Media, Home and Diaspora (original) (raw)
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The Media of Diaspora: Mapping the Globe
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Already recognized as a "substantial contribution" to our knowledge of diasporic/migrant/minority-ethnic media, editor Karim Karim's anthology The Media of the Diaspora was first published in hardcover in 2003. Part of Routledge's series on transnationalism and globalization edited by Steven Vertovec, the paperback version was not released until late in 2006. It includes the editor's introduction and some 14 case studies spanning six continents, all but two of which are published here for the first time. The lag in academic publishing makes it difficult for Karim to meet his aim to make a timely contribution to the emergent body of literature on diasporic media (p. xv). The question is whether The Media of the Diaspora remains as relevant today as when it was first published. The answer is a qualified yes. Diasporic studies have not penetrated Canadian communication studies well, and here are some statistics that bear that out: • less than 17 hits in CJC, most attributed to its 2006 special edition on Culture, Heritage and Art (Vol. 31, no. 1); • not more than 1% of all 298 standard research projects awarded to the field by SSHRC in 2007; • no regular dedicated course on ethnic/diasporic media in any Canadian communication program; and, • notable underrepresentation in the Metropolis research program. So the need for such a volume remains. Yet five years is a long time in geopolitical events, given the EU focus on 2008 as the Year of Interculturalism, the Muslim riots in the banlieux around Paris, the impending regime shift in U.S. foreign policy, and escalating complaints about hate expression within Canada. Although many of the case studies provide insightful and evergreen material with important historical context and comparative perspective for the Canadian researcher, it is Karim's own review essay (written soon after September 11, 2001) that appears most dated, although it remains useful for undergraduate teaching. Nonetheless, the political project remains. Strongly influenced by Homi Bhabha, Karim believes that transnational "third spaces" can be characterized by a considerable degree of creativity, offering hope for a genuinely cosmopolitan global citizenship. Perhaps the most interesting question that almost all the works address is under what conditions diasporic media contribute to the growth of world citizenship or, instead, promulgate further fragmentation. Citing the expert on the Chicano diaspora, Angie Dernersesian, Karim writes that he does not "think we need to celebrate the transnational movement for its own sake" (p. 4). Transnational communities should not automatically be assumed to be "the empire striking back" (p. 5). Indeed, Karim reminds us that diasporas are increasingly important participants in transnational economic activity. Significant growth in intercontinental traffic of media products under a market model emanating from diasporic locations is a growing feature of globalization-and at odds with the cultural studies view of diasporic media as "resistive" or "constitutive" of any cosmopolitan project. In his study of how Bollywood places the doubly displaced viewers of the Fijian Indians in Australia, author Manas Ray argues that the study of transnationality has to abjure the master narrative of diaspora as a "slip zone" of indeterminacy and shifting positionalities. The challenge instead is to explain hybridity as the nameable held under the sign of erasure (p. 34). Importantly, Ray's dialectical analysis "clubs" different postcolonial diasporas together as parties to an original historical contract to understand "Pan
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This article contributes to the exploration of interrelationships between human and media mobilities through analysis of qualitative interviews with 18 Southeast Asian transmigrants in Australia. This group demonstrated three main orientations toward the media they habitually engaged. In the memorial-affective orientation, respondents re-engaged media familiar from remembered pre-migration childhood and family contexts. An ambivalent-localizing orientation was taken toward Australian legacy media, some of which respondents found helped them relate to Australian culture while other forms were experienced as xenophobic and alienating. In the cosmopolitan-global orientation, respondents engaged global corporate, largely Anglophone media in ways that reinforced their sense of themselves as mobile and cosmopolitan. Most importantly, in our respondents’ experience, these three orientations were often not separable but interwoven into complex admixtures. We explore the implications of this...
Global Media Journal - Mediterranean Edition, 2008
This article is intended to be an intervention into broader theoretical discussions on globalisation, transnationalisation, cultural politics of identity, and the role of transnational media within these contexts. Its focus is on the ways in which transnational media are deployed by diasporic subjects to open unprecedented pathways on which new transcultural identity projects evolve. An analysis of the Turkish-Australian population as a case study is employed to illustrate the dynamics of these formations that stem from the meeting of deteritorialised populations with moving images. The article highlights the influential role of Turkish satellite television in the cultural transformation of the Turkish diaspora in Australia. More generally, the focus is on the changing cultural and life experiences of diasporic populations in late modernity.
The nascent Hazara diaspora in Australia is a complex multicultural phenomenon, rich with its own internal dialogues and apparent contradictions, where older cultural forms exist alongside new performances of identity. Hazaras in Australia continue – to greater and lesser degrees – to observe cultural signifiers such as arranged marriages; sending remittances (hawala) to family and community in Iran/Pakistan/Afghanistan (Monsutti 2004); segregated seating for women and men at public events; formal living-room seating arrangements of large cushions; restrictions on contact between unrelated men and women; and wearing headscarves. But the Hazara women interviewed in this paper also described previously impossible experiences including learning to drive, running a business, and completing a degree. The correlation between new identity formations and inherent cultural signifiers contributes to the production of the Hazara diaspora in Australia, which I locate in this paper in the context of belonging: looking at substantive citizenship (performance of cultural tropes) alongside legislative or legal citizenship. The three interviews drawn from in this paper indicate how belonging is experienced.