immigration, migration, identity

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.

1) Why did you choose to come to Canada? Tell about the conditions before coming and what attracted you here.

"Because Canada is an experiment - think about this, English and French couldn’t defeat each other and so made a nation together. Hence the “other” becomes an essential part of who you are. I thought that would be a fertile ground to strike roots - to do here what I was doing back home in Bombay (oops! Mumbai) – architecture, poetry and calligraphy (though I miss the Arabian Sea as I grew up in a house on its coast)."

Read more…
2) How was the move itself?
3) How easy/hard was it for you to get involved in architecture in Canada? What helped you find success?
4) What would you suggest to new immigrants who wish to get into the field

Interviewed by Rotem Yaniv;
Canadian Immigrant (online magazine)
November 2009

Cross Reference. See also:
"Between Two Tongues: Falling at The Speed of Light" in the Articles Section
"Impossible Toronto"  in the Articles Section
"Meditation on Clockfaces" in the Articles Section
"Flying Into Watercity" in the Articles Section
"The Travelling Nonvegetarian" in the Poetry Section

...one day you set foot in someone else's country and your world turned upside down. These people were *weird*, really off the wall. The neighbours back home might be slack, but at least you could talk to them. In this new place, it was, well, eerie. A bit dangerous too. You were 100% outnumbered, and they called you a foreigner. You kept a low profile, and sort of adapted. Maybe you changed a bit too. After living on Mars for a few years, when you went home for a holiday the old family reckoned you'd gone native. Well, come to think of it, *they* looked sort of silly now...

Reprinted as: Cheliotis, L. K. and A. Liebling (2014, forthcoming) 'Race Matters in British Prisons: Towards a Research Agenda', in C. Phillips (ed.) Race and Crime, Volume III. London: Routledge.

Drawing on surveys of 4,860 prisoners’ perceptions of the quality of prison life in 49 establishments in England and Wales, this paper examines the extent to which prisoners viewed race relations in prison as problematic. Emphasis was placed upon how aspects of race relations were rated by different ethnic groups, and in individual prisons. Significant differences were found between prisons of the same security category. The findings support those of previous studies in that they raise concerns about the treatment of ethnic minority prisoners, particularly in some prisons. Attention was also paid to the role of gender, age and the security category of the prison. Ethnic minority prisoners tended to rate the quality of race relations in prison more poorly than their White counterparts. Large proportions amongst all ethnic minority groups felt that they were subject to unfair treatment compared to the White majority. On the whole, female prisoners were more likely than males to rate the quality of race relations more favourably, as were adult prisoners in comparison to their young counterparts. Gender and age had a considerable impact on the views of ethnic minority prisoners on the quality of race relations in the establishment. Perceived quality of race relations was significantly associated with prisoners’ views on more general aspects of their treatment in prison, such as respect, humanity, fairness, relationships with staff and safety. Neither the ethnic composition of each prison’s population nor the respective ratio of White to ethnic minority staff had a significant impact on how prisoners viewed the quality of race relations. These results suggest, amongst other things, that perceptions of the legitimacy of penal practices differ significantly between age and ethnic groups, and that attempts to reduce discrimination work more effectively in relation to distributive practices than in relation to attitudes and general treatment.

"The Criminalization of Immigration: Contexts and Consequences explores these competing narratives and the consequences of criminalizing immigration in the United States and abroad. It examines the impact of national, state, and local legislation on the psychosocial well being of immigrants. The book explores key ways in which immigration is criminalized, and examines how the problematization of immigration becomes a political tool. The first chapters of the book explore the criminalization of immigration through the lens of pacification and the theater of cruelty. In both chapters, the authors seek to understand the process of “othering” members of the immigrant population to exact social control and to mollify the public. These front chapters set the tone for remainder of the book. They provide the impetus for why states have enacted, or have attempted to enact state level immigration laws that make it nearly impossible for the undocumented to live within the boundaries of these states. In section two, three U.S. states are highlighted: Arizona, Alabama, and Indiana. While the chapters on Arizona and Alabama summarize key aspects of state laws, author Sujey Vega highlights the life of one undocumented immigrant as she navigates life in the Heartland.

