"This study focused on identity formation and media consumption among first-generation young Africans in the diaspora. It investigated what it means to be African and the impact of multiple identities and forms of belonging within diasporic communities. Emphasis was on how they experience the diaspo
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ra as liminal spaces and subsequently negotiate relationships with other Africans in indeterminate diasporic spaces to construct, redefine, negotiate and even contest identities. Using snowballing and purposive sampling, the study analysed first hand accounts and interviews informed by personal histories and lived experiences of (1) what they know about Africa; (2) their sense of belonging to Africa; (3) how Africa is represented in the media and (4) their views/attitudes on markers of African identity. Findings indicate that young Africans in the diaspora have a strong sense of belonging to Africa and are actively engaged with different forms of African media such as music and films." (Abstract)
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"[…] The studies presented here […] seek to explore two questions: how have Arab diasporic communities in Europe used Arab media in transnational political action formation since 2011? And how does the use of different media platforms stimulate or confine particular diasporic action, and what do
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es this mean for our understanding of mediatized diaspora? The project conducts a comparative study between the use and users of Syrian, Tunisian, Bahraini, and Egyptian regime-critical and politically mobilized media. The four Arab countries have been selected because they represent different patterns of immigration that are formed by colonial connections and current conflicts." (Introduction, page 2)
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"Cette évaluation de l'écosystème de l'information documente comment l'information autour de la pandémie de la COVID-19 est produite au Mali ainsi que les pratiques informationnelles des Populations Déplacées internes (PDI) dans les régions de Bamako, Ségou, Sikasso, Mopti et Tombouctou. Ell
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e s'appuie sur des entretiens approfondis et des discussions de groupe avec des membres de la communauté des Populations Déplacées Internes (PDI) vivant dans des camps de déplacés, des organisations humanitaires, des responsables étatiques et des professionnels de l'information ainsi que sur les données quantitatives d’une enquête menée à Bamako et Ségou. Il existe une multitude de médias avec des profils différents. Parmi eux, nous pouvons retenir les télévisions et les radios (publiques, privées, communautaires et confessionnelles), les médias numériques (le web, les médias sociaux), et la presse écrite (journaux quotidiens, publications périodiques) ainsi que les organismes professionnels liés à la diffusion de l'information. La pénétration des médias sociaux peut varier d’une région à une autre. Les populations des villes accèdent aussi plus facilement aux médias sociaux à cause de la limitation géographique de certains fournisseurs. Malgré cette apparente saturation de l'environnement médiatique, l’Enquête Démographique et de Santé (EDS 2018) démontre que 39% de femmes et 31% des hommes de la population malienne en général ne sont exposés à aucun média comme source d'information." (Résumé sommaire)
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"Afghan presence in India dates back centuries. It exists in the form of goods, language, cultural and political influences, and other subtler yet significant forms. The influx of Afghan students, traders, and medical tourists in India, especially post the 2001 regime change in Afghanistan, has give
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n a boost to the relations between the two historical neighbors. The Afghan diaspora in India has, however, maintained its distinct cultural identity through language, food, crafts, and commodity exchanges, giving rise to transnational social formation. In recent years, among other ways, Afghans have maintained these transnational connections through the media. While the transnational flow of Indian media, including its consumption and influence in Afghanistan, has been thoroughly looked into by scholars, the role and influence of Afghan media among the Afghan diaspora in India have largely remained unexplored. This paper looks into how the Afghan diaspora in Delhi engages with media from their homeland. By using ethnographic tropes and by taking a cue from works of transnational media studies, the paper attempts to trace the flows, media consumption, and its influence in keeping the idea of ‘Afghaness’ thriving away from the ‘homeland’." (Abstract)
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"1. Los proveedores de información no han atendido suficientemente las necesidades de los refugiados y migrantes en la región, especialmente aquellos en situaciones más vulnerables como los refugiados y migrantes LGBTQI+ y aquellos con estatus migratorio irregular. Los líderes comunitarios para
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las asociaciones venezolanas no se han involucrado directamente en la reproducción del contenido de los medios, pero juegan un papel importante en la producción y distribución de información para las comunidades. 2. Los periodistas y las plataformas de medios carecen de información específica sobre los derechos de los refugiados y migrantes, con brechas de información sobre el estatus migratorio y los derechos legales. Asimismo, la falta de financiamiento de las plataformas y organizaciones de medios resulta en el retraso de la difusión de información y no asegura que la comunidad tenga acceso oportuno a información legal importante [...]" (Conclusiones claves, página 3)
