Winter 2019-20 Women Watch Soccer in Iran Restoration of Notre Dame The Alvord Center/YMGE Trip to Portugal African Migrants Journey to Europe World Bulletin Fires Destroy Amazon Indigenous Bringing the World to the Island Japan Has a New Emperor Cover design by Ethan Levinbook ’20 The From the Desk of the Editor-in-Chief World Bulletin I am and We Are: Demonyms, Identity, and Belonging “Two thousand years ago, the proudest boast was ‘cīvis rallies for the right-wing Movement for a Better Hungary (JMM) Rōmānus sum’” said President John F. Kennedy in 1963. “Today, in are signs that proclaim “Nem Turista! Magyar Vagyok!” or “I am not the world of freedom, the proudest boast is ‘Ich bin ein Berliner.’” a tourist; I am a Hungarian!” And the right-wing Polish newspaper Minor translation gaffe aside — he did not, of course, mean to say Jestem Polakiem proclaims boldly “I am a Pole!” The designations that he was a German pastry, a Berliner Pfannkuchen — President Magyar — “Hungarian” — and Polakiem — “Pole” — suddenly Kennedy, the gifted orator, followed in the tradition of mobilizing take on entirely new meanings in these professions of identity; the “I am/We are” construction to rally a populace around demonyms and other identifiers become bywords for exclusion, common ideals, to express solidarity, and to encapsulate a set of purity, homogeneity, and insularity. core values in a simple byword or mantra. “All free men, wherever Its role on the world stage uncertain, its workforce ostensibly they may live, are citizens of Berlin, and therefore, as a free man, I threatened by rising numbers of Eastern European migrants from take pride in the words Ich bin ein Berliner,” he said; in so doing, he the European Union (EU), the UK is now grappling with what made the demonym Berliner synonymous with the free and Berlin it means to be British. Their ever-controversial answer, decided a metonym for liberty. by referendum in 2016, is one that embraces inward-looking, Declarations of solidarity by identity have various analogs insular politics antithetical to the spirit of globalization: Brexit. throughout time; these statements, politically and The whole of the EU faces a similar, perhaps imagined, emotionally charged, have served as vehicles for specter: the gradual replacement of its constituent belonging and inclusion – or exclusion – throughout national identities and its racial homogeneity time. In Ancient Rome, the declaration cīvis with a precarious plurality of cultures, beliefs, Rōmānus sum guaranteed travelers safety; in the normative codes, and ethnicities. As the EU, New Testament, it was Saint Paul’s demand to for example, admits more refugees fleeing be tried as a Roman citizen before Caesar, conflict in the Middle East, what it means and in Marcus Tullius Cicero’s In Verrem, to be French, German, Italian, British, it served as a plea for the legal rights of becomes more unclear. In these times citizenship. In France, the “I am/We of perceived cultural and demographic Are” construction has become a political duress, there have arisen campaigns reflex — one of inclusion and solidarity — to redefine, constrict, and streamline after times of great tragedy, after tests of demonymic and national identities by national identity. The origin of its modern looking inward and reclaiming traditional usage can be traced to protests in May 1968 means of identification: that is, focusing following attacks on the German-Jewish on ethnic purity, superiority, and embracing activist Daniel Cohn-Bandit, when nous sommes xenophobia (all the while using demonymic tous des juifs allemands — we are all German-Jews identifiers as rallying cries to these ends). The — echoed through Parisian streets. On September United States of America, too, ignoring its origins 13, 2011, following the 9/11 attacks two days earlier, as a haven for refugees and rejecting Emma Lazarus’ nous sommes tous Americains — we are all Americans — was charge in her New Colossus, inscribed on the Statue of emblazoned on the front page of the French newspaper Le Monde. Liberty — “Give me your tired, your poor, / Your huddled masses In 2015, the rallying cry Je Suis Charlie memorialized the deaths yearning to breathe free / The wretched refuse of your teeming of those killed at the offices of the satirical French magazine shore.” — has looked inward and away from globalization in order Charlie Hebdo and, by extension, celebrated and supported to patch up its damaged sense of national identity and the waning the freedom of speech in France. Recently, in solidarity with clarity and coherence of “Americanness.” At a crossroads, we must undocumented immigrants, French individuals have taken up and define what it means to be American. When someone holds up mobilized the expression nous sommes tous des sans papiers: we are a sign proclaiming “I am an American” or “We are Americans,” all undocumented immigrants. In the United States, after officer what does it mean? That, as Americans, we must uphold values George Zimmerman shot Trayvon Martin, an