Sansone

L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556.

Basis of European multiculturalism 1) social pact, state's responsibility to care for the poor who submit themselves to certain conditions 2) colonial history, including the legacy of distinguishing rights according to ethnicity 3) the fact that these states often have a long history of ethnic minorities (e.g. Welsh, Scots...)¹

England (unclear why preference for England rather than UK) focus is on combating racism rather than cultural plurality, hence reference to racial, rather than interethnical relations as elsewhere in Europe.²

Immigration challenges social pact, as it becomes harder to accept one needs to pay to support outsiders; and raises awkward questions regarding the colonial past.³

points to the way that in the UK and other European countries, multiculturalism is promoted by the State via the educational system.⁴ Crises in multiculturalism linked to crises in the role of the state.⁵

Role of media, and media in foreign languages, in shaping debate on multiculturalism.⁶

suggests that some ethic minorities may feel threatened by multicultural practices and prefer educational practices which combat racism and promote a universalist outlook.⁷

criticises the way in which the multicultural discourse is often used to (1) conceal what different groups have in common 2) conceal differences within groups 3) fossilize concepts of ethnic identity.⁸ worse case scenario becomes a form of ethno-social engineering⁹

refers to pos-ethnic challenges to multiculturalism such as 1) second and third generation of immigrants and 2) poliethnic youth identities.¹⁰

1L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 537–538.

2L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 538.

3L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 538–539.

4L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 540.

5L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 540–541.

6L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 541.

7L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 542–543.

8L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 545.

9L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 546.

10L Sansone, “Multiculturalism, Estado e Modernidade— As Nuançes em Alguns Países Europeus e o Debate no Brasil” Dados 46:3 (2003) 535–556, 547.

heike

Heike Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008]

Family rights should not apply only to citizens but all residents.¹

issue of the right to form a family.²

criticism of the long period time before family re-unification is solved.³

claims that to deny a welcome to migrants is to betray Europe's historical roots.⁴

“We wish to recall that European colonialism – as an important part of its history – can be seen as a root cause of still existing economic, political and cultural domination in various areas throughout the world. For centuries, Europeans have migrated to all parts of the globe, often without any ambition to integrate into existing societies. We recall this history, because it is against this background that many people from other regions in the world meet Europeans. It is important to be aware of this history also when we talk about integration of foreigners into our European societies.”⁵

xenophobia and rascism seen to rise with fears concerning security.⁶]

need for cooperation with countries of origin; fear of loss of residence status if country of origin is visited; issue of pensions.⁷

“A European Union that promotes the freedom of movement and residence inside its borders as one of its guiding principles should not appear as a fortress to the outside world.”⁸

“the “Gastarbeiter” idea of migrants who leave the society after "they have done their job" has proved an illusion. Furthermore, it has been detrimental to integration. Public affirmation – by some politicians – that migrants will only stay for a certain period of time will not lead to the shift in public opinion which is bitterly needed.”⁹

refers to carrier liability as a privatisation of immigration controls.¹⁰

points to tighter border as leading to greater profit for traffickers and greater danger for migrants, thousands of whom have died.¹¹

“more sophisticated control at the EU’s external borders in fact trigger more sophisticated ways of irregular entries, resulting in more trafficking and smuggling and, more importantly, greater risk for persons in need of international protection.”¹²

points to the problem of those having visas being denied entry.¹³

“Many countries of origin make a large profit from the fact that their citizens work abroad and send money home in order to assure the survival of their families and relatives.”¹⁴

1H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 30

2Heike Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 33

3Heike Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 36

4Heike Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 39

5Heike Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 39

6Heike Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 39

7H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 40–41.

8H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 44

9H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 45

10H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 141.

11H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 141.

12H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 154.

13H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 161.

14H Vierling-Ihrig, “Churches and Christian Organisations in Europe on Migration and Asylum” Churches Commission for Migrants in Europe Homepage available online at www.ccme.be [Accessed September 10 2008] 165.

Hanciles

Refers to Peter Stearns concept of migration as cultures in motion.¹

claims that many immigrants may become more religious with migration.²

most migrants remain in their region of origin.³

links migration with (de)colonialism and globalization.⁴

“By contrast, increased barriers to immigrant entry in Europe (since 1950) have contributed greatly to that continent's decline in population.” ⁵

tension between the trend towards increased global interaction and the efforts to secure borders.⁶

refers to the concept of transmigrant, i..e the migrant who retains strong ties to his country of origin, often owning property in both countries.⁷

“

Christianity is a migratory religion, and migration movements have been a functional element in its expansion.”⁸

“

Contemporary migration is "a network-driven phenomenon, with newcomers naturally attracted to the places where they have contacts and the buildup of contacts facilitating later moves to the key immigrant centers." Accordingly, in contrast to European-style linear structures, the emerging non-Western movement "is cellular, travels along pre-existing social relations, rests on charismatic leadership, communicates in songs and signals, and understands the human person in his or her relationship to community.””⁹

(About Africans but surely applicable to Brazil) “

the new charismatic churches are often connected to international or global networks that facilitate migrant movement. Also, their leaders are the most likely to adopt a vision for the evangelization of the West.”¹⁰

1JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

2JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

3JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 146.

4JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 147.

5JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 147.

6JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 148.

7JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 148.

8JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 149.

9JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 150.

10JJ Hanciles, “Migration and Mission: Some Implications for the Twenty-first-Century Church” International Bulletin of Missionary Research 29:4, 146–153, 150.

Caseres

G Caseres, “Tolerancia, Racismo, Fundamentalismo Y Nacionalismo” Política y Cultura 21 (2004) 7 –19.

Points out that the discourse of tolerance implies a certainty of one’s identity and ideas and of one’s own superiority.¹

Colonial process constructed on a discourse of cultural superiority.²

Sees eurocentrism as a basis for intolerance. Critiques the belief that Western culture should be the measuring standard.³

Sees religious messianism and nationalism as causes of intolerance. Sees nationalism as a “secularized” version of messianism coming out of the rubble of the wars of religion.⁴

1 G Caseres, “Tolerancia, Racismo, Fundamentalismo Y Nacionalismo” Política y Cultura 21 (2004) 7–19, 7–8.

2 G Caseres, “Tolerancia, Racismo, Fundamentalismo Y Nacionalismo” Política y Cultura 21 (2004) 7–19, 9.

3 G Caseres, “Tolerancia, Racismo, Fundamentalismo Y Nacionalismo” Política y Cultura 21 (2004) 7–19, 10.

4 G Caseres, “Tolerancia, Racismo, Fundamentalismo Y Nacionalismo” Política y Cultura 21 (2004) 7–19, 11.