Debating Communities and Networks XIV

How e-cultural communities preserve identity amongst diasporic peoples

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Sheryl.Rowse

How e-cultural communities preserve identity amongst diasporic peoples

Abstract

This paper argues that social media communities serve as an essential form of support for diasporic individuals as they negotiate life external to their homelands. It shows that cultural identity and personal identity are intertwined, both being served by the preservation and use of indigenous language. Furthermore, social media communities serve to unify multi-layered transnational cultures through everyday communication and explanation of rituals and traditions. This preservation of culture is especially significant for stateless nations and other scattered cultures, as it can serve to chronicle culture for future generations who have been born and lived their lives within other societies.

Introduction

When migrants or refugees are uprooted from their birth culture, they rely on pre-established communities for support as they adapt to societies comprising different dominant cultures from their own (Hossain & Veenstra, 2017). While assimilation and adopting new language and customs can help emigrants adjust to a new environment, maintaining strong ties with their culture helps mitigate the “culture shock” which occurs after being exposed to a foreign environment. Migrants-by-choice may use social media platforms to connect with other users from their culture, thus strengthening their own identity and mitigating loss of cultural identity as they begin to immerse themselves in an alien culture, language and social networks (Papacharissi, 2018). Social media facilitates this transnational communication, enabling users to connect without boundaries around time and place (Hossain & Veenstra, 2017). Furthermore, diasporas consisting of expatriate workers, political refugees, and those of transnational cultural origin such as Uyghur or Khurdish peoples, may contend with the additional desire to keep their unique culture alive. These migrants without a homeland can create e-cultures dedicated to preserving their culture through storytelling, language and customs. Diasporic individuals utilise e-cultural communities on social media to strengthen their cultural identity, inform personal identity and support social resistance.

e-Cultural communities

Diasporic individuals utilise networks of e-culture communities on social media to preserve relationships from within their country of origin as they settle in a foreign land (Lam & Warriner, 2012). Wellman (2001) defines communities as “networks of interpersonal ties that provide sociability, support, information, a sense of belonging and social identity” (p. 228). Thus, communication via social media communities can support diasporic people by “reducing the degree of alienation and cultural mourning” as they adapt to life in a foreign environment (Schlossberg, 1989, as cited in Plaza & Below, 2014). As emigrants integrate into their new environment, they connect with local communities in addition to those from their homeland. This notion of “networked individualism” or the “networked self”, where the individual sits within a web of ever-changing social networks, has enabled migrants and refugees whose lives have disconnected from familiar places and social groups, to engage in these new networks by choice rather than being bound to local groups in the same time and physical space (Wellman et al., 2002, p. 9; Quan-Haase & McCay-Peel, 2017; Papacharissi, 2018, p. 2).

Cultural and personal identity

Diasporic individuals utilise e-cultural communities to strengthen their cultural identity and these social media communities support the maintenance of cultural and personal identity when emigrants move away from their homelands (NurMuhammad et al., 2014). The communities may exist either physically or online, the main purpose being to create a “strong embeddedness in the home culture, helping expatriates affirm their home-culture identity” (Mao & Shen, 2015, p. 1545). When individuals identify as belonging to a culture, they identify with the values of that culture and feel a “solidarity [and] affection” for others within the group (Wren, 2002, p. 235). The cultural communities may be global in nature, allowing for a broad range of lived experience but with the commonality of language, ethnicity and “transnational political ideologies” (NurMuhammad et al, p. 485, 2016).

Furthermore, a diasporic individual may choose to build their personal identity by embedding themselves within networks of people who exhibit similar identities. Thus, one type of identity, cultural identity, is formed within individuals as they engage with others from a similar cultural background in “dense, redundant network[s] so that sufficient trust and support can be built” (Mao and Shen, p 1545, 2015). These close relationships are built over time, resulting from repeated interactions between community members. Social media nullifies the relationship barriers of time and space for dispersed communities, enabling community members the choice to interact often and in a mode which is public to other community members.

The affordances of social media platforms are of particular benefit to transnational or displaced cultural groups such as the Khurds from the Middle East and Asia Minor or the Uyghur from Western China. NurMuhammad et al. (2016) present the Uyghur as an example of a diasporic community which has flourished on social media, specifically Facebook. The authors postulate that networks built on social media have allowed for a “reinvigoration [ of the] Uyghur diaspora … ethnic and political identities” (p. 488). Another displaced group, Sahrawi refugees from Western Sahara, use platforms such as Facebook, along with mobile technology, to maintain contact with physical communities they have left behind, in addition to those who have dispersed from the northern African refugee camps (Almenara-Niebla & Ascanio-Sánchez, 2020). Familial roles are maintained by these repeated transnational communications, but the relationships can evolve over time as diasporic members are influenced by the culture in which they have resettled.

