности и исторической значимости российская эмиграция в Болгарии в межвоенный период сопоставима с „российским зарубежьем” в Париже, Праге, Белграде, при этом российские эмигранты в нашей стране, как и те в Белграде, имеют значительный вклад в развитие науки и культуры принимающей страны.
За последние два десятка лет, тема о российской эмиграции в Болгарии находится активно в полезрении болгарских историков по разным причинам: переосмысление написанного по этим проблемам в эпоху социализма, потребность в очистке идеологического взгляда на них, и создании углубленных исследований, основанных на болгарских архивных материалах.
Настоящая разработка ставит своей целью представление некоторых демографических аспектов вопроса о российской эмиграции в Болгарии, таких как: динамика российского эмиграционного потока в нашу страну, его отправные точки и этнический состав, религиозная принадлежность и внутренняя миграция российского населения в нашей стране, его половая структура. Упомянутые демографические процессы и явления были исследованы посредством количественного анализа данных с переписей населения в Болгарии, осуществленных в 1920 и 1926 годах. Перепись населения в качестве специфического исторического источника привлекла наше внимание главным образом потому что до сих пор не представляла интересом для исследователей, изучающих проблемы российской эмиграции.
Проанализированые переписи населения, проведенные в 1920 и 1926 годах в Болгарии дают детальное и углубленное (и в некоторых случаях и абсолютно новое) представление о демографических характеристиках российской диасппоры в нашей стране в 20-е годы ХХ столетия, которое в других статистических источниках затрагивалось только поверхностно, или полностью отсутствует, особенно по отношению к динамике, начальным точкам, этническому и конфессиональному составу миграционного потока из России в Болгарию, а также и относительно внутренней миграции российского населения в Болгарии, и его структуры по полу.
Кроме того, эти две переписи характеризуются использованием единой методики для сбора данных по интересующим нас демографическим показателям (пол, гражданство, национальность, вероисповедание, родной язык, место рождения), что делает их сопоставимыми и позволяет проследить некоторые демографические процессы в диаспоре.
Различия в количественных показателях о родном языке, гражданстве и национальности для 1920 и 1926 „описывают” основные тенденции в движении российской эмиграции в Болгарии. Основной эмиграционный поток приезжает из европейской части России, следуемый потоком из Украины (который представлен отдельно в переписях), и из Румынии (в основном Северной Добруджы и Бессарабии). Относительно этнического и национального состава в нем преобладают русские, но присутствуют и другие более малочисленные этнические группы (болгары, евреи, татары, армяне, кальмыки). В отличие от других стран в конфессиональной структуре российской эмиграции в Болгарии, преобладают восточноправославные, а другие вероисповедания (католики, протестанты, армяно-грегориане, мусульманы, израельтяне) - представлены минимальными относительными долями. Внутренняя мобильность российской эмиграции в Болгарии направлена с побережья Черного моря в глубь страны (с основным центром притяжения - София и Софийская область, однако также и районы Пловдива, Старой Загоры, Великого Тырнова, Шумена, Плевни) и, в частности, крупные городские центры, хотя только треть эмигрантов направляется в деревни. Половая структура старой довоенной российской диаспоры характеризуется балансом между двумя полами, что характерно для оседлых общин. В новой российской эмиграции число мужчин значительно превышает число женщин.

Russian Emigration to Bulgaria according to the 1920 and 1920 Population Census in Bulgaria. Demographic Profile.

Penka Peykovska (IHS-BAS), Niana Kisselkova (NSI)

