Suchergebnisse

Exile is usually defined as the time one lives elsewhere, involuntarily separated from home. However, exile can also be conceptualized more broadly as a process already starting at home, while traveling into exile and/or before arriving in the place of exile. This volume sheds detailed light on those early stages of exile. Exil wird gewöhnlich als die Zeit definiert, in der man unfreiwillig getrennt von der Heimat anderswo lebt. Exil kann aber weiter gefasst auch als Prozess begriffen werden, der bereits in der Heimat, unterwegs und/oder vor der Ankunft im Exilland anfängt. Dieser Band geht den Vorstufen des Exils detailliert nach.

Marta Raquel Zabaleta's autobiographical piece takes us through the trajectory of her exile as an Argentinian refugee, first in Glasgow and then in London. Forced to flee with her husband, a Chilean UN refugee, she describes the differences between the ways her husband and herself were treated by those in solidarity groups and other aid organizations and the particular difficulties faced by women refugees. She explores the isolating effects of having her professional identity and status erased as a refugee and of being relegated to the sole status of 'wife'. Zabaleta also insists on the fundamental rights of refugees and asylum seekers to have both their histories and their desires for the future acknowledged by those in the host country.

'I BORROW SEASONS OF AN ALIEN LAND TO STAY THE SEASON OF A MIND'

This book, winner of the 2007 Siglo XXI International Essay Prize, is unique in its approach to exile and offers remarkable insights into the subject. It discusses both human nature and the phenomenon of exile with depth and exactness from the combined perspectives of philosophy, morality, politics, anthropology, and history. After retracing the lessons learned through diverse experiences of exile from antiquity to modern times, it uses poetry as metatestimony to examine exile, subjectivity, and the many moral and political implications involved. The result is a series of thoughtprovoking connections between exile and the way we assume our lives.

Facing a heavy-handed crackdown since the 15 July 2016 abortive coup, many Gülenists are fleeing Turkey and seeking refuge mostly in European countries. With this ongoing influx, a Gülenist diaspora is in the making. The fall from grace and the traumatic experience of exile have paved the way for heated internal debates on what went wrong and how the movement may start over. Although the Gülen movement has heavily invested in the Global South, most followers have sought refuge in Western democratic countries, where the rule of law may protect them better from the Turkish state's aggression. Since 2016, the number of asylum seekers from Turkey has increased five-fold in the European Union; many of them belong to this movement. The contradictions of the Gülenist organisation illustrate the common pitfall of jamaahs ("religious communities") in Turkey, which first emerged in the mid-1920s but could not fully translate themselves into the new political and social order. The movement's destiny as a diaspora, however, largely depends on this legacy. Strikingly, the Gülenists in exile live in a comfort zone, diminishing the odds of reform happening: the movement's victim status enables it to swim with the tide of anti-Erdoğan sentiment in the West, while its modern, non-violent, eager-to-integrate stance - standing in contrast to many other Islamic movements - appeals to Western policymakers. But, for the first time ever, criticism from within the movement has been loudly heard, and reverberated across its membership base. Exile has triggered an emotional break among many Gülenists, who are now revisiting their very conceptions of state, nation, and religion. The Gülen movement is at a crossroads of its own making. German and European policymakers have the unique opportunity to shape the future trajectories of this movement, and should push for full organisational transparency. From a broader perspective, they can establish channels - such as dialogue conferences - between isolated groups in exile, and thus contribute to preparing for the emergence of a new social contract in Turkey.

The new era of Slovene spiritual, cultural and, in a certain sense, political history, is marked by the condition of exile. The first Slovene book, printed in 1550, was written by Primož Trubar, a Protestant, emigrant and exile par excellence. Trubar and his followers translated, wrote, made plans, and worked, "for the prosperity of their homeland," in exile; therefore, the fundamental document of Judeo-Christian civilization and culture—the Holy Bible—was translated into Slovene, in exile. Books were sent to the homeland in barrels, and young people were invited to be educated at German universities. Trubar died an exile, convinced that his cause in the homeland was, if not won, at least well on the road to success.

World War II gave rise to two episodes of government-in-exile: the Commonwealth government headed by Quezon, and the government headed by Laurel in the last days of the Japanese Occupation in the Philippines. In both instances, the decision for the government to go into exile was made by outside forces, the United States in the case of Quezon, and Japan in the case of Laurel. The conditions that led to the formation of the government-in-exile, the functions that they served while in exile, and the views of the Filipino people towards them are discussed in the article.