The Pacific Islands: a unique case

Several Pacific Island nations present unique diasporas as there may be more people from a culture living externally to the home nation than within the country. These digital diasporic cultures use social media as a platform through which their cultural identity is expressed via “distinct cultural practices [which are] reconstituted and structured through digital ritual engagement and participation” (Burroughs & Ka’ili, 2015). Such is the case with the nation of Tonga where social media communities serve as key hubs through which Tongan cultural identity is positioned (Burrough & Ka’ili, 2015). In this instance, these e-communities replace the physical homeland and create a third space, an online homeland with the inherent rituals, language and social practices of the physical homeland. Furthermore, with the majority of Rotumans residing away from their island home, Rotuman Fijian citizens and Rotuman diasporic people also meet in Facebook cultural homelands as they attempt to reinvigorate their cultural identity (Titifanue et al., 2018). Language, storytelling and rituals remain central to Rotuman identity and communities such as ‘Rotumans on Facebook’ connect and encourage diasporic Rotumans to reconnect with their Rotuman heritage (Titifanue et al., 2018).

Language and identity

Diasporic individuals utilise e-cultural communities on social media to strengthen their cultural identity by communicating in the language of their birth. Language is an integral part of personal and cultural identity, and Hossain and Veenstra (2017) report on a 2014 study of South Asian-born people living in the United States of America, saying that participants felt most connected with others on social media when they were able to converse in their own language. So too, members of the Chinese diaspora living in Australia tend to identify themselves as “Chinese living in Australia” (Yu & Sun, 2019, p. 21). They socialise on Chinese-language platforms such as WeChat, in addition to ‘Western’ platforms such as YouTube, Instagram and Facebook, which enables them to use social media as a tool to gather information and socialise within old and new communities.

Second-generation diasporans can be particularly adept at moving between cultural homeland communities and communities of people from the land of their birth, identifying with both cultures simultaneously and displaying their identity with both cultures via language, in this case two or more languages (Canagarajah & Silberstein, 2012). Thus, multilingualism is symbolic of the complexity of diasporas as multigenerational community members progressively integrate into host societies. Canagarajah and Silberstein (2012) relate how “second generation [Greek migrants in Aotearoa/New Zealand] adopt a more critical positioning towards the diaspora”, as they also identify with both communities, creating a complex web of personal interactions within society (p. 83). According to Vancea and Olivera (2013) transnational community members who are simultaneously connected to more than one culture don’t generally leave their home culture behind as they are able to access aspects of this culture, such as photos of ‘home’, food and language, via social media communities on a continual basis (Vancea & Olivera, 2013). Furthermore, new migrants begin to establish connections in the host country, thus widening their online network and possibly becoming multilingual themselves as they adapt to the dominant culture (Anagarajah & Silberstein, 2012). These new communities can aid individuals as they acclimitise to their environment, providing information on such practical matters as employment and social services and even extending to new social contacts (Hossain & Veenstra, 2017).

A milieu of cultures and social activism

Far from being monocultural, diasporic communities are comprised of individuals who are influenced by multiple cultures and communities. Individuals from these communities live in different time zones and cultural milieux while gathering on social media to strengthen and maintain their homeland cultural ties. An individual’s cultural affiliation can also evolve over time. As a diasporic individual becomes more embedded in the new culture, they may become less embedded in the culture of their homeland, taking on a more pluralistic identity (Mao and Shen, 2015; Lam et al., 2012). Such is the case with some Sahrawis youth who travel to study internationally and have been influenced by communities external to the Sahrawis culture. This has had a significant impact on the everyday behaviours of these individuals which sometimes leads to culture clashes when students, who are exposed to more ‘permissive’ cultures, return to visit their home refugee camps (Almenara-Niebla & Ascanio-Sánchez, 2020).