Summary

According to its size and historical significance the White Russian emigration to Bulgaria in the interwar period is comparable to the "Rossiiskoe zarubezhie" in Paris, Prague, Belgrade, bearing in mind that Russian immigrants in Bulgaria, as well as those in Belgrade, had a significant contribution to the development of culture and science of the host country. Over the past two decades the subject of the Russian emigration to Bulgaria has been actively in the sight of Bulgarian historians for various reasons: rethinking written on this topic during the socialist era, the need for clearing the ideological perspective on it, and the creation of in-depth studies based on Bulgarian archive materials. This paper aims at presenting some demographic aspects of the Russian emigration in Bulgaria, i.e. the dynamics of the Russian emigration flow to Bulgaria, its starting points and ethnic composition, religious affiliation and internal migration of the Russian population within the country, its sex structure. The envisioned demographic processes and phenomena are investigated by quantitative analysis of the data coming from the population censuses conducted in Bulgaria in 1920 and 1926. Population census as a special kind of historical source has attracted our attention mainly because it has not been of interest to researchers studying the problems of White Russian emigration. The analyzed 1920 and 1926 population census in Bulgaria provide detailed and thorough (and in some cases brand new) picture of the demographic outlook of the Russian community in the country in the 1920s, which in other statistical sources is reflected only superficially, or is entirely lacking, especially in terms of dynamics, exit points, ethnic, confessional and gender structure of the migration flow from Russia to Bulgaria, internal migration of the Russian population in Bulgaria. Moreover in the two censuses a similar methodology was used for collecting data on the demographic indicators we are interested in (i.e. sex, citizenship, nationality, confession, mother tongue, place of birth), which makes them comparable and allows us to trace some demographic processes within the diaspora.
      The differences in the quantitative indicators of mother tongue, citizenship and nationality for 1920 and 1926 "describe" the main trends in the mobility of the Russian emigration in Bulgaria. Its main migration flow came from European Russia, followed by Ukraine (which is given separately in the censuses) and Romania (mainly Northern Dobrudja and Bessarabia).
      In terms of ethnic and national composition within it dominated the Russians, but there are other smaller in number ethnic groups (such as Bulgarians, Jews, Tatars, Armenians, Kalmyks).
      Unlike other countries Russians in Bulgaria were overwhelmingly Orthodox; other confessions of the Russian emigration to Bulgaria (Catholic, Protestant, Armenian Gregory, Muslims, Judaism) were presented with an insignificant share.
      The internal mobility of the Russian immigration within Bulgaria was in the direction of the Black Sea coast to the interior of the country (with main point of attraction Sofia and Sofia region, but also Plovdiv, Stara Zagora, Veliko Tarnovo, Shumen, Pleven) and in particular into the large urban centers, although about a third of them went to the villages.
      The gender structure of the old pre-war Russian community in Bulgaria was characterized by a balance between the sexes, which is typical of the settled communities. Within the new Russian immigration flow men significantly outnumbered women.

The word ‘diaspora’ has leapt from its previously confined use – mainly concerned with the dispersion of Jews, Greeks, Armenians and Africans away from their natal homelands – to cover the cases of many other ethnic groups, nationalities and religions. But this ‘horizontal’ scattering of the word to cover the mobility of many groups to many destinations, has been paralleled also by ‘vertical’ leaps, with the word diaspora being deployed to cover more and more phenomena and serve more and more objectives of different actors.
With sections on ‘debating the concept’, ‘complexity’, ‘home and home-making’, ‘connections’ and ‘critiques’, the Routledge Handbook of Diaspora Studies is likely to remain an authoritative reference for some time. Each contribution includes a targeted list of references for further reading. The editors have carefully blended established scholars of diaspora with younger scholars looking at how diasporas are constructed ‘from below’. The adoption of a variety of conceptual perspectives allows for generalization, contrasts and comparisons between cases.
In this exciting and authoritative collection over 40 scholars from many countries have explored the evolving use of the concept of diaspora, its possibilities as well as its limitations. This Handbook will be indispensable for students undertaking essays, debates and dissertations in the field.

Abstract
This chapter provides a descriptive-analytical introduction to the settlement and development of the Hindustani Muslim community in Suriname, who, together with the Javanese, constitute the bulk of the country’s Muslim population. Islam was first brought to Suriname by African slaves during the transatlantic slave trade and “reintroduced” by indentured Indian migrants in the nineteenth century, as was the case in the wider Caribbean region. Although Islam is a universal religion based on the Quran and Hadith, Muslim beliefs and practices vary as they embrace local cultures. Muslims in Suriname brought with them practices from their home country, and these too varied to some extent according to ethnic, language, class and regional origins. There were many cultural similarities between Muslim and Hindu migrants who, despite tension from time to time, particularly in the 1930s and around the partition of India in 1947, largely developed as one ethnic group in Suriname. The establishment of a united Hindustani political party in 1949 attests to this. Religion and culture are never static and the attempts by reformists from the 1960s to “purify” Islam by eradicating it of its Hindu and Indian practices, has impacted on Muslim identities. Even as some Hindustani  Muslim became more secular in their outlook, others embraced these ideas and this is evident in their dress, consumption habits, beliefs and practices. To date, however, there is no serious rooting of fundamentalism of the radical Islamic State kind and Muslims continue to live in harmony with other racial, ethnic, and religious groups in Suriname

