Bodily memory: Introducing immigrant organizations and the family

This is an article about war survivors who ended up in migration in the aftermath of World War II: former Division soldiers from Poland and former Ostarbeiterinnen from the Soviet Union who settled in Belgium. It analyzes how these migrants dealt in their post-war lives with experiences of harm to their bodies undergone during the war. Often, attempts to ascribe meaning to the physical and/or psychological remnants of this harm were not made through words, but through non-verbal performances. However, such bodily memory could also, consciously or not, become socialized. In this article, I investigate the performance of bodily memory over time within two of the migrants' social entities: immigrant organizations and families, focusing in particular on their interaction.     

东晋南朝人口迁移及其影响述论

东晋南朝时期 ,人口迁移的规模之大、范围之广、历时之久 ,超过以前任何一个历史时期。大量人口迁入东晋南朝境内 ,产生了多方面的重要影响 :首先 ,从实质上讲 ,东晋南朝特别是其中的东晋、宋、齐、梁 ,是移民政权 ;其次 ,丰富了南方文化的内涵 ,提升了南方文化的层次 ;再次 ,促进了区域经济的开发     

12~(th) Sino-German Human Rights Dialogue held in Beijing

正From July 13 to 14,2014,the 12th Sino-German Human Rights Dialogue,jointly sponsored by the Chinese Association for International Understanding(CAFIU),China Foundation for the Development of Human Rights(CFDHR),and Friedrich-Ebert Foundation of Germany(FES)was held in Beijing.     

Cooperation Between Russia and the EU in the Sphere of Migration

The author attempts to analyze all aspects of cooperation between Russia and the European Union (EU) within the framework of the migration dialogue. She compares the migration policies of Russia and the EU-28 countries, discussing both common problems—the relationship between migration and development, labor immigration, the fight against illegal immigration—and the specific ways in which each side tackles them. She points out that the migration dialogue has great potential for developing further cooperation, exchanging experience, and strengthening trust between Russia and the EU.     

Exchanges

正U.S.VP Visits China The U.S.vice president,Joe Biden,visited China on December 4 and 5,2013.During his talks with Chinese President Xi Jinping and Premier Li Keqiang,both sides agreed to enhance dialogue,exchanges and cooperation between the two countries.Xi stressed that both countries should maintain high-level commuU.Du sid co     

17世纪蒙古高原巴尔虎蒙古族的迁徙及其历史意义

在地广人稀的中俄边境上,边疆人群对边疆稳定起到了重要作用.17世纪巴尔虎人从贝加尔湖以南内迁至中国东北,这是蒙古高原东部最后一次大规模的部落迁移.整体迁移过程几乎牵动了大半个欧亚大陆的历史,涉及到久居南西伯利亚的巴尔虎、布里亚特人、17世纪蒙古高原上最强大的卫拉特集团和喀尔喀集团,以及大兴安岭与东北平原上附属于清朝的多...     

A Dialogic Analysis of Audiences’ Interactions on Online Media Sites in Zimbabwe

Abstract

Zimbabwean mainstream media has been profoundly polarised by two significant camps, namely the pro-government and anti-government media. Public opinion has primarily split between the binary ideological alignments of these two camps. The heavily censored political environment in Zimbabwe since the imposition of the Public Order and Security Act 11:17 (and regulated in a multiplicity of overt and covert ways) resulted in political expressive space being constrained. Online media, however, has created alternative media spaces and contexts that are far more enabling to audiences when it comes in dialogic co-production of meaning and new or alternative value positions to those advanced by traditional media. This article explores the negotiation of meaning by online readers of the state-owned daily, The Herald. Dialogism theory is used to explore discourse and ideological interaction occurring between mass media and its audiences in the news website comments section and how online communication is in fact a reciprocal social practice that is both modelled and remodelled through processes of co-production and negotiation of meaning. The research also takes into account the naming practices that the participants employ in their online interaction.     

Global IR through dialogue

This article aims to address how to ensure a two-way ‘dialogue’ across ‘the West/non-West distinction’ in international studies. To this end, I first discuss three different approaches to dialogue, the Socratic, the Habermasian, and the Weberian, and clarify what kind of thing dialogue should be if it is to overcome the ‘West-non-West divide’ and transform the current ‘Western-centric’ IR into a global discipline. I argue that dialogue should be understood as reciprocal feedback from different perspectives for mutual learning. In order to achieve this goal (i.e. mutual learning), I call for an ‘instrumentalist’ approach to dialogue. To elucidate this point, I offer an empirical illustration. The focus here is on dialogue as mutual learning between Western-centric IR theory, more specifically constructivism, and the indigenous experience and knowledge of East Asia.     

Sometimes You Just Have to Leave: Domestic Threats and Forced Migration, 1964-1989

In this study we explore why persons flee their homes to become refugees and internally displaced persons. We contend that individuals will tend to flee when the integrity of their person is threatened. Further, we argue that they will flee toward countries where they expect conditions to be better. We conduct statistical analyses using fixed effects least squares, on a pooled cross-sectional time-series data set, consisting of data from 129 countries for the years 1964-1989. Our findings support the conclusion that threats to personal integrity are of primary importance in leading people to abandon their homes. Measures of state threats to personal integrity, dissident threats to personal integrity, and joint state-dissident threats each have statistically significant and substantively important effects on migrant production. We also find that countries making moves toward democracy tend to have greater number of forced migrants, once other factors are considered. We conclude the analysis by identifying several lucrative areas for further investigation.     

和而不同：儒家与基督宗教对话的可能性

儒家与基督宗教分别以特异性的“忠孝”与“爱神”作为本根至上的终极正当原则,结果导致它们不仅在理论和现实中陷入了深度悖论,而且彼此间也形成了无法调和的张力冲突,难以展开建设性的对话。只有运用它们共同包含的“普世爱人”观念,置换它们各自奉行的特异性至上本根,以尊重人权的“不可坑人害人、应当爱人助人”原则为基础,儒家与基督宗教才能通过求大同、存小异的途径,真正实现“和而不同”。