Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

Immigrants --- Immigrants --- Cultural assimilation --- Cultural assimilation

Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

Koreans --- Cultural assimilation --- History --- Japan --- Korea --- Colonies --- Foreign relations

Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

From the late nineteenth century, Japan sought to incorporate the Korean Peninsula into its expanding empire. Japan took control of Korea in 1910 and ruled it until the end of World War II. During this colonial period, Japan advertised as a national goal the assimilation of Koreans into the Japanese state. It never achieved that goal. Mark Caprio here examines why Japan's assimilation efforts failed. Utilizing government documents, personal travel accounts, diaries, newspapers, and works of fiction, he uncovers plenty of evidence for the potential for assimilation but very few practical initiatives to implement the policy.Japan's early history of colonial rule included tactics used with peoples such as the Ainu and Ryukyuan that tended more toward obliterating those cultures than to incorporating the people as equal Japanese citizens. Following the annexation of Taiwan in 1895, Japanese policymakers turned to European imperialist models, especially those of France and England, in developing strengthening its plan for assimilation policies. But, although Japanese used rhetoric that embraced assimilation, Japanese people themselves, from the top levels of government down, considered Koreans inferior and gave them few political rights. Segregation was built into everyday life. Japanese maintained separate communities in Korea, children were schooled in two separate and unequal systems, there was relatively limited intermarriage, and prejudice was ingrained. Under these circumstances, many Koreans resisted assimilation. By not actively promoting Korean-Japanese integration on the ground, Japan's rhetoric of assimilation remained just that.

Koreans --- Cultural assimilation --- History --- Japan --- Korea --- Colonies --- Foreign relations

Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

« Les immigrés » et leurs descendants sont couramment perçus comme des groupes « à risque », vulnérables, parce qu'en définitive illégitimement installés en France. Dans ce contexte, l'intervention sociale et éducative auprès de populations, hétérogènes de par leur mode d'inclusion et la diversité qu'elles incarnent, n'est ni simple ni neutre. Les professionnels sont confrontés aux limites du droit appliqué aux étrangers, aux diverses discriminations dont sont victimes les migrants ou leurs enfants. Ils sont aussi souvent désarçonnés par les stratégies d'identification des jeunes « issus de l'immigration ».

Immigrants --- Immigrants --- Immigrants --- Immigrants --- Social integration --- Social conditions. --- Services for --- Cultural assimilation --- Ethnic identity.

Choose an application

• Reference Manager
• EndNote
• RefWorks (Direct export to RefWorks)

In 2004, the French government instituted a ban on the wearing of "conspicuous signs" of religious affiliation in public schools. Though the ban applies to everyone, it is aimed at Muslim girls wearing headscarves. Proponents of the law insist it upholds France's values of secular liberalism and regard the headscarf as symbolic of Islam's resistance to modernity. The Politics of the Veil is an explosive refutation of this view, one that bears important implications for us all. Joan Wallach Scott, the renowned pioneer of gender studies, argues that the law is symptomatic of France's failure to integrate its former colonial subjects as full citizens. She examines the long history of racism behind the law as well as the ideological barriers thrown up against Muslim assimilation. She emphasizes the conflicting approaches to sexuality that lie at the heart of the debate--how French supporters of the ban view sexual openness as the standard for normalcy, emancipation, and individuality, and the sexual modesty implicit in the headscarf as proof that Muslims can never become fully French. Scott maintains that the law, far from reconciling religious and ethnic differences, only exacerbates them. She shows how the insistence on homogeneity is no longer feasible for France--or the West in general--and how it creates the very "clash of civilizations" said to be at the root of these tensions. The Politics of the Veil calls for a new vision of community where common ground is found amid our differences, and where the embracing of diversity--not its suppression--is recognized as the best path to social harmony.

Secularism --- Muslims --- Hijab (Islamic clothing) --- Racism --- Islamophobia --- Cultural assimilation --- Law and legislation --- France.