Today, migration features prominently in headlines and political debates. How many people immigrate in a given year and the question of how to regulate migration can decide elections or, as recently demonstrated by the vote for Brexit in the UK, shape the future of the European Union (EU).
This paper examines ways of knowing “the Roma” as a category of people. It attends to mobility and its obstructions, and the ways that coincide with bureaucratic, institutional, and everyday modes of sorting and racializing groups of people.
This paper examines Moria hotspot in Greece as a logistical site which fulfills two different functions within the European migration and border regime. It locates, contains, and sorts individuals locally at the external borders of the EU and creates, inserts, and processes data for controlling people on the move.
In this paper, the performativity of visual methods and their data practices are analysed with respect to the monitoring infrastructure of European border management. Three such methods – patrolling, recording and publicizing – are reconstructed through analysis of their histories and their present.
Population projections about ‘ageing’ or ‘shrinking nations’ are an important reference for public policies in Europe. The article contributes to the analysis of processes of demographization by showing that speculative future knowledge influences current immigration policy rationales.
In this paper, we engage with the Goŋ Gurtha songspiral, shared on/by/with/as Bawaka Country in Yolŋu Northeast Arnhem Land, Australia, to provide a basis for re-thinking responsibility in the context of ongoing Eurocentric colonising processes.
In drawing on a range of critical analyses of reconciliation led by Indigenous scholars, I examine how the truth and reconciliation process has naturalized and fetishized Indigenous suffering and trauma while cultivating settler colonial spectacles whereby white settler Canadians engage in hollow performances of recognition and remorse.
This paper adds to work on precarity’s lived experience, first, by highlighting the production of a precarious lower-middle class group in the global South – young educated underemployed men in Egypt. It then uses five months of ethnography to trace the emotional endurance of precarity with rural migrants in Cairo who work in call centres.