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This article reviews recent books by Jewish thinkers that critique the idea of a Jewish state from the perspective of Jewish exile. It outlines two main approaches. The first, secular approach, rejects the Jewish state in favor of a secular state, seeing Judaism itself as the problem, whether arising from biblical violence or collective identity. The second, post-secular approach, rejects the Jewish state as secular, and finds resources in Jewish tradition for an alternative political vision centered on exile, understood as resistance to sovereignty and violence. This article argues that Jewish opposition to the Jewish state aims to limit sovereignty, integrate Jews into the Middle East space, and recover an exilic Jewish tradition of social ethics and pluralism. The idea of exile thus provides resources for envisioning decolonization and coexistence in Israel–Palestine.

Research framework: The study is at the crossroads of two theoretical fields: the condition of the exile and the sociology of the family. Objective : The article aims to analyze the family reconfigurations involved in asylum application procedures. Methodology: A two-year ethnographic field study (2018-2019) was carried out in the Centre d’hébergement d’urgence pour migrants (CHUM) and the Centre de premier accueil (CPA) managed by an association. The families housed there come mainly from Albania, Afghanistan, Sudan, Eritrea and Somalia. Results: A birth, the formation of a couple or even a separation are all events that place exiled families in anthemic situations, between the stability generated by these family events, which implies a projection into the future, and the insecurity of asylum procedures, which forces them to remain stuck in the present. These family events are used in different ways by migrant families: either as a means of emancipation, as a factor of “vulnerability” in an attempt to improve living conditions, or as experiential knowledge. Conclusions : The temporalities of asylum procedures and of family changes clash to the point of generating situations of great instability. Furthermore, the superimposition of statuses (that of asylum seekers, woman and mother) leads to paradoxes and even feelings of ambivalence in the daily lives of these women housed in centres.Contribution : Looking beyond the realities of France, the article reflects on the experiences of women asylum seekers in shelters from the perspective of their family projects. In this way, we are able to move away from the asylum procedures imposed on exiles, and graps subjectivity through family changes. Following on the sociology of the family and the emergency context, we understand how families are constructed, and how links are made and broken.

In the spring of 1958, Arnold Spekke, Charge d’Affaires in Washington D.C., having read George Kennan’s book “Soviet-American Relations, 1917–1920. The Decision to Intervene” decided to write a comment on certain facts expressed in the book. He concentrated on the description of the execution of Czar Nicholas II and his family, as well as the fact that the book did not mention the Latvian units that fought under Allied leadership, namely, the Troitsk battalion as part of the 3rd Czechoslovak Division. Spekke also submitted a letter written in 1928 by Nikolai Sokolov’s assistant, Captain Pavel Bulygin, in which it was confirmed that there were no Latvians among the shooters. Kennan in his response assured that his goal had only been to emphasize the cruelty with which the murder was committed. The preparation of comments contributed to the efforts of Latvians in exile to focus on writing down memories and studying Latvian history.

This article takes up the question of Muslim integration in the United Kingdom with one main argument: British Muslims, including those who are UK-born, endure wider exilic narratives that stand in clear contradiction to a rooted sense of belonging and equal citizenship. Referring to data from 12 months of ethnographic research, this article argues that integration as a lived experience for this community is ironically characterised by a range of exilic narratives entailing stereotyping, misrecognition, misrepresentation, and inequalities that put their sense of Britian as ‘home’ at stake. While these conditions do not necessarily work in the same way for all Muslims across their differences, they generally shape—in many different ways—their perceptions and understandings of belonging, home, and integration. Exploring everyday integration practices and dynamics in a local community, this paper discusses Muslims’ sense of belonging and the barriers they encounter in achieving a sense of home. It investigates the roles of fear and citizenship built in inequalities in creating an exilic space that impinges on Muslims’ sense of belonging. The analysis at the end extends this to highlight the responses and approaches Muslims adopt in their efforts to construct belonging in an exilic context.

