Repatriation Movement Research Articles

The ‘dead’ as agents of truth-telling: Lessons from Timor-Leste and the Indigenous repatriation movement

The ‘dead’ as agents of truth-telling: Lessons from Timor-Leste and the Indigenous repatriation movement

The repatriation of African heritage: shutting the door on the imperialist narrative

This article is written in recognition of the repatriation movement, which is going through a renaissance in relation to the cultural heritage of African peoples. The collecting of African cultural heritage without free, prior and informed consent was a feature of colonialism. This article highlights the vulnerability of past and present African heritage in the light of the ‘imperialist narrative’. The imperialistic narrative accompanied the act of colonialism in Africa and enabled the taking of African heritage to public and private collections in Europe and America where many remain. Much of the heritage was displayed as an African ‘curiosity box’ which helped to support the now discredited idea of a hierarchy of peoples. This articleargues that until there is a steady stream of African heritage returning home to Africa the narrative will continue to impact in situ African heritage including natural resources. Until museums repatriate African heritage unreservedly, the ‘imperialist narrative’ will exclude the corollary narrative of African Renaissance. The article examines potential restitution/repatriation mechanisms for African peoples and states for the return of their cultural heritage, drawing on the UNESCO conventions, the African Union Charter for African Cultural Renaissance, the Sarr and Savoy Report, ‘Restitution of African Cultural Heritage. Toward a New Relational Ethics’, the Report of the Expert Mechanism on the Rights of Indigenous PeoplesRepatriation of ceremonial objects, human remains, and intangible resources under the United Nations Declaration on the Rights of Indigenous Peoples’ and the ECOWAS 2019/2023 Action Plan on the return of cultural properties to their countries of origin.

Still Dreaming/Seguimos Soñando by Claudia Guadalupe Martínez

Reviewed by: Still Dreaming/Seguimos Soñando by Claudia Guadalupe Martínez Kate Quealy-Gainer, Editor Martínez, Claudia Guadalupe Still Dreaming/Seguimos Soñando; illus. by Magdalena Mora; tr. from the Spanish by Luis Humberto Crosthwaite. Lee & Low, 2022 [40p] Trade ed. ISBN 9780892394340 $20.95 Reviewed from digital galleys R 6-9 yrs The young narrator of this bilingual picture book embarks with his family on a journey that clearly no one wants to take. The young boy has been tiptoeing around his stressed parents, hearing hushed whispers and vague references to friends and neighbors taken away, and now Papá has decided they will leave their small pecan orchard before they are forced out. On their way out of town, the boy wistfully remembers playing with his pals, but he's glad to be leaving the shops he and his family were never allowed to enter ("We serve whites only NO MEXICANS" says a sign). The story takes an unexpected turn when they meet a group of fellow travelers, and it's revealed they are all being forced to leave the U.S. for Mexico during the Mexican Repatriation of the 1930s. Martínez saves most of the specific historical details for the author's note, instead focusing on the contributions of Mexicans and Mexican Americans as the people the boy meets talk about their work in Alaska, Los Angeles, Chicago, and other parts of the country. The gouache, ink, and digital art has a softness that belies the bittersweet story, but the palette shifts and body language emphasize its nuance, as the boy and his parents attempt to make the best of a terrible situation. Copyright © 2022 The Board of Trustees of the University of Illinois

Gendered banishment: Rewriting Mexican repatriation through a transgenerational oral history methodology

Gendered banishment: Rewriting Mexican repatriation through a transgenerational oral history methodology

