Fate Of Refugees Research Articles

THE IMPACT OF MIGRATION PROCESSES CAUSED BY THE WAR ON THE DEVELOPMENT OF THE POLISH AND UKRAINIAN ECONOMIES

The outbreak of war in Ukraine has dramatically changed the migration situation in many countries of Central and Eastern Europe. Among them, the most important role is played by Poland, where the largest number of Ukrainians who fled the war zone after 24 February 2022 arrived. Citizens of Ukraine are leading in terms of statistics on entry, settlement, visas, people working and studying in Poland, and people applying for Polish citizenship. The social and economic ties that have been built over the years through economic migration, as well as the cultural and geographical proximity of our countries, make Poland a place where those fleeing war can count on safe haven, help and support. It is difficult to predict the future of Ukrainian refugees from russian aggression in Poland, as well as in Ukraine, when they return after the victory and to establish their role in the reconstruction of the country. Their number, as people returning to Ukraine, depends mainly on the events of the war, the EU's policy on Ukraine's accession to the Union, and living and working conditions during the reconstruction of the Ukrainian state. A significant proportion of refugees from Ukraine state that they may stay in Poland, which means that they will actively support the Polish labour market in the long term and ensure the development of the Polish national economy. All of this requires immediate, balanced action on the fate of refugees by state institutions in both Ukraine and Poland. Keywords: migration, economy, war, refugees, migration crisis, labour migration.

Duch hikezji i edukacja. Przyczynek do pedagogicznego pojęcia azylu

In our cultural circle, the right to asylum derives its traditions from both legislation and religion, leads one’s attention to ancient times and the institutions of the Egyptians, Hebrews and Greeks. Moreover, it combines the issues of otherness, inclusion, persecution, suffering, fragility, duty, responsibility for the Other, as well as justice, hospitality, shelter and holiness. The importance of asylum, the growth of which in the 20th century was related to the European crimes of colonialism, the terror of totalitarianisms, the Holocaust, ethnic cleansing, the fate of refugees and stateless people, does not diminish in the face of the wars and disasters of the 21st century. In this context, the question of how one can link the issue of asylum to education seems legitimate. In relation to this question, the essay focuses attention on the concepts of Emmanuel Levinas, Jacques Derrida and Patrick Declerck, drawing on various traditions of asylum and thinking about hospitality that have contributed to shaping the foundations of European educational and aid institutions. Using the achievements of these important traditions for the Western humanities and the concepts of the above-mentioned philosophers, I would like to point out the need to think about educational spaces in the perspective of asylum pedagogy.

Agesilaos’ Abandoned Babies: ‘Humane’ Treatment of the Displaced?

Xenophon attributes to the Spartan king Agesilaos II a humane attitude to those who were taken captive by his army (Agesilaos 1.21-22). Modern translations and discussions of Xenophon’s claim generally assume that Agesilaos prevented children and the elderly from being abandoned and ending up as wandering refugees. A closer look at the text shows that Agesilaos’ intervention amounted to far less far than this, and the fact that he was nevertheless praised for his humanity reveals just how brutal the norms of warfare and the fate of refugees were in ancient Greece.

Redemptive Constellations

Spatial fragmentation is the fundamental condition of Palestinian life, whether under occupation, or under siege, or in the global dispersal that has been the fate of refugees, denied their right of return to historic Palestine. Palestinian artist Emily Jacir’s work inhabits this space and time of fragmentation, committed to the redemption of the fragments of violently broken histories. Working in the mode of assemblage and installation, she pieces together into constellations of memory and correspondences the overlooked objects and damaged archives that bear historical memory and future hope. This article explores this dialectic of fragmentation as a response to the conditions settler colonialism in Palestine that draw lines of solidarity with other sites of colonialism and resistance. The article focuses on her recent site-specific installation, ‘Notes for a Cannon’ (2016) at the Irish Museum of Modern Art, which explores the intervention of British and Israeli colonial regimes into temporality itself.