Editor's Message
Dear All,
Diaspora, no doubt, becoming one of the most important interdisci-plinary research area globally today, has penetrated into many dis-ciplines and sub-disciplines in the last one decade. However, there are also many neglected areas which needs more focus and the GRFDT tries to bring them into forefront. GRFDT seminar series, interviews and other contents try to fill this gap and intends to serve the purpose of researchers and other stakeholders better.
The mainstream diaspora debate talks about identity, state engagement, labour diaspora, knowledge diaspora, policy issues, media, and culture etc., yet, some areas have comparatively re-ceived less attention. One such area is that of gender in the coloni-al setting which has not been drawing much attention in the main-stream social sciences and humanities research. Based on the Amitav Ghosh‟s two novels “Sea of Poppies” and “River of Smoke”, Dr. Nandini Sen brought many new insights into the role and condi-tions of women in the society in 19th century indentured Indian diaspora.
This issue carries an interview on “diaspora policy” which has been one of the major areas of discourse in both policy and academic domain. Ambassador J.C. Sharma, who is one of the best known scholar as well as a practitioner on diaspora policy shared his views on variety of issues. He has been an expert in diaspora policies in different countries in the world and his decade long experience in dealing with Indian diaspora will certainly enlighten and provide better insight into the diaspora policy.
The book review by Dr. Pierre Gottschlich on “Global South Asians: Introducing the Modern Diaspora” similarly, throws interesting light on the dynamics of South Asian diaspora.
Once again we thank all the diaspora scholars who have been providing ideas and contents and moral support to make the effort more meaningful to cater to the need of scholars working on dias-pora and transnationalism.

Sadananda Sahoo
Editor

Cross-national empirical research consistently suggests that, on average, former British colonies are both more democratic and have more stable democratic transitions. I argue that former British colonies are distinct not because Great Britain was a democracy – so were France and Belgium during the late 19th and early 20th century. Nor were the British more altruistic. However, British colonial elites were more divided and thus more constrained. In particular, religious groups were more independent from state control in British colonies than in historically-Catholic colonies (i.e., colonies of France, Belgium, Spain, Portugal, and Italy). Initially the British restricted missions in their colonies, but Evangelical Protestants forced the British to allow religious liberty in 1813. Protestants were not able to win religious liberty in most other European colonizers during the entire period of colonization.
    Protestant missionaries were central to expanding formal education in the colonies because they wanted people to read the Bible in their own language. Governments wanted a small educated elite that they could control. Other religious groups invested in mass vernacular education primarily when competing with Protestants.
    Missionaries also constrained colonial abuses when they were independent from state control (i.e., chose their own leaders and raised their own funds). If colonial exploitation was extreme, it angered indigenous people against the West and made mission work difficult. Thus missionaries had incentive to fight abuses. Other colonial elites had no incentive to expose their abuses, and indigenous people had little power in the colonizing state. This left missionaries in a unique bridging position. Non-state missionaries also fostered institutions outside state control, institutions that nationalist leaders later used to challenge British colonization and birth political parties.
    Statistical analysis confirms the centrality of missions in expanding education and fostering democracy. Controlling for Protestant missions removes the association between democracy and British colonization, other “Protestant” colonization, percent European, percent Muslim, being an island nation, and being a landlocked nation. Other controls (such as current GDP, and current education enrollments) do not remove the strong positive association between Protestant missions and democracy.

Version en français de ma thèse de doctorat: À partir des expériences subjectives des individus, la présente thèse cherche à traiter des différentes wout (les routes, en créole haïtien) qu’ont entreprises les Haïtiens, spécifiquement à partir du Brésil. Il s’agit de comprendre les configurations et les dynamiques de la mobilité et des réseaux en perpétuel mouvement pour chache lavi (chercher la vie), à la quête de lavi miyò (une meilleure vie). En privilégiant, à partir d’une perspective ethnographique, les points de vue des personnes en mouvement, je m'interroge sur les dynamiques, les sentiments, les investissements affectifs et matériels de la mobilité. Je me questionne également sur la nature des relations entre les personnes qui partent, celles qui restent, celles qui sont en mouvement, celles qui abandonnent la wout, celles qui bénéficient et participent sous différentes formes à la circulation de l’argent, d’objets et d’informations. Quelles sont les relations entre la catégorie native rezo (réseau) et les dynamiques de la mobilité ? Quels sont les sens et les usages pratiques de la catégorie wout et sous quelles formes participe-t-elle aux dynamiques de l’univers social haïtien ? Quelle est la place qu’occupent les émotions, mais aussi le juridique et le politique dans la construction ou la destruction de ces réseaux ? Comment s’articule la circulation des individus et des familles face aux contrôles des gouvernements et des agences d’immigration ? Comment se déploient les stratégies de financement pour que les wout des individus puissent avoir lieu au gré des impasses physiques et symboliques ? Chache lavi crée, construit et déconstruit non seulement des relations entre les personnes, mais implique également des tensions et des dimensions subjectives, tout comme des jeux permanents entre le légal et l’illégal, entre des territoires géographiques et des « territoires vécus ».