Esther Seligson (1941-2010), a writer who belongs to the turbulent generation of the years after 1968, uniquely addresses philosophical and ontological issues with a personal and intimate tone. This work studies in three of her literary creations the ideas that the author makes about Jewish identity, memory and exile, the notion of God, and the question of time. The works discussed are the novel La morada en el tiempo (1981), the memoirs Todo aqui es Polvo (published posthumously in 2010), and the collection of poems Negro es su rostro (2010). For this study, several approaches are used that allow diverse perspectives to the rich and complex network of elements that Seligson captures in her texts. These approaches are those of the philosopher Emmanuel Levinas regarding exile, Claudio Guillén’s on the “literarización” and “tematización” of the concept of exile, and Eduardo Milán’s on the poetics of writing as a form of exile. [ABSTRACT FROM AUTHOR]

In this essay I will focus on the ways in which the Judeo-Mexican poet Gloria Gervitz (1943- 2022) appropriates the Judeo-Christian mystical tradition and inscribes it in her poetic work gathered under the title of Migrations. In The Footprint of the Other, Emmanuel Levinas contrasts the mythical figures of Ulysses and Abraham, finding there something like a basic difference between Greek thought and Jewish thought. Unlike Ulysses, who will manage to return to his native Ithaca transformed, Abraham leaves his birthplace to throw himself into a radical exile with no turning back. Thus, the figure of the wandering subject becomes a defining feature of that floating, vague and elusive nation of Judaism. It is in this specific direction that I am interested in enlightening the ways in which Gervitz’s poetry hosts the concrete and metaphorical experiences of diasporas and displacements of a female genealogy claiming the denied paths and itineraries of the women in the family. [ABSTRACT FROM AUTHOR]

In this article, based on a modified speech delivered as part of the 'Radical internationalism and shifts in the global order' panel at the 'New Circuits of Anti-racism Conference', King's College London, October 2022 (IRR50), an organiser both for Palestinian liberation and migrant rights scopes the potential for international solidarity in the metropole today. He contrasts a recent revival in solidarity during the 'Corbyn era' with times in the nineteenth and twentieth centuries when London was a hotbed of progressive internationalism as exiles sought refuge and freedom to think, write, organise and build links. He asks what we can learn from these experiences, and what the possibilities are of such concerted internationalism in London, and Britain more generally, today. [ABSTRACT FROM AUTHOR]

Psychologist Pavel Lushyn, Ph.D. describes his escape and exile from his Ukrainian home on February 24, 2022. In fleeing for the border, his home in flames, he worries about running out of gas and a working GPS. Eventually he finds himself a new world, but with a continued purpose: working with patients and helping them also find ways to survive and carry on amidst a chaos and uncertainty previously unthinkable. Yet Lushyn remains optimistic that the synthesis of old and new can lead to creative adaption amidst tumult, innovative and emergent, even when circumstances are unpredictable or even shocking. [ABSTRACT FROM AUTHOR]

A menudo, los monólogos dramáticos de Luis Cernuda difieren de otros usos más ortodoxos del género al no crear la suficiente distancia entre la máscara y la voz. En "Silla del rey" elige como personaje al monarca español Felipe II. La representación del rey no es perfecta, y el autor rompe a veces la máscara de Felipe II para enseñar su propio rostro a través de la introducción de comentarios metapoéticos más propios de un escritor que de un rey. Además, este personaje es un paradójico correlato de Cernuda, puesto que el rey y El Escorial eran reconocidos símbolos de la retórica franquista. En este ensayo, ayudándome de las teorías críticas de Edward Said y Hayden White, analizo "Silla del rey" y la presencia meta-poética e irónica de Cernuda en el poema para desvelar las estrategias retóricas con las que critica el discurso historiográfico franquista. Luis Cernuda designs his own version of the dramatic monologue, since he does not create enough distance between his characters and his own voice. In "Silla del rey," Cernuda chooses as a character King Philip II, who meditates in the poem on the construction of El Escorial. This representation is not perfect, and Cernuda breaks the mask of Felipe II to show his own skin, usually by expressing metapoetic musings more akin to the author than to the king. Furthermore, this character seems a paradoxical correlate to Cernuda, since the king and El Escorial were well-known symbols of an essentialist rhetoric with which Francoist historiography told Spanish history. In this essay, I read "Silla del rey" and analyze the metapoetic presence of Cernuda in Felipe II as a rhetorical strategy to undermine Francoist historiographical discourse. [ABSTRACT FROM AUTHOR]