In addition, subcultures such as those of certain sexual preferences and others who support women’s rights, can experience a sense of alienation from their wider diasporic cultural connections. Tension points and “context collapse” may occur as an individual is unable to reveal their day-to-day interactions in a transparent manner when they have not identified their sexual or social preference openly (Marwick & boyd, 2011, p. 122). Dhoest (2016) reports that LGBTQ+ migrants living in Belgium may experience a sense of estrangement from their home culture as they carefully negotiate their identity on social media platforms such as Facebook due to “tensions at the intersection of their ethnic-cultural and sexual identification” (p. 41). Those originating from homophobic home cultures may live dual lives online, using a pseudonym for their ‘gay’ Facebook profile and community activity, while using their given names to create an identity under which they feel free to interact with other diasporic and family members (Dhoest, 2016). Likewise, some Sahari women have created Facebook communities to share their stories and challenge the gendered social norms of their home culture. This is particularly relevant for those women who have resettled in European countries and whose identities have evolved over time as they became more embedded in the cultural norms of their Western host country (Almenara-Niebla & Ascanio-Sánchez, 2020). Some young Sahrawi women living in Catalonia, Spain, have also created pseudonomic profiles on Facebook so they can openly debate feminist issues in online communities without fear of repercussion from their ‘home’ community (Almenara-Niebla & Ascanio-Sánchez, 2020). The subterranean strategies of these “refracted publics” is displayed in one Facebook group which offers members a safe space to address “gender inequalities”, while hashtags such as #IamNotLessSahrawi (English translation) are used to publicise the social cause online outside of these safe Facebook communities (Abidin, 2021; Almenara-Niebla & Ascanio-Sánchez, 2020, p. 778).

Candidatu & Ponzansei (2022) suggest that despite different internal factions, diasporas are bound together by certain commonalities and consist of “shared vulnerabilities and oppressions” in addition to “common visions and possibilities of solidarity” (p. 265). Relationships are underpinned by a common loss of homeland and a quest to reaffirm identity as a member of a culture. Diasporic people are alienated to some degree from their homeland and often rely upon digital platforms, such as social media, to remain connected to the familiar. They use social media to build and maintain relationships with those from the same culture, sometimes by sharing the mundane, everyday aspects of their lives and sharing gossip to sustain social relations online as it “strengthens the sense of belonging” (Almenara-Niebla & Ascanio-Sánchez, 2020). Social media functions as the vehicle through which interactions between diasporic citizens can occur, and this new “transnational identity” reflects the original practices and values implicit in the homeland culture and builds “new hybrid [communities] of belonging” (Candidatu & Ponzansei, 2022, pp. 263-264).

 

Conclusion

A common theme throughout diasporic communities is the use of social media to retain connections with homeland contacts in addition to others from the diaspora. Cultural communities are essentially ‘multicultural’, comprised of people with different lifestyles and beliefs, thus conflict can arise when belief systems clash online. Migrants, refugees and expatriates maintain their cultural and, thus, their personal identity when they engage with compatriates in networked cultural e-communities. Maintaining cultural identity is key to preventing loss of personal identity. Furthermore, the use of a diasporan’s native language within social media communities contributes significantly to maintaining identity and providing emotional support as community members transition into a new society. The concept of e-cultural communities hosting homeland cultural practices and traditions is particularly apt for transnational cultures without a homeland, or those for whom most ‘citizens’ live externally to the home country. In these instances, social media communities provide an essential connection with culture. Perpetual traces of data within social media communities will remain to act as portals for future second- or third-generation diasporans as they seek to learn more about their ancestral culture.

 

Reference list

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Almenara-Niebla, S. & Ascanio-Sánchez, C. (2020). Connected Sahrawi refugee diaspora in Spain: Gender, social media and digital transnational gossip. European Journal of Cultural Studies, 23(5). 768-673. https://doi.org/10.1177/1367549419869357

Burroughs, B. & Ka’ili, T. O. (2015). Death of a king: Digital ritual and diaspora, Continuum: Journal of Media & Cultural Studies, 29(6), 886-897. http://doi.org/ 10.1080/10304312.2015.1073684

Canagarajah, S. & Silberstein, S. (2012). Diaspora identities and language. Journal of Language, Identity & Education, 11(2), 81-84. https://doi.org/10.1080/15348458.2012.667296

Candidatu, L. & Ponzanesi, S. (2022). Digital diasporas: Staying with the trouble. Communication, Culture and Critique, 15(2), 261–268. https://doi.org/10.1093/ccc/tcac010

Dhoest, A. (2016). Feeling (dis) connected: Diasporic LGBTQs and digital media. International Journal of E-Politics (IJEP), 7(3), 35-48. http://doi.org/10.4018/IJEP.2016070103

Hossain, M. D. & Veenstra, A. S. (2017). Social capital and relationship maintenance: Uses of social media among the South Asian Diaspora in the U.S, Asian Journal of Communication, 27(1), 1-17. https://doi.org/10.1080/01292986.2016.1240817

Lam, W. S. E. & Warriner, D. S. (2012). Transnationalism and literacy: Investigating the mobility of people, languages, texts, and practices in contexts of migration. Reading Research Quarterly, 47(2), 191-215. https://doi.org/10.1002/RRQ.016

