Tisha Buelto

Essay 5

06.22.07

Blogging for Darfur: Transnational Relation

?Today there are still significant differences between the ways in which blackness, race and nationality are understood in the different locations whose complex interactions composed the black Atlantic system? (Gilroy 1996). A common gross oversimplification of the conflicts in the Darfur region of Sudan is that it is a conflict of races. A conflict between black Africans and Arabic Africans of the region. As such, the GlobeforDarfur.org blog sites consider Gilroy's conception when they stipulate particular articles in different languages. These blogging sites are acknowledging the history of different regions when they manipulate messages depending upon the language that they are conveying a specific message.

?It follows therefore, that even vast entities are communities based on imagined bonds? (Kennedy and Roudometaf 2002). ? In the case of GlobeforDarfur.org, groups of people who simply speak the same language are able to form a community based on this language, with the further assumptions of ?imagined bonds? (Kennedy and Roudometaf 2002). These blogs can be posted to millions of different people lumped into one language based community because of the cohesion of these ?imagined bonds? (Kennedy and Roudometaf 2002).

Clifford discusses his concern with how specific sets of ?disciplinary practices (spatial and temporal constraints) has tended to become confused with 'the culture'? (1992). This reflects Kennedy and Roudometaf's discussion of ?imagined bonds? (2002). In example, GlobeforDarfur.org is able to group language based communities. Languages are more or less a result of the nation and henceforth renders spatial affiliation. A component of a community is culture, thus forming language based communities, reflect Clifford's concern with confusing spatial constraints and culture (1992).

In another argument by Sreberny-Mohammadi, GlobeforDarfur.org's language based communities may be seen as a progression for the public sphere. Sreberny-Mohammadi's argument is that of the public sphere's ?apparent or possible growth into a transnational civil society? (1996). It can then be argued that by grouping an entire language population of people into one community, this transcends national boundaries, thereby enabling the possible growth into a transnational civil society.

References:

Clifford, James (1992). ?Traveling Cultures.? In Cultural Studies, edited by L. Grossberg, C. Nelson and P. Treichler. New York and London: Routledge. Pp. 96-112. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files2/h6048.pdf.

Gilroy, Paul. (1996). ?Route Work: The Black Atlantic and the Politics of Exile.? In The Post- colonial Question: Common Skies, Divided Horizons, edited by I. Chambers and L. Curti. London and New York: Routledge. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files2/h6047.pdf.

Kennedy, P. and Roudometof, V. (2002). Transnationalism in a global age. In P. Kennedy and V. Roudometof (Eds.), Communities across borders: New immigrants and transnational cultures, pp. 1-26. London and New York: Routledge. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files2/b7027.pdf.

Sreberny-Mohammadi, Annabelle (1996). Globalization, communication and transnational civil society: Introduction. In S. Braman and A. Sreberny-Mohammadi (Eds.), Globalization, communication and transnational civil society, pp. 1-19. Cresskill, N.J.: Hampton Press. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files2/h6049.pdf.

        As the discussion and observation of globalization continues to grow, our understanding of the atmosphere around us changes.  This is no different for the virtual worlds of online gaming and the people who participate in these environments.  As I discussed in earlier essays, we can view these worlds as having a sense of place and also having an impact on people's lives in the real world.  Continuing on those ideals is this sense of transnationality and how it is felt in the online gaming community as a general population base as well as how it forms the idea of clans or guilds.
        The virtual worlds of the internet, by nature, are affected by all those who can access them.  The advantage of these places is that they have no boundaries that limit people from each other, when you meet another user; rarely will you know where they are from or how they identify themselves.  Thus, in analyzing these worlds, we find they are on a different scale and smaller transnational social networks than nations, as Mitchell suggested (2003).  The population bases of these communities are all linked together through this medium.  They are common places where people find similar goals and achievements, yet have the freedom to experience these events in their own perspective.  These worlds act as the "container" in which people from various nations find commonality.  (Kennedy & Roudometof, 2002, p. 6)  Those inside worlds such as Second Life and World of Warcraft, find themselves forming similar social relationships as they would anywhere and thus developing their senses of community in ways that they can all feel a part of.
       One phenomenon inside these worlds, I feel, is important to understand in the context of social interaction, and that is the formation of guilds or clans.  The idea of these guilds is one where people join together under a label, sort of a club, where they spend time with the same people.  Many of these guilds are created inside games like World of Warcraft, which not only promotes their creation but also creates services designed specifically for these groups to communicate, such as voice communication software (Dabri, 2007).  They might meet in the virtual world and talk through text or even using voice communication software over the net.  From my personal experience inside one of these guilds for over four years, you might find yourself talking about your experience inside the games with a person from another state, Canada, or even China and other parts of Asia.  The groups themselves, generally have no defining nationality, rather they are enriched by the perspectives of these other peoples that come together to form their own small groups within the larger community.  These social networks don't always end when people stop playing the games either, as in my own experience, these people feel a common bond and might meet each other in real life and become friends in the physical world or at least trade emails or phone numbers in order to continue interaction over time.  These interactions are examples of those virtual communities that share the same themes and forms of traditional ethnological research (Ito, 1999).  This phenomenon is important because it speaks not only about people sharing common goals, but meeting people who are part of lifelong networks that are no more or less important than those shared through commonalities in the physical world.
        The existence of transnationality is felt very strongly in the virtual community.  Online gaming itself exists as an example of ideas formed inside no single boundary or nation.  The worlds create themselves from previous ideas of virtual space and are experienced every day by those who identify themselves with different physical places.  Yet the medium acts as a container in which those who would never meet otherwise can share experiences and dreams.  Thus the social networks create themselves and lead to enriched relationships in which people hold lifelong bonds.

