Expatriates

Since the term entered into the popular imagination in the late 1990s, the “kiwi diaspora” has been the focus of various debates. The most visible of these surround three questions:  • Is there a New Zealand “diaspora” and if so what does it look like?  • Is it an important issue?  • Are current policy responses adequate? 

This chapter is divided into three sections, addressing each of these questions in turn. The first section draws on analysis of the Every One Counts survey of New Zealand Expatriates collected by Kea New Zealand in early 2006. The second section outlines why the diaspora is an important policy issue in both prudential and normative-political terms. The third section examines how New Zealand relates to its diaspora, drawing on documentary and ethnographic research across eight international locations. 

The chapter concludes that New Zealand has a substantial “diaspora” although its overall size and durability are uncertain; that the diaspora is an important policy issue in terms of New Zealand’s interests and its obligations; and that current responses are ad hoc rather than coordinated, with inefficient and unfair consequences.

Un privilège des enseignants français en situation migratoire Sylvain Beck L'expatriation comme forme de déplacement humain a fait l'objet de recherches qui ont montré la diversité du phénomène (Scott, 2004 ; Pierre, 2003) ainsi que les logiques internes de la communauté formée (Beaverstock, 2002). Elle n'a toutefois jamais été considérée en tant que concept. Le terme d'expatriation est ainsi associé à la mobilité internationale sans que ses usages dans le langage commun et dans le langage scientifique ne soient distingués. .Aussi, l'expatriation peut-elle être associée au langage du mobility turn dans la mesure où elle est le fait d'individus globalisés et libres de circuler, qui se déplacent dans un espace-temps réduit par la facilité des moyens de transports et par les nouvelles technologies d'information et de communication. Cette perspective perpétue une distinction entre migrants qualifiés, désirables pour les pays d'accueil, et travailleurs migrants, immigrants indésirables (Faist, 2013 : 1642). Ce paradigme de la mobilité a permis à la recherche en sciences sociales de complexifier l'analyse des déplacements humains en leur conférant une dimension plus souple et plus proche de la réalité spatio-temporelle des acteurs (Simon, 2006 : 13 ; Cortès et Faret, 2009 : 7). De même, la notion de circulation des migrants (Berthomière et Hily, 2006 : 67) a rendu possible d'interpréter la migration autrement que comme un déplacement entre deux territoires nationaux (Tarrius, 1996 ; Arab, 2008 : 23). Ces analyses microsociologiques des déplacements sont à rapprocher du transnationalisme dans la mesure où ce sont des pratiques initiées et soutenues par des acteurs non-institutionnalisés organisés en groupes et en réseaux à travers les frontières nationales (Vertovec, 2009 : 29 ; Hily, 2009 : 25). Une focalisation excessive sur les pratiques des acteurs tend cependant à faire disparaître les cadres dans lesquels s'inscrivent ces déplacements (droit à la nationalité, conditions d'intégration économique et sociale, liberté de circuler à travers les frontières, etc.). Ce passage d'un paradigme migratoire à un paradigme mobilitaire interroge l'évolution de la question sociale d'une échelle nationale vers une échelle globale et le « faire société » dans un monde globalisé. Dans la mesure où la fluidité remettrait en question la cohésion sociale (Taguieff, 2004 : 119 ; Belton-Chevalier, 2015), la migration et la mobilité sont à considérer comme des voyages situés dans l'espace, dans le temps et dans la hiérarchie sociale (Lévi-Strauss, 1955 : 93 ; Berthomière et Hily, 2006 : 71 ; Simon, 2006 : 14). Ces trois dimensions indissociables permettent de dépasser les recensements administratifs et l'intégration dans la société d'accueil. En effet, les nouveaux arrivants n'ont pas nécessairement pour projet de s'installer et sont limités aux places que leur laisse la société d'accueil. Or, les perspectives sociologiques qui défendent ou réfutent la mobilité ne parviennent pas à s'affranchir de déterminations idéologiques : deux mouvements opposés peuvent être dégagés. Ils se caractérisent par un excès de généralisation, un manque de matériau empirique ou de comparaison. L'un considère les déplacements humains dans un paradigme de la mobilité : dépassant le « nationalisme méthodologique », il met en évidence une somme d'individus en compétition dans un village global (Beck, 2006). Cette perspective rejoint un discours néolibéral qui suppose que la société n'existe pas (Urry, 2000 ; 2006). L'autre, réfractaire à la vision globale, rejette un certain « bougisme », c'est-à-dire une recherche permanente de créativité que suppose la mobilité (Taguieff, 2004). Cette tendance conservatrice défend davantage une cohésion sociale fondée sur le cadre national et son histoire : dans un rapport de domination, la sédentarisation des locaux s'opposerait à l'internationalisation des élites, dont le capital mobilitaire (Ceriani, 2008 : 246) serait en faveur d'un groupe social dominant, car mondialisé de longue date selon une certaine « culture internationale » (Wagner, 1998 ; 2007). Ainsi s'opposent une tendance individualiste et une tendance collectiviste qui présentent chacune la mobilité avec emphase. Mais puisque la société peut prendre d'autres significations que celle de l'État-nation (Chernilo, 2006 ; Hobsbawm, 1990), elle peut également prendre différentes formes selon le niveau d'analyse (Labelle, 2015). Le concept d'expatriation et ses frontières subjectives offrent ainsi la possibilité...