Nilai-Nilai Pendidikan dalam Sejarah Kebudayaan Islam di Kerajaan Gowa

This study aims to How the Values ​​of Education in the history of Islamic culture in the Kingdom of Gowa, How the history of Gowa people in the field of socio-cultural and economic and How the peak of success of Islamic culture Gowa (research focus of repatriation movement Tuanta salamka Sheikh Yusuf). The results show. First, Islam entered and influenced the Bugis culture of Makassar, before Islam entered the kingdom of Gowa is basically seen in three forms Belief in the spirits of ancestors, Belief in gods patuntung and Belief in evil persona. Second, the Socio-Cultural System of the Gowa kingdom can be explained as follows. high status and social position. Meanwhile, the socio -economic system of the Gowa royal society, as it is known, is very worrying due to the colonization carried out by the Dutch VOC. Third, Repatriation is the process of returning a citizen who has gone to another region to return to his place of origin. Sheikh Yusuf's repatriation process is done by seeking and collecting donations that are planned as a cost from the implementation of repatriation.

The Artist as Pemulwuy: Somatic Histories, Stolen Remains and Contemporary Indigenous Art

ABSTRACT During the past 40 years, campaigns for the return of Indigenous remains stored in collections around the world—known collectively as the repatriation movement—have coincided with an elevation of Indigenous art to a central role in Australian culture, and to a proliferation of creative works that reflect on settler-colonial legacies. Analysis of key works by leading artists Daniel Boyd and Brook Andrew, who work with human remains or their representations, helps to historicise the emergence of a phenomenon that I call “somatic history”. These pieces incorporate human remains to evoke a dense combination of colonial history, collective memory and present-day Indigenous identity. These forms of history-making function as affective interventions during a time when national aspirations for Indigenous self-determination have been consistently stymied. As with repatriation itself, a practice in which temporalities tangle as present-day communities seek care for once-lost Ancestors, these artworks position historical transgression within a present of structural harm to resist a triumphalist national narrative of progress that disowns the colonial era.

Nazi Science, wartime collections, and an American museum: An object itinerary of theAnthropologie Symbol

AbstractA number of recent works have explored the value of scholarly efforts to “unpack” museum collections and examine the constitutive networks and histories of objects. The interrogations of collections through methods such as object biographies and itineraries imparts important knowledge about the institutions, disciplines, and individuals who made museum collections, contribute to deeper understandings of the roles of objects in creating meaning in and of the world, and suggest implications for future practice and policies. This article examines the object itinerary of a cultural property item of negative heritage: a three-dimensional painted plaster work of craft-art originally designed to symbolize the scientific practice of anthropology in early twentieth-century Germany and later associated with wartime collecting during World War II, the history of American archaeology, and the modern repatriation movement in museums.

Refugees Longing for Repatriation Anticipate Permanent Persuaders

Repatriation is not just a physical return to ‘home’ but a complex political process. With the deadlock of repatriation, resettlement came to be the only practical solution to most of the Bhutanese refugees, which weakened repatriation movement in the sense both local integration and third-country resettlement couldn’t be a durable solution. Bhutanese refugees faced severe pain in exile, got international attention when they began efforts of repatriation. After the peace marches to Bhutan failed in 1996 & 2007, repatriation voices got gradually muted an activist-less eloquent. The repatriation persuaders (the eloquent and visible leaders) excluding few exceptions chose the third-country resettlement and disappeared from the activism. A paucity of unified permanent persuaders weakened the vibrancy of repatriation movement. For restoring the vitality of activism, repatriation movement of Bhutanese refugees anticipates permanent persuaders as a historic necessity to a logical conclusion.