References:

Dabri, S (2007, May 17). Games for Windows Interview Suggests New Features Post-2.1. Retrieved June 22, 2007, from Warcry's World of Warcraft Web site: http://wow.warcry.com/news/view/71813-Games-for-Windows-Interview-Suggests-New-Features-Post-2-1

Ito, M. (1999). Network Localities: Identity, Place, and Digital Media. Paper presented at the Meetings of the Society for the Social Studies of Science, San Diego. URL: http://www.itofisher.com/PEOPLE/mito/locality.pdf

Mitchell, Katharyne (2003). Cultural Geographies of Transnationality. In K. Anderson, Kay. et al. (Eds.), Handbook of Cultural Geography. London: SAGE Publications, pp. 74-87.

Kennedy, P. and Roudometof, V. (2002). Transnationalism in a global age. In P. Kennedy and V. Roudometof (Eds.), Communities across borders: New immigrants and transnational cultures, pp. 1-26. London and New York: Routledge.

Works Cited

Clifford, James (1992). "Traveling Cultures." In Cultural Studies, edited by L. Grossberg, C. Nelson and P. Treichler. New York and London: Routledge. Pp. 96-112. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files2/h6048.pdf.

Crawford, Duke (2007). Test Learning Language Learning in Two Minutes. May 23, 2007 Online: http://www.olpcnews.com. Paragraph 9.

Rowell, Laurie (2007). Can the "$100 Laptop" Change the World?. February, 2007 Online: http://elearnmag.org/subpage.cfm?section=articles&article=43-1.

Sreberny-Mohammadi, Annabelle (1996). Globalization, communication and transnational civil society: Introduction. In S. Braman and A. Sreberny-Mohammadi (Eds.), Globalization, communication and transnational civil society, pp. 1-19. Cresskill, N.J.: Hampton Press. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files2/h6049.pdf.

While new patterns are surfacing that illustrate the ability of Native people to reorganize community in different ways, there are some limitations. Native populations in the United States? unique status as sovereign nations pose multiple problems when it comes to advancing technologically.

In 1999, a study revealed that ?of rural Native American households, only 22% have cable television, 9% have personal computers, and of those, only 8% have Internet access? (Miller, Guzelian, 2003, pg 1). While Native American populations continue to grow and disperse, the continued lack of access to the digital world (most notably in rural and reservation communities) limits their ability to ?link up?. The recent development of ultrawideband ("UWB") technology, which operates by utilizing spectrum occupied by existing radio services, could provide tribes with access to high-speed, wireless telecommunications services. However, a fierce political struggle and technological debate has culminated in a recent decision by the Federal Communications Commission ("FCC" or "Commission") to limit use of UWB for outdoor communications systems (Miller, Guzelian, 2003, pg 2). This does not affect all tribes but is an underlying problem that reinforces the troubled history between the United States government and the rights of Native American sovereign nations.

These harsh political realities and reconstructions of civil liberties have forced indigenous peoples (and sovereign nations) to rethink their strategies when it comes to keeping tribal/indigenous peoples integrated.

New ?units of belonging? are emerging and offering answers for the constantly shifting landscape of Native America and its indigenous relatives worldwide. The launch of the International Indigenous Portal (IIP), a ?unique internet portal about Indigenous Peoples, for Indigenous Peoples and by Indigenous Peoples? is a project that ?will encourage Indigenous Peoples to use the Information Society to their benefit and promote capacity building? (http://iictf.blogspot.com/).

?The site is divided into eight geographical regions in order to accommodate the vast cultural diversity of the Indigenous Peoples. In each region, an Indigenous editor will control and encourage content by, for and about Indigenous Peoples in their area in any language that they chose? (http://iictf.blogspot.com/).

This project gives new life to the reality that indigenous populations on the move must find new ways to stay connected, as well as new ways of connecting, to be drawn onto the playing field of cultural globalization in the digital age. This adds new layers to the notion that there are fixed identities. Gilroy notes that the diaspora of peoples and their interactions contradict the notion that there are ?fixed identities.? He goes on to say that ?they appear at unexpected points and mark out new understandings of self, sameness and community, but they are not markers in a simple genealogical account of kin relations. Instead they provide cues and clues for the collaboration of a social ecology of cultural identity and identification? (1996, pg. 22)

Online projects such as the IIP and the aforementioned NVISION demonstrate that the concept of space is transformed and seen ?more in terms of the ex-centric communicative circuitry that has enabled dispersed populations to converse, interact and even synchronize? (Gilroy, 1996, p. 22) As I mentioned in previous essays, the shift to urban areas has robbed many tribal lands of those who could contribute most, but new ways of storytelling give reason for optimism, because through these associations, ?they share moral, aesthetic/expressive or cognitive meanings, thereby gaining a sense of personal as well as group identity.? (Kennedy, Roudometof, 2002, p. 6).

