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The article focuses on the migrations of French Canadians, with topics including the mobility of the Beaupré family, their origins in Normandy, and their settling in Bas-du-Fleuve. Topics include the movement of the family and their livelihoods, including agricultural and forestry work; and family dynamics and how they aided in the acclimatization of the Beaupré family.

This article studies circulations between Algeria and France from the 1950s to the 1980s to analyze the social dynamics characteristic of Algerians in France and to highlight their range of choices and trajectories. Bypassing the historiographically dominant focus on male guest workers, this article claims that most flows between Algeria and France involved women and children, as well as men who had settled in France a long time ago. Moreover, it shows a large emigration flow from France to Algeria: of business men, vacationers or people moving back to Algeria. This analysis relies on statistical data as well as migrants' testimonies. [ABSTRACT FROM AUTHOR]

Copyright of Swiss Journal of Sociology / Schweizerische Zeitschrift für Soziologie is the property of Sciendo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revue d'Economie Politique is the property of Editions Dalloz Sirrey and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cahiers Quebecois de Demographie is the property of Association des Demographes du Quebec and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Cahiers Quebecois de Demographie is the property of Association des Demographes du Quebec and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article explores the policies that the French government pursued to house repatriates from Algeria in 1962. These initiatives took place in the context of a French society overwhelmed by eight years of war, OAS terrorism that sought to overthrow the established order in metropolitan France, and the arrival of more than 600,000 people during the spring and the summer of 1962, a migration that challenged the social and economic balance of the country. To spare the repatriates the need to settle in shantytowns that would have put them on the fringe of society, the government opened collective housing and other centres d'hébergement. These efforts served the purpose of a policy of integration established through the 26 December 1962 law for people who were paradoxically both migrants and members of the national community. This policy in fact helped facilitate their integration into the metropolitan society. [ABSTRACT FROM AUTHOR]

The article examines emigration from the French Pyrénées region to Saint-Domingue (modern-day Haiti) and other parts of the Caribbean island region. Particular attention is paid to the emigration of family members of lessor noble families. The author examines the Berrio House from De La Bastide Clairence, France during the 18th century. The author explores the impact of traditional heritage laws in which the eldest son in a noble family would inherit everything and the impact that may have on encouraging the other sons to leave France to seek their fortune elsewhere.

The article presents the results of a study focusing on the ethnic and religious identification of first generation Turk immigrants in France as well as their descendants who were born and educated in France. The authors examine intergroup dynamics within migratory environments, offer a brief overview of the French government's policy regarding immigrants, and focus more specifically on the Turkish community and its religious practices in France. Topics covered include the speed of acculturation, the immigrants' process of assimilation, the role of religious identity in ethnic identification, and intergenerational religious identification.

The article reviews "Mémoire de l'immigration, vers un processus de patrimonialisation?," a report for the French Ministry of Culture and Communication, edited by Marie-Madeleine Bertucci.

Copyright of Revue des Sciences Sociales is the property of Universite des Sciences Humaines and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sciences Sociales et Santé is the property of John Libbey Eurotext Ltd. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revue du Monde Musulman et de la Méditerrannée is the property of Edisud and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This text explores the figure of the “amjah”, the amjah being the immigrant who has broken off from his family and group of origin in Kabylia. It is a figure that is neither rare, nor frequently found in the social and mental environment of the great North African emigration groups. However, it is often absent from sociological and anthropological works and perspective of social and human sciences on emigration-immigration in France. While Kabylian common sense, has always considered “jih” (the fact of being lost in immigration) as a part of the emigrant’s moral and individual degradation, a great deal of these “self disappearances” (jih), are often linked either to intimate conflicts, family’s matrimonial choices or to “honour” disputes in the emigrant’s country of origin. This text deals with the phenomenon of “jih”, beginning with the ritual of “calling” (asiwel), a mainly feminine ritual, which consists in “calling” the lost emigrant (amjah) from the summit of a rock, the top of a tree and the skylight of a mausoleum. If, today, this semi-public open-air calling is not performed anymore or performed exceptionally, it is not due to the fact that people have suddenly assumed its uselessness and aberration, it is because this calling is “intellectualised” and freed from the ceremonial apparatus (tree, rock, mausoleum). It is now performed in petto, in the form of an inward and silent prayer (daawa), with long religious rehearsal learnt from books (the Sourates of the Coran). If the ritual is in decline, it is also because today, emigration is not considered wrong, but as a desired and sought out fate wished by many young people. Finally, this text suggests exploring the new emigration of many single and graduated women, a “solitary” and education-oriented one, a sort of a “disguised” and “distorted” jih. Indeed, the aim of these young women, endowed with strong educational legitimacy and a weaker social legitimacy, is less about accomplishing an emigration project and more about escaping, not to say fleeing a moral and social despotism. Therefore, we can say that a majority of these women conceal their moral emigration behind educational reasons just as some men in the past used to concealing their “moral” emigration (jih) behind working emigration reasons.

Résumé: L’ethnopsychiatrie s’est développée en Italie à partir surtout de la migration africaine massive des années 1990. Dérangés dans leurs activités routinières par les difficultés de communication, de compréhension et de traitement nés des échanges avec les nouveaux usagers, les agents de la santé, de l’éducation, des services sociaux et de l’administration ont obligé les institutions publiques et privées italiennes à une rapide mise à jour et à une ouverture sur les spécificités culturelles. Dans ce processus, les racines italiennes de l’ethnopsychiatrie ont été valorisées et redécouvertes, à partir de l’œuvre de Ernesto de Martino, des travaux de Michele Risso et de la critique de la psychiatrie par Franco Basaglia. En même temps, les apports venant d’ailleurs, et surtout de la tradition et de l’expérience françaises (notamment George Devereux et Tobie Nathan), ont été absorbés et métabolisés. Tout en présentant une grande variété au niveau des références théoriques et des modèles d’application, l’ethnopsychiatrie italienne présente aujourd’hui des traits spécifiques issus de sa propre histoire et elle commence à se donner des moyens et des méthodes spécifiques de transmission et d’enseignement. [ABSTRACT FROM AUTHOR]