Mots-Clés : chache lavi, réseaux, mobilité, diaspora, famille

A vernacular style of French spoken in informal situations of communication by the youth in Cameroon, Camfranglais is characterized by the insertion of foreign words from English, Pidgin English and, to a lesser extent, other Cameroonian languages and French words  that have undergone a morphological and /or semantic change. If oral uses of this code have been well described, its strong presence on the Internet has prompted us to study its forms and functions in a corpus of everyday writing, which consists of excerpts gathered from forums and blogs. We analyze the lexical, morphosyntactic and graphic features of this code, its pragmatic functions in interaction, as well as the symbolic values and social functions associated with it in the representations of their writers.

Style vernaculaire de français majoritairement parlé par les jeunes au Cameroun, dans des situations de communication informelles, le camfranglais se caractérise par l’insertion de mots étrangers issus de l’anglais, du pidgin-english et, dans une moindre mesure, d’autres langues camerounaises, ainsi que de mots français ayant subi un changement morphologique et/ou sémantique. Si les usages oraux de ce code ont bien été décrits, sa forte présence sur Internet nous a incitée à en étudier les formes et les fonctions dans un corpus d’écrit ordinaire, constitué d’extraits de forums et de blogs. Nous analysons donc les caractéristiques lexicales, morphosyntaxiques et graphiques de ce code, ses fonctions pragmatiques en interaction, ainsi que les valeurs symboliques et les fonctions sociales qui lui sont associées dans les représentations des scripteurs.

Mots clés : camfranglais, parler jeune, écrit d’Internet, variation stylistique, argot, langue française, Cameroun.

MEMOIRS OF THE HUNGARIAN DIPLOMAT SÁNDOR KISS-NEMESKÉRI OF BULGARIA AND THE BULGARIANS

P. Peykovska

(Summary)

The Hungarian diplomat S. Kiss-Nemeskéri is one the forgotten personalities of the interwar period who had left a significant mark although he had not been able to play a decisive role in the international politics. He had worked in Bulgária for more than 10 years: with a short interruption from 1912 when he was appointed an economy expert in Sofia, to 1929 when he had already the Statute of a Hungárián royal diplomatic agent. From that time on till 1937 he had been a diplomatic agent first in Stockholm, then in Helsinki being accredited at the same time to the three Baltic countries of Estonia, Lithuania and Lat Via. Being unusually colourful and all-round man, S. Kiss published at the end of the 1930-es and at the beginning of the 1940-es his memoirs of his diplomatic service in several volumes where his impressions of Bulgária occupied a considerable place. His book of memoirs titled “In a hurry. From the Memoirs of a Hungárian Diplomat” and published in Budapest in 1940, is the most interesting one from a historical point of view. A part of those memoirs is published here, although in a concise form, with a view to its importance for the Bulgárián history. The memoirs reveal the history of Austro-Hungarian-Bulgarian diplomatic relations as well as the Hungarian-Bulgarian ones of the pe¬riod from 1912 to 1929. They reflect his impressions of the meetings with Alexander Stamboliiski and King Boris, of the public life in Bulgária in the 1920-es and particularly of the Reparations’ committees, of the assault at the „Sveta Nedelya” Cathedral, of the presence of the Russian emigrants in Bulgária, of some episodes of the Macedonian movement. The  memoirs are being published in Bulgárián for the first time.