These new communities give rise to future generations of leaders among Native peoples. They have the potential to bring together the poor and disadvantaged with the educated and connected. Those in rural communities can see their own people adapting and thriving in different realities.  These connections and exchange of ideas can serve as springboards to a better way of life and to a rebirth of tribal strength, as some even make the choice to return to their home communities to serve. The possibilities are endless if the challenges are met with great resolve ? this is the future of a transnational Native/indigenous movement.

Gilroy, P. (1996). ?Route Work: The Black Atlantic and the Politics of Exile.? In The Post-colonial Question: Common Skies, Divided Horizons, edited by I. Chambers and L. Curti. London and New York: Routledge.

Kennedy, P. & Roudometof, V. (2002). Transnationalism in a global age. In P. Kennedy & V. Roudometof (Eds.), Communities Across Borders: New Immigrants and Transnational Cultures (pp. 1-26). London and New York: Routledge.

http://iictf.blogspot.com/2007/06/international-indigenous-ict-task-force.html (Retrieved June 20, 2007).

www.nvision1.org. (Retrieved June 20, 2007.)

New York City: A ?Port? of Settling Cultures

            Since the discovery of New York City, anthropologists, communication theorists and other scholars have studied the general and cultural makeup of the city.  Why is New York City such a dense topic?  At the turn of the century, New York City was the preeminent American city; ?it represented the ?new metropolis?? (Mayer, 1958, p.472).  Its historical and cultural influences date back to the 1500s (Wikipedia, ?New York City?).   People from all nationalities and ethnic backgrounds are meshed together to form one entity; one city.  From this, we have a globalization of several cultures, meaning the various cultures of New York City influence other areas of the world.  These influences range from technological to mediated to cultural.   The culture flows of New York City are massive and constant.  One example of this constant flow in New York City, as discussed by James Clifford, is the idea that everyone is ?permanently in transit? (1992, p. 109).   In support of this, Clifford also claims that ?we need to conjure with ?cultures,? such as Haiti, that can now be ethnographically studied both in the Caribbean and in Brooklyn,? which is one of the five Burroughs in New York City (1992, p. 109).  Clifford poses the question of ?where are you between??  rather than ?where are you from?? which relates to the many people who visit, tour and settle in New York City.   According to Clifford, this ?intercultural identity question? exists in several major urban areas, where many cultural flows exist (1992, p. 109).

            The economic influences of a city such as New York City are extremely relevant when discussing cultural flows and people in movement.  The markets within the city strongly influence the relations with global markets, i.e., Music Television (MTV) and it branch in New York City.  MTV has become globalized in recent years, with its influence in places like India.  India has embraced the video-making industry, as initiated by MTV.  With MTV being based in New York City, its fan-base in centered on a young, spontaneous and urban audience, which is closely similar to the attitudes of New York City.  Various media audience lead to the discussion of defining a ?local? in regards to New York City.

            As discussed in the Braman and Sreberny-Mohammadi article, there are several theories to what defines a local (1996, p. 19).  In regards to New York City, we could define ?local? as the individuals that inhabit the five boroughs of New York City?its residents?or the space that houses the city of New York.  Any space outside of those boundaries should be of state, national or internationally influence.

References

1.  Sreberny-Mohammadi, Annabelle (1996).  Globalization, Communication and Transnational Civil Society:  Introduction.  In S. Braman and A. Sreberny-Mohammadi (Eds.), Globalization, Communication and Transnational Civil Society, p. 1-19.  Cresskill, NJ.: Hampton Press.  Electronic reserve:  http://www.lib.ncsu.edu/eresdocs/files2/h6049.pdf.

2.  Mayer, Grace (1958).  Once Upon a City.  New York: MacMillan Publishing Company, p. 472.

3.  Clifford, James. (1992).  Traveling Cultures.  In L. Grossberg, C. Nelson, & P. Treichler (eds.), Cultural Studies (p. 96-112).  London and New York: Routledge.

4.  www.wikipedia.com/newyorkcity

5.  http://memory.loc.gov/ammem/papr/nyc.html

     Transnational support and interconnections between various communities have produced an exponential amount of benefits such has ICT's (Information and Communication Technologies), and the support of various interrelated groups around the world in sustaining developing areas needs and issues through their process of becoming developed. As more and more individuals in all areas around the world are given the chance to travel outside of their once constricting borders for various financial and betterment opportunities, comes the intermingling of various individuals at different levels (transnational levels) of their social and private life. When discussing the effects of transnational migration and global cities being built and run on the "backs" of those less fortunate immigrants (many times illegally), this influx of various individuals and their ability to pass through to urban, global areas and then back to their local areas, which has caused different levels of contact between communities, has also fed, especially in the region of South Africa, into the increased spread of various diseases and especially HIV. The once restricting laws of Apartheid have in the last twenty years been extinguished, and from the new found freedoms of developing democracy, come individual choices associated with the ability to have a choice. As Sreberny-Mohammadi states, "this radically new environment (for South Africans and immigrants entering in the area) in which it is not clear what the appropriate resources, skills, and policies are for collective survival in this (new) truly globalized 'risk' environment" (1996, p.19). People in this area are able to travel, meet, and mix with people they were not able to before and because of ignorance, the inability to practice safety precautions, and individual's choices (having more than one sexual partner (sometimes in different areas at the same time, and not practicing safety in regards to this) the spread of HIV in this newly transnational area has increased exceedingly.

