THE NATIONAL-GLOBAL NEXUS OF ETHNIC AND DIASPORIC MEDIA Karim H. Karim Carleton University HIN INTRODUCTION Ethnic and diasporic media refer to the print, broadcast and internet-based media Serving the informational and entertainment needs of ethnic minorities. They have prmetBed in the last two decades as a major category of communications operations Previously, such media operated by minority groups in various countries were cee as being of minor academic interest. Almost all ethnic media run by community froups were marginal to the mediascapes of most countries. But more recently, they have increasingly become channels for transnational media flows Their relative Pe er, tts come about due toa combination of factors, including the growing wealth of minority communities, the rising acceptance of ethnic medis in the larger ‘society and the increasing technological possibilities for “narroweasting,” The dispersed nature of diasporic settlements within countries and across con- tinents has spurred them to adopt cutting-edge media technologies in order to develop links between themselves. Live or same-day programming is available from the homeland for its diasporas living around the world. People who previously lived in the same neighbourhood in the country of origin are able to reassemble in cyberspace. But whereas the new technologies are becoming prevalent around the planet, diasporie individuals living in developing countries have less access to them than their counterparts in the West. The growing corporatization of what were Previously community-run ethnic media is also leading to the commercialization of their content. Nevertheless, diasporic media do provide an alternative to the long- standing Western dominance of international media flows. HIMIM ETHNICITY AND DIASPORA ‘The terin “ethnic media” is generally used in this chapter to refer to the communi- cations operations of ethnic ininorities within a country; those that link ethnic groups «across countries are called “diasporic media.” This section explores the concepts of ethnicity and diaspora. Ethnicity is a key concept in the social scientific study of shhoptr 15; The National label Nexus ofEthric ond Diasporic Media 257 human beings. It refers to the belief in a common ancestry of a particular group. Even though in many cases this belief has little basis in reality, it is significant because it forms a foundation upon which individuals in the group organize their lives and the ways in which others deal with them. Classifications of ethnicity are also frequently imposed from outside on sets of groups, as was carried out by European colonialists upon various peoples of the world. ‘Members of an ethnic group may also be viewed as having a common language, culture, religion, and/or history. But in many cases, people who consider themselves ‘or whom others consider to be of a similar ethnicity have substantial linguistic, cul- tural, religious, and historical differences. On the other hand, they may share these characteristics with other collectivities, with whom they are not seen as being related. “The concept of ethnicity is so diffuse that people of various ancestries living in a par- ticular territory may come to see themselves as a single ethnic group, e.g, the emer- gence of “Canadian” and “American” ethnicities. Also, Muslims of different origins living in Western countries are coming in certain contexts to be treated as a single ethnic grouping. | Some peoples identify strongly with respective territories upon which they make historical claims. Such claims are often consonant with aspirations of nation- hood. Ethnos, the ancient Greek word from which the term “ethnic” is derived, denotes “nation.” In fact, the concept of the nation-state, which emerged in 17th century Europe, was based on the general idea ofa shared ethnicity of the pop- ulation that lived within a particular territory (Renan, 1990; Smith, 1989). Such notions have implied that all or the vast majority of people in a nation-state have the same language, culture, and religion. In reality, virtually no country’s population is ‘monolithic. Whereas in the previous times there was a general reluctance to recognize minority groups as belonging within a nation, ideas of multiculturalism have pro- moted an acceptance of ethnic diversity. But what tends to emerge in many cases is the privileging of larger ethnic groups’ language, culture, and religion over those of the smaller ones. Also, the ethnicity or race of dominant groups actually becomes invisible and presented as the national norm, with the smaller groups being referred to as “ethnic groups” or “visible minorities.” In places like Canada and the U.S, the term “ethnic” as opposed to “race” has been used to distinguish dominant European-origin groups from non-dominant ones (e.g., Ukrainians or Italians). Hierarchies are maintained in these manners within nations among var- ious groups who are identified according to their perceived ethnicity or race. “Ethnic,” “ethnocultural,” and other similar terms are also used to refer to “non- white” groups within a country. Ethnicity should not be confused with the immigrant status of a person, Immigrants are of various ethnicities, including those of majority groups in a country (such as English or French in Canada). On the other hand, immigrants are nationals of one country who migrate to another, whose citizenship they may obtain. Their children are not immigrants, but they may choose to be identified258 Port il: Medio Owneshp and Public Dialogue in Conado's Medscape according to particular ethnicities. Some governments do not give migrant workers the right to settle down in the country. Certain immigrants and refugees may continue to see themselves as exiles from the home country to which they hope to return in the future; in such cases, they may not apply for citizenship in the coun- tries to which they have migrated. Yet, they often contribute in varying ways to the lives of the ethnic groups with whom they identify and to society at large. ‘The word “diaspora” is derived from the ancient Greek diaspeirein, which refers to the scattering of seeds. It has come to denote the existence of a particular ethnic group in a number of countries and continents. Diasporas are viewed as comprising members of ethnic, cultural, linguistic, and religious groups who reside in a number of countries to which they or their ancestors migrated. The identities of individuals and groups within specific diasporas are formed over time by complex historical, social, and cultural relationships within the group and with other groups. Retention of ancestral customs, language, religious practices, and marriage patterns, and the case of communication between various parts of the dispersed community help determine its characteristics. Global migration over several centuries has produced transnational diasporas around the world. The mass migrations of the 18th, the 19th, and the early 20th centuries led to growth in the New World while displacing indigenous economies and communities. These included movements of slaves from Africa, indentured labourers from Asia, and settlers from Europe. As slavery and inden- tured labour became illegal, laws were passed to make it difficult for non-Europeans to migrate to Northern countries. Following the lifting of racial restrictions on immigration in the 1950s and 1960s, Asians and Africans once again could settle in North America, Australasia, and Europe. There has also been substantial migration, from Latin America into the United States. Much of this has been driven by Northern countries’ demand for labour. Among the individuals and families who move to other lands are migrant workers and asylum seekers and refugees fleeing persecution or conflict. Diasporas exist in relatively small numbers in scattered communities within countries and across continents. The movements of people to different parts across the planet have shaped communities that are layered by period of migra- tion, the extent of integration into societies of settlement, and the maintenance of links with the land of origin as well as with other parts of their particular transna- tional group. There exist, as a result of this layering, wide variations in conne: tions and attachments within worldwide networks. Often viewed through the lens of migration from the Southern to the Western parts of the world, the term “dias- pora” has frequently been limited to “non-white” peoples who remain distinct as minorities in their new countries of residence. But even though some European immigrants like the Irish may find it relatively easy-to assimilate into “white” host countries, their cultural identity frequently remains résilient—especially in lit- erary, music, and dance forms. Therefore, current writings also refer to diasporas with origins in Europe.