Assimilation Policy Research Articles

A survey of Korean elementary schoolteachers on their communication with students and parents from migrant backgrounds and the need for quality language services

This paper investigates communication problems facing teachers when they interact with students and parents from migrant backgrounds, and explores the need for quality language services in educational settings. According to a questionnaire-based survey of 142 elementary schoolteachers, about 20–25 per cent of respondents frequently experienced difficulties in communicating with students and parents who lacked Korean language proficiency. However, the teachers usually managed without outside assistance largely because of the lack of language support services. Effective communication is needed through the delivery of more language services to support children’s learning, school education and parents’ meaningful participation in both. Most teachers surveyed supported more effective language services in their schools, but were not very vocal in advocating for professional interpreting services. Instead, they tended to emphasise other forms of language and cultural training for multicultural students and their parents. This response may derive from their lack of experience with professional interpreting services, and a lack of awareness of the limited resources available for quality service provision or the influence of assimilation policies. The findings also indicate that teachers do not consider the interpreting and translation skills of language service providers as highly as cross-cultural mediation skills, understanding of the education system or interest in individual students’ needs. The results call for further research into what would constitute best practice in educational interpreting to effectively mediate cultural differences between schools and multicultural families, and address the needs and concerns of teachers, students and parents from multicultural backgrounds.

Iš Prūsų ir Didžiosios Lietuvos dialogo istorijos: ar būta detektyvo?

The article notifies the significance of the cultural dialogue which has the history of four centuries, the dialogue between Prussian Lithuania and Lithuania Proper. Taken into account are the peculiarities of ethnic formation of both areas, as well as different strategies of assimilation policy used by Prussia and Russia. Consequently, these different strategies were accepted differently and yielded different effect. The activity of two cultural societies, that of Litauische literarische Gesellschaft, and that of Birutė is taken for comparison in the aspect of rising Lithuanian national self-consciousness, and the emphasis is laid upon sociopsichological aspects of the dialogue (which was not always direct) rather than upon historical or cultural parallels. To refresh run-of-the-mill academic attitude and discourse, unconventional literary means of the detective genre are put to use as a compositional and stylistic instrument.

European Post-War Migrants and Indigenous Australians: A History in Fragments

This article will outline a series of historical fragments which represent encounters between the early post World War Two European migrants and indigenous peoples. While both displaced persons and Indigenous peoples have been studied by historians as the objects of assimilationist policy, any relationship between these two groups has been largely ignored. This article will thus explore the connection between these disparate groups, in the context of White Australia, assimilation and mid-century settler colonialism.

La educación para la paz como instrumento para validar derechos humanos, lingüísticos y culturales Peace education as an instrument to validate linguistic and cultural human rights

La educación para la paz como instrumento para validar derechos humanos, lingüísticos y culturales Peace education as an instrument to validate linguistic and cultural human rights Karla Del Carpio Abstract This article emphasizes the need to join efforts to ensure that the human rights especially of indigenous children are respected and promoted through quality education so that their childhood is enriched. It is therefore necessary to improve the type of bilingual education that indigenous communities receive, for example, Tsotsil children in Chiapas, Mexico. Historically, this population has received a subtractive type of bilingual education; process in which the child's indigenous language has only been used while learning Spanish and then such a language (Spanish) replaces the child's native language. This confirms that bilingual education is not simply about teaching content in two languages, that is, this type of program is linked to political movements related to civil rights, educational equity, integration and assimilationist policies. On the other hand, bilingual education is a component that is part of a social, economic, educational, cultural and political framework. In the same way, it is essential to recognize the situation of the languages involved in this type of programs since economic, social and political factors influence their status. It is concluded that both education and the school need to become instruments of equity, inclusion, freedom and harmony. Full Text: PDF DOI: 10.15640/imjcr.v9n1a1

Reproduction on the Reservation: Pregnancy, Childbirth, and Colonialism in the Long Twentieth Century by Brianna Theobold