    Many times the arrival of immigrants (legally and illegally), poor working and living conditions, and the financial strain of traveling, living etc. supply the conditions for the spread of the devastating disease. In the case of male immigrants traveling back and forth from their homes, usually rural areas, to South Africa many either contract the infectious virus during their stay in the city (through prostitutes, multiple sex partners, condom-nonuse, living in more than four areas), or bringing infection to the sexual partners they come into contact with when conducting themselves in the cities. Their "preterrain" as Clifford defines, "all the places they have to go through and be in relation with just to get to their village, or to their place of work" is a dangerous "field" (1992, p.100) for them, but many have to do it to survive, and get caught up in the human 'traps' along the way to make their living. The sad truth for these immigrants is the more traveling and migrating to various areas in South Africa heighten the chance of them contracting HIV and other disease by three times (Cohen, 2006, p.564). Cohen states, "high levels of male labor migration, coupled with a low frequency of long-distance migrants returning home and low levels of personal HIV risk perception, indicate that the potential for spread of HIV in this setting is explosive" (2006, p. 564).

      For women immigrants in this area they have been exceedingly the victims and carriers of HIV also. As Cohen then states,  "women having multiple partners, being under 35 years of age and having contracted other STD's increased their risk of HIV" (2006, p.564). But the sad truth is that many of these newly-able traveling female immigrants do not have a choice or are driven to a certain lifestyle because of financial and social strains. In the case of an illegal Zimbabwean woman, "Louise", her parents were very poor and farmed for a living. A worldly, "globalized" gentlemen approached them about taking their daughter to South Africa to work as a waitress for a year, and then return with the money she earned, to help them. Her parents ended up consenting to the girl's travel, and Louise ended up being placed in a brothel where she was forced to have unprotected sex with clients, and she received no money for it (Solomon, 2000, p.4).

    This is just one example of the transnational plight of HIV which has been fueled from the availability of global flows of humans. The global flows of (especially) immigrants may better developing areas because of their hard work, and inexpensive laboring cost, but it also allows more and more contact between various people on all levels of "intimate" communication. When the innocent and sometimes ignorant of the global ways, are in need of finances they can be taken advantage of and/or conduct themselves in ways that are not appropriate in the new millennium when STD's, especially HIV, are extensive.

Cites

1) Clifford, James (1992). ?Traveling Cultures.? In Cultural Studies, edited by L. Grossberg, C. Nelson and P. Treichler. New York and London: Routledge. Pp. 96-112. 2) Cohen, Robin (2006). Introduction: From Fear to Solidarity. Journal of Ethnic and Migration Studies. Vol. 32, No. 4, May 2006, pp. 561-567. 3) Solomon, Hussein (2000). ?Contemplating the Impact of Illegal Immigration on the Republic of South Africa. In the Unit for African Studies Working Paper. Centre fo International Political Studies, University of Pretoria. 2000. 4) Sreberny-Mohammadi, Annabelle (1996). Globalization, communication and transnational civil society: Introduction. In S. Braman and A. Sreberny-Mohammadi (Eds.), Globalization, communication and transnational civil society, pp. 1-19. Cresskill, N.J.: Hampton Press.

Research over the course of this semester has added up to seeing that although globalization is affecting the world, its pace and intensity is not as strong as it would seem. We are still a long way from becoming a true global village, but we have successfully moved on from having a set, unchanging sense of place. We now view a place as an ever-changing network influenced by other cultures and ideas. And instead of belonging to just one community, these networks allow us to be part of many. Advertising plays a significant role in forming transnational networks because it is a basis on which different communities can find a common ground, and a common ground can form new communities.

            Transnationality emphasizes ?relations between things and on movements across things? (Mitchell, 2005,  p. 74). Advertising is like a common thread that infiltrates all types of media in every nation across the globe. The ads that people in foreign countries see are likely to be for much of the same types of products as a majority of other nations see. Sreberny-Mohammadi (1996) says, ?Much of the original focus of images and discourses of globalization came from capitalistic marketing strategies, based on the transnationalization of capital? (p. 5) But the strategies are not necessarily as important as the effects (Sreberny-Mohammadi). The effects are what bond us as global citizens. For example, Motorola and Apple launched a campaign in 2004 linking music and mobile phones targeted at Chinese youth (Wang, 2005). This campaign effectively linked Chinese ?youth culture? with others around the world who consumed any type of music that was available on iTunes (Wang, 2005). So in effect, the advertising strategies used by Motorola helped form one part of the web that is the transnational social network.

            Communities are not just based on proximity. A community can be based on similar ideas or beliefs, which makes marketing toward that specific group easier. Women are a global community in and of themselves. Social networks can be based on any types of likenesses between people or groups (Sreberny-Mohammadi). Advertising focused towards women can be based on issues that transcend any kind of language or cultural barrier, such as motherhood (Dallmann, 1999). This shows how we, as global individuals, can be parts of many different communities and thus be affected by different advertisements from any given nation; this is the true meaning of a transnational network.

