Asylum seekers are not welcome in Europe. But why is that the case? For many scholars, the policies have become more restrictive over recent decades because the asylum seekers have changed. This change is often said to be about numbers, methods of travel, and reasons for flight. In short: we are in an age of hypermobility and states cannot cope with such volumes of ‘others’. This book presents an alternative view, drawing on theoretical insights from Third World Approaches to International Law, post- and decolonial studies, and presenting new research on the context of the British Empire. The text highlights the fact that since the early 1990s, for the first time, the majority of asylum seekers originate from countries outside of Europe, countries which until 30-60 years ago were under colonial rule. Policies which address asylum seekers must, the book argues, be understood not only as part of a global hypermobile present, but within the context of colonial histories.

Impoverishment and Asylum argues that a shift has taken place in recent decades towards construing asylum as primarily a political and/or humanitarian phenomenon, to construing it as primarily an economic phenomenon, and that this shift has had led to the purposeful impoverishment, by the state, of people seeking asylum in the UK. This shift has far-reaching consequences for people seeking asylum, who have been systematically impoverished as part of the effort to strip out any possibility of an economic pull factor leading to more arrivals, but also for those administering their support system, and for civil society organisations and groups who seek to ameliorate the worst effects of the resulting asylum regimes. This book argues that within this context asylum support policies in the UK which are meant to help and protect, in fact do serious harm to their recipients. It argues that the shift from construing asylum seekers as economically, rather than politically, motivated migrants across the West, is part of a much broader set of historical and philosophical worldviews than has previously been articulated. The book offers a rigorously researched and richly theorised analysis drawing on postcolonial and decolonial perspectives in making sense of the purposeful impoverishment by the state of a particular group of people, and why this continues to be tolerated in the fourth richest country in the world.

Drawing together previously disjointed scholarship on the topic of asylum and conversion from Islam to Christianity, this book shows how boundaries of belonging are negotiated between Middle Eastern ex-Muslim asylum seekers, church representatives, lawyers, legal decision-makers and policymakers. With case studies from European countries such as Germany, Austria, Finland and Sweden, the book takes an interdisciplinary approach including ethnographic and other qualitative research, discourse analysis and case law analysis, to explore the complexities of the phenomenon of asylum and conversion from Islam to Christianity. This book is an authoritative resource for academic scholars in fields as diverse as migration and refugee studies, anthropology, sociology, religious studies, law and socio-legal studies, as well as legal and religious practitioners.

"In 2013, the world watched as Syrians desperate to escape a brutal war fled the country. Brazil took the remarkable step of instituting an open-door policy to all Syrian refugees. Why did Brazil-in contrast to much of the international community-offer asylum to any Syrian who would come? And how do Syrians differ from other refugee populations seeking status in Brazil, and why? In The Color of Asylum, Katherine Jensen provides an ethnographic look at the process of asylum seeking in Brazil, uncovering the different ways asylum seekers are treated and the racial logics behind their treatment. She focuses on two of the largest and most successful groups of asylum seekers: Syrian and Congolese refugees. While they obtain asylum status in Brazil at roughly equivalent rates, their journey to that status could not be more different. While Syrians travel to Brazil on visas and in airplanes, most Congolese refugees reach Brazil as stowaways on ships. Congolese migrants wait in long lines in unbearable heat to see immigration officials, while Syrians go through an expedited process. And while Syrian migrants reported a relaxed and comfortable environment while meeting with immigration officials, Congolese migrants were met with distrust and suspicion as they recounted the harrowing and traumatic stories of life in their home country. As Jensen shows, Syrians are treated so differently from other asylum seekers because the Brazilian state recognizes them as white. This dates back to Brazilian immigration policy that followed the abolition of slavery. Eager to "whiten" its population, Brazil welcomed a first wave of Syrian and Lebanese immigrants-a precedent that would affect the nation's policy toward Syrian refugees in the twenty-first century. On the other hand, anti-black racism shapes the experiences of Congolese and other African refugees and entrenches racial inequalities-even among those deemed worthy of safe haven. Jensen's comparative study arrives at an unexpected conclusion, however: even when migrants do obtain asylum status, Jensen finds that their lives remain largely unchanged, marked by struggle and discrimination"--

As Europe goes astray, deeply conflicted about where it is within and with the world, it does not know what it wants to know about, or do, with the racial subject. In this situation, the Muslim becomes an intense source of anxiety, one that is at once terrifying and called to answer for Europe’s existential fear of relegation. Islamophobia thus represents both the racism constitutive of European modernity and is also symptomatic of contemporary transformations in racist power, knowledge, and governance, propelled by technologies and economies of endless wars on terror. But how might the Muslim speak about the world, its past, and unfolding terrors? Which questions must she answer, and which answers does Europe deem acceptable? Presenting a speculative theory of the post-racial subject of Islamophobia, Can Muslims Think? is an attempt to build a vocabulary for analyzing the complexities of racism today, its potential futurity, and techniques for its dismantling.

The vast majority of forced migrants & refugees seek shelter and respite in countries of the Global South, where humanitarian spaces and practices of care are no exceptions to international humanitarianism but rather part of a project founded on hybrid forms of care that include local and vernacular practices. Care in a Time of Humanitarianism presents complex histories of forced migration and humanitarianism in an accessible way. It applies a comparative approach to highlight the diverse cultural and religious traditions of care that are adopted across the Global South for the “distant others”.