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"Internews focuses primarily on the information ecosystem for Syrian refugees residing in Lebanon to acknowledge and unpack the unique experiences for Syrians at a time when information is heavily impacted by Lebanon’s various compounding crises. The ecosystem for Syrians is assessed here as an ec
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osystem within Lebanon’s larger information environment which largely caters to Lebanese communities." (https://internews.org)
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"The SAGE Handbook of Media and Migration offers a comprehensive overview of media and migration through new research, as well as a review of present scholarship in this expanding and promising field. It explores key interdisciplinary concepts and methodologies, and how these are challenged by new r
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ealities and the links between contemporary migration patterns and its use of mediated processes. Although primarily grounded in media and communication studies, the Handbook builds on research in the fields of sociology, anthropology, political science, urban studies, science and technology studies, human rights, development studies, and gender and sexuality studies, to bring to the forefront key theories, concepts and methodological approaches to the study of the movement of people. In seven parts, the Handbook dissects important areas of cross-disciplinary and generational discourse for graduate students, early career researcher, migration management practitioners, and academics in the fields of media and migration studies, international development, communication studies, and the wider social science discipline." (Publisher description)
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"Das SVR-Integrationsbarometer misst die Sichtweisen und Bewertungen auf beiden Seiten der Einwanderungsgesellschaft. Meistgenutztes Medium für politische Nachrichten ist bei Menschen mit Migrationshintergrund das Fernsehen. Wichtigste Faktoren für die Mediennutzung von Migranten sind Bildung und
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deutsche Sprachkenntnisse. Auch das Vertrauen in deutsche Medien ist bei Migranten mit höherer Bildung größer. Bei Zugewanderten, die bereits länger in Deutschland leben, vergrößert sich die Medienskepsis." (Kurz und knapp, Seite 626)
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"In this article, I explore how Syrian refugees and internally displaced people are using social media to reshape interpretations of their own status through their engagement with quality TV texts that tackle the refugee crisis. I focus on the discourse surrounding the Syrian Television Drama series
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Ghadan Naltaqi (GN) [We'll Meet Tomorrow] which is particularly interesting because of the dialogue that has developed between the forcibly displaced segment of its audience and the writer/creator of the show, Iyad Abou Chamat. Methodologically, this research is based on 26 semi-structured interviews conducted in Arabic language: one interview with Chamat, and 25 interviews with members of his audience who friended Chamat on Facebook after GN aired. I demonstrate that Facebook serves as an outlet for interactivity between displaced drama producers and audiences in a way that imitates the dynamics of live theater. While such interactivity is facilitated by technology, the emergence of this interactive relationship is owned to the desires for (re-)connection of both drama creators and audiences stemming from the alienation of war, violence and displacement." (Abstract)
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"This Information Ecosystem Assessment includes the thoughts and opinions of 48 migrant community leaders and migrant workers in Thailand. The information was collected through a series of qualitative and quantitative techniques, using remote data collection methodologies to ensure the safety of par
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ticipants and researchers and compliance with global and Thai specific restrictions on movement and gathering. Key findings: Information on labor rights and immigration status is not widely available and contributes to increased anxiety, and exploitation of migrants by employers. Risk communication during the pandemic readily conveys how to prevent spread and how to identify symptoms, but most migrants are more concerned about the economic impact of the crisis, and the impact on their legal work and immigration status. Migrants with a low comprehension of Thai language are dependent on community leaders, NGOs and secondhand information delivered through informal networks. Migrants called for government and media to share more information relevant to them in their primary language or to use more simplified Thai terminology when sharing health information and explaining government restrictions in relation to COVID-19." (Executive summary)
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"Menschen gemeinsamer Herkunft, die verstreut über verschiedene Staaten leben, sind Inbegriffe gelebter Transnationalität. Als Diasporagemeinschaften bilden sie globale Netzwerke. Interdisziplinäre Beiträge aus Wissenschaft und Kulturarbeit bündeln, fotografisch gestützt, die Inhalte zweier WI
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KA-Workshops anhand der Fragen: Wie können Diasporagemeinschaften als kulturelle Vermittler wirken? Welchen Schwierigkeiten sind sie ausgesetzt? Und wo liegen Potenziale/Risiken für die Außenkulturpolitik?" (Abstract)
