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Chapter 2 scrutinises the connection between the right to territoriality and the mobility of marginalised minorities, particularly how the perception of Roma as a ‘deviant culture’ contributes to the forceful restriction of their rights (such as the right to free movement). State authorities limit freedom of movement for Roma because they construct them as a security threat. The chapter argues that all these cases should not be simply seen in terms of the right to mobility, but in terms of the rights certain groups have on particular territories. The chapter then examines whether there are any similarities in relation to territory and mobility in the case of Australian Indigenous people. Although both of these groups have rights on the territory, their claims have been suspended when they have been in conflict either with the sovereignty of the states or the economic interests of the states (as in the case of the Intervention in the Northern Territory in Australia). The chapter concludes that freedom of movement and territorial rights are two sides of the same coin: it is the states that grant or restrict them, and this leads to the positioning of marginalised minorities at the fringes of citizenship.
right to authorise the issue of legal tender within the Community. Legal tender shall include coins, bank notes and sight funds . The ECB and the national central banks may issue such forms of currency. Coins, banknotes and sight funds issued by the ECB and the national central banks shall be the only forms of currency to have the status of legal tender
operates with a restricted notion of what is and is not cultural. In the introduction there were three aspects mentioned in relation to this: aside from the focus on modernism, invoked above, there was the emphasis on the analysis of culture as the institutionalisation of creative convention, and then the concern with something like the ethics of culture or critical reflexivity. We now consider these two a little further. There is, then, first – as it were, on one side of the coin – the notion of culture as the conventionalisation or institutionalisation of
codes, the vilification of religious leaders or whether fascist parties should be outlawed point to conflicts that catapult us back as if on a time journey into the historical epochs in which the concept of toleration was coined. 1 This concept remains so attractive because it promises to make it possible to live with such differences without being able to or having to resolve them. Even this brief review of the ongoing history of conflicts over toleration shows how much sense it makes to examine the two concepts of toleration and progress together. For we think
desire shared by many across the continent to return to the old ‘container [ Behälter ] of the nation-state.’ 7 The exact characterisation of the reinvigoration of the far right in Europe is controversial. Some commentators argue that these movements are populist, others that they are fascist, while a third group has coined neologisms like ‘populist authoritarianism’ to describe the French National Rally, the United Kingdom Independence Party, the Golden Dawn, True Finn, Italy’s League, Spain’s Vox, and the other parties that fit into this broader right-wing turn in
surgeon of St Vincent’. He coined the phrase himself, using it in over forty medical papers presented to his peers. After Cyrus qualified in Britain in 1957 he returned to work in St Vincent out of a sense of responsibility to his society. For a time he was employed in the public service but found the terms and conditions unacceptable, and after a variety of disagreements with the island’s official health
‘Discourse and Truth’ lecture series. 30 Basanos represented the quality of gold in a coin, being applied as a metaphor to the quality of integrity, or gravitas , in a person. For more on the concept of basanos , see Foucault ( 2011a : 84, 145, 153). 31 Cynics were not homogeneous as a category. While many lived as ‘vagabonds’ with the ‘staff’, such as Peregrinus, others, such as Demetrius, were philosophers and counsellors to aristocratic groups. See Foucault ( 2011a : 7 March, first hour, esp. 194–5). On Peregrinus, see also Lucian ( 1913 : 13; see Foucault
politics. 23 Carl Boggs, the political scientist who is credited with coining the term, traces the phenomenon to early anarchist and syndicalist reactions to early industrialisation, through the Paris Commune of 1871, and on into the council movements and soviets of revolutionary movements across Europe. 24 The worker control and participatory democracy movements of the 1960s provide further examples, as do the more recent practices of the democratic movements, including but not only Occupy, that emerged in the wake of the 2008–9 global financial crisis. 25 In all of
, it was a matter of concern which currency was a safer bet and where it should be kept. He observed: ‘The gold & silver coins of the Republics of Spanish America, form the current circulation; – for British money is speedily bought up, & remitted to Europe’ (McDonald, 2001 : 121). Of course, for Anderson, emotionally the battle was lost from the
territories. It then examines whether there are any similarities in relation to territory and mobility in the case of Indigenous people in Australia. Although both of these groups have rights on the territory where they live, their claims have been suspended when they have been in conflict either with the sovereignty of the states or with the economic interests of the states (as in the case of the Intervention in the Northern Territory in Australia). The chapter concludes that freedom of movement and territorial rights are two sides of the same coin: it is the states that