Reviewed by: Reproduction on the Reservation: Pregnancy, Childbirth, and Colonialism in the Long Twentieth Century by Brianna Theobold Abigail Markwyn Brianna Theobold. Reproduction on the Reservation: Pregnancy, Childbirth, and Colonialism in the Long Twentieth Century. Chapel Hill: University of North Carolina Press, 2019. 288 pp. Paper, $29.95. Brianna Theobold's excellent new book, Reproduction on the Reservation: Pregnancy, Childbirth, and Colonialism in the Long Twentieth Century, shows in vivid detail the effects of colonial policy on the reproductive lives of Indigenous women in the United States. The depth [End Page 302] and breadth of Theobold's research is extraordinary and is a significant contribution to both women's and Indigenous history. She deftly interweaves a comprehensive case study of reproductive health on the Crow reservation with the experiences of other Indigenous women across the United States to uncover the myriad ways that the long hand of the Office of Indian Affairs (OIA) extended across the nation to affect the reproductive practices of Indigenous women both on, and off, the reservation. Reproduction on the Reservation convincingly argues that the regulation of reproductive health and family structure was fundamental to assimilation policy and must be understood as a key part of US colonialism. The imposition of the reservation system in the late nineteenth century put the bodies of Native women under increased surveillance and regulation, which ranged from the coerced (birthing in a hospital and scheduled breast feedings) to the forced (unwanted sterilization). Theobold reveals that, despite this surveillance, Native women remained agents of their own lives. Some women willingly embraced the opportunity to birth in a OIA hospital, for instance, while others resisted. Some women sought sterilization procedures, but far more woke up from childbirth to find themselves subject to this invasive and unwanted procedure. And throughout the twentieth century, Indigenous women worked together to combat abuses and to gain access to the medical care they wanted and needed. This innovative and thoroughly researched narrative reveals the deeply intertwined relationship between federal Indian policy and women's reproductive lives and demonstrates the longterm effects of colonialism on Indigenous communities. The book consists of six chronologically organized chapters, which trace Crow women's lives from the late nineteenth century to the present. It focuses on the time period from roughly 1880 to 1980, but the epilogue does an excellent job of pulling the story together, recounting the decision of Zintkala Mahpiya Wi Blackowl (Lakota), a water protector, to birth her baby at Standing Rock in 2016, as well as that of Nicolle Gonzales, a Navajo nurse-midwife dedicated to founding a birthing center for Native women. Although the core of the narrative traces the histories of Crow women, particularly those of the Yellowtail family, Theobold expands her view to include the experiences of women from across the country. Her narrative reveals that Native women experienced many of the same historical changes as did their non-Native [End Page 303] contemporaries, such as the medicalization of childbirth, the flourishing of women's clubs, debates about birth control and eventually abortion, but these issues played out in sometimes radically different ways when set within the confines of colonial policies. After a brief introduction, the first chapter explores the reproductive lives of Crow women after their removal to the reservation along the Little Bighorn River. Here, the author lays out some of the themes that will recur throughout the book: the significance of "flexible childrearing," in Crow society and the ways in which government employees viewed, and intervened in, Native women's reproductive practices. Chapters 2 and 3 focus on the implementation of early-twentieth-century assimilation policy. Here, Theobold focuses on the significance of the OIA's "Save the Babies" campaign, and argues that it must be understood as "a cornerstone of early twentieth-century federal Indian policy" (45). Chapter 3 examines one goal of this policy, which was to transition Native women into giving birth in hospitals rather than at home. Theobold traces the uneven adoption of this policy through the life story of Susie Walking Bear Yellowtail, the first Crow registered nurse. Here we see the varieties of ways in which women navigated the OIA health system, at times acquiescing to...

