F – Solidarities, internationalisms, and global movements

Migration, internationalism, and xenophobia

Event Details

  • Date

    Saturday, 27 June - 11:00 – 13:00

  • Venue
    tba
  • Theme
    F – Solidarities, internationalisms, and global movements
Panelists
  • Raquel Varela (New University of Lisbon)
  • Leo Lucassen (International Institute of Social History)
  • Soomin Kim (Sogang University)

Papers

  • Raquel Varela
    Migration: Globalization and Internationalism

    Migration: Globalization and Internationalism

    Immigration is indeed one of the great fractures that divides European society, and not only - the subject occupied one of the key places in the election of Donald Trump to President of the USA in 2017. Society is divided transversally on this theme. It is not difficult to find a liberal who defends immigration as a 'human right'. Not a worker who is against. If the right-wing electorate questions migrants, the liberal parties are enthusiastic about free movement - though not legalization. In this communication we are going to discuss a concrete case of the migration of workers from the multinational Dura, of the automobile sector, who went to Germany to work during a strike of the workers of the German Dura. We will see how the German and Portuguese trade unions react-ed and we will behave with the measures taken in the face of the migrations defended at the Congress of the International Association of Workers. From here we propose a theoretical analysis to re-equate the concepts of globalization and internationalism for the history of work.
  • Leo Lucassen
    Towards a global comparative history of xenophobia and labour migration

    Towards a global comparative history of xenophobia and labour migration

    In this paper I will compare expressions of collective violence against labour migrants in very different African and Asian contexts, with the aim to develop a typology and theory that formulates the sufficient and necessary conditions under which such utterances of xenophobia occur. Against the background of the well documented xenophobic incidents in Western Europe and North America, I will focus on colonial Burma (1840-1940), South Africa (1880-2018), Japan (1900-1940) and India (1850-2000).
  • Soomin Kim
    “I will not let my children marry ‘mixed’ ones”: Xenophobic feminists in Korean on-line discourses

    “I will not let my children marry ‘mixed’ ones”: Xenophobic feminists in Korean on-line discourses

    “I will not let my children marry ‘mixed’ ones. I am not blaming the Southeast Asian women who married Korean men. It is just obvious those families which buy those poor women from the Southeast Asia are so patriarchal and misogyny,” posted an anonymous user of Nate Pann, an on-line forum of which most users are women. South Korea has been facing increase in marriage migration from Southeast Asia and so-called ‘multicultural’ families. The marriage and birth rate of South Korea has dropped significantly in recent decades. To solve this low birth rate and consequent decrease of its population some municipal governments especially in rural areas encourage Korean men marring to Southeast Asia women. The trend of ‘multicultural’ wedding is not something unique in Korea concerning the larger context of the whole Asia but this new trend has engendered controversial ‘multicultural’ discourses in South Korea which had firmly believed in its pure ethnic blood and single national culture. Moreover, since those marriage migrants are expected to give birth to mixed-race children who would automatically gain Korean citizenship, marriage migration has always been the center of these discourses. This article examines how marriage migrant women with Southeast Asian background have been marginalized by a complex intersection of xenophobic and patriarchal nationalism along with feminism through on-line discourses in South Korea. The case of Jasmine Lee who came to South Korea as a marriage migrant from Philippines and became a National Assembly member of right-wing party after her husband died, indicates that patriarchal norms were imposed even more strongly to marriage migrant women in Korea. Then how does on-line feminism in Korea react to the situation of marriage migrant women from Southeast Asia? The aim of this article is to explore how the popular feminism discourses on marriage migration adapt the logic of xenophobic nationalism and how they accept the representations which was produced in a racist way. By doing so, we will be able to understand how feminism is used to redraw the line between civi-lized and barbarian worlds.

Abstract

Abstract will follow shortely