23.11.2023 , in ((Towards a Novel Mobility Regime))
, ((Pas de commentaires))
Janine Dahinden
Following the COVID-19 pandemic, problematic past legacies emerged from the intersection of mobility and gender/sexuality regimes. By diving into these continuities, I examine two compelling case studies – domestic caregivers and sex workers. These cases allow me to study how a global, but also a national, crisis of care emerged
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14.11.2023 , in ((Towards a Novel Mobility Regime))
, ((Pas de commentaires))
Christin Achermann, Sélim Clerc, Janine Dahinden, Francisco Klauser et Eloise Thompson
Following the outbreak of the COVID-19 pandemic in 2020, authorities deployed a myriad of « exceptional » measures that severely impacted the possibilities of human movement. States restricted, controlled and monitored people on the move at various social and spatial scales. The emerging « regime of (im)mobility » turned out to be highly differential and
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31.05.2022 , in ((Reflexive Migration Studies))
, ((Pas de commentaires))
Janine Dahinden, Aldina Camenisch et Robin Stünzi
Research about migration has arguably been dominated by a western-, and nation-state-centered perspective. In response, reflexive debates on knowledge production have addressed methodological nationalism and colonial legacies, but also androcentrism, heteronormativity and other problematic features in scientific approaches to human mobility. This blog series aims to take stock of the
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24.03.2022 , in ((Europe on the Brink))
, ((1 Commentaire))
Janine Dahinden
Since Putin’s invasion of Ukraine on February 24, 2022, two observations among others, are haunting many social scientists: First, unprecedented solidarity of European states and their people with refugees fleeing Ukraine. Second, a double standard applied to other refugee groups from Syria, Afghanistan, Iraq or African countries. These two observations
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03.02.2021 , in ((Politique))
, ((Pas de commentaires))
Janine Dahinden et Stefan Manser-Egli
On March 7, the Swiss electorate will vote on the so-called ‘burqa ban’. This popular initiative as well as the counterproposal stand for what we call gendernativism; the idea that the ‘native’ Swiss are genuinely gender-equal and that only Swiss women can voluntarily wear the veil. The consequence is not
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