The Unconstitutionality of the Indian Child Welfare Act

The Indian Child Welfare Act was passed in hopes of redressing abuses by state and federal agencies that in the prior decades often took Native American children away from their families for insufficient reasons—sometimes as a consequence of cultural misunderstandings, and sometimes based on an outright policy of compulsory assimilation with majority society. But despite these good intentions, in practice, ICWA frequently harms the very children it was supposed to help. In April 2021, the Fifth Circuit Court of Appeals, in a long, sharply divided opinion, addressed many of the constitutional concerns that ICWA raises. The court failed to reach a majority opinion in some respects; in other respects it found that ICWA does not violate constitutional rules against racial distinctions. But it also struck down some portions of the Act on federalism grounds. This article examines some of ICWA’s constitutional flaws, and the defenses that have been offered by defenders of the ICWA status quo, both by academics and by the Fifth Circuit.

Is It Global History’s Moment?

Is It Global History’s Moment? Carol L. Higham (bio) Janne Lahti, The American West and the World: Transnational and Comparative Perspectives. New York: Routledge, 2019. vi + 189 pp. Epilogue, index. $44.95. Andrew Offenburger, Frontiers in the Gilded Age: Adventure, Capitalism, & Dispossession from Southern Africa to the U.S. -Mexican Borderlands, 1880–1917. New Haven: Yale University Press, 2019. xv + 299 pp. Note on orthography, notes, bibliography, index. $45.00. For over thirty years, global history of the American West has been on the cusp of having its moment. Beginning with Howard Lamar and Leonard Thompson’s comparative work, The Frontier in History: North America and Southern Africa Compared (1983), which first linked the American West to the South African frontier and others, scholars have touted a more global approach as the way to critically re-evaluate American history, and the frontier and the West in particular. In her recent essay, “When Western History Tried to Reinvent Itself: Revisionism, Controversy, and the Reception of the New Western History,” (2021) Natalie Massip discusses the recent calls for globalizing the history of the American West. Assertions such as Kerwin Klein’s Frontiers of Historical Imagination (1997), and Jeremy Adelman and Steven Aron’s “From Borderlands to Borders: Empires, Nation-States, and the Peoples in between in North American History,” (1999) suggest that placing the American West in a global context would revitalize the field and provide a more critical understanding of the colonial past of the nation. They seek to move the history of the American West from a regional study to a global one by reclaiming the importance of the frontier, using settler colonialism as a framework with which to analyze the West, and dismantling the idea of exceptionalism. Beyond these theoretical ideas of how to globalize the American West, a set of parallel movements have emerged: transnational and comparative history. Transnational history represents the study of themes, peoples, and ideas that cross borders and nationalities. Two excellent examples would be Sam Truett’s Fugitive Landscapes: The Forgotten History of the U.S.-Mexico Borderlands (2008) and Beth Ladow’s The Medicine Line: Life and Death on a North American Borderland (2013). Truett’s work, which straddles borderlands and transnational [End Page 435] history, set a standard for defining a region and place through the eyes of the historical actors. His term, “fugitive landscapes,” which he used to describe the ebb and flow of control of the borderland regions, presents an example for other historians of how to abandon nation-state definitions for more accurate regional or borderlands ones. Ladow’s work introduced the idea that historical actors ignored or invoked the nation-state as needed and that Indigenous peoples continued to define the land beyond the nation-state. Her work revitalized how historians of the Indigenous populations of the American and Canadian Wests viewed place, frontier, and borderlands. Transnational history beyond North America represents a trickier subject as an historian needs to find a global link like an industry, missionary work, or a specific policy, thereby limiting the scholarship. Comparative history utilizes some of the same methodologies as trans-national history by either comparing a similar process in different places or comparing similar places experiencing different processes. Lamar and Thompson’s work seeks to trace the frontier through different places. It presents one of the foremost problems facing the practice of comparative history: the need to master the historiographies, sources, and even languages, of two or more places. Thus, the work was an edited volume with specific chapters on specific frontiers and summative analysis at the beginning and end. For a single author, the task seems daunting, yet some scholars have ably managed it. Steve Sabol’s “The Touch of Civilization”: Comparing American and Russian Internal Colonization (2017) represents the rare case where a single author possesses the language and historiographic skills to compare disparate regions and peoples, in this case the Kazakh and the Sioux. By comparing similar policies of dispossession and assimilation in seemingly dissimilar places, Sabol discovers that many outsiders saw these transitions as a transnational process. In a similar manner, Tolly Bradford’s Prophetic Identities: Indigenous Missionaries on British Colonial Frontiers, 1850–1875 (2012) compares...