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"Das mehrstufige Projekt ‚Syria on the Move‘ zielt darauf ab, aus Syrien geflüchteten Jugendlichen mittels Fotografie eine Stimme zu geben, Bewusstsein und Unterstützung für syrische Geflüchtete in den Aufnahmegesellschaften zu mobilisieren sowie gegenseitiges Vertrauen innerhalb der syrisch
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en Diasporagemeinschaft zu fördern. Das Projekt lädt junge Syrerinnen und Syrer ein, ihr Leben und ihre Erfahrungen im Exil zu dokumentieren sowie ihre Ideen und Vorstellungen für die Zukunft fotografisch abzubilden und mit anderen zu teilen." (Seite 191)
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"In Deutschland nutzen laut ARD/ZDF-Online-Studie von 2018 zwei Drittel der 14- bis 29-Jährigen täglich YouTube, bei Kindern dürfte der Anteil sogar noch höher liegen. Sie wollen sich damit in erster Linie zerstreuen. Die Auswertung der deutschen Top-100-Kanäle ergab: über ein Drittel bietet U
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nterhaltung (Comedy, Streiche, Wettkämpfe, Video-Tagebücher); ein Viertel sind reine Musikkanäle; 15 % der Angebote sind primär durch Spiele (Gaming) geprägt; knapp zehn Prozent der Videokanäle sind dem Bereich Beauty & Lifestyle zuzuordnen; gerade einmal vier Kanäle beschäftigen sich im weiten Sinne mit Politik und Wissen. Eine herausragende Stellung als Akteure nehmen dabei die so genannten Influencer ein. Diese digitalen Meinungsführer spielen in 56 der Top-100-Kanäle die Hauptrolle, unter den Top 20 sind allein 15 Influencer vertreten. Influencer wollen und sollen auf ihr Publikum „authentisch“ wirken, in jedem Fall haben sie Einfluss auf die Identitätsbildung von Jugendlichen und vor allem Kindern. Häufig auf sehr einseitige Weise und – nimmt man die Bildungsansprüche der Aufklärung als Bewertungsgrundlage – meist nicht zum Guten. Während Umfragen zeigen, dass die ‚Jugend von heute‘ weltoffen, pragmatisch und bis zu einem gewissen Grade auch postmaterialistisch eingestellt ist, predigt die große Mehrheit der digitalen Meinungsführer einen ungezügelten Konsum und führt dem jungen Publikum tradierte Rollenbilder von Mann und Frau vor. Auffällig ist zudem die hohe Quote (43 %) von Influencern mit Migrationshintergrund bei den deutschen Top-100-Kanälen – ein Hinweis darauf, dass migrantische Publizisten so einen leichteren Zugang zum Mediensystem als über die klassischen Medien finden. Insgesamt zeigt sich, dass die implizit gesellschaftspolitischen Botschaften tendenziell neoliberalen (Konsumismus) oder konservativen Charakter (tradierte Geschlechterrollen) haben." (Zusammenfassung, Seite 6-7)
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"This briefing summarises the proceedings of the third workshop in a project to stimulate dialogue between European and Arab stakeholders about European screen content for young children of Arab heritage who are living in Europe through forced migration." (Page 28)
"This book uses digital ethnography to study critically the impact of digital media on transnational migrations, using case studies on diverse topics including transient migrants, gender and religion, ethnic migrants, refugees, intergenerational relationships, and transnational relationships across
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the borders of space and time." (Publisher description)
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"In this article, we posit that Maori radio as it is structured in Aotearoa/New Zealand is at the same time national, international and transnational. Based on a research project that we carried out with the radio station Tautoko FM, we show that this station caters for national Ngapuhi audiences, t
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hat it engages in international networking with other iwi-based radio stations and that it has invested in transnational connections with diasporic audiences. As a result, it has constructed a public sphere for both national and transnational indigenous audiences. This is facilitated by the changing nature of radio as a medium, which is evolving into a multimedia experience incorporating broadcasting, live streaming, websites and social media. Maori radio in Aotearoa/New Zealand is one example of a global trend in which indigenous communities have adapted new media technologies to re-centre notions of national identity. The digital media landscape allows them to form indigenous media networks, to narrate indigenous experiences in new ways and to acquire attention for indigenous struggles." (Abstract)
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"The Yezidis' re-appropriation of their religion in recent years reveals their beliefs more clearly than ever: especially through media. The community uses Facebook as a tool to show its identity in a way that was unimaginable throughout its prior history. Today, cyberspace provides them an environm
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ent in which they can build their previously-ignored identity. The online material religion and the Virtual Temple have made a bold attempt at creating a cyber-facility with the aim of guiding people to virtual places and online individuals to a ritual encounter. However, it is unclear whether these projects demonstrate a transformation of religious practices, as has been suggested (Brasher 2004, O'Leary 2005). It is also unclear whether this is simply a case of "old wine in new bottles." In other words, there is an attempt to recreate online, as much as possible, the experience of being in the "real world Temple" found in a genuine geographical space." (Discussion and conclusion)
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