The book then turns its focus to the criminalization of immigration in a socio-political context. Here, four chapters provide explorations of the criminalization of immigration on labor standards enforcement, immigrant detention, the right wing perspective in the United States and in Europe, and white supremacy. Labor standards impact the rate by which undocumented immigrants are paid, which in turn impacts their health and safety within and outside the workplace, protections from workplace discrimination, and collective activity protections. The criminalization of immigration erodes many of the workplace and labor protections that we have come to view as essential. Similarly, the privatization of corrections has influenced the incarceration and detention of many undocumented immigrants and has even influenced the very laws described in section two of this book. If not for the possibility of profiting off of the detention of the undocumented, many of immigration related laws would not have come to fruition.

The next section of the book provides a transnational and international context to the criminalization of immigration. With chapters focusing on human rights violations, the transnational dimensions of Mexican migration, the making of the Maras, and the criminalization of immigration in the United Kingdom, these chapters ask the reader to examine the criminalization of immigration from a broader perspective. The reader learns how national issues become international and, likewise how international immigration issues influence national policy.

The final chapters of the book put the human face on the criminalization of immigration. Each chapter represents a case study of a specific aspect of the criminalization of immigration. They approach the issue from the viewpoint of a day laborer, an undocumented woman who has become a victim of domestic violence, a child whose parents are undocumented, and a detention officer who wrestles with his decisions to continue his job. Regardless of which chapters one reads, the raw emotion felt by placing oneself in each context is overwhelming.

Overall, The Criminalization of Immigration: Contexts and Consequences provides a complete examination of an issue that cuts through emotional value conflicts. It provides the facts and knowledge essential for a fair and balanced debate"

When Wendi Deng (邓文迪 ), from China magically fell into the pan-national world of international business and married the media billionaire Rupert Murdoch, (who had abandoned Australia for the same stateless realm of five star hotels), at once we recognized that age old story of the gold digger and the sugar daddy. Perhaps though our belief in a simple storyline was, if not wrong, at least incomplete. Origins matter after all. As a teacher to young women in Zhengzhou, central China for three years recently, I could sense the conflicting currents of duty, ambition and the hope for love that tossed them about in relationships. The mix for each modern girl was individual, and Deng herself is a product of those choices. It is surely no accident then that Wendi Deng and another high profile Chinese-American transplant, Florence Sloan, were co-producers of Snow Flower and the Secret Fan, a film which deals directly, though often through a veil of tears, with just these dilemmas.

In recent decades, the criminalization of immigration and the use of private prisons have increased in popularity. The criminalization of immigration and the privatization of prisons work hand in hand in shaping the American criminal justice response to immigration. Privatization creates a powerful opportunity for the social construction of the undocumented immigrant into a powerful potential source of revenue for for-profit corporations. Private prison corporations, such as Corrections Corporation of American and The GEO Group, stand to profit significantly from the private immigration detention center. Several investigative reports have focused on how these companies stand to profit, but little attention has been given to the psychosocial consequences that impact immigrant detainees and their families.

The event of 9/11 divided the timeline of a race (with respect to Muslims) into two time intervals, before and after 9/11. This essay gives insights into the movie “My Name is Khan” and the reality of an entire race (Muslims) with respect to social discrimination, portraying them as terrorists and treating them as the “others” after the 9/11 incident.

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.

In 1984, two important facts take place in the anthropological field of Kinship, and in the family representation in art that have a powerful influence from that moment. They change the way in which are reinterpreted family relations and Kinship theories at the anthropology field. At the same time, intimacy and family representation at the visual arts context are immersed in an important process of deconstruction, provocation and renewal.

RESUMEN
En 1984 coinciden dos hechos importantes en la antropología del parentesco y en la representación de la familia en el arte que influyen poderosamente en la manera en la que a partir de ese momento se reinterpretan las relaciones familiares, las teorías del parentesco más arraigadas y, al mismo tiempo, la representación de la intimidad y de la familia en las artes visuales se ve inmersa en un importante proceso de deconstrucción, provocación y renovación.

"The response of the survivors of the northern kingdom of Israel and the southern kingdom of Judah to forced population transfer and its multicultural context is a collection of religious texts promoting a homogeneous population with a strong kinship system and a vibrant and exclusive monoculture under monotheism. The biblical authors knew then, the way evolutionary biologists know now, that some cultures are more adaptive than others. They understood that they would have to adapt to the conditions imposed by the Assyrian conquest to survive. If they were to survive as a people, all their people would have to share the same adaptive behaviors. So they religiously outlawed maladaptive behaviors among their own people and removed less adaptive disciplines and the foreigners practicing them in the land they wished to reclaim. Throughout the Bible, the people of Israel and Judah are directed by God to religiously preserve their human family and religiously reject foreign rule, foreign gods, and the “multiculturalism” imposed upon the northern kingdom of Israel by the Assyrians."