ПОЛІТИКА РУСИФІКАЦІЇ В УКРАЇНІ ЯК ЗАСІБ КУЛЬТУРНОЇ АСИМІЛЯЦІЇ: ІСТОРИЧНИЙ ВИМІР

The article considers the historical dimension of the policy of Russification, as a means of cultural assimilation, conducted by the Russian authorities in Ukraine from the time of the Russian Empire until the end of the USSR. If in the conditions of the Russian Empire the authorities resorted to strict bans on the Ukrainian language, as a means of destroying national identity, then, under Soviet rule, bet was made on the implementation of Lenin’s national policy, according to which literacy was seen as a tool for spreading state ideology. In the context of the political course of «perestroika» Russification processes continued in the form of a policy of bilingualism, stimulation of the Russian language in educational and scientific institutions. At the same time against the background of socio-political changes in «perestroika» the processes of national revival intensified, struggle for the Ukrainian language, which led to the adoption of the Law on Languages and the expansion of its scope. This hindered the implementation of the policy of full assimilation of Ukraine and initiated state-building processes. But, consequences of assimilation Russification policy in Ukraine still not overcome, which is especially evident in the regional dimension and creates favorable conditions for the implementation of hybrid warfare by the Russian Federation.

Нaціональне питання в Польщі: за матеріалами опитування варшавського часопису “Kurjer Polski” 1924 р.

Нaціональне питання в Польщі: за матеріалами опитування варшавського часопису “Kurjer Polski” 1924 р.

SITUATION OF THE UKRAINIAN DIASPORA IN RUSSIAN FEDERATION IN THE CONTEXT OF THE KREMLIN'S REVANCHIST POLICY TOWARDS UKRAINE

The situation of the Ukrainian diaspora in the Russian Federation (hereinafter – the Russian Federation) in the conditions of the Kremlin's revenge policy towards Ukraine and Ukrainians is analyzed. The policy of the Russian Federation concerning the gradual and purposeful absorption of the non-Russian peoples of the Russian Federation and their final transformation into Russians ("Russians") is described. The place of the Ukrainian diaspora in modern Russia is comprehended, based on the data of population censuses (1989, 2002, 2010). It was found that the Russian Federation pursues a strict aggressive policy of assimilation towards the Ukrainian diaspora, imposes its neo-imperial ideology, closes diaspora associations, Ukrainian churches, applies repressive measures against local Ukrainians, in connection with which they are forced to hide their nationality. It was found that as a result of such an assimilation policy of the central government, the Ukrainian diaspora in Russia loses its identity and uniqueness, forgets its native Ukrainian language, history, traditions and customs, gradually assimilating and merging with the Russian people. It is noted that the Ukrainian state needs to introduce a new effective Program of interaction with foreign Ukrainians, as the Program (2018 – 2020) has lost its relevance. It is proposed to include in the new Program information about various events (congresses, conferences, round tables, seminars, festivals, film screenings), attending which the Ukrainian diaspora from Russia will get acquainted with the Ukrainian language, history, science, literature, customs and traditions, songs, movies ( movies, documentaries, cartoons). It is emphasized that now the Russian authorities, under the guise of a pandemic, do not allow the Ukrainian diaspora to enter Ukraine, so there is a need to involve them in online events (online conferences, webinars, etc.) held in Ukraine, as well as to create YouTube has various channels with Ukrainian content (Ukrainian songs, customs, traditions, legends, lessons in the Ukrainian language, history, etc.) to promote all things Ukrainian on the Internet.