unarmed African- of multiculturalism and belonging, or that we must protect the American man, in 2012, “I am Trayvon” became a popular rallying original American, Anglo-Saxon identity? cry at Black Lives Matter demonstrations. Identifying with the Expressions of “I am/We Are” identity may serve as statements disenfranchised, the oppressed, is a means of celebrating them as of both belonging and exclusion, and they ultimately beg us to valued members of society, including them in the political process, dig deeper. What informs the emotional charge and character and extending, metaphorically, a hand as a source of succor. In that define demonymic identifiers like “Hungarian,” “Pole,” or so doing, these demonyms, these expressions of belonging, these “American”? Beyond demonymic identity, what are the qualities of declarations of collective identity, become bywords for inclusion, citizenship we’d like to see perpetuated? What defines our people diversity, and belonging. and our role in our increasingly interconnected world? We must While the “I am/We Are” construction and the use of question: How can we ensure that our demonyms, our collective demonyms can promote inclusion, they can also serve as agents identities, become bywords for inclusion, diversity, and belonging? of exclusion. The pendulum swings toward exclusivity and As Loomis students’ political views take shape, as they parse global insularity when sociological, cultural, or demographic factors politics, develop their stances, and evolve into conscious global challenge societal norms and traditional modes of identification citizens, they must consider their “I am/We are” identities: What thus become less effective. Today’s globalization and rising are the limits and scopes of these pronouns? Who is permitted multiculturalism, the ensuant questions of cultural integration and to say “I am [insert ethnicity here]?” How can we promote assimilation among migrants, and the rising numbers of refugees belonging? LC students must consider the meaning with which fleeing conflicts across the globe have provided the conditions these identifiers are imbued, the ways they define themselves that challenge traditional identifiers. As countries’ roles on the and their associations. What values are associated with “Loomis world stage become less certain, as national self-confidence Chaffee student?” and with “Senior,” “Junior,” “Sophomore,” and wanes, as nations look inward, and as the perennial debate about “Freshman”? What does it mean to be a member of the Loomis the definition of citizenship, or what it means to be a citizen, community? flares up again, demonymic and national identifiers serve a critical As students, faculty, alumni, and alumnae, it is our job to role in parsing and defining a people’s identity. With individuals serve as custodians of the community, to make “Loomis Chaffee” fearing that “otherness” threatens the integrity of traditional a byword for the values of inclusivity and diversity, to embrace national identity and thus unwilling to allow demonymic the patchwork of national identities, political persuasions, and identifiers to transform and adapt to changing demographics, cultural values that comprise the community we know and love, so 2 statements that once expressed solidarity now serve as agents of that when we proclaim à la JFK “I am a Loomis Chaffee [graduate, xenophobia and promote exclusion. Like in Hungary: common at teacher, or student],” our values, though implicit, are self-evident. Contents Winter 2019-20 • Volume 11, Number 1 Middle East Africa 6 | Gender Equality 22 | African Migrants and the Through Soccer? Difficult Journey to Europe Women in Iran Permitted to -Emma Devlin ’21 Attend Men’s Games -Arjun Grover ’20 24 | Democracy is Messy: 2019 Tunisian Elections 7 | Kafala in Qatar: World Cup -Calvin Pan ’23 Construction Faces Criticism -Ting-Yo Tan ’22 25 | Abiy Ahmed Wins Nobel Peace Prize 9 | Loyalty at All Costs: -Sophie Zhuang ’21 U.S.-Saudi Relationship -Lily Potter ’21 The Americas 10 | Trump’s Middle East: Ceding Power and Abandoning Allies 27 | Impeachment of a President -Anya Sastry ’20 -Lauren Volkodav ’22 29 | Brazil’s Bolsonaro Exploits Europe Amazon Indigenous -Ryan Jones ’20 12 | Progress in Paris: Notre Dame Cathedral Restoration 31 | Huawei CFO and Good -Ethan Levinbook ’20 Neighbor Canada Caught in U.S.-China Crosshairs 14 | Meghan Markle, the Royal -Victoria Che ’21 Family, and Freedom of the Press -Cooper Raposo ’21 Asia/Pacific 16 | Reflections on a Visit to Portugal -Stephanie Zhang ’21 33 | A Rising Son: Emperor Naruhito’s Ascension to the Chrysanthemum Throne 18 | Xenophobia in “Most Reputable” Sweden -Ethan Ito ’20 -Kavya Kolli ’20 34 | Conflict Over Kashmir 20 | Boris and Brexit -Grace Wolf ’20 -Ryan Fortani ’22 and Harry Knight ’21 35 | Protests in Hong Kong -Neala Sweeney ’20 37 | Asia’s El Chapo EDITOR-IN-CHIEF: - Hazel Le ’22 Ethan Levinbook ’20 — ASSISTANT EDITORS: Arjun Grover ’20, Ethan Ito ’20, 39 | Image Sources Ryan Jones ’20 FACULTY ADVISOR/MANAGING EDITOR: Rachel M.