In 2024, Western civilization is awash in a flood of immigrants while the global media vilifies nations and peoples who resist the orchestrated invasions.

The prophetic nature of Niche Theory, Population Transfer and the Origin of the Anti-Semitic Cycle, published in 2007 (editor Kevin Lamb), is readily apparent.
Posted on academia.edu July 14, 2014

This article reviews conventional theories about various aspects of labor migration: Its origins, stability over time, and patterns of migrant settlement. For each of these aspects, we provide alternative explanatory hypotheses derived from the notions of increasing articulation of the international system and the social embeddedness of its various subprocesses, including labor flows. A typology of sources and outcomes of contemporary immigration is presented as an heuristic device to organize the diversity of such movements as described in the empirical literature.

I claim that the American English word "cowabunga" (the most standard spelling) is ultimately based on a Bantu language word "umgawa" as used in one of the early Tarzan movies.  I discuss various issues related to the etymology of this word, in language and writing system.

Keywords: Community engagement, Literacy, Language practices, Counter-narratives, Critical race theory, Sociocultural learning, multiethnic families

In this article, the author utilizes critical and sociocultural approaches to race, language
and culture to examine the intersectional experiences of a multiethnic and ‘mixed race’
cohort of students in an inner-city, working-class neighborhood between their elementary
and high school years. This article examines the students’ experiences in a nine-year
educational process focused on critical pedagogy, sociocultural learning, and community
engagement in and out of classrooms. More specifically, the article looks at interview, participant observation, and narrative data with a Latina/o and Asian American male student, and an Asian American female student, and how they made sense of their experiences over time with regards to issues of race, pedagogy, literacy, and agency.

In one of the first volumes to address social work practice with this emergent and often marginalized population, practitioners and scholars specializing in transnational issues develop a framework for transnational social work practice. They begin with the historical and environmental context of transnational practice and explore the psychosocial, economic, environmental, and political factors that affect at-risk and vulnerable transnational groups. They then detail practical strategies, supplemented with case examples, for working with transnational populations utilizing this population's existing strengths. They conclude with recommendations for incorporating transnational social work into the curriculum.

Two key concepts, migration and imagination, inform this analysis of changing perceptions of ethnic identity in modern Sarawak. The research is based on a case study of one ethnic longhouse community and their imagined community from the mid-1980s on the Balui River to their resettlement in the Bakun Resettlement Scheme in 1998. One of fifteen longhouse communities, belonging to ethnicities as diverse as Kayan, Kenyah, Kajang Lahanan, Ukit and Penan they were resettled to make way for Bakun Dam completed in 2012. My use of the term imagination is linked to Sarawak State planning in organising the staged migration of 15 longhouse communities, the appeal to emerging Christian communities by calling the operation, Exodus, and the exercise in salvage ethnography by recording oral histories, songs and other evidence of migration and difference. My argument is linked to recent developments in communication technology in the form of Facebook, WhatsApp and handphones which link the Lahanan longhouse and its urban and international diasporas. In their imagination, if not in reality, they return to their apartments of origin to revive their sense of belonging to a longhouse community, a place and an ethnic identity in a time of state, national and global change.

This criterion study examined the impact of the cultural dimensions of individualism and collectivism on actual plagiarism in working business students. Given globalization of business and recent business scandals, furthering our understanding of international ethics remains critical. Business students are the potential employees, managers and leaders of organizations in the future. In this study we focus on one form of unethical conduct by business students, i.e. actual plagiarism, and seek to determine the link between this behavior and cultural values of individualism/collectivism and associated stereotypes of Asian/Caucasian students. Our findings suggest that individualists plagiarize more than collectivists, and that no significant differences in plagiarism exist between Asian and Caucasian students, contrary to popular beliefs. The implications of these findings for scholars and managers are discussed.

The United States has had a wavering acceptance of immigrants throughout itshistory, from eager invitations to violent and immediate forced removals. Presently, immigrants from Central America are in the spotlight, who have been dehumanized into that of the “other” and subjected to harsh deportation and criminal proceedings as a result of these perceptions. This article will show that ‘othering’ immigrants has been a part of restrictive immigration policy since the origins of the United States, continuing to present day by the following: 1) “othering” is explained in application to undocumented immigrants in America; 2) a history of US deportation policy is discussed in order to provide a context to the deep-seated tendency of “othering” in the US; 3) recent federal U.S. policies are introduced, examining the constant presence of “othering” unauthorized immigrants, with a primary focus on the Secure Communities program; 4) the widespread phenomenon of “othering” is discussed, both in the US and internationally, as well as the current state of the “alien other” in American political discourse.