Мовне питання в українському державотворчому процесі ХХ століття

The article highlights an importance of the language for the survival of the Ukrainian national identity as well as its role in the state-building processes of the 20th century. The author analyzes the state policy towards Ukrainian during the National revolution of 1917-1921 and Soviet period. It is stated, that the linguistic policy of the Ukrainian authorities in 1917-1921 included acceptance of Ukrainian as a state language, its popularization and implementation in document flow, public administration, education, science and publishing. The linguistic policy of the state based itself on the ethnic tolerance and democratic principles. In search for support of the wider circles of the Ukrainian society, the Soviet regime, established in the early 1920ties, had to adopt the policy of “Ukrainization”. During the next decade the sphere of the Ukrainian language use expanded significantly. However, the Ukrainization appeared to be only a short-term solution. In the early 1930ties the Bolshevik ruling elite abandoned the policy of Ukrainization, while the leading Ukrainian administrators and public figures that supported this policy were repressed. At the same time, even the short-term Ukrainization of the 1920ties – early 1930ties was fruitful enough. It had a longue durée that fueled Ukrainian national identity during the periods that followed. In the years of de-Stalinization Ukrainian intellectuals searched for the possible ways to increase the usage of the Ukrainian language. They fulfilled numerous artistic and research projects and backed the rights of the Ukrainian language publicly. It is important to note that the linguistic policy of the Soviet authorities presumed the support of the Russian language in all spheres of the social life. This policy was implemented through the state institutions, such as schools, universities, scientific centers, mass media, armed forces, health care, and prison system. As a result, Ukrainian was widely treated as a language of the lower status (Ukrainian as a ‘rural language’ in contrast to the Russian as an ‘urban language’) and bilingualism flourished among the population of Ukraine. The population censuses of 1926, 1959 and 1989 clearly demonstrate the effectiveness of this policy. Nevertheless, it never resulted in total Russification of the Ukrainian population. The Ukrainian language maintained its relevance for Ukrainian nation and state building of the 20th century. It continued to contribute in national consolidation and allowed to preserve the Ukrainian political identity, even despite the assimilation policy provided by the central authorities.

The Two Great Healing Traditions: Issues, Opportunities, and Recommendations for an Integrated First Nations Healthcare System in Canada

ABSTRACT The First Nations in Manitoba, Canada, are calling for active recognition and incorporation of holistic traditional healing and medicine ways and approaches by the mainstream healthcare system that has hitherto tended to ignore all but biomedical approaches. This request for recognition requires elaboration on areas of opportunity for collaboration that could positively influence both Indigenous and allopathic medicine. We discuss pathways to an integrated healthcare system as community-based primary healthcare transformation. A community-based participatory research approach was used to engage eight Manitoba First Nations communities. One hundred and eighty-three (183) in-depth, semi-structured key informant interviews were completed in all communities. Grounded theory guided data analysis using NVivo 10 software. We learned that increased recognition and incorporation of traditional healing and medical methods would enhance a newly envisioned funded health system. Elders and healers will be meaningfully involved in the delivery of community-based primary health care. Funding for traditional healing and medicines are necessary components of primary health care. An overall respect for Indigenous health knowledge would aid transformation in community-based primary health care. Recognition of and respect for traditional healing, healers, medicines, therapies, and approaches is also recommended as part of addressing the legacy and intergenerational impact of assimilative policies including Indian residential schools as the Truth and Reconciliation Commission of Canada has stated in its Calls to Action.