The emergence and the consequent popularity of social media in the 21st century have given dissenters living in exile an unprecedented opportunity to stay involved in domestic debates and disseminate information to local and international audiences. From an authoritarian context, the rebellious voices from exiled spaces are considered threats for building external pressure on the regime. In contemporary Bangladesh, the right to exercise freedom of expression is increasingly curtailed by various state-sponsored repressive measures, forcing many dissidents to leave the country. But many of them are continuously participating in civic affairs taking place in the digital sphere of the society they physically left behind. Why and how do certain exiled dissidents influence public discourse in Bangladesh through social media platforms? This is a vital question that drives the qualitative ethnographic research which employs interviews of five exiles and analysis of their social media usage from May to October 2020. [ABSTRACT FROM AUTHOR]

Nehemiah was cupbearer to the great king of Persia, Artaxerxes, and this position was of great value in the administrative structure of the empire, being an example of how high a Jewish exile could rise within Persian society and government. However, Nehemiah was not satisfied with the situation of his hometown, Jerusalem, and his people, the Jews, and was willing to risk everything to change this situation. But first he acquired information about the situation of the city and its people, and then he prayed to Yahweh, the God of heaven. [ABSTRACT FROM AUTHOR]

This essay argues that Karl Marx can be viewed as a theorist of modern exile if we bring together his phenomenological approach to the origins of capitalism in the Grundrisse with his historical materialist insights into "original accumulation" in Capital, Volume 1. Viewing exile in broader, more structural terms—that is, as a condition wherein the worker is perpetually excluded from both "nature" and capitalist society—this essay further offers a theoretical framework for interrogating Marx's more familiar if more fraught notions of "alienation" and "dispossession." Finally, the essay argues that the implicit discourse of exile in Marx points to his inchoate diagnosis of two central and competing "fantasies" of modern political life: that of the romantic-reactionary and that of the reflexive capitalist subject. [ABSTRACT FROM AUTHOR]

John XXII, who was elected as pope in 1316, is a pope who has signed important actions and decisions. One of his papal actions was his Jewish policiy. Pope John ordered the expulsion of the Jews from the Comtat Venaissin region, for reasons of contreversial origin. As a result of the exile, the synagogues of the Jews were liquidated, and chapels were built instead of synagogues in Comtat Venaissin and its towns. While doing these, the Pope also took decisions that protect the Jews. The complexity of the case and the lack of resources make it difficult to extract the anatomy of the exile. From this point of view, it is seen that historians generally try to explain the event for singular reasons. However, when we look at the issue from a wider perspective, we see that there are more than one reason that pushed the pope exile. Rising anti-Semitism and increasing communal violence are a few of these reasons. However, conspiracy stories associated with jews and rumors of sorcery also have an important place in the process. It is known that anti-Semitic incidents were encountered from time to time during the Middle Ages, but the exile of Jews from a region by the Roman Church constitutes an extraordinary example. The aim of our study is to analyze the reasons for his action of the pope against the Jews and to trace the process under the quidance of the main sources. [ABSTRACT FROM AUTHOR]

Guillermo Cabrera Infante’s masterpiece Three Trapped Tigers (1965) ignores all details of traditional chronology and should be interpreted as an exquisite artistic form of Latin American “neo-baroque” which characterizes its Cuban author’s style. Havana, the capital and the center of interest within this book, thus becomes an intricate labyrinth which expresses the complexity of human life in a given political and social context, but also illustrates the textual choice of a unique writer determined to ignore all previous patterns of literary representation and expression. The metaphor of “the lost city” goes through the text and influences all the characters’ choices and attitudes (including sometimes their self-imposed exile), expressing the quintessence of a way of life that would completely disappear after the Cuban Revolution. [ABSTRACT FROM AUTHOR]

Copyright of Historia y Sociedad (01218417) is the property of Universidad Nacional de Colombia, Facultad de Ciencias Humanas y Economicas 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.)

