Enter Ghost: Haunted Courts and Haunting Judgments in Transitional Justice

How can we account for trials in which the judgment speaks not only to and about the defendants and their deeds, but also about injustices from a more distant past? Building on approaches to ghosts and haunting by Jacques Derrida and Avery Gordon, I propose to examine a set of the German post-1990 trials for human rights violations committed in the former East Germany as instances of haunted justice. Here, the courts not only adjudicated the present cases, but also tried to ‘go back and make whole what has been smashed’ (Benjamin 1969) by their own lack of judgment in the failed trials of the Nazi perpetrators. In this instance, the ‘time is out of joint’, and we see the ghosts of the failed trials of Nazi perpetrators standing next to the inheritance of impunity fostered in West German courts, and next to the now present East German perpetrators. What can justice mean in such a complex constellation of injustices? I argue that the ghostly dimension of these cases point to a need for a kind of justice and engagement that can ultimately not be found in courts—yet the courts’ engagement with this ghostly matter is nevertheless important.     

Marriage at the intersection between tradition and globalization: Turkish marriage migration between Emirdag and Belgium from 1989 to present

In this paper, we will investigate the popularity of marriage migration between Turkish communities in Western Europe and emigration regions in Turkey. Our focus here is specifically on the Belgian case, namely the ‘Emirdag connection’. In Belgium, the majority of immigrants with a Turkish background come from the region of Emirdag, in the province of Afyon. On the basis of quantitative research methodologies, we first consider the magnitude of the phenomenon and the socio-economic situation of those involved. Using the qualitative research techniques of participant observation and in-depth interviews, we analyze the mechanisms in an attempt to explain marriage migration between these regions. Why do so many young people, born and raised in Western Europe, opt for an unknown partner from a region that is largely unknown to them but which proves to be their parents', or even grandparents', region of origin? Why does migration remain such a valuable life project for many young people in these regions of origin, despite the real danger of many negative side effects? The popularity of marriage migration is often explained by its role in making migration possible. However, migration theories alone cannot explain this phenomenon. Here we will argue that the existence of a ‘culture of migration’ that binds the region of origin with the region of destination and in which ‘the family’ as an institution is capable of building a bridge between traditional praxis, as well as the challenges linked to international migration, are crucial for understanding the enduring popularity of marriage migration.     

Twelve short tandem repeat loci Y chromosome haplotypes: genetic analysis on populations residing in North America

A total of 2443 male individuals, previously typed for the 13 CODIS STR loci, distributed across the five North American population groups African American, Asian, Caucasian, Hispanic, and Native American were typed for the Y-STR loci DYS19, DYS385a/b, DYS389I/II, DYS390, DYS391, DYS392, DYS393, DYS437, DYS438 and DYS439 using the PowerPlex Y System. All population samples were highly polymorphic for the 12 Y-STR loci with the marker DYS385a/b being the most polymorphic across all sample populations. The Native American population groups demonstrated the lowest genetic diversity, most notably at the DYS393 and DYS437 loci. Almost all of the 12-locus haplotypes observed in the sample populations were represented only once in the database. Haplotype diversities were greater than 99.6% for the African Americans, Caucasians, Hispanics, and Asians. The Native Americans had the lowest haplotype diversities (Apaches, 97.0%; Navajo, 98.1%). Population substructure effects were greater for Y-haplotypes, compared with that for the autosomal loci. For the apportionment of variance for the 12 Y-STRs, the within sample population variation was the largest component (>98% for each major population group and approximately 97% in Native Americans), and the variance component contributed by the major population groups was less than the individual component, but much greater than among sample populations within a major group (11.79% versus 1.02% for African Americans/Caucasians/Hispanics and 15.35% versus 1.25% for all five major populations). When each major population is analyzed individually, the R(ST) values were low but showed significant among group heterogeneity. In 692 confirmed father-son pairs, 14 mutation events were observed with the average rate of 1.57x10(-3)/locus/generation (a 95% confidence bound of 0.83x10(-3) to 2.69x10(-3)). Since the Y-STR loci reside on the non-recombining region of the Y chromosome, the counting method is one approach suggested for conveying an estimate of the rarity of the Y-haplotype. Because the Y-STR loci are not all in disequilibrium to the same extent, the counting method is a very conservative approach. The data also support that autosomal STR frequencies can be multiplied by the upper bound frequency estimate of a Y-haplotype in the individual population group or those pooled into major population groups (i.e., Caucasian, African American, Hispanic, and Asian). These analyses support use of the haplotype population data for estimating Y-STR profile frequencies for populations residing in North America.