Formation and development of the state-public management of primary school management in the South-East of Ukraine (XVIII – the beginning of the XX century)

The article provides a comprehensive analysis of formation and development process of primary education public administration in the South-East of Ukraine during the eighteenth – early twentieth century. The main socio-economic and cultural prerequisites for the formation and development of education management in this region are identified. It is concluded that the process of education management system formation in South-Eastern Ukraine is due to the following factors: administrative division of the territories of the Russian Empire, colonization and settlement of the region, a large population, desire of various ethnic communities to meet their own educational needs, the resistance of immigrants to the assimilation policy. The main trends in the development of public administration of education in southern Ukraine were: diversity of different educational institutions, which had different subordination, strengthening the role of clergy and parish schools in the education system of South- Eastern Ukraine, strengthening public activities, inconsistency of government education policy issues. The conceptual principles of the development of education management in the South-East of Ukraine are determined: the multinational and multi-confessional character of the region, as well as its rapid socioeconomic development, which served as a factor in the educational needs of the population. Peculiarities of primary education public management in Greek, German, Mennonite, Jewish, Czech, and Bulgarian settlements are revealed. Forms of public initiative in education management are identified, namely: participation in discussion of educational institutions draft statutes, elections of self-government bodies, introduction of Sunday schools, material support for opening and operation of literacy schools, opening of free public libraries, publishing of available fiction, free supply of books, conducting surveys to study the state of education, etc.

The Harlem Renaissance in Translation: Socialism, Nostalgia, and the Multilingual Spaces of Diaspora

Korean writers living in the United States and Korea translated the poetry of the Harlem Renaissance in the 1930s, a decade in which the so-called New Negro Movement in northern American cities was declining and Japanese assimilation policies in colonial Korea were accelerating. For their work of translation, Han Hŭkku (1909–1979) used the original text of The New Negro (1925) by Alain Locke, and Han Sŏrya (1900–1976) and No Ch'unsŏng (1898–1940) drew on Japanese sources on the literature and history of the African diaspora. I argue that these Korean intellectuals explored the sense of nostalgia and the idea of class consciousness in the black literary tradition to articulate their diasporic, socialist, and utopian visions. By examining the roles of Korean and Japanese knowledge production in disseminating black culture, this essay attempts to expand the scope of American studies into a multilingual and transpacific context and thereby reconsiders a US-centric understanding of cultural circulation.

Existential Engagement: Philosophy in Taiwan, the Japanese Era ed. by Hung Tzu-wei

Reviewed by: Existential Engagement: Philosophy in Taiwan, the Japanese Era ed. by Hung Tzu-wei Feng-wei Wu Hung Tzu-wei, ed., Existential Engagement: Philosophy in Taiwan, the Japanese Era Taipei: Academia Sinica & Linking, 2016. Existential Engagement: Philosophy in Taiwan, the Japanese Era (edited by Tzu-wei Hung) is a seminal work about the development of the humanities during the Japanese colonial era of Taiwan (1895–1945). Some of the thinkers introduced in this book are not exactly philosophers as we might call them today, and it may be more apt to call them Geisteswissenschaftler in the sense that Dilthey had in mind. Readers can grasp the Zeitgeist and the lived experiences of Taiwan's colonial era through their works, and this is exactly what this book intends to do. Nevertheless, to call them Taiwanese philosophers is not the result of sloppy scholarship but a considered choice. The reason could be very simple: if you want to trace the genealogy of Taiwanese philosophy to its nascent stage, you would not want to leave out borderline cases just to satisfy methodological neatness. Before entering the details, I would like to discuss three major contributions of this book. Its first contribution is an ethical one. Under the postwar authoritarian regime, Taiwan's colonial past was deliberately kept obscure, and even distorted, in order to beautify the so-called "Return to the Motherland." In the late 1940s and early 1950s, many prestigious intellectuals of Taiwanese descent were persecuted by the regime for political reasons. Some were killed, imprisoned, or forced into exile, and some had to keep a low profile all their life and even had to adapt to the coercive ideology of the regime. Taiwan's colonial past has been an empty page for a long time. This book mends the gap and calls on us to do justice to the past, to make the suppressed heard. The book's second contribution is a historical one. It demonstrates the pivotal role that Japan once played in the cultural enlightenment in East Asia in the first half of the twentieth century. Taiwan is a perfect example. In the colonial era, the Japanese colonists established the first comprehensive public education system and the first university in Taiwan, and most of the Taiwanese thinkers introduced in the book were even able to [End Page 99] study abroad in Japan. Most of them studied in Tokyo or Kyoto, and the influences of Japanese Yōmeigaku and the Kyoto school were ubiquitous in their works. By tracing the genealogy of Taiwanese philosophy, the book shows readers how imperial Japan adopted Western philosophy and transformed it and then passed it on to Japanese colonies. The third contribution of this book is a philosophical one, and arguably the most important. People might wonder: What is Taiwanese philosophy actually? What is its content? Is it mature enough to qualify as a specific philosophy? These are difficult questions. In the informative introduction entitled "The Genealogy and Stages of Taiwanese Philosophy in the Japanese Era" (Tzu-wei Hung, 15–37), Hung argues that prewar Taiwanese philosophers had an immense existential concern for their individual and collective fate due to the pressures of assimilation policy, and that impulse propelled them to engage the sociopolitical reality. Hung argues that the same impulse has not withered away, for the same existential anxiety is still hovering over Taiwan. In that sense, this book is not merely a historical review of a philosophy that has been but also a manifesto for a philosophy that is yet to come. Hung's paper also offers readers a very useful big picture of prewar Taiwanese philosophers and their works. According to Hung's analysis, these philosophers can be divided into four distinct categories, based on their areas of specialization and educational background. The first category is philosophers of "Continental and Japanese philosophy," who were mostly influenced by German idealism, existential philosophy, and the Kyoto school. The second category is philosophers of "American pragmatism," who had studied abroad in the United States or were influenced by the pragmatism of William James and John Dewey. The third category is philosophers of "modern Sinology and Buddhism," who were inspired by Confucianism or Buddhism...

