Rohingya women of Bangladesh camps between hopes and waiting 3 Aspirations are not shaped by liberal traditions like that of the Islamist women who participate in the mosque movement in Egypt.9. Rohingya women of Bangladesh camps in families between hopes and waiting 9 also have documents of their refuge in Rakhine state. Shabbir is a Rohingya activist in the camps and has worked for the community for a long time.
Their clothing was also strikingly different from most Rohingya in the camps. They depend only on the ration provided by the World Food Program in the camps.
Enigma of ‘Brus’ in Mizoram
Displacement, Repatriation and Livelihood
This was considered the first step towards the political articulation of the Brus in the state. Although recognized as citizens, there was not much political participation of the Brus in the running of the state. In the mid-1990s, the peaceful call of the Brus for self-determination turned into an extremist path.
Enigma of 'Brus' in Mizoram: Displacement, Repatriation and Livelihood 23 Mizos have often accused the BNLF of having a link with the extremist organization of the National Liberation Front of Tripura (NLFT). In the wake of the ethnic tension, hundreds of Brus took refuge in neighboring Tripura. Apart from the law and order problem, the human security of the Bru refugees in the relief camps was a challenging task for the government.
Enigma of “Brus” in Mizoram: displacement, repatriation and livelihood Under pressure from the Tripura government, the Union government initiated the repatriation process with the support of the government of Mizoram. However, the agreement failed to resolve the Bru Imbroglio due to the lack of political will of the Mizoram government. The repatriation process was halted many times due to the fear or unwillingness of the Bru refugees or due to inadequate rehabilitation measures guaranteed by the Mizoram government.
Perhaps this can be resolved through the policy included in the termination of the agreement.
Refugee-Turned-Voters
Refugee Identity and Voting Rights among Exiled Tibetan Community in Mcleodganj
Swati Condrolli *
The study is located in Dharamshala, Himachal Pradesh, which is the de facto capital of the Tibetan government-in-exile and the second largest Tibetan settlement in India. There are two broader domains within which we can see the legal status of the exiled Tibetan community in India. This section analyzes the resonance of the refugee and citizenship framework to the Tibetan community living in exile in India.
The above paragraph reflects the legal and political position of extending suffrage to Tibetan refugees. But surprisingly, after the Vidhan Sabha elections in Himachal Pradesh in 2017, Tibetans started returning their voter cards. Due to the sensitive nature of the research, the names of the respondents were not used in the paper.
This episode at the local level can be seen as the beginning of the process of disenfranchisement. The Tibetans living in exile are Green Book holders22 (citizens) of the Tibetan government-in-exile. Since this announcement of the extension of voting rights to members of the exile Tibetan community, Himachal Pradesh has witnessed five constituencies as discussed in the previous section.
Within the larger narrative of the Tibetan refugees' rejection of Indian citizenship in India, a small number of Tibetans who chose to become citizens and actively participate in Indian elections in their respective locations remain an outlier.
Study of Process, Determinants and Consequences of “Donkey” Migration from
South Asia to Greece in Europe
Mohammed Taukeer *
I closely observed the work-life conditions of South Asian refugees and asylum seekers in Greece. These South Asian refugees provided socio-psychological support to each creating bonds of camaraderie among refugees. He also told that there is a well-developed socio-economic bond between South Asian refugees and consequences of social.
These difficult working conditions affect the quality of life of the South Asian refugees/migrants in Greece. The government of Greece considers these illegal South Asian refugees as a crisis and challenge for the economy of Greece. The Cultural Roulette: Consequences of Donkey Migration South Asian refugees integrated and associated with European society in their working-cum-living conditions in Greece.
The social identities of South Asian refugees in Greece are recognized and identified by their native languages and dialects. Language and dialectical patterns are the main indicator of assimilation and help to develop a cultural landscape that is reflected in the socio-economic and cultural activities of South Asian refugees in Greece. It is also important to note that European society accepts the issue of South Asian refugees.
In addition, these consequences determine the economic behavior of South Asian refugees due to social integration with Europeans.