Mao, J. & Shen, Y. (2015). Cultural identity change in expatriates: A social network perspective. Human Relations 68(10), 1533-1556. https://doi.org/10.1177/0018726714561699

Marwick, A. E., & boyd, d. (2011). I tweet honestly, I tweet passionately: Twitter users, context collapse, and the imagined audience. New media & society, 13(1), 114-133. https://doi.org/10.1177/1461444810365

NurMuhammad, R., Horst, H. A., Papoutsaki, E. & Dodson G. (2016). Uyghur transnational identity on Facebook: On the development of a young diaspora. Identities, 23(4), 485-499. https://doi.org/10.1080/1070289X.2015.1024126

Papacharissi, Z. (Ed.). (2018). Introduction. A networked self and love (1st ed.), pp. 1-11. Routledge. https://doi.org/10.4324/9781315193472

Plaza, D., & Below, A. (2014). Social media as a tool for transnational caregiving within the Caribbean diaspora. Social and Economic Studies, 63(1), 25–56. http://www.jstor.org/stable/24384098

Quan-Haase, A. & McCay-Peet, L. (2017). Networked Individualism. In The Wiley-Blackwell Encyclopedia of Social Theory, B.S. Turner (Ed.). https://doi.org/10.1002/9781118430873.est0713

Quan-Haase, A., Wang, H., Wellman, B. & Zhangm R. (2018). Weaving family connections on- and offline: The turn to networked individualism. In Neves, B. B., & Casimiro, C. (Eds.). (2018). Connecting Families?: Information & Communication Technologies, generations, and the life course (1st ed.) (pp. 59-80). Bristol University Press. https://doi.org/10.2307/j.ctv2867xm

Titifanue, J., Varea, R. R., Varea, R., Kant, R., & Finau, G. (2018). Digital diaspora, reinvigorating Indigenous identity and online activism: social media and the reorientation of Rotuman identity. Media International Australia, 169(1), 32–42. https://doi.org/10.1177/1329878X18803377

Vancea, M., & Olivera, N. (2013). E-migrant women in Catalonia: Mobile phone use and maintenance of family relationships. Gender, Technology and Development, 17(2), 179-203. https://doi.org/10.1177/0971852413488715

Wellman, B. (2001). Physical place and cyberplace: The rise of personalized networking. International Journal of Urban and Regional Research 25, 227-252. https://doi.org/10.1111/1468-2427.00309

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30 responses to “How e-cultural communities preserve identity amongst diasporic peoples”

  1. Deepti Azariah Avatar
    Deepti Azariah

    Hi Sheryl,

    Thank you for this very intriguing paper on diasporic e-communities and how these individuals networked themselves. I notice you mention a lot of examples of such communities communicating largely via Facebook. Do you think this online platform (with its affordances) is particularly suited for the maintenance of community ties and building a pervasive and persistent community of persons belonging to a specific diaspora? Is there something about Facebook that makes it suited to be an online “third place” as described by Ray Oldenburg? Or are there other platforms that also host such diasporic communities?

    I’d love to know what else you’ve discovered by way of research.

    Deepti Azariah
    (Sessional Academic, Curtin University, Bentley external and OUA)

    1. Sheryl.Rowse Avatar
      Sheryl.Rowse

      Hi Deepti
      Thank you for your comments.
      I did find most references discussed Facebook as the space in which diasporic people connected and thought afterwards (of course!) that focussing on this platform would have been a more targeted approach to the paper.
      Other platforms mentioned in research were Instagram along with social media group chat in Messenger and Snapchat.
      The Facebook capability for privacy was used by some, such as young Sahari women living in western Europe, as they engaged in private group chat in Messenger and private Facebook groups.
      In instances such as this, Facebook could be said to be a kind of online café third space where specific groups meet to talk. The space is easily accessible, private and allows for conversation between equals.
      Sheryl

      1. Deepti Azariah Avatar
        Deepti Azariah

        Hi Sheryl,

        Thank you for the response. That’s a very interesting find and raises the question of why diasporic minorities value privacy in their social interaction on online platforms (or at the very least the illusion that some privacy is afforded). I would argue that a “third space” is by definition still a public place, so it also raises questions about the blurring of public/private boundaries in communication. However, I suppose that’s a question for another debate and another paper 🙂

        Thank you for an interesting debate.