            Globalization and the formation of transnational networks are still a road being paved. The global village is still an idea that is being formed. As Dallmann (1999) says, ?Although the approach shows promise for the development of advertising campaigns targeting global market segments, much additional work is certainly needed before its potential for advertising research is realized? (p. 1336).

Sources:

Dallmann, K. (1999). Targeting women in German and Japanese magazine advertising: A difference-in-differences approach. European Journal of Marketing. 35(11/12) pp. 1320-1339.

Mitchell, Katharyne (2003). Cultural Geographies of Transnationality. In K. Anderson, Kay. et al. (Eds.), Handbook of Cultural Geography. London: SAGE Publications, pp. 74-87. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files/h5196.pdf.

Sreberny-Mohammadi, Annabelle (1996). Globalization, communication and transnational civil society: Introduction. In S. Braman and A. Sreberny-Mohammadi (Eds.), Globalization, communication and transnational civil society, pp. 1-19. Cresskill, N.J.: Hampton Press. Electronic reserve: http://www.lib.ncsu.edu/eresdocs/files2/h6049.pdf.

Wang, J. (2005). Youth culture, music, and cell phone branding in China. Global Media and Communication. 1(2) pp. 185-201

             There is no denying that Walt Disney?s creations have achieved global fame and developed transnational fan bases. ?Behind the ?happiest place on earth? there is the institutional and ideological power of a multinational conglomerate that wields enormous social and political influence? (Giroux, 1999). But just how far do the virtual borders of the Magic Kingdom reach?

            ?It has been evident that advances in the technological arena have facilitated and accelerated globalization processes? (Mitchell). The Walt Disney conglomerate has not been left out of this loop . There are countless fan related websites devoted to Mickey Mouse and various other classic Walt Disney characters, as well as individual films, theme parks, and Walt Disney himself. Some of these websites offer blogs and chats where fan club members can declare their love for Disney, speculate on upcoming films, or simply socialize virtually with other Disney fans. However, now, instead of sitting back and letting fans around the globe create unofficial fan club websites, Disney has taken charge and created its own official, mobile, social network.

            ?New communicative technologies dissolve distance and transform time, changing the basis on which spatially separated groups can connect and identify with each other? (Gilryoy, 1996), and that is exactly the purpose of Disney?s Wonder Days. In April of this year, Walt Disney Japan made the announcement for the launch of the new mobile, social network which has been described as a combination of Disney and Habbo Hotel (Wireless Watch Japan, 2007). In Wonder Days, much like Habbo Hotel, which is the largest global teen multiplayer game community (Sulake, 2005),  members can create characters or avatars to represent themselves, dress them in Mickey Mouse club ears and costumes of classic Disney characters, as well as popular styles of clothing, virtually explore Disney theme parks, and interact with other members. Also, like Habbo Hotel, Wonder Days seems to be marketed towards a teenaged demographic, with its youthful looking avatars and activities. However, unlike Habbo Hotel, Walt Disney isn?t sacrificing the quality of the graphics of the program. Instead of the ?old school Nintendo? appearance of Habbo Hotel avatars, Wonder Days? graphics are more similar to the quality of a mainstream cartoon. There are no choppy movements with pixilated arms and legs. In Wonder Days, members are playing in a social network with quality, CGI animated versions of themselves.

            While the new program is still currently only available in the Japanese market, Walt Disney will soon expand the program to include its global market.

References

Gilroy, Paul. (1996). ?Route Work: The Black Atlantic and the Politics of Exile.? In The Post-colonial Question:Common Skies, Divided Horizons, edited by I. Chambers and L. Curti. London and New York: Routledge.

Giroux, H. (1999). The mouse that roared: Disney and the end of innocence. Baltimore: Rowman & Littlefield. P. 124

Mitchell, Katharyne (2003). Cultural Geographies of Transnationality. In K. Anderson, Kay. et al. (Eds.), Handbook of Cultural Geography. London: SAGE Publications.

Saluke: Press Room (2005, January 19). Benchmark Capital invests in Sulake, the company behind the leading online teen community and game property Habbo Hotel. Retrieved June 20, 2007 from http://www.sulake.com/pressroom_releases_19012005_1.html

Wireless Watch Japan (2007, April 4). Disney launches mobile social network. Retrieved June 21, 2007 from

            http://wirelesswatch.jp/2007/04/04/disney-launches-mobile-social-network

Will Long ? Essay #5 ? The Importance of Cuban Exile Newspapers

Kennedy and Roudometof define communities as ?units of belonging whose members perceive that they share moral, aesthetic/expressive or cognitive meanings, thereby gaining a sense of personal as well as group identity.? (2002, p. 6).  With that definition in mind, transnational communities are ?immigrant groups that establish solidaristic communities in the host country, often concentrating geographically in particular cities and neighborhoods, and who still maintain close bonds with their places of origin.? (Alonso, 1995, p. 596).  One of the most well-known diasporic communities in the United States is Miami?s Cuban population.