ВОСПОМИНАНИЯ ВЕНГЕРСКОГО ДИПЛОМАТА ШАНДОРА КИША-НЕМЕШКЕЙРИ О БОЛГАРИИ И О БОЛГАРАХ

П. Пейковска

(Резюме)

Венгерский дипломат Шандор Киш-Немешкейри является одной из забытых личностей межвоенного периода, которые хотя и не имевшие решающую роль в международной политике, оставили свой значительный след. Он работал в Болга¬рии более десятилетия: с 1912 г., когда был назначен экономическим экспертом в Софии, с небольшими перерывами до 1929 г., когда уже пользовался статутом вен¬герского королевского дипломатического агента. После этого, до 1937 г. работал дипломатическим агентом сначала в Стокгольме, потом в Хельзинки, где являлся одновременно аккредитованным при трех балтийских странах Естонин, Литвы и Латвии. Чрезвычайно колоритный и всесторонне развитый человек, в конце 30-х и начале 40-х годов века Шандор Киш издает в нескольких книгах свои мемуары о времени дипломатической работы, где значительное место находят его впечатле¬ния о Болгарии. С исторической точки зрения наибольший интерес представляет его мемуарная книга „Наспех. Из воспоминаний одного венгерского дипло-мата”, вышедшая в Будапеште в 1940 г.
В настоящей публикации предлагаем в сокращенном виде часть этих воспо¬минаний ввиду их исторической значимости дли болгарской истории. Они являются своеобразной историей австро-венгерско-болгарских и венгерско-болгарских диплома¬тических взаимоотношений за период 1912-1929 гг. В частности мемуары отражают впечатления Ш. Киша со встречи с Александром Стамболийским и царем Борисом, об общественной жизни у нас в 20-х годах века - комиссии по репарациям, поку¬шение в церкви Св. Недели, присутствие русских иммигрантов, моменты македон¬ского  движения. Мемуары выходят в свет впервые на болгарском языке.
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The "Greek crisis" was officially inaugurated on May 2010 with the loan the Greek government took from the IMF-European Union-European Central Bank troika, the largest a country had ever taken (€110 bn). Since then, the social implications of this crisis have been dramatic. The form and the scale of social phenomena observed today in Greece and particularly in Athens--e.g., extreme poverty and inequality, profound police violence, organized racist violence--are unprecedented for the country. Nevertheless, a diachronic examination of some socio-spatial aspects of Athens reveals that the social character of the current crisis has been taking shape for some time. This article aims shed light on the social shape of the crisis by outlining three such socio-spatial dimensions as they materialized in the case of Athens during 1990s and 2000s: first, the emergence of new forms of social exclusion and inequality; second, the vast project of urban (re)development and the new spatialities it produced, and third the emergence of novel forms of political and xenophobic violence.

This paper sets out to examine Sri Lankan Tamil diasporic mobilization in Canada in its various organisational forms, from the late 1970s to the present. Even as there is much talk about the Canadian Tamil diaspora, the largest population of Sri Lankan Tamils outside of Sri Lanka itself, there is, maybe quite surprisingly, very little actually written about organisational dynamics in the community. In attempting to fill this gap in the research, this paper makes several inter-related arguments: first, far from being monolithic or homogenous, Tamil diaspora politics in Canada is constantly in flux. Second, with respect to issues of reconciliation among ethnic groups in Sri Lanka, as well as economic and social development, the diaspora’s role is ambiguous at best. What is clear, however, is that in the post-war period, the “organisational field” has become quite diverse, and the diaspora’s role in reconciliation and economic development is being openly and actively debated and criticized. I begin by providing a brief overview of scholarly debates surrounding the definition of “diaspora” as well as a snapshot of the Canadian Tamil community, before examining the pre and post 2009 organisational dynamics.

""""By the systematic use of the decrees of the Roman Holy Office, the article aims to show the way in which deported groups of morisco refugees flee to the Italian mainland – a special attention is turned to the Pontifical States – and to shed light the position of the Holy See with regards to this matter. The linked problems to their presence, passage or settlement in the peninsula are related to arguments of faith and warrant the care of the Inquisition. So that, finally, the essay shows how Holy Office behave towards them.

Attraverso l’uso sistematico dei Decreta del Sant’Uffizio romano, l’obiettivo del saggio è mostrare le modalità di arrivo nella penisola italiana di alcuni gruppi di rifugiati moriscos espulsi dalla Spagna, con particolare attenzione agli Stati pontifici, e far luce sul  posizionamento della Santa sede in relazione alla questione. I problemi occasionati dalla loro presenza, transito o insediamento nella Penisola sono legati a ragioni di fede e sono oggetto dell’attenzione inquisitoriale: l’articolo illustra, allora, come si comporta il Sant’Uffizio nei loro confronti.""""

