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A Camp for Foreigners and “Aliens”

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.

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Educating the Other

Foreign Governesses in Wallachia in the First Half of the Nineteenth Century

Nicoleta Roman

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

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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

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The Strangeness of Foreigners

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

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Austrian “Gypsies” in the Italian archives

Historical ethnography on multiple border crossings at the beginning of the twentieth century

Paola Trevisan

“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

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Gilad Ben-Nun

differentiation of rights between citizens and peregrini (foreigners) under the latter. As with any ancient text, a good way to fully understand the Jewish view of the qualification of the terms relating to forced migration on the one hand and refugeeness on

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The End of the European Honeymoon?

Refugees, Resentment and the Clash of Solidarities

Siobhan Kattago

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

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‘We Were Refugees and Carried a Special Burden’

Emotions, Brazilian Politics and the German Jewish Émigré Circle in São Paulo, 1933–1957

Björn Siegel

community in the rapidly transforming Brazilian society and state. 8 His positive approach to his new home country nevertheless collided with a strong negative attitude of the Brazilian government towards Jewish refugees and ‘foreigners’. While Brazil had

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The sanctioning state

Official permissiveness and prohibition in India

Ajay Gandhi

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

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A Fiction of the French Nation

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