I wrote this short story a few years ago as an experiment in archetypal storytelling that attempts to manifest the shared cultural consciousness of Chinese civilization. This story is the result of the ten, painful years I spent in Shanghai, in which I rose to fame as a foreign performer of Chinese opera and general culture expert, only to fall out of favor and influence through various cross-cultural difficulties and my own desire to stay true to the values of my upbringing. The telling of this tale was transformational to my life and the lives of those around me, and helped me to move past the neurotic blockages that hampered my experience in China, and that had resulted in intense anger and disappointment. Once I told this tale, I moved on, and have not struggled with coming to terms with my experiences in China again, seeing an internal journey, rather than imposed evil or unfairness.

This paper demonstrates with the expatriate poems of Fleur Adcock, who is a renowned British poet. Adcock is a poetess of variation, so, writes poems having different themes. But this research focuses only at her expatriate poems because not much research work has been done on her expatriate poems. Also, her poems deal with the diaspora and identity crisis. The reason for only choosing the theme identity crisis for this research is that, no poets of her time have written poems on such theme. Adcock being a part of settler colonies, faces more identity crisis because it is engrained in her through the process of settler colonialism.

Die Arbeit bietet die erste umfangreiche, empirisch fundierte Religionsgeschichtsschreibung der jüdischen Gemeinden in China und Hong Kong nach der Kulturrevolution. Zahlreiche Synagogen entstehen, das jüdisch-religiöse Leben pluralisiert und partikularisiert sich wie vorher noch nie, trotz chinesischer Vorsicht gegenüber ausländischen Religionen und geschichtlicher Ereignisse wie der Übergabe Hong Kongs an die VR China. Zugleich ist das Werk auch die erste religionswissenschaftliche Beschäftigung mit Religion und Expatriates, m.a.W. mit Religion unter den Bedingungen kurzfristiger, nicht auf Integration hin ausgerichteter Migration. Die aufgeführten religiösen Transformationen beweisen, dass die religiöse Einstellung der Menschen in der Ferne eine Eigendynamik entwickelt und sich nicht nur als Nebenwirkung im Prozess der Verfolgung anderer Zielsetzungen wie die Integration oder der Kampf um staatliche Anerkennung verändert. Die Ergebnisse werfen auch allgemein ein neues Licht auf diasporabezogene Prozesse und erweitern klassische Konzepte wie ‚Heimat‘ oder ‚diasporisches Bewusstsein‘.

Engaging non-resident population in national development is a potential area. Globally, policy
makers increasingly recognize the value of non-resident population who brings technical
know-how, technology, innovative business ideas and investment for the development of the
home country. Evidently, countries in this region particularly India and the Philippines have
taken strategic steps to develop institutional framework for engaging diasporas in development
initiatives. Following these global best practices, it is of critical importance that we need to
drive the next level of transformation centered on technology and innovation backed by NRB
diasporas.

The purpose of this study is to provide an insight into the skill development and training related issues of the management jobs of textile and garments sector of Bangladesh which includes the skills requirements, differences in the skills of domestic managers and expatriates, local training facilities and barriers companies confront while sending their staffs abroad for training. A qualitative research approach has been adopted in this study where data has been collected through 30 in-depth interviews based on convenient and snowball sampling. The findings indicate that certain skills of domestic managers are quite poor like English proficiency, presentation skills, leadership skills, decision making skills. The RMG and textile firms send their employees to Germany, China, UK, USA, Japan and other countries for training but they encounter barriers like visa issues, breach of contract by the employees etc. in this attempt. Government, RMG and textile industries and various trade bodies, educational and training institutions should step up to organize training, develop skill-oriented curriculum to eliminate the reasons of hiring expats. The outcome of this study can be a source material through which HR managers can identify the scarce managerial skills and devise training and skill development programs accordingly not only in Bangladesh, but also in similar developing countries.