Past Challenges and Future Promise in Interreligious Encounters

Past Challenges and Future Promise in Interreligious Encounters Tim Crain The refugee crisis has presented extraordinary challenges in the present day. Over 65 million people have been displaced over the past few years, which represents the greatest refugee crisis since the end of World War II. The vast majority of present‐day refugees are women and children, and very little has been done to ease the suffering of those exiled. The religious faiths of Judaism, Christianity, and Islam have been very interested in the refugee crisis. The Abrahamic faiths have experienced challenges of their own throughout centuries of difficult relations, but an improvement of relations, along with a grave concern regarding the fate of refugees, holds particular promise in helping to ease the crisis. Judaism, Christianity, and Islam: Commonalities and the parting of ways The commonalities between Judaism, Christianity, and Islam are noteworthy. The three religions are monotheistic, focus on the written word, and demand ethical conduct. All three religions rest on the foundation of “do unto others as you would have them do unto you.” Yet far too often over the course of centuries, the common bonds were forgotten and the differences exaggerated. The difficult relationship led to centuries of violence, and although that was true with all three Abrahamic faiths, it was particularly the case with Judeo‐Christian relations. Christianity, in recognition of the common bonds shared with Judaism, should have been the greatest protector of Judaism, yet not only did it fail to protect the sister faith, it also became its greatest persecutor. Even though the foundation of Christianity is Judaism, early Christians believed that Jews had to embrace what they perceived as the perfection of monotheism, the Christian faith. Few Jews though were interested in converting to Christianity, and the Christian faith remained small in the Roman Empire, despite conversion attempts of Jews and Gentiles. At the start of the fourth century, Christianity remained a relatively insignificant religion in the Empire. All of that changed in 312 CE. The Emperor Constantine faced a significant insurrection. His mother Helen had been an avowed Christian, though Constantine was a Roman polytheist; prior to the Battle of Milvian Bridge, the new emperor experienced a mystical vision that led him to promise to convert to the monotheistic faith of Christianity if he was successful on the battlefield. Constantine prevailed and his conversion to Christianity greatly aided the expansion of the faith throughout the Roman Empire. In 313, Christianity became a legal religion with the passing of the Edict of Milan, and in 325, the religion was further codified at the Council of Nicaea. Constantine also aided in by constructing patriarch churches and monasteries throughout the Mediterranean. By 350 CE, nearly half of the Empire was Christian. Roman polytheism, or paganism as it was also called, began to significantly decline. Even as the Roman Empire began to deteriorate in the fourth century, Christianity continued to expand in the region. Although it had taken nearly three centuries, Christianity became the largest religion in the world by the end of the fifth century. Whereas Christianity became very prominent by the start of the sixth century, Judaism remained small. Adding to Jewish concerns was the fact that the Romans had expelled them from their homeland in the first century. The diaspora added many challenges to Jews living throughout the Middle East, northern Africa, and southern Europe. As the centuries progressed in the early Middle Ages, Christians continued attempting to convert Jews. However, Jews were no more interested in Christianity in the early Middle Ages than they had been during the Roman Empire. Christian frustration with the lack of Jewish conversion led to Christian anti‐Judaism, and the hostility continued for centuries. European Jews were viewed as an alien race who bore direct responsibility for the death of Jesus of Nazareth. The Jews as “Christ‐killers” dominated Christian attitudes throughout the medieval era. Life was not easy for European Jews, and it was particularly difficult in the Middle Ages. The vast majority of Europeans were illiterate, and the ignorance only fostered more problems. Jews were frequently attacked during Easter Week, as Christians would hear the Gospel of John's account of the crucifixion and death...

Судьбы беженцев:между политикой и международным правом

Судьбы беженцев:между политикой и международным правом

The Growing Influence of the Courts over the Fate of Refugees

A number of migration scholars suggest that domestic courts have become the key protective institution for refugees. How can we explain this claim? One prominent explanation identifies group litigation as the key source of the increasing influence of the courts. How well does this explanation travel empirically? The article evaluates this explanation by examining the puzzling behaviour of German refugee NGOs. They have not entered the legal arena directly (either as parties or as interveners), nor have they concentrated on developing extensive litigation campaigns. Still, they are remarkably ‘judicialized’: their frequent engagement with the law in other respects has heightened their legal consciousness. Why have German refugee NGOs made such different choices than their North American counterparts and what do these choices tell us about the expanding influence of the courts over the fate of refugees in Germany and North America? To make sense of the different choices that these organizations have made, we need to understand the role that institutional norms and procedures, in particular policy legacies, have played in directing the behaviour and identity of these groups. For a number of reasons, German refugee NGOs historically have been discouraged from directly accessing the courts in favour of indirect participation. Since Canadian and American refugee organizations follow a pattern closer to the expectations of the (largely North American) literature on the subject, we need to be more careful in thinking through ou