        Deepti

        1. Sheryl.Rowse Avatar
          Sheryl.Rowse

          Thanks for your additional thoughts on the definition of a ‘third space’ Deepti. I had another look at Oldenburg’s definition as referenced by Charles Soukup (https://doi.org/10.1177/1461444806061953) where he discusses computer mediated communication and, as you said, it really does refer to “public spaces … outside of the home and workplace”. So, yes, lots to think about!
          Sheryl

  2. Yiyun Wang Avatar
    Yiyun Wang

    Hi Sheryl,

    It is nice to learn from your article about Aboriginal and Diaspora knowledge of their own online identities and groups on social media. As an international student studying in Australia, I agree with what you discuss about culture and personal identity. Although I am in Australia, I still use Chinese Apps such as WeiXin, Weibo and QQ to communicate with my family and friends. Also, even though I am in AU, I still celebrate Chinese festivals, such as buying some Chinese New Year decorations to dress up the furniture and watching Chinese New Year Gala. There are some people who think that when people move to a new country they should do things according to the customs of that country, I don’t really agree with that and I would like to hear your opinion.

    Looking forward to hearing from you soon!

    Best wishes,
    Yiyun

    1. Stephen.B.Bain Avatar
      Stephen.B.Bain

      Hi Yiyun, you pose an interesting question … for my two-bobs … I’m a big fan of ‘going to the party’ … I’ll even take the party with me. When I’m in the USA I’ll do Thanksgiving, And when I’m in the USA you find me up watching the sunrise on the both the 24th and 25th April (it’s a dateline thing). New Year’s in London was pretty cool. For sure, I’ll go to any cultural event to sample the cuisine. SB

      1. Sheryl.Rowse Avatar
        Sheryl.Rowse

        Hi Stephen
        Love the concept of celebrating with friends in different cultures and making the most of where we are at the time. I did the same when living in the US – even got to almost enjoy pumpkin pie!
        Would you agree our behaviour here is an example of Jurgenson’s “liquid self”? I have been thinking about this, particularly how it relates to those of us who move/have moved around internationally.
        Sheryl

      2. Yiyun.Wang Avatar
        Yiyun.Wang

        Hi Stephen,

        Thank you for sharing your thought! For me, It is good to get in touch with different cultures. But I would actually be a bit scared to go to cultural events. There are a lot of cultural events at Curtin, which I don’t usually go to, but I do go and observe what people are doing at the events. For me I’m afraid to do something wrong and cause offence because I don’t know anything about this culture.

        Cheers!
        Yiyun

        1. Stephen.B.Bain Avatar
          Stephen.B.Bain

          Yiyun,

          Thank you for sharing.

          I offer that the events you refer to, are conducted, at least in part, in order to spread education in regard to the theme/topic. You may have noticed this in your observations too?

          It can be tricky to navigate, however, I find I learn a lot when I jump in at the deep end with no idea of what I’m doing … I’m certainly afraid of doing something wrong too … yet I find that many of the people at the events are very keen to pass on knowledge (and a taste of food/culture).

          Upon reflection, jumping in at the deep end, out of one’s depth, fear of being wrong … but/while learning … sounds a little like studying a new subject at University 🙂

          Thank you again for sharing.
          Steve

    2. Sheryl.Rowse Avatar
      Sheryl.Rowse

      Hi Yiyun
      Thank you for taking the time to comment on my paper and for sharing your personal experience as an international student in Australia.

      As you say, the question about how far to integrate into a country is an interesting one and I think it comes down to personal preference. Australia is the fourth country I’ve lived in and I do feel it’s impossible to ever fully integrate.

      Living in another culture can be enriching and rewarding. It does stretch us, and we are forever changed in some way, yet there is always a push-pull between the culture of our birth and where we are currently situated.

      Have you experienced any convergence between your various online networks or are your ‘home’ and Australian connections separated via use of the different platforms you mention?

      Additionally, I’m curious how you feel about switching your name around to match the typical Australian firstname.lastname?

      I ask, because our name is such an integral part of our identity. My husband is from western Europe and had six names but had to change this down to three to fit in with the Australian system. He wasn’t that impressed!

      Sheryl

      1. Yiyun.Wang Avatar
        Yiyun.Wang

        Hi Sheryl,

        Thank you for your reply! I’m experiencing a separation because I use a lot of different social platforms. In au, I use INS and FB more, while my family uses WeiXin more, which makes it possible for me to miss some of their messages and share less content than before. This has really made me feel distant from my family. But thanks to the internet, I can at least talk to my family by video.
        I attended the English Language Bridging at Curtin and gave myself an English name as my Chinese names might be difficult to pronounce right. But now I use my own Chinese name beacuse one of my tutor told me that I just need to teach her how to pronounce my name correctly and there is no need to change my name. This makes me feel very happy and I continue to use my Chinese name! I thought it should be the Australian Government’s responsibility to make their system correctly show all people’s names, but not let the residents to change their name because names are very important to a people and family!

