Abstract
According to the UN Department of Economic and Social Affairs (UN-DESA), in 2013, 232 million people worldwide, or 3.2 per cent of the world’s population, were living in a country other than the one they were born in, compared with 175 million in 2000 and 154 million in 1990.1 Two facts can be inferred from this simple statistic. On the one hand, most people still live and die in the country where they were born. They are protected, taxed and — when appropriate from the point of view of the powers that be — imprisoned by the same state apparatus that first issued them a birth certificate and counted them as part of the exclusive group called ‘state citizens’. On the other hand, the international mobility rate is increasing rapidly. This is, in part, a willed effect of international political changes. From a European perspective, the increased movement of EU (European Union) citizens has been one of the main objectives of the transformation of the Union from primarily an economic cooperation agreement to what is today arguably looking more and more like a federal state. Briefly put, the relationship between the state and the people who for some reason find themselves on the state’s territory (including increasing numbers of non-citizens) is changing in this age of globalisation.
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Further reading
Cassidy, S. (1988) Sharing the Darkness: The Spirituality of Caring (London: Darton, Longman and Todd Ltd.).
Jewkes, Y. (2012) ‘Autoethnography and Emotion as Intellectual Resources: Doing Prison Research Differently’, Qualitative Enquiry, 18, 63.
Noblett, W. (2009) Inside Faith: Praying for People in Prison (London: Darton, Longman and Todd).
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Ugelvik, T. (2015). Global Prison Ethnography. In: Drake, D.H., Earle, R., Sloan, J. (eds) The Palgrave Handbook of Prison Ethnography. Palgrave Studies in Prisons and Penology. Palgrave Macmillan, London. https://doi.org/10.1057/9781137403889_22
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