Принс Холл: у истоков движения «Назад в Африку» и черного масонства

This work examines in detail the biography and ideological and political views of Prince Hall, one of the most authoritative and at the same time one of the most mysterious representatives of the black rights movement in the United States. In the course of the analysis, the author dwells in detail on the circumstances of the formation of his socio-political philosophy. He comes to an unambiguous conclusion that it is impossible to attribute the theoretical views of this public figure either to black nationalism or to Pan-Africanism. At the same time, the author acknowledges that the views of the Grand Master of the African Lodge have a number of similarities with both of these ideologies. In particular, Prince Hall adhered to the concept of Ethiopianism and was among the first to put forward the idea of compensating African Americans for the years of slavery and return to the Black Continent. This certainly makes him related to such well-known ideologists of black nationalism as Martin Robison Delany, Henry McNeal Turner, Marcus Garvey, and Malcolm X. But unlike those listed above, Hall remained a staunch egalitarian, a patriot, and an opponent of violent methods of struggle until the very end of his life, which contradicts this doctrine. In addition, this personage was at the origins of the repatriation movement and black Freemasonry, which earned him his great fame. The great contribution of Prince Hall to the cause of struggle against slavery as well as his place among the first and foremost abolitionists has never been questioned by researchers. At the same time, it had to be pointed out the significant degree of mythologization of the image of the Great Master and his biography which still causes a lot of controversy not only in the academic but also in the political and public community. That is why the work provides a number of versions and interpretations of the “well-known facts” of Hall’s biography. The author exposes them to a detailed critical analysis. In Russian historical science, this study is the first work to offer a critical scholarly interpretation of the biography of Prince Hall, the founder of black Freemasonry and the Back-to-Africa Movement. A number of sources are introduced into scientific circulation for the first time.

Study on Life of ‘Park Rho-Hak’ and the repatriation movement of Korean detainee in Sakhalin

It took almost 50 years for Korean detainee in Sakhalin to start to visit and return to Korea since 1990’s after the end of World War Ⅱ. There was much meandering and steps before the temporary visit and permanent return to Korea is possible. But little is known of Park Rho-Hak, what and how he has done for the repatriation movement of Korean detainee in Sakhalin. This essay addresses Park’s life before being mobilized to Sakhakin, his life and re-marriage to Kazuko, the Japanese woman in Sakhalin after war, his activities since the return to Japan, the league of Korean in Japan who was detained in Sakhalin, so-called ‘Park’s letters from Korean in Sakhalin’ and ‘Park’s list of Korean in Sakhalin’, the realization of ‘temporary visit to Japan and family reunion’ and ‘temporary visit to Korea via Japan’, and so on. In summary, my discussion of Park Rho-Hak, his relationship and activities has developed four main points: First, I found out and reconstructed his background before being mobilized to Sakhalin, the forced labor at Sakhalin, detainment at Sakhalin, re-marriage to a Japanese woman, return to Japan, organizing the league of Korean in Japan who was detained in Sakhalin, and activities for repatriations of Korean from Sakhalin. Second, I found out and reconstructed that how the so-called ‘Park’s letters from Korean in Sakhalin’ was transmitted to the family in Korea and vice versa, and how the ‘Park’s list of Korean in Sakhalin’ was listed up and submitted to the governments of Korean, Japan, and Russian Soviet, even to the International Organization such as Red Cross. Third, this article reviewed the key personnel such as ministers, bureaucrats, politicians, lawyers, civic activists, and their role, who Park Rho-Hak has contacted and enter into a relationship for the purpose of repatriation of Korean in Sakhalin. Fourth, I found out and reassessed that Park Rho-Hak devised the ideas of ‘temporary visit to Japan and family reunion’ and ‘temporary visit to Korea via Japan’ and realized those ideas, considering all conditions of that times. Park’s life and efforts for the repatriation of Korean detainee in Sakhalin is the foundation stone and history of the repatriation of Korean detainee in Sakhalin, also, it means the path he has followed.

Restitution or a Loss to Science? Understanding the Importance of Māori Ancestral Remains

For the past 20 years, the main focus of repatriation-related publications has been how the return of human remains has affected the institutions in which the remains reside. Be that with regard to the loss to science or public good, or changes in the way human remains are now cared for, treated, displayed, and stored. But what about the effects on the descendant communities from which these remains originate? There are some examples of Indigenous perspectives regarding the importance of repatriation in the literature, but these are few and far between by comparison. This article examines the importance of returning Māori ancestral remains back to descendant communities, and the development of the repatriation movement in Aotearoa New Zealand. The ethical consideration relating to research on Māori ancestral remains is also explored to understand how scientific research is viewed and used in the Aotearoa New Zealand context. Certain academics and scientists have commented over the years that repatriation is a loss to science and a purely political ploy. It is hoped that by sharing some of the impacts that are dealt with from a Māori perspective, that there is a better understanding of how this effects indigenous communities all around the world.

