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One of the consequences of the 1939 exile was the widespread emergence, or re-emergence, of cultural community centres, periodicals and magazines, brief treatises and books that gave priority to local events over outside influences. Xavier Benguerel, Domènec Guansé, C. A. Jordana, Joan Oliver and Francesc Trabal, who formed the Chile group, held translation as their weapon of choice in the political and cultural struggle. Here, we look at the most remarkable achievements, collective strategies and ways of thinking about language and translation.

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.

Der Verfasser gibt zunächst einen Überblick über die Geschichte der Krim-Tataren seit dem 16. Jahrhundert. Vor diesem Hintergrund stellt er die Deportation der Krim-Tataren unter Stalin und ihre Ansiedlung im zentralasiatischen Exil dar. Im folgenden wird gezeigt, wie die Krim-Tataren sich der Assimilation an ihr neues kulturelles Umfeld verweigerten und ihre besondere Gruppenidentität auch unter den Bedingungen des Exils aufrechterhielten. Es schließt sich ein Überblick über die Bemühungen der Krim-Tataren um eine Rehabilitierung und die Erlaubnis zur Rückkehr auf die Krim in den Jahren zwischen 1967 und 1987 an. Erst im Jahr 1989 jedoch machte der Oberste Sowjet im Zuge der Perestroika- und Glasnost-Politik Gorbatschows den Weg in eine Heimat frei, die die meisten der Rückkehrer nie mit eigenen Augen gesehen hatten. Obwohl sich die Lebensumstände auf der Krim für die meisten der Remigranten im Vergleich zu ihrer Situation im Exil deutlich verschlechterten, kehrte bis Ende 1993 die Hälfte der krimtatarischen Exilpopulation auf die Krim zurück. (BIOst-Wpt)

<strong>Maria G. Rewakowicz. <em>Literature, Exile, Alterity: The New York Group of Ukrainian Poets.</em></strong> Boston: Academic Studies Press, 2014. xxiii, 250 pp. Preface. Bibliography. Index. Cloth.

Among the exodus of Uruguayan artists and intellectuals described by Hortensia Campanella (p 29) is Jorge Musto. whose short story 'Pale Browns and Yellows' we published in Index on Censorship 2/1981. As actor, theatre director and journalist, Jorge Musto was associated with the two best-known standard bearers of the rich cultural movement which blossomed in Uruguay before the 1973 military coup: the El Galpón theatre company (Index on Censorship 2/1977 and 2/1979) and the weekly magazine Marcha (4/1974 and 2/1979). He has published several novels and short stories, and now works as a translator in Paris, having fallen victim in 1972 to the repression which paved the way for the final military takeover. It was in Paris that the following interview was carried out in February 1981 by Index on Censorship's Latin America researcher. Our apologies for having held it over for so long, for reasons entirely of space. The interview is translated from Spanish.

Argues that the status of the Cuban-American community in Miami, Florida, is changing from political refugees to a US ethnic group.

This book brings together essays by an international group of scholars and artists, focusing on live performance inspired by living in exile, or created by exiled artists. Bringing together a range of perspectives to examine the full impact of political, socio-economic or psychological experiences of exile, Performing Exile: Foreign Bodies presents an inclusive mix of established and emerging voices from varied cultural and geographic affiliations. Chapters blend close critical analysis and autoethnography to document and interrogate performances and the political, religious, economic and cultural contexts that inform them. With a foreword by Yana Meerzon, and featuring essays on artists of Mexican, Korean-American, Lebanese-Quebecois, Spanish, Azerbaijani and Canadian Aboriginal origin, to name a few, Performing Exile is truly diverse.

This article deals with the community of political exiles in Utrecht, the Netherlands. This group of exiles, made up mainly by members of the Communist Party of the Philippines, has been at odds with the government since the Marcos administration which hunted it down during martial law. The breakdown of peace talks during the Aquino administration further contributed to the exile of key persons to Utrecht in the late 1980s. This article describes the exiles' political work and continuing links with the Philippines, the unifying and divisive forces within their community, how exile has affected their personal and family life, their encounters with racism in the host country, and the break in the Communist Party of the Philippines.

Members of the Frankfurt School have had an enormous effect on Western thought, beginning soon after Max Horkheimer became the director of the Institute for Social Research at the University of Frankfurt am Main, in 1930. Also known as the Horkheimer Circle, the group included such eminent intellectuals as Theodor Adorno, Herbert Marcuse, Erich Fromm, Leo Lowenthal, and Friedrich Pollock. Fleeing Nazi oppression, Horkheimer moved the Institute and many of its affiliated scholars to Columbia University in 1934, where it remained until 1950.Until now, the conventional portrayal of the Institute

Introduction : locating relocation in Oceania / Martin G. Silverman -- Commas in microcosm : the movement of Southwest Islanders to Palau, Micronesia / Robert K. McKnight -- The processes of change in two Kapingamarangi communities / Michael D. Lieber -- Communities and noncommunities : the Nukuoro on Ponape / Vern Carroll -- The relocation of the Bikini Marshallese / Robert C. Kiste -- Making sense : a study of a Banaban meeting / Martin G. Silverman -- Rotumans in Fiji : the genesis of an ethnic group / Alan Howard and Irwin Howard -- Sydney Island, Titiana, and Kamaleai : Southern Gilbertese in the Phoenix and Solomon Islands / Kenneth E. Knudson -- Tikopia in the Russell Islands / Eric H. Larson -- The exploitation of ambiguity : a New Hebrides case / Robert Tonkinson -- What did the eruption mean? / Erik G. Schwimmer -- Conclusion : the resettled community and its context / Michael D. Lieber.

In this study of exile, Sean Akerman chronicles the ways in which narrative approaches provide opportunities to understand and represent the lives of those who have been displaced after violence. Drawing on fieldwork he conducted with Tibetan exiles in New York City, and supplemented with archival research from other exilees around the world, Akerman investigates how narrative approaches can reveal what it's like to embody historical tensions, how identity becomes contested within displaced groups, and how personal stories become ingrained into the responsibilities of political realities.