Indonesia’s educational landscape has changed in the last two decades. The pressures of globalization led to the rising popularity of international education offered by international schools, which purport to nurture ‘global citizens’ who are internationally-minded and skillful at engaging with the Other. This article explores the role of an international school in Indonesia in educating young people towards a peaceful existence amid diversity. It focuses on the experiences of children from local elite and upper class families. I argue that the processes of becoming ‘international’ are embedded within relations of local and global economic power. Becoming ‘international’ overlaps with becoming westernized and represents a way for the elite to reinforce their status in Indonesia. At the same time, students learn to engage with others even as their experience of difference at the international school amplifies their sense of being ‘Indonesian’. 

Keywords: Asian Third Culture Kids, Asian TCKs

The objective of this study is to contribute to Turkish literature by analyzing the innovations and the developments in the foreign literature regarding the manager resources—the key in the strategic success of multinational enterprises (MNEs) which are in the building block position of global economy. Additionally, it was also attempted to put forward the practices, which go in parallel with the literature, within Turkish MNEs. In accordance with the objective, first, the literature on the manager resources of MNEs was examined via document analysis method. Then, the relation between the manager resources and the literature was established through a qualitative research, using the case study method in Turkish MNEs. After that, expert views were collected and analyzed comprehensively. The most important contribution of this study to the field is to provide literature support and to draw a conceptual framework to the manager resources, which have strategic importance for Turkish MNEs, with an innovative perspective. Thus, human resource managers, professionals, academics, researchers and postgraduates will better recognize and evaluate the field.

Guru Kelucharan Mohapatra said of Sharon Lowen in 1986, after accompanying her 22 performance Festival of India-USA tour, She is now one of my five best disciples who I can unhesitatingly recommend to represent the Odissi dance form anywhere in the world. Sharon has mastered the tradition.
Over 45 years in India, Sharon Lowen has become an icon of what can be accomplished on the basis of merit and passion without reference to caste, community or nationality. She has shown audiences in India and abroad that maintaining the highest standards of authenticity in classicism can appeal to all members of society while contributing new choreography, teaching, lectures and writing that moves the tradition forward and gives it vitality for new generations. As a performing artist, scholar, teacher, writer and organizer, she has dedicated her life to improving the appreciation and understanding of Indian dance traditions, both here and abroad, making India her karmabhoomi after first arriving as a Fulbright Scholar in 1973.
Sharon was featured in her real life role in the best Telugu film of 1988, Swarna Kamalam, directed by K. Viswanth.  As an American born Odissi dancer, her role in the film was to inspire the heroine to value her own Indian dance heritage. Sharon has received many awards and honors, including the prestigious Prime Minister s Acharya Narendra Dev Sarokar Samajic Samman by P.M. Chandrashekhar in 1991 and the Delhi Administration Parishad Saaman 1993 for Individual Contribution to Indian Arts.  Besides performances throughout India and abroad, Sharon has performed, produced, done scripts and choreographed for film and television. 
As a scholar, Sharon has done research and published on Shasta and Odissi and comparative studies in three forms of Chhau with Senior Fellowships of the American Institute of Indian Studies and the Smithsonian Foundation.  Her published articles and books focus on the transmission of tradition and internalizing the other. She has taught at colleges and universities throughout the United States and helped set up the School of Visual and Performing Arts and Communication at the Central University, Hyderabad.
Sharon has played a major role in transforming acceptance of non-Indian performers of classical Indian dance and music not only through her own example, but by organizing six Videshi Kalakar Utsavs during the 1990s accompanied by seminars bringing together scholars, gurus and artists. Her NGO  Manasa - Center for Art Without Frontiers facilitates ever expanding intersections between visual, performing and other folk and classical arts.
  She is dedicated to arts education and social uplift expressed through dance and cultural education projects, benefit concerts and consultations for Deepalaya, Akshaypratisthan, Palna, Delhi Police School, and other government and private schools.
As the first women solo performer of Chhau, a previously all-male form, from 1976, Sharon introduced Mayurbhanj Chhau to the U.S.A. at the 1978 Asian Dance Festival in Hawaii, performed at the Olympic Arts Festival of Masks in Los Angeles and created two Chhau ballets combining Mayurbhanj and Seraikella Chhau for Doordarshan National Program of Dance. Her numerous national television programs set new standards of excellence starting with their inaugural program Triveni and later Panch Nayikas of Kalidas.
From Kashmir to Kanyakumari, Sharon has performed her own choreographies in Sanskrit, Odia, Telegu, Bengali, Malayalam, Tamil, Hindi, Kashmiri, Dogra alongside her guru s, including festivals at Khajuraho,  Sankat Morchan Hanuman Jayanti, Varanasi, Sindhu Darshan Festival in Leh, Ladakh, JNU Academy, Imphal, Kottakal Temple Festival, Bharat Bhavan, Bhopal, Kerala Kalamandalam Diamond Jubilee,  Chaitra Parva Festival, Seraikella,Bihar, SNA Odissi Festival, Bhubaneswar, Chidambaram, Konarak,Trivandrum, Simla, Kumbhalgarh Fort, Rajasthan, Brihadeshwari Temple, Thanjavur.
She has fostered understanding and appreciation of Indian culture with many 100s of concerts, lecture-demonstrations and school performances in the United States, Canada, Mexico, England, Brazil, Japan, Kuwait, Dubai, South Africa, Malaysia, Singapore, Pakistan, Bangladesh, Lithuania, Slovak Republic, Ukraine, and Poland.