Trump’s Latinx Repatriation

Two historical episodes have indelibly influenced the development of Latinx identity and sense of belonging in the United States. During the Great Depression, state and local governments, with the support of the U.S. government, repatriated approximately one million persons of Mexican ancestry, including many U.S. citizen children as well as immigrant parents, to Mexico. Similarly, in 1954, the U.S. government launched Operation Wetback, a military-style campaign led by a retired general that removed another one million persons of Mexican ancestry, including many U.S. citizen children, from the Southwest. History rightly condemns these episodes of anti-Mexican intolerance, which amount to an ethnic cleansing. Nonetheless, we may be seeing history repeat itself with even greater harm inflicted on larger numbers of Latinx peoples. Through breathtaking and unprecedented changes to immigration enforcement, President Donald J. Trump has boldly moved to reduce immigration to, and the number of immigrants in, the United States. This Article contends that, as part and parcel of his fervent anti-immigrant agenda, President Trump is engaging in a concerted effort to remove Latinx people, especially Mexicans and Central Americans, from the country. Just as the previous Mexican removal campaigns did, the new Latinx repatriation accomplishes mass removals and encourages Latinx noncitizens, along with U.S. citizen children, to leave the country and self-deport, or, alternatively, to never come to the United States in the first place. But the new Latinx repatriation differs in important respects from the old removal campaigns. First, the new system is facially-neutral and colorblind, not expressly targeting Latinx people. That is the case even though President Trump’s words frequently—and mercilessly—attack Latinx immigrants. Second, through President Trump’s policy efforts, the new repatriation has become institutionalized into the ordinary operation of immigration enforcement, which differs from the ad hoc and episodic nature of the Mexican repatriation and Operation Wetback. With the targeting of Latinx immigrants embedded in the institutional structure of immigration enforcement, one can expect many more Latinx noncitizens to be removed than in previous Mexican removal campaigns. Ultimately, meaningful change to the racial discrimination embedded in immigration law and its enforcement only can be addressed through political action and congressional reform of the immigration laws. To do so, we must acknowledge and address head-on the racial impacts of the operation of the immigration laws and their enforcement. Put differently, an awareness of the racialized nature of the problem is a precursor to bringing racial justice to immigration.

Human remains as documents: implications for repatriation

PurposeThe purpose of this paper is twofold. First, to investigate the documentality of human remains in museum and research collections. Second, to provide a rationale for a processual model of documentation, which can account for their repatriation and eventual burial.Design/methodology/approachThis paper uses a multidisciplinary approach to examine the repatriation issue. It considers an ethical argument developed to support claims for repatriation: the nominal identification of a body as a universal criterion for its burial. Based on Igor Kopytoff’s processual model of commoditisation, it looks to cultural anthropology to help explain how objects can move between a document and non-document state.FindingsHuman remains can be understood as examples of information-as-thing. However, while document theory can readily account for the expanding realm of documentation, it cannot adequately accommodate instances where documentality is revoked, and when something ceases to be a document. When a human biological specimen is returned, the process that made it serve as a document is effectively reversed. When remains are interred, they revert to their primary standing, as people. The process of becoming a document is therefore not unidirectional, and document status not permanent.Research limitations/implicationsThe implications of a processual model of documentation are discussed. Such a model must be able to account for things as they move into and out of the document state, and where the characteristics of documentality change through time.Originality/valueThis paper explores problematic material not usually discussed in relation to document theory. The repatriation movement poses a challenge to a discourse predicated on documentation as a progressively expanding field.

