[4] The term perpetual immigrant has been used for cases of migration, forced displacement, or other reasons for relocation, where no citizenship is possible despite the individual's long-term residency, wish to become a citizen, and even (though not necessarily) birth in the land.
[5] "What makes this habit curious is that the Republic's narrative frame actually presents the idea that one's political "kind" (genos) expresses a pregiven, stable nature as a regulatory fiction.
In these scenes, Socrates contrives the noble lie as an "artifice" (mēchanē) by which regimes, including the Athens of the dialogue's setting, found and reproduce membership status as a naturalized category.
Sites as far north as England have shown the movement of different peoples throughout the Empire, including from Africa and DNA analysis of 2,000-year-old remains in an Ancient Roman cemetery show that at least one person was of East Asian heritage.
[10] As pointed out by Woolf, ways of othering were simply not along the lines of modern notions of racialization and that the relative lack of physical differences between those who had freedom in the society and those who did not was a source of anxiety amongst the Roman elite.
My own particular experience of the powerlessness of the immigrant seeking admission led me to wonder exactly what it is about an individual's coming from elsewhere that makes it possible to deny his or her claims on the community.
The first naturalization act was passed by Congress on March 26, 1790, stated: "That any alien, other than an enemy alien, being a free white person, who shall have resided within the limits and under the jurisdiction of the United States for the term of two years, may be admitted to become a citizen thereof, on application to any common law court of record in any one of the States wherein he shall have resided for the term of one year at least..."[15]The law was updated on January 29, 1795, to a length of five years,[16] but the rest of the act remained fundamentally unchanged.
Despite being challenged as early as 1857 in Dred Scott v. Sanford by Dred Scott and his wife Harriet, it was not until the Fourteenth Amendment's Citizenship Clause written 1868 that began to take a significant step towards birthright citizenship[17] Scholarship studying freak shows in the 19th century and contemporary popular periodicals like Harper's Weekly and the San Francisco Golden Era were further used to illustrate who was, and who was not, an American.
[22][23] It should not be overlooked either that Jews have occupied a place where they've been considered white on one hand, yet not on another in the history of the United States.
Laws such as the Dawes Act conditionally granted citizenship upon acceptance of agriculture and individual land parcels,[26] one of many forced assimilation policies.
[27] A survey conducted in 2005 notes that the implicit stigma that ‘white’ equals American persists to this day.
[29] Notably, all groups deemed less ‘American’ have all been denied ‘’citizenship’’ status at one time or another during United States history.
[34] American Cree comedian Charlie Hill was recorded as saying, "A redneck told me to go back to where I came from, so I put up a tipi in his backyard!"
Equal Employment Opportunity Commission defines workplace comments like "Go back where you came from" as a potentially illegal form of ethnic harassment.
"[36] Hate crimes, such as the murder of Vincent Chin, are described as the most brutal form of the perpetual foreigner syndrome.
[37] Crimean Tatars are an indigenous people of Crimea with clearly established pre-Golden Horde Scythian, Greek, and Goth roots, but authorities and nativists long have treated them as perpetual foreigners.
[49] Diversity, equity, and inclusion practitioner and corporate educator Lily Zheng has advocated in her book DEI Deconstructed: Your No-Nonsense Guide to Doing the Work and Doing it Right for the need for better practices in the field,[50] referencing in part the Harvard Business Review article Why Diversity Programs Fail and the statistics that after many DEI programs were implemented the hiring of all groups except for white men decreased during the surveyed interval.
[51][52] A wide variety of art forms including but hardly limited to literature, music, film, and photography have also attempted to grapple in small ways with this stereotype (among others) and provide a place to rework the script of identity and belonging.
Some examples include Langston Hughes' poem and notable work of the Harlem Renaissance "I, Too" which proclaims at the end "I, too, am America".
In her review of the film Minari, American author, journalist and vice-chair for the board of Christians for Social Action Kathy KyoungAh Khang reflected on her own story where immigration was learned as part of her family's past rather than present reality.
The practices of communal worship, communion, and even prayers that are spoken in different languages across the ages bind us together and tell a story of faith.
Treating languages with respect isn't just good film-making, it also better reflects the diversity of the American people and culture.
This has allegedly included the cooperation of the Red Cross Societies in Japan and sponsorship by the controversial organization Chongryon.
Through her films Dear Pyongyang (and her book of the same name that expands on the themes of the movie), Sona, the Other Myself and Our Homeland she explores the propaganda of North Korea at the time, her father's strong ideological beliefs, his decision to send his three sons to North Korea, the lasting toll this decision has had on her family, and explores her perspective on the concept of homeland.
She states in an interview with Korea JoongAng Daily, "I can't wear any T-shirts bearing a country's flag.