Over 45 years in India, Sharon Lowen has become an icon of what can be accomplished in the field of classical Indian dance on the basis of merit and passion without reference to caste, community or nationality. She has shown audiences in India and abroad that maintaining the highest standards of authenticity in classicism can appeal to all members of society while contributing new choreography, teaching, lectures and writing that moves the tradition forward and gives it vitality for new generations.
-Introduced Mayurbhanj Chhau to North America and her 1976 Chhau demonstration in Baripada led to the training of women in this previously all-male dance in Mayurbhanj district.
-helped establish the M. Phil/Ph.D. programs for the Central University, Hyderabad School of Visual and Performing Arts and Communication.
-organized numerous cultural exhibitions in the U.S.A. and Delhi and seminars in Seraikella and Delhi
-Published books and articles on Odissi, Chhau, Dance Theory and practice, the transmission of tradition.
India’s Performing Arts On the Move – Art Without Frontiers, edited by Lowen, S. Shabbi Publications, 2005. Odissi Dance, Wisdom Tree series of 7 styles of classical Indian dance, 2003. The Dancing Phenomenon: Kelucharan Mohapatra, Roli Books, New Delhi, 2001.

Her 6 annual Videshi Kalakar Utsavs and Art Without Frontiers seminars through the 1990s as well as her own example changed public and rasikas opinion in recognition of serious videshi exponents of Indian performing arts.

She served on the board of the Fulbright –Nehru US Educational Foundation in India, the initial board which established Central University, Hyderabad’s Sarojini Naidu School of Visual and Performing Arts and Communication in 1988 and currently on the FICCI  Art and Culture Committee for Smart Cities, Art Cities. She is also active in several N.G.O.'s working with children. In addition to Odissi, Sharon is the founder of Manasa Center for Art Without Frontiers.
She first came to India as a Fulbright Scholar with B.A. and M.A. degrees in Humanities, Fine Arts, Asian Studies and Dance from the University of Michigan.

Founded in 1981 by two expatriate women entrepreneurs, seeking professional and social networks through which they could connect with like-minded foreign women in Japan, FEW has since expanded to serve a diverse community of international and internationally-minded female members in the original Kanto chapter, and in its affiliate chapter in the Kansai region. Members represent a variety of professional fields and backgrounds, and include women at the beginning of their careers all the way up to those occupying the C-suite in their respective industries.

At this critical juncture in Japan’s social development—as birthrates plummet, singlehood flourishes, and the long-stagnant economic lull stretches on—the social discourse on women’s roles in Japan has taken center stage. Although Japanese women rank amongst the world’s most educated, social expectations still privilege traditional feminine life courses, and many women feel pressured to give up career ambitions in order to play support roles to spouses and children. Indeed, ranked 104th out of 142 countries in the World Economic Forum’s 2014 Global Gender Gap Report, Japan remains positioned as one of the least gender equal nations in the developed world. As such, influenced by Goldman Sachs’ equity strategist, Kathy Matsui, and the doctrine she coined as womenomics, Japanese Prime Minister Shinzo Abe declared at the 2014 OECD Forum ‘Resilient Economies, Inclusive Societies’ that he “will create a society where women shine. Under my administration, women's active participation constitutes the core of the growth strategy, rather than social policy.”