The New Latinx 'Repatriation'? Removals, Criminal Justice, and the Efforts to Remove Latinx Peoples from the United States

Several historical episodes have indelibly influenced the sense of belonging of generations of persons of Mexican ancestry - and Latinx generally - in the United States. Two powerful examples aptly illustrate this point. During the hard times of the Great Depression, state and local governments, with the support of the U.S. government, “repatriated” approximately one million persons of Mexican ancestry, including many U.S. citizen children as well as immigrant parents, to Mexico. Similarly, the U.S. government in 1954 in the military-style “Operation Wetback,” directed by a retired general, removed hundreds of thousands of persons of Mexican ancestry, including many U.S. citizen children, from the Southwest. Those discriminatory events have shaped the identities of Latinx people in the United States. History has condemned these episodes of racial intolerance. Nonetheless, we may be seeing history repeat itself, but with even larger numbers of people injured. Ushering in breath-taking changes in immigration law and enforcement, President Donald J. Trump has boldly moved to reduce immigration to, and the number of immigrants in, the United States. This Article contends that, because so many of the measures directly and indirectly target Latina/os, they represent the equivalent of an attempt at a “new” Mexican repatriation– a concerted effort to remove Latinx people, focusing on Mexicans and Central Americans, from the country. Just as the previous campaigns did, the new efforts further encourage Latinx non-citizens, along with U.S. citizen children, to “self-deport” (i.e., leave the country) or to never come to the United States. Part I of this Article reviews previous efforts to remove persons of Mexican ancestry from the United States, namely what is known as the “Mexican repatriation” during the Great Depression and “Operation Wetback” in 1954. Part II considers the impacts on Latinx of the contemporary efforts by the Trump administration to remove immigrants from the United States, and to reduce legal immigration. It further draws parallels between the “new” and “old” repatriation campaigns.

Fernando Saúl Alanís Enciso. They Should Stay There: The Story of Mexican Migration and Repatriation during the Great Depression.

F<scp>ernando</scp> S<scp>aúl</scp> A<scp>lanís</scp> E<scp>nciso</scp>. <i>They Should Stay There: The Story of Mexican Migration and Repatriation during the Great Depression</i>.

They Should Stay There: The Story of Mexican Migration and Repatriation During the Great Depression by Fernando Saúl Alanís Enciso

They Should Stay There: The Story of Mexican Migration and Repatriation During the Great Depression by Fernando Saúl Alanís Enciso

They Should Stay There: The Story of Mexican Migration and Repatriation during the Great Depression

They Should Stay There: The Story of Mexican Migration and Repatriation during the Great Depression

Mexican Immigrants and the International Institute of Northwest Indiana During the Mexican Repatriation Crisis in Gary, Indiana, 1929–1937

The Great Depression severely affected the U. S. Steel company town of Gary, Indiana. By 1929, Mexicans had surpassed existing European immigrant populations as the city's largest ethnic group of immigrant steelworkers. In 1931, Gary's civic and business leaders began targeting unemployed Mexicans to induce their migration to Mexico. This coercive effort became known as repatriation. Many Mexicans engaged with the International Institute of Northwest Indiana, an immigrant social agency established in 1919, opening case files as social work clients. Mexicans viewed the Institute as a crucial resource for accommodating, contesting, and ultimately resisting efforts to remove them from Gary. They developed a flexible strategy of keeping their options open for residence in either country, while also fighting for employment opportunities in Gary. When area steel plants began requiring U. S. citizenship for employment, Gary's remaining Mexicans worked with the International Institute to naturalize as U. S. citizens.

They Should Stay There: The Story of Mexican Migration and Repatriation during the Great Depression. Latin America in Translation Series. By Fernando Saúl Alanís Enciso. Chapel Hill: University of North Carolina Press, 2017, p. 272, $29.95.

They Should Stay There: The Story of Mexican Migration and Repatriation during the Great Depression. Latin America in Translation Series. By Fernando Saúl Alanís Enciso. Chapel Hill: University of North Carolina Press, 2017, p. 272, $29.95.