Reconstructing Aboriginal History and Cultural Identity through Self Narrative: A Study of Ruby Langford’s Autobiography Don‘t Take Your Love to Town

The last decades of previous century has witnessed the burgeoning of life narratives lending voice to the oppressed, dispossessed, and the colonized marginalities of race, class or gender across the world. A large number of autobiographical and biographical narratives that have appeared on the literary scene have started articulating their ordeals and their struggle for survival. The Aboriginals in Australia have started candidly articulating their side of story, exposing the harassment and oppression of their people in Australia. These oppressed communities find themselves sandwiched and strangled under the mainstream politics of multiculturalism, assimilation and secularism.
 The present paper seeks to analyze how life writing serves the purpose of history in celebrated Australian novelist, Aboriginal historian and social activist Ruby Langford’s autobiographical narrative, Don’t Take Your Love to Town. The Colonial historiography of Australian settlement has never accepted the fact of displacement and eviction of the Aboriginals from their land and culture. The whites systematically transplanted Anglo-Celtic culture and identity in the land of Australia which was belonged to the indigenous for centuries. Don’t Take Your Love to Town reconstructs the debate on history of the colonial settlement and status of Aboriginals under subsequent government policies like reconciliation, assimilation and multiculturalism. The paper is an attempt to gaze the assimilation policy adopted by the state to bring the Aboriginals into the mainstream politics and society on the one hand, and the regular torture, exploitation and cultural degradation of the Aboriginals recorded in the text on the other. In this respect the paper sees how Langford encounters British history of Australian settlement and the perspectives of Australian state towards the Aboriginals. The politics of mainstream culture, religion, race and ethnicity, which is directly or indirectly responsible for the condition of the Aboriginals, is also the part of discussion in the paper.