This text revises some of the main studies carried out in Europe and the United States on what are called "second generations". It exposes their theoretical positions and how they construct the "object" of study. The text pays special attention to the understanding and use of the term "second generations". It also proposes a relatively new idea in the study of these “second generations”: ethnogenesis processes emerged from social and cultural projects that assume the hybrid character of ethnic identity. This reflection is established by using the example of the Beur movement in France. Finally, the text proposes some questions to include in the agenda of sociological and anthropological research about immigrant descendants. The text proposes five aspects to avoid the fact that those who are designated as "immigrants", experience certain forms of uncertainty, uprooting and exclusion.

We recently spoke with Thomas Nail, an associate professor at the University of Denver, to talk about his recent book “The Figure of the Migrant.” In it, Nail develops a theory of what he calls kinopolitics and argues that the migrant has become the “political figure of our time.”

A Third Culture Kid (TCK) is a person who has spent a significant part of his or her developmental years outside the parents’ culture. Although elements from each culture are assimilated into the TCK’s life experience, the sense of belonging is in relationship to others of similar background. As a TCK, the author has allowed her familiarity with the subject to lead the semi-formal conversations that conformed the ethnographic data. In an effort to develop some concepts that will permit a productive analysis of the TCK ‘community in limbo’, some intersecting points are identified at which ambiguities necessarily arise: notions of place, ‘home’, belonging, and identity. The interpretation of the ethnographic data is thus largely couched in the discourse on personal narrative, focusing on how the informants accommodate conceptualizations of such analytical nodes.

Este libro no se refiere solamente a los y las bolivianos/as que se encuentran ubicados/as en las posiciones sociales más vulnerables la sociedad cordobesa. También trata sobre los otros y las otras bolivianas cuya movilidad territorial tuvo lugar en el marco de contextos sociales más favorables. Sus experiencias cotidianas no son necesariamente iguales a los de sus co-nacionales aún cuando todos/as residan en la misma ciudad. Por lo tanto, no todos viven de la misma manera la experiencia de "ser bolivianos en Córdoba". En esta oportunidad nos referimos a algunas de sus historias y anhelos, así como a las variadas formas en que promueven el reconocimiento de los aportes culturales de los y las bolivianas a la sociedad cordobesa.  Nos concentramos en su actividad laboral, el acceso a sus derechos y la producción cultural e identitaria. Es nuestra intención mostrar que su cotidianeidad en este contexto migratorio es heterogénea y que no se la puede simplificar en la frase ?ser boliviano en Córdoba?. Sin embargo, lo que sí es común a todos/as ellos/as es que su participación en la vida social es un importante ejemplo de que los estados-nación son pluri-étnicos, lo que constituye un llamado de atención para algunos/as argentinos/as que prefieren identificarse con las formas de vida europeizantes, inhabilitando de este modo la construcción de una identidad latinoamericana.

In lieu of an abstract, here is a brief excerpt of the content:

After 1948, several upheavals—the creation of the State of Israel, decolonization and Arab nationalism—forced the vast majority of Jews from the Middle East, North Africa and the former Ottoman Empire to leave their lands of origin. While most of these Sephardic Jews went to Israel, and a substantial minority—especially those from the former French colonies in North Africa—resettled in France and Canada, a small number made their way to the United States. While Sephardim still comprise only a small fraction of an overwhelmingly Ashkenazic American Jewish population, their numbers have increased considerably in the post-World War II era.

The American Friends of the Alliance Israélite Universelle (AIU), a non-profit organization created in New York City in 1947 to garner funds for the AIU’s then extensive network of schools in the Arab world, provides a window into the evolution of Sephardic integration, identity and self-representation in the post-World War II United States. While it was primarily a fundraising group, the Friends also functioned as a vehicle for Sephardic expression and community building in the United States, as well as a space where Ashkenazic and Sephardic Jews worked together—and were sometimes at odds with one another. As such, a study of the Friends—the personal histories and perspectives of the people who founded and maintained it, the tactics it used in its attempts to solicit funds, as well as the reasons for its limited success and its ultimate demise—is a particularly interesting vantage point from which to explore the evolution of both Ashkenazic-Sephardic relations and each groups’ perceptions of each other in the United States over the past 60 years.