This article describes some of the social issues of phonetic accommodation among Cameroonian immigrants in Paris, through the analysis of their ideologies about the practice of whitisage, a neologism which refers, according to the speakers, to the act of ''speaking French like a White person'' or in other words, ''speaking French without an accent''. This practice is a form of accommodation which consists in adapting one's way of speaking toward a non Cameroonian interlocutor by imitating his or her accent. By describing both the social functions and the ambivalent meanings of this language practice, I show that if it can be valued as a form of adaptation and a sign of open-mindedness to the others in a new socio-cultural environment, it can also be perceived, in some contexts, as a form of assimilation and rejection of one's identity. I argue that the negative values associated with whitisage must be related to the socio-historical circumstances in which this social practice appeared as a psychological and cultural consequence of the power relationship between the Black colonized and the White colonizer.

""This article is an ethnographic study of a 29-kilometer stretch of cross-border highway located in South Albania and linking the city of Gjirokaster with the main checkpoint on the Albanian–Greek border. The road, its politics, and its poetics
constitute an ideal point of entry for an anthropological analysis of contemporary South Albania. The physical and social construction, uses, and perceptions of this road uniquely encapsulate three phenomena that dominate social life in postsocialist South Albania: the transition to a market economy, new nationalisms, and massive emigration (mainly to Greece). Taking this cross-border road section as my main ethnographic
point of reference, I suggest the fruitfulness of further discussion of the relationship between roads, narratives, and anthropology.

[roads, globalization, transnationalism, development, postsocialism, materiality, Albania]""

This article introduces transnationalism as distinct from globalization and diaspora studies. It first explores transnationalism research from a historical perspective. The next section reviews some of the critiques of transnationalism with regard to its extent, its novelty and theoretical strength. Later it elaborates on transnationalism in a network society, and suggests how the exploration of transnationalism has contributed to social enquiry. Finally it assesses the literature and discusses the possible future directions for social research.

Quote from India and its Diaspora (website MOIA) " To view the Diaspora only through the looking glass of remittances and financial flows is to take a myopic view. Not all expatriates need to be investors and their development impact measured only in terms of financial contributions to the home country. An overseas community can and does serve as an important 'bridge' to access knowledge, expertise, resources and markets for the development of the country of origin. The success of this bridge is often predicated upon two conditions: the ability of the Diaspora to develop and project a coherent, intrinsically motivated and progressive identity and the capacity of the home country to establish conditions and institutions for sustainable, symbiotic and mutually rewarding engagement. Home countries are now beginning to recognise the need to pursue and promote the dynamic of the Diaspora and development. " MOIA, website Abstract This paper is about the role the diaspora can play in the development of its country of origin (former home country) and in the strengthening of relations between their country of residence (present home country) and the country of origin.. The focus is on Suriname, which has a dual role, namely as a destination or host country for immigrants (different groups of diasporas, such as Afro-Surinamese, Indians (Hindustanis), Chinese and Indonesians (Javanese) to mention the older diasporas. There are also the new Diasporas consisting of

Increasingly, countries with extensive diasporas have sought to connect with these extended, transnational communities in order to tap into the resources and networks they offer for the domestic developmental purposes. The myriad of approaches adopted for such engagements, from raising awareness to offering incentives and providing mechanisms for members of the diaspora to engage or re-engage with the home country have become part of the development strategy of many emerging economies.  The South Asian region offers many examples of such practices.  By focusing on the manner and means by which the diaspora communities engage and contribute to their country of origin, the chapters in this volume seek to broaden the scope of diaspora studies beyond migration and settlement.  Rather than seeing the diaspora as an outflow of human resources, this volume shows how diaspora communities often serve as critical bridges that facilitate movements of capital and funds, sharing of know-how and generate useful transnational networks for various socio-economic initiatives.
This volume particularly addresses a relatively new approach to diaspora studies by shifting the focus from conventional diaspora studies, which has so far been dominated by questions of how various diaspora groups adapt to the social, economic and political domains in the countries of settlement while seeking to maintain their own traditions and cultures, to the ways in which diaspora communities engage with origin countries and contribute to these countries economically and socially over time. The current thinking by academics, policy-makers and donor-agencies is to foster diaspora engagement to stimulate development in origin countries. In line with this global thinking about diaspora engagement, this book addresses the engagement of South Asian diasporas and their implications on development in South Asia. While countries in the region face different development challenges and have different diaspora policies, questions of what roles their diaspora can play in the development of their origin countries and how to leverage diaspora engagement in development are now matters of concern. This volume deals with these concerns by exploring various forms of diaspora engagement and its implications on development in South Asia.