Indigenous philosophies of the Americas provide epistemic resources that are needed to attend to the widespread marginalization of Latin American Indigenous identity in the United States. In a recent article, I argue that politicians, policy makers, activists, and other members of settler society should carefully engage this work as part of an informed effort to combat the attendant injustices.
Category: Migration (Page 1 of 2)
The situation for refugees world-wide is persistently horrendous. Globally, there is pressing, urgent, need to adopt create ways to support them. In a recent article, I argue that governments should adopt private or community sponsorship of refugee schemes, which permit citizens to select specific refugees for admission, if they are willing to bear the costs of resettlement. They are one crucial way forward in bleak times.
In many countries, governments impose legal duties on citizens regulating their interactions with unauthorized immigrants. It is for example forbidden to provide them with access to employment, housing or transportation, and even sometimes to merely assist them in some way. In France, for example, there has been a lasting debate about the so-called “délit de solidarité” (offense of solidarity) – a law forbidding citizens to bring assistance to illegal immigrants.
Are we, citizens of rich countries, under a moral duty to obey or disobey such laws?
In his kick-off contribution to the latest EUDO-Forum debate, Maurizio Ferrera engages with a challenging question raised by Rainer Bauböck in his State of the Union Address (5 May 2017, Florence): can the integrative functions of EU citizenship be enhanced and how? Ferrera identifies flaws of the EU citizenship construct, focusing on its social dimension, and concludes with “some modest proposals for ‘adding stuff’ to the EU citizenship container”. His proposals include a compensation of non-mobile EU citizens for the negative economic and social externalities of intra-EU mobility, i.e., of the mobility of workers in the EU. While I agree with much of what Ferrera says, I am unconvinced of this particular proposal. The argument presented here is a short version of the one published on the EUDO website.
Guest editors Julian Culp (Frankfurt) and Danielle Zwarthoed (Louvain)
Submission of abstracts: asap
Submission of papers: October 15, 2017
Following upon the special issue Refugee Crisis: The Borders of Human Mobility (December, 2016), The Journal of Global Ethics introduces a special issue concerning the responsibilities for education that pertain to international migration. The Journal of Global Ethics invites scholars and practitioners from the disciplines of education, economics, law, philosophy, political science sociology and other fields to submit articles for review.
In the face of an increase in shootings and terrorist attacks, Erdogan’s “cleansing” operations, the Brexit, an on-going refugee crisis and numerous other worrying developments, a post about moral progress might seem entirely out of place. Who would believe that there could be anything like that? Isn’t it obvious that human beings are unable to learn from history, that every hope that the world could become more just and peaceful in the long run is in vain? Don’t the recent developments show clearly that multiculturalism cannot work, that real integration is an illusion, that religious dogmas are stronger than arguments and that humans are unable to change their behaviour so as to stop global warming? Despite all reasons for being sceptical, some philosophers still firmly believe in the possibility for us humans to progress morally. In this post, I argue that we ought not to give up our hopes for a more humane, just and peaceful world, and explore ways in which moral progress could be achieved.
In the current discussions about our duties (of justice) towards refugees, feasibility constraints are often invoked to justify the limits of what can be done: Austria has to close its borders and limit the number of daily asylum applications due to feasibility constraints, the feasibility limit of refugees admitted to the European Union as part of the current resettlement scheme with Turkey is set at 172.000 or mayors of various cities claim that it is not possible for them to shelter refugees.
Following these debates, I often gain the impression that infeasibility claims are invoked far too easily. Hardly ever they are based on feasibility studies and often they seem more of an excuse to shy away from our duties (of justice). At the same time, powerful arguments for the need to account for feasibility constraints when identifying our duties of justice in the non-ideal real world have been put forward in the literature on non-ideal theories of justice: what justice demands from us should not go beyond what we can possibly do. How is it possible to account for feasibility considerations in this later sense, without allowing them to become a cheap excuse in political debate to shy away from our duties of justice towards refugees?
The UK government has recently announced that it is raising the income threshold for non-EU citizens who wish to immigrate to the UK from £20,800 to £35,000. This threshold will apply not just to new immigrants, but also to those who have lived in the UK already for more than five years. It is the contention of this post that this new £35,000 threshold is not just unwise or poorly thought out, but also unjust.
Jesper Pedersen considers this issue with admirable even-handedness, but what if, rather than doing anything akin to sitting on this particular fence, we wanted to vault right over it, and claim – as I do here – that the policy is unjust? What support for making this statement could we muster?
From the 1st April onwards any non-EU immigrant to the UK who does not otherwise have a connection with the country* must earn at least £35,000 by the end of their fifth year here, or otherwise face deportation. This policy is expected to make a small but largely insignificant contribution to lowering net migration numbers.
The commentariat’s verdict has been unequivocally harsh. This discriminatory law, it has been pointed out, will do next to nothing to keep out the kinds of people that draw the ire of the tabloids: unemployed “scroungers” and low-skilled immigrants who, it is claimed, depress the wages of – and take jobs away from – low-skilled British workers.