        Cheers!
        Yiyun

        1. Sheryl.Rowse Avatar
          Sheryl.Rowse

          Hi Yiyun
          Thanks for your response and congratulations on taking on the challenge of studying at university in a foreign language. You are very brave!
          It sounds as if the persistence needed to maintain connection with family and friends is well-supported by dedicated social media – even if it’s a challenge maintaining separate communication channels.

          All the best
          Sheryl

  3. Tien.T.Le Avatar
    Tien.T.Le

    Hi Sheryl,

    Great paper, and a very interesting read!
    I loved the part where you stated that cultural identity is formed from individuals interacting with other individuals with similar cultural backgrounds. I believe that these communities have only grown stronger because of social media, as there are no barriers in time and space for these communities, which leads to the individuals engaging with one another more often. Identity is a huge part of the individual, especially when it comes to our ancestors. I’m Vietnamese, and can speak my language however, I know a lot of people who don’t know how to speak their language at all! I find a bit sad as I feel it slowly shreds away our identity and our culture. I wonder if you have experienced this personally, and how you feel about it? Do you think if people who don’t know how to speak their language would be encouraged to if they joined their cultural community? Or if they experience other people’s cultures and realize they should invest more time in their own?

    1. Sheryl.Rowse Avatar
      Sheryl.Rowse

      Hi Tien
      Thanks for taking the time to read my paper.
      I agree that language is an integral part of our identity. I haven’t experienced this personally as English is my native language but I grew up spending time in the Pacific Islands so learned to understand Fijian and some Fiji Hindi (whilst answering in English which must have been quite funny to any bystanders). Also, my husband is Spanish and our daughter learned a few Spanish words, can count to 10 but nothing more. I do agree that digital and physical cultural communities can help mitigate this and would add that it starts at home.

      One of my former work colleagues teaches Maōri language and culture in his spare time. Like you, he is saddened by the lack of understanding around language and also traditions and ceremonies. For example, he assists people with the protocols around ceremonies such as burials too.

      Some of my research hints at a strength that can come with the “multilingualism and multiculturalism” of second generation diasporans such as Sri Lankan Tamils as they “shuttle between diverse communities” while still identifying as Tamil (Canagarajah & Silberstein, 2012, (https://doi.org/10.1080/15348458.2012.667296).

      I’m very interested to hear what you think about this ‘liquid’ state. Does it water down (pardon the pun!) someone’s cultural identity? Or maybe it’s another example of how we all brand ourselves differently in different situations?

      Regards
      Sheryl

      1. Tien Avatar
        Tien

        Hi Sheryl,

        Thank you so much for the response!
        In regards to what I think about this ‘liquid’ state, I definitely think that it does ‘water down’ (it’s a good pun) someone’s cultural identity. It’s really sad to see because, as I mentioned in my previous comment, our beautiful cultures being passed down is fading rapidly. I don’t really think that we brand ourselves differently in different situations, merely because I feel that identity is with us the whole time; they are part of us and will always be a part of us. However, I do think that this ‘liquid’ state happened for a reason. Though I am Vietnamese, I was born in Australia and, because Australia is a multi-cultural country, many races interact with one another and therefore may be why someone’s cultural identity is fading. It shouldn’t be an excuse, though, to let go of our cultures, because they really are a part of our identity. Thank you so much again for responding and for this debate!

  4. Amit.Munjal Avatar
    Amit.Munjal

    Hi Sheryl,

    Congratulations on your achievement in producing a well-written and thoughtful paper, which is a testament to your hard work and dedication.

    According to Dr.McKay, d 2017; E-diasporas can be shifting and fragile networks susceptible to manipulation, scams and the spreading of false information (‘fake news’). Manipulation via social media can:
    • create vulnerability and alienation in diaspora communities
    • seed political instability and conflict in sending countries.

    What are the different ways to prevent such incidents from happening and spoiling the beautiful eco system which supports the diasporic peoples.

    Ref: https://ad-aspi.s3.ap-southeast-2.amazonaws.com/2017-12/SR113%20E-Diasporas.pdf?VersionId=0aaNZ8a8Ouxtb6mAjDdcYx5QALbkNjTu

    1. Amit.Munjal Avatar
      Amit.Munjal

      Ref:
      Mckay, D. (2017). SPECIAL REPORT The virtual meets reality Policy implications of e-diasporas. https://ad-aspi.s3.ap-southeast-2.amazonaws.com/2017-12/SR113%20E-Diasporas.pdf?VersionId=0aaNZ8a8Ouxtb6mAjDdcYx5QALbkNjTu

  5. Sheryl.Rowse Avatar
    Sheryl.Rowse

    Hi Amit
    Thank you for reading my paper and for your kind comments.
    Thanks for the link to the interesting paper with its discussion of “political manipulation and entrapment”, particularly regarding settlement and residency in new host nations.