Rex separates most of Miami?s Cuban immigrant population from the ?brain drain? and ?brain circulation? phenomena described by Saxenian (2002, p. 1). Instead they fall within a broader group of transnational community he calls refugees ? ?seeing their immediate situation as temporary and envisaging a return to the homeland when political circumstances change? or ?who cannot envisage such a change? and are committed to finding a new life in the countries of refuge? (1994). Because, according to Alonso, ?new immigrants tend to be friends and relatives of those who came before, making migrations easier through the contacts already established,? (1995, p. 596) Cubans revitalized Miami from a beach resort in economic decline. (p. 598). The ?respatialization,? discussed by Mitchell, of the area west of downtown led to the enclave that is known as Little Havana. (2003, p.80) Although today, many Cubans are moving out of the city to suburbs, Miami culture is still closely related to Cuban culture.

Similar to Clifford?s example of the Moe family (1992, p. 101), Cuban exiles keep a distinct culture, although many have not been to their homeland for several years - in some cases even decades. In Miami, multiple Cuban exile newspapers exist and, through their articles and editorials, reinforce Cuban culture. Unlike the biggest Spanish-language newspaper of Miami, El Nuevo Herald, these smaller exile newspapers focus on the Cuban community and many are distributed to Hispanic business for free which allows them to reach a larger audience (deVarona, 2000, ¶ 5). According to Brown and Botero, exile newspapers are ?invaluable in preserving and continuing a sense of identity and community among exiled brethren? (1997) because they help ?maintain a body of shared information, values, and historical experience.? (Almeida, 1995, ¶ 22). Georgiou suggests it is ?important to realize that diasporic media address those audiences both in their particularity, and also in the universality of their (imaginary) cultural existence.? (2005, p. 483). Kennedy and Roudometof say ?second-, third-, or fourth-generation migrants might be empowered to reinvent and revitalize their former national cultural identities,? (2002, p. 13) and as deVarona points out while originally the audience of exile newspapers was the Cuban refugees, now a new generation of Cuban Americans, ?the children and grandchildren of the first wave of Cuban refugees,? are the ones who will continue Cuban culture (2000, ¶ 5).

Through exile newspapers, Cuban exiles living in Miami have ?been extremely successful in maintaining their cultural identity.? (Brown & Botero, 1997, ¶ 10). The circulation around the Cuban community allows later-generations that may have never been to Cuba reinvent and preserve Cuban history, ?customs, traditions, and... language.? (Brown & Botero, 1997, ¶ 7). Overall, these newspapers serve as ?chronicles of the hopes and aspirations of the Cuban people in exile, of the struggle to maintain a unity of purpose, of the need to preserve, add to, and transmit a cultural heritage and also they depict the very nature of the exile soul striving to be once again, someday, in a free Cuba.? (deVarona, 2000, ¶ 6).

Sources:

Almeida, R. (1995). Nos ku Nos: The transnational Cape Verdean community. Retrieved June 21, 2007, from http://www.umassd.edu/specialprograms/caboverde/cvtransnat.html

Alonso, W. (1995). Citizenship, nationality and other identities. Journal of International Affairs, 48(2), 585-599.

Brown, W. & Botero, C. (1997). Cuban Exile Newspapers at the University of Miami. Exhibit based on presentation to Library of Congress. Retrieved June 21, 2007, from http://www.uflib.ufl.edu/flnews/cuban.html

Clifford, J. (1992). Traveling Cultures. In L. Grossberg, C. Nelson, & P. Treichler (Eds.), Cultural Studies (pp. 96-112). London and New York: Routledge.

deVarona, E. (2000). The Cuban exile periodicals collection at the Cuban Heritage Collection of the University of Miami Otto G. Richter Library.  Retrieved June 21, 2007, from http://www.uflib.ufl.edu/flnews/fnpesp.html

Georgiou, M. (2005). Diasporic media across Europe: Multicultural societies and the universalism--particularism continuum. Journal of Ethnic & Migration Studies, 31(3), 481-498.

Kennedy, P. & Roudometof, V. (2002). Transnationalism in a global age. In P. Kennedy & V. Roudometof (Eds.), Communities Across Borders: New Immigrants and Transnational Cultures (pp. 1-26). London and New York: Routledge.

Mitchell, K. (2003). Cultural geographies of transnationality. In K. Anderson, et al. (Eds.), Handbook of Cultural Geography (pp. 74-87). London: SAGE Publications.

Rex, J. (1994). The second project of ethnicity: Transnational migrant communities and ethnic minorities in modern multicultural societies. Innovation: The European Journal of Social Sciences, 7(3), 207-217

Saxenian, A. (2002). Transnational communities and the evolution of global production networks: Taiwan, China and India. Forthcoming in Industry and Innovation, Special Issue on Global Production Networks. (pp. 1-35).

