formation of the elite. Foreigners played a significant part in the modernization process in eighteenth- and nineteenth-century Romanian space, and while tropes of nationalism and imperialism offer one approach to understanding foreigners’ roles, the concept
Foreign Governesses in Wallachia in the First Half of the Nineteenth Century
The Harkis' Exile at the Rivesaltes Camp (1962–1964)
Jeannette E. Miller
The French government placed 20,000 of the approximately 100,000 harkis repatriated to France following the Algerian War in the Rivesaltes camp. Located in rural French Catalonia, it had previously lodged foreigners and French citizens whom the government removed from society. The decision to house the harkis in this camp, made during summer 1962 as the French government extricated itself from its 132-year empire in Algeria, symbolized that they were aliens: Berber and Arab repatriates, nearly all of whom obtained French nationality shortly after they arrived in France, were targeted by government housing policies that distanced them from public view. The camp's architecture, living conditions, isolation from French citizens, military oversight, and “reeducation” classes, beyond functioning as powerful symbols, reinforced—and contributed to—the government's treatment of the harkis as aliens. Over the twenty-seven months it remained open, Rivesaltes fostered an exilic existence for these harkis and socially excluded them from French society.
Tiina Ann Kirss
, in its pursuit of rapid publication and obedient indexing pays little attention in practice to the need for such education of those who will, in the future, decide about the fate of the foreigner at their threshold, let alone the third of their
Policing Migration and Nation in Interwar Marseille
Mary Dewhurst Lewis
A man has all his moral value, according to us, only in the middle of his fellow citizens, in the city where he has always lived under the eyes of those citizens, watched, judged, and appreciated by them … but in general the displaced person, whom we call a vagabond, no longer has his moral value.
- Adolphe Thiers
Historical ethnography on multiple border crossings at the beginning of the twentieth century
“Gypsies” confronted each other. It seems to be a space of discontinuity between different state entities, where categories of citizens and foreigners become explicit through the daily controls on those who attempt to cross. The crossing of borders becomes
Refugees, Resentment and the Clash of Solidarities
singularly incapable of overcoming populist resentment towards foreigners (Arendt, Fassin, Ticktin). Disenchantment with government, fear of terrorism and resentment towards foreigners weaken European solidarity at a time when it is needed most. At the very
Official permissiveness and prohibition in India
a democracy, and the politicians need voters. Like in Assam, they can get a new ‘vote bank’ if they make those foreigners into nationals. The government knows everything but will not stop it.” His perspective accords with scholars who have found
The Émigré Novel, Nostalgia, and National Identity, 1797–1815
Mary Ashburn Miller
conceptual threat simply by leaving a nation that was increasingly defining itself as a community united by a general will. 15 Revolutionary France annexed territories whose residents wanted to be French and at times accepted foreigners into the nation if
Comments on Cosmopolitan Justice
Richard W. Miller
Darrel Moellendorf believes that our political choices should be guided by moral principles attending to interests of people throughout the world, that the interests of compatriots do not necessarily take priority over the interests of foreigners, that people in rich and powerful countries ought to do much more than they do now to help poor and oppressed foreigners, and that the justification of these moral demands properly expresses a perspective of equal respect for all individuals everywhere. At each of these points, he and I are fellowcosmopolitans. I greatly admire the diversity and cogency of the arguments through which he defends this cosmopolitan framework. I also admire his commitment to fill in this framework through forthright statement and ingenious defence of many specific and controversial cosmopolitan claims. Agree with him or not, he stakes out important, connected positions whose assessment is bound to clarify the nature of international justice.
The changing face of compassionate social security
Melissa L. Caldwell
Changing emigration and co-residence patterns in the post-Soviet period have left many elderly Russians living alone or without caretakers in close proximity. In addition, Russia's transition from state socialism to neoliberal capitalism has encouraged private welfare groups, often funded and staffed by foreigners, to assume increased responsibility for providing social security to elderly people. Consequently, notions of compassion are undergoing transformation in Russia, and the types of people who provide care are also changing dramatically as caregivers are more likely to be strangers, and especially foreigners, rather than family members. This article examines social security arrangements among Russia's elderly, with particular emphasis on the emergence of transnational caregiving relationships, and how these caregiving arrangements differ from global care networks reported elsewhere.