    One of the recommendations was for governments to utilise e-diasporan networks to help them rebut spurious claims, and also educate community members about opportunities and processes in the new country.

    This thought might be going off-topic for the forum but I wonder how welcome an incursion into these online communities might be?

    Do you agree education, perhaps language education, could be one key to help mitigate the vulnerability people can face when moving into a foreign environment? Perhaps we are more easily taken advantage of when we misunderstand what someone else is communicating to us?

    Regards
    Sheryl

    1. Amit.Munjal Avatar
      Amit.Munjal

      Hi Sheryl,

      Thanks for responding to me. I total agree that education could help migrant and vulnerable people/ community in preventing being taken advantage of.

      Great debate.

      Good luck.

      Regards

      Amit

  6. Shane.Bundoo Avatar
    Shane.Bundoo

    Hi Sheryl,

    It is a very interesting and great paper to read!

    The people of transnational cultural origin, such as the Uyghur or Khurdish peoples, may struggle with the additional desire to preserve their distinctive culture in diasporas made up of expatriate workers, political refugees, and other groups. These migratory workers without a home country can establish online communities devoted to maintaining their culture through mythology, language, and traditions. E-cultural groups on social media are used by diasporic people to encourage social resistance, reinforce their cultural identities, and inform their personal identities. ”

    In terms of their capacity to help diasporic people, how do e-cultural groups vary from physical communities? What are the advantages and disadvantages of each kind of community, and how may they cooperate or compete with one another?

    Regards,
    Shane

  7. Sheryl.Rowse Avatar
    Sheryl.Rowse

    Hi Shane
    Thanks for your comments and for reading my paper. Also, for the interesting questions you pose.

    Regarding e-cultural groups vs physical communities: e-cultural groups many be dispersed physically and aren’t reliant on time or space to define them (Hossain & Veenstra, 2017, https://doi.org/10.1080/01292986.2016.1240817). Rather they are defined by shared cultural identity. Of course, this may be a ‘broad brushstroke’ cultural identity linked by customs and language, while also being affected by influences from the many societies in which the diasporic individuals live.

    e-cultural communities can potentially be comprised of many more members than a physical community so I would say the opportunity for help and support increases proportionally for community members living far from their homeland. The asynchronous capabilities of online platforms, such as messaging and comments, enable more frequent communication than could otherwise occur when people are separated geographically.

    However, both online and offline networks offer social support, and those with a larger network receive more perceived support – regardless of their online/offline status (Lu & Hampton 2016, https://journals.sagepub.com/doi/epdf/10.1177/1461444815621514). Lu and Hampton also mention that our online contacts are often people we know in the real world so there may be no competition between the online/offline spheres.

    A possible exception is conflict which can occur when different social connections converge. For example, a teenager probably wouldn’t want their parents or grandparents being privy to their friend group’s private chat.

    Would you say convergence is something that occurs frequently on social media platforms?

    Regards
    Sheryl

  8. Shane.Bundoo Avatar
    Shane.Bundoo

    Hi Sheryl,

    Thank you for taking the time to read my comment and for your in-depth response.

    It is reasonable for teenagers to want their privacy from their parents or grandparents. It would be intriguing to investigate further situations where the blending of multiple social connections may lead to tensions or difficulties within e-cultural groups.

    How do people negotiate and resolve these disputes in online settings?

    Regards,
    Shane

  9. Neema.Najafzadeh Avatar
    Neema.Najafzadeh

    Hey Sheryl,

    Thank you for taking the time to write this amazing article, I really enjoyed reading your paper regarding, ‘HOW E-CULTURAL COMMUNITIES PRESERVE IDENTITY AMONGST DIASPORIC PEOPLES’ in which I didn’t know any information regarding the topic prior.

    Some interesting facts I found out throughout your article is that:

    – The communities may exist physically or online, the main purpose being to create a strong embeddedness in the home culture, helping expatriates affirm their home-culture identity.

    – When individuals identify as belonging to a culture, they identify with the values of that culture and feel a solidarity and affection for others within the group.

    – Social media nullifies the relationship barriers of time and space for dispersed communities, enabling community members the choice to interact often and in a mode which is public to other community members.

    My question to you is, do you think that e-cultural communities assist individuals in becoming closer to their culture?

    Personally my family originates from Iran and I tend to struggle to connect with my culture.

    Looking forward to hearing back from you !

    – Neema Najafzadeh

  10. Neema.Najafzadeh Avatar
    Neema.Najafzadeh

    Hey Sheryl,

    Really enjoyed reading this article as it is very unique in comparison to some of the others!