    One week from today Apple is releasing the product that the company and stockholders are forecasting as the best piece of technology to hit the market since the debut of the iPod in 2001.  The anticipation of this product has generated numerous articles and discussions.  Apple sold over 40,000,000 iPods in the year 2006, and is setting their goal at 10 million units for the year 2008 for their new product (Dignan, 2007).  The iPhone already has incredible standards to live up to.
    Where can you expect to find the iPhone on June 29, 2007?  You can find it in every Apple store, every Apple store that is in the United States that is.  The release of the iPhone in other countries is still pending numerous factors.  Apple is hesitant to solidify the release date of the iPhone in other countries ?until they become confident that the high risk first release of the iPhone proves worthwhile, and more important, quickly earns wide consumer demand and acceptance? (Carson, 2007).  This seems to go against the ?Apple Culture? that the company appeared to work so hard to build and maintain.
    Clifford asks the question, ?Who determines where (and when) a community draws its lines, names its insiders and outsiders?? (1992).  For Apple, a company that has been working so hard to blur the line between all the countries its products reach, it would have seemed like they agreed with Clifford.  This new restriction on the release of the iPhone, however, being limited to the United States allows Apple to box themselves back in using the lines of our country.  The delay of the iPhone in other countries will emphasize that it is in fact an American made product once it arrives (if it arrives).  Even the researches on the goals of this phone have been taken from American statistics.  Apple?s motive, with the release of this phone, is to change consumer habits when it comes to cell phones from buying based on the service to buying because of the phone itself (Cuneo, 2007). 
    For the company that had probably come close to crossing national boundaries without carrying negative connotations and with smooth acceptance, it appears they are distancing themselves with the iPhone.  The second of the two hurdles of globalization that Sreberny-Mohammadi presents is ?to develop adequate theoretical tools to conceptualize the dynamics? (1996, p2).  Apple had those tools mastered, and has been incredibly successful in the aspect of getting their name and products built up in multiple countries, but they are taking two steps back by limiting the release of the iPhone next Friday to the United States.  Countries that thought of Apple as their own could be re-thinking the thought process of the company.

REFERENCES

Carson, H.  (2007).  Apple iphone release date ? sort of.  KSN Tech ? Daily News & Reviews.  Retrieved on June 21, 2007, from http://www.kickstartnews.com/2007/06/apple-iphone-release-date-sort-of.html

Clifford, J.  (1992).  Traveling cultures.  In Cultural Studies, edited by L. Grossberg, C. Nelson and P. Treichler.  96-112

Cuneo, A.  Telecoms shore up defenses for iphone invasion.  Advertising Age 78(23): 14

Dignan, L.  (2007).  Apple?s iphone: Is 10 million units in 2008 realistic?  Seeking Alpha.  Retrieved on June 21, 2007, from http://ce.seekingalpha.com/article/37415

Sreberny-Mohammadi, A.  (1996).  Globalization, communication and transnational civil society:  Introduction.  In S. Braman and A. Sreberny-Mohammadi (Eds.), Globalization, communication and transnational civil society, 1-19
   

Music Builds a Transnational Bond

The multiple communities that we feel we are a part of helps in building our identity as a whole.  Almost everyone has that sense of belonging as though they have their foot in a number of doors, all leading to separate cultures and communities of people.  This idea of a transnational civil society, as made popular by Annabelle Sreberny-Mohammadi, is one that does not exist in present day but is something that can be more easily achieved than the old notion of a single global culture (1996).  The fact that there is an abundance of communities that exist, almost guarantees that there is not going to be one community that can contain everyone in the world.

Music has developed into a booming medium that draws people in collectively, its own community.  The way that music has become such a strong community is because of the support of almost everyone throughout the world.  There are other media forms that are easy for people to reject or deny because they do not believe in what is being presented or accept it, but music is a form that many more embrace.  Within the much larger category of the music community, there are the subcategories of genres and even smaller lays the millions upon millions of individual musicians and bands.  Immanuel Kant had this belief about an aesthetic community that is essentially ?a community that forms and undoes itself on the basis of taste?(Erlmann, 1998, p. 12).  If there were ever a perfect example of an aesthetic community, music would be the poster child.

Even more so than movies, musical events have the ability to draw in large numbers of people into the same venue to experience the sounds that attract them to their community.  This makes music a very rare transnational community because everyone who feels a part of the specific community that a particular band is a part of can listen to their music from the privacy of their own homes as well as come to a venue that the musicians are actually live to perform in. Music that has not been recorded naturally becomes open to the public as it is played out loud for ears to receive.  Obviously, nowadays you have to pay a fluctuating amount of money to see the musicians in good ear shot that you are fans of, but there will always be the free-loaders and passersby that could potentially hear this music (Lange, 2005, p. 1). 

Pulling this concept together can be further supported by the vision of the perfect sphere by Habermas.  This idea is that this social space in which our communities exist are not determined by the geographical space that they stem from or by the market system (Sreberny-Mohammadi, 1996, p. 9).  For the musical community, this means it will be a seamless transition between countries without hesitation to listen based on the nation ties.  This is already in the works as so many musicians today allow themselves to market into a variety of countries.  There are many reasons that musicians want to pursue a career in other countries than their own, and being unsuccessful in their native has proven to rank among the top.  The example of the slave girl that was not allowed to publish in America, sought after other countries outside where she lived to share her works with (Gilroy, 1996, p. 18) is a similar story to many musicians who are looking for a career but are seemingly forced to pursue that dream outside of their country.

Music is a staple in the progression towards transnational communities developing.  There is this world which has produced so many types of music and an extraordinary amount of musicians, and is still able to keep a constantly massive fan base.  Music is one of the communities that reach almost everyone, globally, and people can count as one of the communities that they belong to.