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Copyright of IBEROAMERICANA. América Latina - España - Portugal is the property of Vervuert Verlag 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 Temas de Historia Argentina y Americana is the property of Pontificia Universidad Catolica Argentina 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.)

The representational politics of European colonial cinema was effectively decisive in shaping the values and ideologies of the articulated discourse of colonialism in representing cultural encounters and racial differences. This article attempts to analyse and explore how the colonial cinema of the early twentieth century produced a biased politics of representation and persistent modes of constructing North Africans within the confines of an orientalising colonial imaginary that turns cultural encounters into a display of power and superiority. It addresses the ways cinematic representation of North Africans accentuates the homogenising discourse of domination, the legitimization of conquest and the articulation of intercultural encounters on a stereotypical and judgmental basis. While a part of this cinema kept (re)visiting the same classical tropes of exoticism and racial inferiority of the native cultures, favouring the stereotypical portrayals and racial prejudices of "others" that blatantly rest on the "us and them" dichotomy, the other part tried to introduce a sort of paradigm shift that complicates the unquestionable presence of colons in North Africa and interrogates the parameters of their colonial identity. This article argues that colonial cinema of the 1930S has introduced a range of Western protagonists and colons with complex forms of identifications, questionable moral consciousness, and conflicted colonial subjectivities. [ABSTRACT FROM AUTHOR]

Copyright of Zeszyty Artystyczne - Uniwersytet Artystyczny im. Magdaleny Abakanowicz w Poznaniu / Abakanowicz University of the Arts in Poznan is the property of Wydawnictwo PWSSP 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 study deals with the issue of the Czech and Slovak anti-communist exile in Spain during the first two decades of the Cold War. With a focus on the (im)mobility of these exiles and its productive character, it questions the well-known nature of the Iron Curtain. Through an analysis of (infra)structures and fixities already existing and further developed by these émigrés in Madrid (contacts, institutions, communications media), this contribution works with the thesis of Michael David-Fox, who claims that this Cold War divide was rather semi-permeable (selectively permeable), as it maintained various gaps and loopholes on many levels. These led not only to the maintenance of contacts through this East-West barrier but also enabled fruitful activity and eventually (im)mobility to be carried out into, within and outside of Spain. [ABSTRACT FROM AUTHOR]

This article proposes an analysis of the memorial literature existing in the opera The Romantic Years, a book of memories and thoughts, which deals with aspects related to the Romanian political space, and the changes brought with the change of mentality in recent years. At the same time, it also captures details related to the Romanian exile, about life in the literary environment, but also about censorship, dissent and resistance through culture. That is why her writing becomes stronger and more involved in the world around her, due to the fact that she feeds on the experience and discoveries of the romantic years. Gabriela Adameşteanu is documenting herself as a historian, practicing ways of speaking and telling stories and therefore of thinking that are reasonable, "borrowed" to her characters or assumed as a narrator. A lot of times literature is more compelling than anything else, when it comes to giving meaning to the world. All this contribute of originality of the type of discourse adopted by the author, which is inspired by the striking formula, identified by the American theorist, Michael Bamber. [ABSTRACT FROM AUTHOR]

By covertly witnessing the dialogue between Virgil Tănase and Eugen Simion focused on 'oniric' literature, trauma and alienation, the reader finds out aspects of the outcast's life, who resists through writing in a world where the confessional mechanisms relate to the metaphor covering the existential rebellion. [ABSTRACT FROM AUTHOR]