Scholarship on immigration to the United States in the postwar era has emphasized the diversity of geographical, religious, cultural and class backgrounds of the “new new immigrants.” This diversity, combined with a shift in American popular culture and government policy away from assimilation and toward multiculturalism, argue sociologists Rubén G. Rumbaut, Alejandro Portes and others, has splintered the notion of what it means to “become American.” Rather than integrating into an undifferentiated “America society,” post-World War II immigrants have experienced “segmented integration” into any number of particular American subcultures.

In a similar vein, rather than using terms such as “Jewish culture” or “Jewish diaspora” in the singular, scholars such as Moshe Rosman and David Biale have used these terms in the plural, thus drawing our attention to the range of Jewish experiences in a wide variety of historical contexts. This focus on diversity has been particularly important within the field of Sephardic studies, as scholars such as Jonathan Ray and Aviva Ben-Ur have pointed out that “Jewish” has often been equated with “Ashkenazic” among contemporary historians. They have suggested that the Sephardim have functioned as a “subethnic” group in the contemporary Jewish world. As a “minority within a minority,” American Jews of Sephardic origins have thus faced not only the challenge of integration into American life in general, but also that of integration into an overwhelmingly Ashkenazic Jewish mainstream community.

The story of the American Friends of the AIU is a story of competing and overlapping identities. On the one hand, the Sephardic Jews who were the driving force behind the organization saw the group as an opportunity to forge a new network of Sephardic Jews in the United States and, in so doing, to educate both American society as a whole and American Jews in particular, about the history, culture, and material needs of Jews in the Arab world and the former Ottoman empire. On the other hand, these individuals naturally sought out connections with members of the larger American Jewish community as they integrated into American society and moved up the economic ladder. As we shall see, this “push and pull” of post-World War II Sephardim toward the American Jewish majority shaped the motives of Sephardim who joined the Friends, as well as relations between Sephardim and Ashkenazim within the organization.

Sephardic Jews who became involved with the Friends represented a particular stratum within the modern Sephardic—and Sephardic American—world.

Why do many second-generation Korean-American mothers, who often have negative memories of growing up under strict, intensive, achievement-oriented “tiger mothering”—a term popularized by Amy Chua’s bestselling Battle Hymn of the Tiger Mother (Chua 2011)—reproduce certain aspects of this parenting style in raising their own children? What drives some
mothers to replicate aspects of this critical, controlling, competitive style of tiger parenting in some instances, and to renounce or renegotiate it in others? Contesting the stereotype of Asian-American women as “tiger mothers,” this chapter examines the wide range of mothering practices within this heterogeneous group.  https://rowman.com/ISBN/978-1-4985-0363-1

Life of Pi’s global resonance, international production team, and cos- mopolitan director are mainstream Hollywood’s answer to the de- mands of a “world cinema” marketplace. Having grossed over $600 million at the box office, with $482 million coming from theaters outside North America, Life of Pi earned more in mainland China than the United States and was Hollywood’s highest earning release in India for 2012. Ignoring these notable facts, reviewers often focus upon the film’s spiritual themes and impressive visual effects, but Lee’s interpretation clearly resonates in the global political climate. Though his films speak to an international audience, for whom does Ang Lee speak? Scholars such as Rey Chow, Emilie Yeh, Darrell Da- vis, Shu-mei Shih, and Gina Marchetti examine Lee’s work through a transnational lens, though much of this work remains framed within a regional discourse. By reviewing this scholarship, this paper dis- cusses the critical connections between these interpretations and my own reading of Life of Pi as a cosmopolitan allegory of migration and survival.

Canadian immigration politics and policymaking are striking. Canadian admission targets have steadily increased since the global economic crisis of 2008-2009, regardless of the party in power and despite the COVID-19 pandemic. In contrast to the less welcoming attitudes of publics in other industrialized democracies, Canadians have enthusiastically supported expansive immigration policies. Elite and popular support for Canada’s official multiculturalism policy also runs counter to trends in other states. The articles in this special issue of the American Review of Canadian Studies explore the factors underlying Canada’s distinctive approach to immigration, pointing out some important limits and attendant tensions in the ‘Canadian model.’ Canadians’ embrace of immigration and multiculturalism is based on important qualifications. Taken together, these qualifications raise questions about the scope and extent of Canadian exceptionalism. They also help us understand what, if anything, other countries can borrow from Canada and the likely trajectory of Canadian immigration policy moving forward.