Modernization and Language Loss in the Meänkieli Community

The Finns living in the Torne/ Tornio Valley were cut off from the Finns in Finland in 1809, when Sweden lost the territory of Finland in favor of Russia. Since then, the Tornedalian Finns have become the victims of a definite assimilation policy. Today their language, Meänkieli, is a minority language officially acknowledged in Sweden, but it is an endangered language nowadays, as well. One of the most important factors which led to the endangered status of Meänkieli was the systematic assimilation policy of the 19th and the 20th century Sweden. One of the main aims of its representatives was to lead language minorities to the path of modernization, offering them the acquisition of majority languages instead of their minority mother tongues. In my study, I am looking for an answer to the question of how modernization affected the Tornedalian Meänkieli-speaking community in Northern Sweden during the 19th and the first half of the 20th century, as reflected in some feuilletons written by the well-known Meänkieli writer Bengt Pohjanen. My research is based on the relational interpretation of history, culture, literature, and language identity.

From Front National to Ressemblement National in France: Rebranding the Party Image

On the 1st June 2018 Front National changed its name to Rassemblement National - a measure to break away from antisemitism and anti-Islamism, to create a better party image. However, the old symbol - the flame - has been preserved as a tribute to old guard of the part, and Marine Le Pens presidential campaign statements were transferred to the partys new website unchanged. The aim of this article is to examine if the party changed its agenda after re-branding or if it remained a formality. The research question is whether the party tries to attract electorate by changing its political course or it leaves the main ideas intact. Author tries to address the research question by using document analysis method and comparative analysis of the partys programs. Though the party no longer calls for fighting Muslim-migrants and focuses on economic issues, author concludes, that it still aims at promoting assimilation policy which is a milder version of fight against migrants coming from other cultures.

Tally Ho Boys' Training Farm, Aboriginal children and the intersection of school, welfare and justice systems, 1950s–1960s

PurposeThis paper draws on the archival records of the Victorian Education Department, literature produced by the governing authority of Tally Ho (the Central Mission), and newspaper reports produced in the mid-20th century about school and education at Tally Ho. This paper also draws on material from the Victorian Aborigines Welfare Board and the Northern Territory Department of Welfare, as well as two historical key government inquiries into the institutionalisation of children.Design/methodology/approachThis paper uses Tally Ho Boys’ Training Farm as a case study to examine the intersection of welfare systems, justice systems and schooling and education for Aboriginal children in institutions like Tally Ho in the mid-20th century. Further, it provides perspectives on how institutions such as Tally Ho were utilised by governments in Victoria and the Northern Territory to pursue different agendas – sometimes educational – particular to Aboriginal children. This paper also explores how histories can be reconstructed when archives are missing or silent about histories of Aboriginal childhood.FindingsThis paper demonstrates how governments used Tally Ho to control and govern the lives of Aboriginal children. By drawing together archives from a range of bodies and authorities who controlled legislation and policies, this paper contributes new understandings about the role of institutions in Victoria to the assimilation policies of Victoria and the Northern Territory in the mid-20th century.Originality/valueScholarship on the institutionalisation of children in the post-war era in Victoria, including the ways that schooling and justice systems were experienced by children living in care, has failed to fully engage with the experiences of Aboriginal children. Historians have given limited attention to the experiences of Aboriginal children living in institutions off Aboriginal reserves in Victoria. There has been limited historical scholarship examining the experiences of Aboriginal and Torres Strait Islander children at Tally Ho. This paper broadens our understandings about how Aboriginal children encountered institutionalisation in Victoria.

Indigenous youth reconnect with cultural identity: The evaluation of a community- and school-based traditional music program.

Reconnecting Indigenous youth with their cultural traditions has been identified as an essential part of healing the intergenerational effects of forced assimilation policies. Past work suggests that learning the music of one's culture can foster cultural identity and community bonding, which may serve as protective factors for well-being. An 8-week traditional song and dance program was implemented in a school setting for Indigenous youth. An evaluation was conducted using a mixed-method design to determine the impact of the program on 35 youth in the community. A triangulation of qualitative and quantitative data revealed several important themes, including personal development, cultural development, social development, student engagement in school-based programming, and perpetuating cultural knowledge. The program provided students with an opportunity to connect with their cultural traditions through activities that encouraged self and cultural expression. Community responses suggested that this type of programming is highly valued among Indigenous communities.