References

Erlmann, V.  (1998).  How beautiful is small? Music, globalization and the aesthetic of the local.  Yearbook for Traditional Music, 30 12-21.

Gilroy, P.  (1996).  Route work:  The black atlantic and the politics of exile.  In The Post-Colonial Question: Common Skies, Divided Horizons, 17-29.

Lange, R.  (2005).  Is digitized music becoming a quasi-public good?  Conference Papers ? International Communication Association, 1-26.

Srenberny-Mohammadi, A.  (1996).  Globalization, communication and transnational civil society:  Introduction.  In S. Braman and A. Sreberny-Mohammadi (Eds.), Globalization, communication and transnational civil society, 1-19.

If people really look at these shows they?ll see that they?re not similar. But if they see a fairly busy camera, the illiterates who write about these things, the cine-illiterates, will say that they?re the same. In fact, the visual style and the lighting on Cardiac was very much the creation of David Hayman. (p. 28)

Tisha Buelto

Essay 3

06.15.07

Blogging for Darfur: Localization in a Developing Nation

First and foremost, to present a back drop, non-profit governmental organizations (NGOs), such as Save Darfur, an alliance of organizations committed to making the public aware of the ongoing genocide in Darfur, utilize blogging as a means of heralding their mission around the world (2007). The site blog is cross-posted between SaveDarfur.org and GlobeforDarfur.org. And with Internet access barely penetrating one-sixth of the world's population, GlobeforDarfur.org, in particular, stands as a prime example of human rights blogging sites that contradictorily call upon the world to take action. GlobeforDarfur.org blogs in several different languages. For the most part, the blogs tend to be translated from one language to the next, but particular stories are catered to particular countries as well. The manner in which the blogging sites are translated and cater particular articles to different blogs is at the very least, minimal evidence contradicting Hardt and Negri's theory of a global empire (2000).

Building upon these thoughts, ?the idea that globalization erodes the power of the state,? is a theory that Morris and Waisbord examine in their article, ?Media and Globalization: Why the State Matters? (2001). Massey discusses a specific problem of this function of globalization, when she addresses the notion that there are receivers of globalization who are not senders (1993). A reaction to this sort of globalization is localization. Localization is the process of adapting something to a particular community. Hines elaborates on localization as ?a process which reverses the trend of globalization by discriminating in favour of the local? (2000). This idea of localization is significant in that ?localization can further the aims of a wider range of movements concerned with improving social infrastructure (such as schools, housing, hospitals, transport, etc), environmental protection and the economic position of the majority in the developing world? (Hines 2000).

Hines discusses several criteria for which community sustainability can be achieved. Among these ten criteria are: (1) diverse wildlife and good air, water and soil quality; (2) low energy use and waste, coupled with warm homes and resource-efficient businesses; and (3) sustainable lifestyles, requiring less unhealthy and unnecessary consumption and resource use, encouraged and facilitated by education, information and opportunities supporting lifestyle change (2000). It is important that these criteria are met from a local standpoint, as there is variance from each local community to the next.

Henceforth, in applying this concept to the Globe for Darfur blogging site, it is important that they continue their own sort of localization in adapting their blogs to different communities. For GlobeforDarfur.org, their audience or community is divisible by language. So it is necessary that they cater blogs to those address those differences.

References:

Globe for Darfur (2007). ?Blog.? Retrieved May 25, 2007, from http://www.globefordarfur.org/blog.

Hardt, Michael, and Negri, Antonio (2000). ?Preface? (pp.xi-xvii) and Part I (pp. 1-66), Empire. Cambridge, MA, 	and London, England: Harvard University Press. Online: 	http://social.chass.ncsu.edu/~wiley/courses/447/hardtnegri2000.pdf.

Hines, Colin (2000). ?From Globalization to Localization- A Potential Rallying Call.? Ch. 4., Localization: A Global 	Manifesto. James & James: Earthscan. Pp.27-37. Online: 
	http://books.google.com/books?hl=en&lr=&id=w0c0QHxgdSUC&oi=fnd&pg=PR5&dq=localization+ 	globalization&ots=hOYkp4RQDr&sig= oo8hctjiGZxvML2NkvtQHG9hTxY#PPA27,M1

Massey, Doreen (1993). ?Power-geometry and a Progressive Sense of Place.? Ch. 4. in Bird, John, et al.
    (editors), Mapping the Futures: Local Cultures, Global Change. London: Routledge. Pp.59-69. Electronic
    reserve: http://www.lib.ncsu.edu/eresdocs/files/h5217.pdf.

Save Darfur (2007). ?Blog.? Retrieved May 25, 2007, from http://www.savedarfur.org/blog.

Waisbord, Silvio, and Morris, Nancy (2001). Introduction: Rethinking media globalization and state power. In
    Silvio Waisbord and Nancy Morris (editors), Media and Globalization: Why the State Matters. Lanham,         MD;Boulder, CO; New York, NY; and Oxford, UK: Rowman and Littlefield. Pp. vii-xvi. Online:
    http://social.chass.ncsu.edu/~wiley/courses/447/WaisbordMorris2001.pdf