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Copyright of Conexão Letras is the property of Conexao Letras 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 Conexão Letras is the property of Conexao Letras 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 Conexão Letras is the property of Conexao Letras 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 Etudes Romanes de Brno is the property of Masaryk University, Faculty of Arts 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 Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

The article represents the life and professional path of the doctor, enlightener Yukhym Arsentiiovych Pavlovskyi. He began his professional career as a zemstvo doctor in Oleksandrivskyi district. He worked in Katerynoslav (Dnipropetrovsk), Zaporizhzhia region (Bilenke, Velyka Bilozerka villages). The circle of his medical and social environment is considered. The information about the repeated exiles (to the North Caucasus and Karaganda regions) for Ukrainian “nationalist” views has been provided. The fate of his descendants was investigated: his son Stepan (physician) and grandson Borys (historian). The presented material will contribute to the popularization of the figure of the Ukrainian zemstvo doctor-enlightener. [ABSTRACT FROM AUTHOR]

Communication plays a vital role in diplomacy, especially in multilateral settings. Historians of World War II diplomacy have long neglected the potential of the foreign-language print media originating with the Allied European exiles. Publicity helped the Norwegian government retain two assets of supreme importance to every exile representation – credibility and agency. Norwegian efforts in this realm manifest resourcefulness: several formats have been employed to generate visibility, reciprocity, and reputation, or to transmit positions on the international order in the making. Moreover, content analysis elucidates the transformation of Norwegian internationalism from inter-war liberal propositions towards a more "realist" understanding. [ABSTRACT FROM AUTHOR]

Copyright of Revista Tempo e Argumento is the property of Universidade do Estado de Santa Catarina 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.)

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The paper takes as a starting point the concept of dissensus understood by the French philosopher Jacques Rancière as a gap in, or a redistribution of the right to speak, to see or to be seen. The paper further asserts that dissensus, thus understood, perfectly encapsulates the efforts of the post-Yugoslav filmmaker Želimir Žilnik: to intervene in representational order and render visible the socially marginalised and invisible. The notion of political cinema, usually associated with Žilnik, is here redefined as a practice geared towards changing the rules of visibility and towards a redistribution of the authority/right to speak and be seen. The paper also emphasises the immediacy of representation in Žilnik and argues that Žilnik's ideological horizons revolve around Marx's concept of immediate experience, rather than around historical Marxism. Lastly, the paper relates Žilnik's early interrogations of social exclusion to his later preoccupations with displacement and exile and focuses on the author's 2018 film The Most Beautiful Country in the World. In conclusion, the paper puts forward the suggestion that Žilnik's last film, while showcasing some of its author's long-standing views of exile, brings forth a new, transnational and socially pragmatic vista on the processes of integration and acculturation. [ABSTRACT FROM AUTHOR]

Copyright of Analecta Política is the property of Universidad Pontificia Bolivariana 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.)

The German philosophy of history, in particular Hegel's world history, which proceeds from the East across the Mediterranean to the West and thus finds its realization in the European cultural area, has an impact on philological concepts, among other things. For example, the literary scholar Erich Auerbach established a philology of world literature whose conceptual background was the Hegelian tradition. Auerbach examines the possibility of philology extending beyond the national sphere. Auerbach, who fled from the National Socialists to a Mediterranean country in 1936, to the then newly founded, west-oriented Kemalist Turkey, addresses the loss of old European knowledge traditions that have lost priority over the increasing self-confidence of national literatures. His main work Mimesis: The Representation of Reality in Western Literature, which he wrote between 1942 and 1945 in his Istanbul exile, is based on the historicity of European literature. Auerbach, who taught at Istanbul University from 1936 to 1947, seems to anticipate a trend that turned to interculturally oriented comparative studies in philological and literary studies. The present study was intended to clarify whether this tendency can originally be confirmed in its core question and method. [ABSTRACT FROM AUTHOR]