The Growing Influence of the Courts over the Fate of Refugees

A number of migration scholars suggest that domestic courts have become the key protective institution for refugees. How can we explain this claim? One prominent explanation identifies group litigation as the key source of the increasing influence of the courts. How well does this explanation travel empirically? The article evaluates this explanation by examining the puzzling behaviour of German refugee NGOs. They have not entered the legal arena directly (either as parties or as interveners), nor have they concentrated on developing extensive litigation campaigns. Still, they are remarkably ‘judicialized’: their frequent engagement with the law in other respects has heightened their legal consciousness. Why have German refugee NGOs made such different choices than their North American counterparts and what do these choices tell us about the expanding influence of the courts over the fate of refugees in Germany and North America? To make sense of the different choices that these organizations have made, we need to understand the role that institutional norms and procedures, in particular policy legacies, have played in directing the behaviour and identity of these groups. For a number of reasons, German refugee NGOs historically have been discouraged from directly accessing the courts in favour of indirect participation. Since Canadian and American refugee organizations follow a pattern closer to the expectations of the (largely North American) literature on the subject, we need to be more careful in thinking through ou
 
 Full text available at: https://doi.org/10.22215/rera.v4i2.199

Shanghai and the Experience of War: The Fate of Refugees

AbstractIn 1937, bitter and brutal fighting raged for three months in and around the city, with intense bombardment from ships and planes. Within weeks, hundred of thousands of residents were thrown on to the streets and made homeless. This paper is concerned with the massive and sudden transformation of Shanghai residents into refugees and the consequences on the resources and management of the city. In the first part, I argue that 1937 created an entirely new situation no authority was prepared to meet because of the scope of the population exodus and to the actual blockade of the city. The second part is devoted to the refugee population, in both quantitative and qualitative terms. It examines who the refugees were—those who found refuge in camps—and why they did not reflect the normal structure of the local population. The last part is concerned with the challenges refugee camps had to face in maintaining a huge destitute population with limited resources in war-torn overcrowded urban space. War caused tremendous suffering among the civilian population, especially children, despite the fairly successful organisation of support by the authorities and private organisations.

Rights, cosmopolitanism and public reason

In this discussion of Seyla Benhabib’s Claims of Culture, I defend a more pluralist conception of deliberative democracy and a stronger conception of the cosmopolitan content of human rights. I will discuss three main issues: first, problems of incommensurability and deep conflict; second, the role of impartiality and normative constraints embodied in the ‘syntactic’ and ‘semantic’ interpretations of the deliberative formula ‘reasons that all could accept’; and third, the differences in our conceptions of cosmopolitanism and the status of rightless persons, particularly as illustrated through the example of the European Union. In the first two cases, I argue that the democratic minimum required for the resolution of second-order conflicts without domination demands a weaker interpretation of procedural norms of deliberation; in the case of rightless persons, I argue that the ‘right of hospitality’ that Benhabib employs is not robust enough and that there is more content to the conception of human rights that is applicable to the fate of refugees, asylum seekers, and other stateless persons.

Brokenburn: The Journal of Kate Stone, 1861-1868.

This journal records the Civil War experiences of a sensitive, well-educated, young southern woman. Kate Stone was twenty when the war began, living with her widowed mother, five brothers, and younger sister at Brokenburn, their plantation home in northeastern Louisiana. When Grant moved against Vicksburg, the family fled before the invading armies, eventually found refuge in Texas, and finally returned to a devastated home. Kate began her journal in May, 1861, and made regular entries up to November, 1865. She included briefer sketches in 1867 and 1868. In chronicling her everyday activities, Kate reveals much about a way of life that is no more: books read, plantation management and crops, maintaining slaves in the antebellum period, the attitude and conduct of slaves during the war, the fate of refugees, and civilian morale. Without pretense and with almost photographic clarity, she portrays the South during its darkest hours.