    After reading your article I found some information interesting which I’d like to share with you:

    – The queer community has thrived on TikTok due to its robust algorithm which provides content specific to the community to which an individual belongs

    – The sharing of resources and increased accessibility on TikTok have been advantages for the queer community

    However, the paper argues that despite these advantages, TikTok is not an adequate replacement for physical queer spaces

    My question to you is, do you think queer communities feel safer communicating on platforms such as TikTok? Do you think people tend to open up more through Tiktok?

    Looking forward to hearing back from you!

    – Neema Najafzadeh

    1. Neema.Najafzadeh Avatar
      Neema.Najafzadeh

      sorry this was for another article accidently posted here ^

  11. M.Lalji Avatar
    M.Lalji

    Hi Sheryl!

    Thank you for this paper, it was an interesting read on a topic that particularly interests me. I believe that social media has really been able to gather global communities assembling people of the same culture. You mentioned particularly how these online communities allowed one to take pride in their cultural identity, and I also think they help one to explore their cultural identity. Taking myself as an example, though my family has emigrated from India to Mauritius more than five generations ago, I found myself getting to explore the Indian part of my cultural identity more through social media. I got to not only learn more on Indian culture, but I got to find Desi artists to follow, and people around the world that shared similar experiences and relationships with Indian culture. “Desi TikTok”, for example, has been a great way for me to explore and claim this part of my cultural identity.
    Personally talking, social media allowed me to finally claim a part of my identity that could have been lost otherwise. And I believe that I might not be the only one in that case. Online communities not only allow one to connect with their culture, but to also re-connect with their culture.

    Thank you again for this paper!
    Regards,
    Preet

  12. Sarah.Bailey Avatar
    Sarah.Bailey

    Hi Sheryl,

    Really enjoyable paper! 🙂

    I wonder, do you think that involvement in these e-Cultural spaces would still be a fulfilling means of cultural connection for the diaspora who may be especially alienated from their home culture? For example, a fourth-generation Australian, whose cultural Polish heritage does not play a major role in their day-to-day life (i.e., they do not speak Polish, they do not eat traditional Polish food, etc.). As a white person living in Australia, my family has very limited (if any) connection to our European heritage, and though I am technically a part of the Irish diaspora I would feel, in some sense, unworthy of engaging in e-Cultural communities for Irish people since that part of my ancestry has never been a big part of my identity. Do you think the presence of “detached” (for lack of a better word) diaspora in these online cultural spaces would ultimately serve to shift their purpose/detract from their cultural heart?

    Looking forward to hearing your thoughts!
    Sarah

  13. Nicholas.Mamone Avatar
    Nicholas.Mamone

    Hey Sheryl!

    What an insightful paper! Such an interesting read. During your research did you find any limitations that social media has in supporting diasporic individuals? I was born and raised in Australia, however my background is Italian. I cannot speak much of the language as I wasn’t surrounded by it much as I was growing up. I feel as though because of this I identify more as an Australian and find myself telling people that I am Australian more often. How do you think people like myself who have a rich history and culture overseas but cannot speak the language can better be encouraged to embrace their heritage and connect more with their e-cultural community?

    Nicholas

  14. Estelle Louis Avatar
    Estelle Louis

    Hello Sheryl

    Congratulations on your paper; it did a great job of clearly describing online communities and diasporas!

    I found reading your paper to be very interesting as I continued to learn new things. I’ve never given this subject much thought, so I haven’t looked into it or specifically asked questions about diasporas. Do you believe that these individuals can be said to have three distinct identities—one in their native country, one in the nation in which they are currently residing, and one online?

    Thanks for the interesting reading again,
    Cheers,
    Estelle

  15. Mia.Benzie-Drayton Avatar
    Mia.Benzie-Drayton

    Hi Sheryl,

    Thank you for your paper, it was one of my favourites so far and very well written, well done!!

    I was engaged throughout the entire paper and felt as though I learnt a lot too. As someone who has grown up in Australia, I could never begin to understand the terrifying nature of moving to another country, particularly one that doesn’t speak your language. My little brother moved to France when he was 16 years old to pursue a dancing career, and he found it extremely hard to navigate the language and cultural barriers. My brother and I consistently connect via social media (particularly Facebook), and I am so grateful for that. I guess I am navigating being the person on the other side, and I can vouch for the fact that we are super grateful to have our families stay in touch and stay connected to our culture.

    I found reading the comments on your paper so interesting too, everyone has such amazing experiences and stories so thank you everyone for sharing!

    Thanks again,

    Mia

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