The Conceptualisation of State Linguistic Policies and Education System
Analysing Community Solidarity
A Refugee Protectionism
Azeemah Saleem *
Thus, the acquisition and good command of the language play a central role in the integration process. In evaluating the German languages, people who favor the accuracy and care of writing and orthography of the German language have a positive interest in the persistence of minority languages. Furthermore, the second language status of refugees/immigrants in the educational system in Germany has become a fundamental value for shaping the political, social and cultural process of integration and adaptation.
However, the method and realization of language skills testing are under constant review. Nevertheless, the practice of the language of native refugees, both at school and at home, has hindered German language development in children. Achieving language sustainability through the education system can create a pluralistic and tolerant society in the long run.
The cultural rights situation of refugees has been detrimental in host societies due to majority dominance over minority identities. On the other hand, it undermines the cultural rights and sensitivity of refugees/immigrants. It can develop educational programs, even in the native language of the refugees, to increase knowledge about German history, the political system and the form of the institutional structure.
Nadežda Gorčakova, "The concept of parallel societies and its use in the discourse on immigration and multiculturalism."
Book Review
Viewing Migration Through the Gender-Identity Prism
Along with this recognition of responsibility is a critical understanding of the power-laden processes that construct the subjectivity of the dispossessed, the displaced, the migrant. What emerges is the recognition of the ambiguity as well as the complexity involved in research, which is also a process of political engagement. The researchers in this work address the experiences and narratives of immigrants and contextualize these experiences as they relate to the "precarious" conditions of life in the global capitalist economy.
This emerged strongly in the narratives of domestic workers who are also marriage migrants. From Paula Banerjee's question "what is feminist in the study of forced migration" to Shubra Seth's determined migrant women who take on the role of vanguard after communal violence in their community's struggle to be considered as citizens with rights . , we can see in the research how there is an engagement with women's agency that emphasizes women's own interpretations of their identities and experiences. For example, in Amrita Pritam Gogoi's chapter, we see how women repeatedly assert their role in the armed insurgency of the Maoist People's War in Nepal, emphasizing their experiences of bearing arms.
This story happens in the context of an amnesia in public memory, which erased their roles and forced them to return to their domesticity at the end of the war. Suchismita Majumder's rigorous work, using methodological and data triangulation of young Rohingya children crossing the West Bengal-Bangladesh border, intersperses the stories of the children and NGO workers with a range of international conventions, national mechanisms, as well as Supreme Court case law, giving us a glimpse of former child migrants acting as interpreters for the latter migrants. It addresses the urgent need to break free from the ossified categorization of forced migrants by defending the voice of the marginalized and acknowledging the nuanced variations in vulnerabilities.
While tracing the genealogies of categories renews debates about forced migration, the collective power of the work lies in the moral force of triggering transformative political responses and processes that recognize migrants as individuals with uniquely specific stories and as bearers of entitlement to live in dignity. .
Migration and Cultural Practice
The Subaltern Entertainments and Role of Labour
Although Singh's book is one of the fundamental contributions to the vernacular migration literature, it does not provide a specific analytical framework. The conceptualization of "popular culture" through the eyes of "labor" reflects the author's belief in the Marxist idea of "mass culture," which claims to be closer to reality.6. He pointed to the social locations of the working class from ancient times to the colonial period and the technique of labeling their achievements as "folklore" and conceptual.
He quoted the works of Sudhi Pradhan and his extensive writings on the history of the cultural movement reflected the views of the Indian Marxists towards folk culture. The attitudes of the mainstream world of theater and other forms of performance did not notice the changes outside of themselves. His reading of "Reshma-Chuharmal" (performativity) opens up the politics behind the subaltern myth-making process by negating the conventional idea of a "civilized society".
Prakash rightly points out the problems of liberal populism in taking the cultural practices of labor seriously. Prakash's study showed how JNM plays broke the dominant middle-class stance in theatres, especially left-wing political theatres. The process of de-elitization and transformation of subaltern cultural practices as viable in the cultural sphere was undoubtedly recognized as a "social revolution".
Prakash's research on JNM showed gender sensitivity in most of the performances where female characters usually dominated the entire play.
NOTES FOR CONTRIBUTORS
REFUGEE WATCH
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