Frontiers in Children's Literature ed. by Dorothy Clark and Linda Salem

Reviewed by: Frontiers in Children's Literature ed. by Dorothy Clark and Linda Salem Naomi Lesley (bio) Frontiers in Children's Literature. Edited by Dorothy Clark and Linda Salem. Foreword by Kenneth Kidd. Cambridge: Cambridge Scholars Publishing, 2016. This collection of essays grew out of a project by scholars in the Children's Literature Society of the American Literature Association to investigate the concept of the frontier in children's literature. Between 2009 and 2013, panels at the annual conference each addressed a different aspect of the frontier, with the resulting papers compiled into this volume. Dorothy Clark and Linda Salem, together with the contributors, define the frontier broadly and creatively, including such topics as negotiations with unfamiliar, traumatic, or potentially threatening historical knowledge; student resistance to uncomfortable texts; boundaries between humans and nonhumans; and explorations of new techniques in illustration, archiving, and genre. Scholars in a variety of areas will find individual essays or sections of interest; intersecting fields include trauma studies, posthumanism, fandom studies, illustration, and Native American and African American literature. Clark and Salem's thoughtful introduction offers a reflection on the many potential meanings of the frontier. They begin with the premise that "childhood [is] itself a kind of frontier" (1), necessitating exploration and encounters with the unfamiliar. Thus they focus less on how children's literature addresses the experiences of children situated at literal borders [End Page 214] between regions or nations and more on the metaphorical resonances of frontiers and borders—how Romantic models of childhood push up against conceptions of childhood that acknowledge trauma and harsh realities, how children's literature faces the new "territory" of digitized media, and how children's literature criticism continues to stretch boundaries by incorporating new methods of scholarship. In the remainder of the essay, Clark and Salem seek to provide readers with a guide through this wide-ranging volume by identifying three themes shared by essayists across the five sections. The first is a concern with moral vision and hope, in which narrative traditions carry readers across "boundaries of silence" or historical amnesia (3). The second is a shared conception of the experience of liminality as a border region of its own, one that can alter or transform existing hierarchies and realities. Finally, they point to frontiers as sites of trauma and suggest that the shattering encounter with trauma provides a kind of frontier as it edges readers into new ways of seeing. Part 1, "Frontiers in History, Immigration, Trauma, and Resilience," includes a trio of essays. Anastasia Ulanowicz writes about paratext and visual rhetoric in The Astonishing Life of Octavian Nothing, and her essay offers a particularly interesting discussion of how state-sponsored nationalism depends upon citizens' "remember[ing] to forget" historical conflicts in the name of national unity (15). Oona Hatton's "Defying Definition" provides a timely and nuanced discussion of the contested nature of national borders and identities in the young adult play The Highest Heaven, which takes place during the Mexican repatriation of the 1930s; her essay is a beautiful contribution to scholarship about border control. Melanie Koss and Nance Wilson outline patterns of emotional survival in young adult literature as exemplified by Laurie Halse Anderson's Wintergirls and Ellen Hopkins's Identical. Part 2, "Frontiers in African American Children's Literature," contains essays by Raphael Rogers, April Logan, Katharine Capshaw, and Kathleen Nigro. Rogers's and Nigro's essays address issues of representation in books about slavery and the Civil War, including questions of how to represent and acknowledge brutal violence without making spectacles of black bodies. Logan provides a fascinating interpretation of an 1890 novel by Mrs. A. E. Johnson that argues for linguistic diversity and African American signifying practices as a type of border zone in which skilled practitioners of more than one dialect can navigate between dominant and subordinate literacy practices. Capshaw's essay is another highlight of the collection, bringing attention to three plays from the 1930s and '40s about female heroes of the Haitian revolution. She points out how the plays ask readers not only to stretch the boundaries of gender, but also to consider the transnational frontiers of the long Civil Rights movement, as Haiti meant...