Brian Friel's unpublished play The Blind Mice (1963) and his short story "Foundry House" (1961) demonstrate his fascination with the unique type of exile represented by the Irish missionary. In each text it is the missionary's return—not, as might be expected, their departure—that disrupts the community that had sent them. Sent to carry spiritual truth to places seen as benighted, the missionary's return to Ireland paradoxically reveals the deprivation of the place left behind. Ultimately, these early texts pave the way for the less orthodox spiritual figures in Friel's more successful later work. [ABSTRACT FROM AUTHOR]

When Holocaust survivor Anna Langfus (1920–1966) left Poland for France in 1946, she broke all ties with her home country. French became her language of choice for the three novels she published between 1960 and 1965, and she never used Polish at home nor taught it to her only daughter. Yet, in a contribution to a volume on Chopin published a few months before her death, she had the famous composer cry out: 'I do not want to die in this country. [...] No, not here. But at home, in my home, the only home I ever owned, my parents' home. A home I shall never see again; a country I have abandoned.' Drawing on the work of Julia Kristeva (abjection) and Dominick LaCapra (empathic unsettlement) I explore representations of exile in Langfus's fiction in three respects: the incommunicability of the Shoah and the ensuing exilic condition of the Holocaust survivor (exile from others); the fragmentation/dislocation of the narrator's body as expression of the survivor's existential anguish (exile from self); the fleeting solace offered by creative fiction and the connection established with readers (suspension of exile). Throughout this discussion, I will be guided by the motif of the fog, which features strongly in Langfus's Chopin text. [ABSTRACT FROM AUTHOR]

This paper examines two French graphic novels which reconstruct the Transpyrenean memory of the Spanish civil war: Le Convoi by D. Lapière and E. Torrents (2013), Dolorès by B. Loth (2016). Both works reshape the narrative model of war testimony created by A. Spiegelman in Maus, where the memory of a traumatic past is transmitted between generations within the family circle (postmemory), combining both personal life story and collective History. Focusing on the narratological device of the voice, three major changes are highlighted: the non-actorialization of the author-narrator (unmaking of the autobiographical identity), the feminization of the recipient of the testimony (not a son but a daughter who listens on behalf of a silent mother), and the extension of the family circle beyond a particular family through condensation or displacement. The paper discusses these points studying the stories as well as the paratexts and argues that the specific combination of the three major changes in each graphic novel produces different ways of disjunction between the subjective and the political dimensions of trauma, in other words, between the intimate and the collective sides of History. [ABSTRACT FROM AUTHOR]

A condition of excess characterizes Iraqi exiles' everyday life in Jordan: excesses of waiting and anticipation, bureaucratic work, and aspirations for future benevolent governance. To grapple with this excess, they have had to develop strategies that render their lives in exile more manageable. Despite being hosted as "guests" of the Hashemite monarchy—an ambitious status evoking notions of pan‐Arab solidarity and Arab traditions of hospitality—this status does not guarantee or grant them access to substantive citizenship rights. In light of this, Iraqi exiles who arrived in Jordan following the US‐led invasion of Iraq in 2003 have often found themselves dependent on potentially injurious ways to navigate their presence. One of these strategies are relations and practices of faḍl, a form of exchange governed by a foreclosure of reciprocity and necessity of public recognition. Based on ethnographic fieldwork among what I refer to as the Iraqi exilic milieu in Jordan, this article examines how, in the absence and denial of expected forms of exchange, the circulation of stately faḍl and its cooptation by ordinary people articulate new notions and practices of valuable yet nevertheless wounding citizenship. [ABSTRACT FROM AUTHOR]

This article analyzes the experience of massive exile during the last wave of dictatorships in Argentina, Chile, Paraguay, and Uruguay, and particularly the process of partial return to the home countries. Given the dramatic and unparalleled institutional breakdown that affected these societies, each in different ways and at varying degrees, the text addresses what limits, difficulties, or shortcomings the former exiles encountered upon their return; what the impact of returnees was on their respective national landscape; and how the transnational experience of those displaced individuals affected the home institutions, politics, and national culture upon their return to their home countries. Finally, it explores how the home countries have addressed and related to the persistent diasporas of co-nationals abroad, particularly those with academic and professional credentials. [ABSTRACT FROM AUTHOR]

