Impure Migration investigates the period from the 1890s until the 1930s, when prostitution was a legal institution in Argentina and the international community knew its capital city Buenos Aires as the center of the sex industry. At the same time, pogroms and anti-Semitic discrimination left thousands of Eastern European Jewish people displaced, without the resources required to immigrate. For many Jewish women, participation in prostitution was one of very few ways they could escape the limited options in their home countries, and Jewish men facilitate their transit and the organization of their work and social lives. Instead of marginalizing this story or reading it as a degrading chapter in Latin American Jewish history, Impure Migration interrogates a complicated social landscape to reveal that sex work is in fact a critical part of the histories of migration, labor, race, and sexuality.

During the 2008 financial crisis, the possible changes in remittance-sending behavior and potential avenues to alleviate a probable decline in remittance flows became concerns. This book brings together a wide array of studies from around the world focusing on the recent trends in remittance flows. The authors have gathered a select group of researchers from academic, practitioner and policy making bodies. Thus the book can be seen as a conversation between the different stakeholders involved in or affected by remittance flows globally. The book is a first-of-its-kind attempt to analyze the effects of an ongoing crisis on remittance flows globally. Data analyzed by the book reveals three trends. First, The more diversified the destinations and the labour markets for migrants the more resilient are the remittances sent by migrants. Second, the lower the barriers to labor mobility, the stronger the link between remittances and economic cycles in that corridor. And third, as remittances proved to be relatively resilient in comparison to private capital flows, many remittance-dependent countries became even more dependent on remittance inflows for meeting external financing needs. There are several reasons for migration and remittances to be relatively resilient to the crisis. First, remittances are sent by the stock (cumulative flows) of migrants, not only by the recent arrivals (in fact, recent arrivals often do not remit as regularly as they must establish themselves in their new homes). Second, contrary to expectations, return migration did not take place as expected even as the financial crisis reduced employment opportunities in the US and Europe. Third, in addition to the persistence of migrant stocks that lent persistence to remittance flows, existing migrants often absorbed income shocks and continued to send money home. Fourth, if some migrants did return or had the intention to return, they tended to take their savings back to their country of origin. Finally, exchange rate movements during the crisis caused unexpected changes in remittance behavior: as local currencies of many remittance recipient countries depreciated sharply against the US dollar, they produced a “sale” effect on remittance behavior of migrants in the US and other destination countries.

How can cradling, handling, or rubbing a text be said, ethically, to have made something happen? What, as readers or interpreters, may come off in our hands in as we maculate or mark the books we read? For Adam Zachary Newton, reading is anembodied practice wherein “ethics” becomes a matter of tact—in the doubled sense of touch and regard. With the image of the book lying in the hands of its readers as insistent refrain, To Make the Hands Impure cuts a provocative cross-disciplinary swath through classical Jewish texts, modern Jewish philosophy, film and performance, literature, translation, and the material text. Newton explores the ethics of reading through a range of texts, from the Talmud and Midrash to Conrad’s Nostromo and Pascal’s Le Mémorial, from works by Henry Darger and Martin Scorsese to the National September 11 Memorial and a synagogue in Havana, Cuba. In separate chapters, he conducts masterly treatments of Emmanuel Levinas, Mikhail Bakhtin, and Stanley Cavell by emphasizing their performances as readers—a trebled orientation to Talmud, novel, and theater/film. To Make the Hands Impure stages the encounter of literary experience and scriptural traditions—the difficult and the holy—through an ambitious, singular, and innovative approach marked in equal measure by erudition and imaginative daring.

Re-examining Mary Douglas’ work on pollution and concepts of purity, this volume explores modern expressions of these themes in urban areas, examining the intersections of material and cultural pollution. It presents ethnographic case studies from a range of cities affected by globalization processes such as neoliberal urban policies, privatization of urban space, continued migration and spatialized ethnic tension. What has changed since the appearance of Purity and Danger? How have anthropological views on pollution changed accordingly? This volume focuses on cultural meanings and values that are attached to conceptions of ‘clean’ and ‘dirty’, purity and impurity, healthy and unhealthy environments, and addresses the implications of pollution with regard to discrimination, class, urban poverty, social hierarchies and ethnic segregation in cities.

The set of Jewish mystical teachings known as Kabbalah are often imagined as timeless texts, teachings that have been passed down through the millennia. Yet, as this groundbreaking new study shows, Kabbalah flourished in a specific time and place, emerging in response to the social prejudices that Jews faced. Hartley Lachter, a scholar of religion studies, transports us to medieval Spain, a place where anti-Semitic propaganda was on the rise and Jewish political power was on the wane. Kabbalistic Revolution proposes that, given this context, Kabbalah must be understood as a radically empowering political discourse. While the era’s Christian preachers claimed that Jews were blind to the true meaning of scripture and had been abandoned by God, the Kabbalists countered with a doctrine that granted Jews a uniquely privileged relationship with God. Lachter demonstrates how Kabbalah envisioned this increasingly marginalized group at the center of the universe, their mystical practices serving to maintain the harmony of the divine world. For students of Jewish mysticism, Kabbalistic Revolution provides a new approach to the development of medieval Kabbalah. Yet the book’s central questions should appeal to anyone with an interest in the relationships between religious discourses, political struggles, and ethnic pride.

The essays that make up this book examine the question of child migration from legal, sociological and anthropological angles, examining the situation in both countries of origin and receiving countries.--Publisher's description.

Scholarship on ethnicity in modern Latin America has traditionally understood the region’s various societies as fusions of people of European, indigenous, and/or African descent. These are often deployed as stable categories, with European or “white” as a monolith against which studies of indigeneity or blackness are set. The role of post-independence immigration from eastern and western Europe—as well as from Asia, Africa, and Latin-American countries—in constructing the national ethnic landscape remains understudied. The contributors of this volume focus their attention on Jewish, Arab, non-Latin European, Asian, and Latin American immigrants and their experiences in their “new” homes. Rejecting exceptionalist and homogenizing tendencies within immigration history, contributors advocate instead an approach that emphasizes the locally- and nationally-embedded nature of ethnic identification.