In the Ottoman Empire, there were different practices for those who acted to disrupt the social order. Among these practices, exile and fortress confinement punish" ments had an important place. While people were sent away from the place where they were found with the penalty of exile, the penalty of fortress confinement required the person to be imprisoned in the castle. The main purpose of both punishment methods was to rehabilitate the perpetrators and to ensure social order. The Ottoman Empire, especially since the second half of the 17th century, designated some islands in the Aegean and Mediterranean as places of exile and fortress confinement. Famagusta Castle on Cyprus Island was one of them. Due to the forcefiilness of the walls of the Famagusta Castle, during the 18th century, the castle became a punishment place where those who committed many crimes such as especially state officials, murder, theft, banditry, persecution, opposition to census, raid the court, etc. The main sources of the study are the Kalebend and Muhimme Registers and other archKe records of the period. Based on these records, how and according to which principles of the exile and fortress confinement punishment, which are the methods that ensure the social and state order in the Ottoman Empire, were discussed in subtopics. It is aimed that this study will set an example for the sttidies to be carried out on exile and fortress confinement punishments in the Ottonian Empire, in terms of the method and the way the subject is handled. [ABSTRACT FROM AUTHOR]

The defeat in Spain sank the artistic future of an entire generation, after the height of the great cultural creation that took place in the decade 1925-1936. Numerous intellectuals, scientists, plastic artists, creators of varied training and circumstances ended up in the internment camps. Despite the inhumane conditions, their democratic and humanist ideals and the persistence of their anti-fascist convictions facilitated their grouping in common projects. One of these anti-fascist artists, interned in the Argeles sur Mer camp, was Gilberto Corbi Murgui (Casinos, Valencia, 1906-Suresnes, France, 1968. With other inmates, equally militant, he created the magazine La Barraca. He was accompanied by the seal of having been the creator of the PSOE logo between 1939 and 1976, that of the anvil and the feather, indicative of the union of physical and intellectual work. [ABSTRACT FROM AUTHOR]

The American Revolutionary War brought tremendous pain and suffering to Loyalists in New York's Hudson River Valley. They endured violence, persecution, and dislocation. When the war ended, thousands of Loyalists chose to leave their homes for a new life in British North America (Canada). As a civil war, the Revolution attempted to dissolve existing community bonds. But the Hudson Valley Loyalists show that many relationships endured despite the conflict, and that instead these social webs remained central to how they found their way in the postwar British Empire. They settled near one another in exile, assisted each other when applying for postwar compensation, shared similar political philosophies in provincial politics, maintained contact with family in New York, and even intermarried. Individual relationships and community were central to how the Hudson Valley Loyalists rebuilt their lives after a violent civil war. In exile, they created a social web consisting of Loyalists, their children, American citizens, and Late Loyalists, that bound them for several generations. [ABSTRACT FROM AUTHOR]

Academic research focused on Tibetan women-in-exile is rare. Also, very few existing studies explore the perspectives of Tibetan women on the Tibetan nation and their contributions to Tibetan nationalism. Therefore, considering this gap in the literature, this paper explores the question of the Tibetan nation from the perspectives of Tibetan women-in-exile and seeks to understand their contributions to Tibetan nationalism. The paper draws from qualitative interviews conducted with Tibetan women in Dharamsala. The findings indicate that as agents and symbols of nationalism, educated Tibetan women-in-exile express ambivalence in their ideas of Tibetan women's contributions to Tibetan nationalism. Their narratives help us expand our understanding of Tibetan nationalism and reveal how women as active agents of nationalism contribute to the Tibetan movement. At the same time, the paper argues, the Tibetan women-in-exile have not escaped the symbolism of nationalism attributed to them by the larger Tibetan society. [ABSTRACT FROM AUTHOR]

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