Fog, Connection, and Network

How do ministries of foreign affairs (MFAs) use digital technologies to reach out to their diaspora communities, to what purpose and how effective they are in their approach? As digital platforms now enable diasporas to stay closely connected to the political, cultural and economic life of the home countries, it is important to understand the impact these communities may have on the foreign policy of their home countries. Drawing on several cases of countries with traditionally large and active diaspora communities, the study will compare the digital strategies that MFAs use to communicate, engage and build relationships with their diaspora communities. As building blocks of the conceptual backbone of the chapter, these three dimensions also provide a framework for examining the extent to which MFAs, as traditional institutions formed and developed during the industrial revolution, can successfully adapt to the challenges and opportunities of conducting policy in the networked world ushered in by the Digital Age.

Chapter 6 builds on the previous chapter to provide concrete examples of this reward and punishment approach to enforcing the official narrative in the first 20 years after the genocide. It examines how three individual artists emerged as prominent Champions, Antagonists, and Fatalists, respectively. One of them, Kizito Mihigo, was a genocide survivor who became an Antagonist, while Edouard Bamporiki—who identified as being from a radical Hutu family—became a Champion. Dorcy Rugamba’s artistic output categorized him as a Fatalist, speaking to both local and diaspora communities and to international audiences without capitalizing on genocide memory to pronounce a political position in support or against the hegemonic master narrative. This chapter brings a much-needed analysis of artists and art to memory studies, where such analyses have been historically neglected. It develops a nuanced discussion of postgenocide Rwanda to show that when it comes to youth, who are the majority in the country, it is not about their identity backgrounds. Instead, there are many other economic, social, and political factors that inform one’s position as a Champion, Antagonist, or Fatalist, and that can shift one’s position over time. This discussion contributes to growing debates in memory studies that challenge the concepts of perpetrators, survivors, and bystanders as fixed categories that explain people’s relationship to mass violence. It also contributes to the evolving literature on intergenerational memory politics in the digital age.

Book Review Homing: An Affective Topography of Ethnic Korean Return Migration, by Ji-Yeon O. Jo. Honolulu, HI: University of Hawai‘i Press, 2017. 248 pages. ISBN: 978-0-8248-6775-1. $65.00 hardcover. In the early 1990s, South Korea experienced a turning point in its migration pattern, transitioning from a nation of emigration to immigration. Joining in this immigration flow were diaspora Koreans, whose “return” was largely influenced by the nation’s shifting geopolitical relationships, economic prosperity, and global visibility. In Homing: An Affective Topography of Ethnic Korean Return Migration, Ji-Yeon O. Jo provides a framework for understanding legacy migration through the concept of transborder belongings; this expresses the topography of social, legal, lingual, and familial borders across transborder spaces. Jo focuses on diaspora Koreans from China, the Commonwealth of Independent States (CIS), and the United States—the three largest groups of returnees—mainly using in-depth interviews with sixty-three latergeneration ethnic diaspora Koreans who have migrated to South Korea. She supplements this with fieldwork in Seoul and Busan in South Korea, and also Yanji, China. The legacy migrants arrive with unique histories that form varying imagined relationships with the ancestral homeland; Jo then demonstrates how these images and narratives are reconstructed in their experiences of migration, thereby challenging the monolithic conception Korean Studies © 2019 by University of Hawai‘i Press. All rights reserved. 1 of Korea’s peoplehood. Homing unfolds the richly textured experiences of the legacy migrants in two parts: Part 1 focuses on the sociohistorical and political contexts behind diaspora subjectivity, and part 2 on its transformation through “homing.” Part 1 provides an overview of diaspora communities residing in the three regions. Jo interweaves collective history and personal narratives to explain the contexts in and process by which the diaspora Koreans form their subjectivities and sense of belonging to Korea. The Koreans in China have preserved their affective connections to the ancestral homeland through metaphorical imagery, intergenerational storytelling, and vicarious longings; the majority lived in ethnic enclaves in the northeastern region of China, which helped preserve traditions, ethnic identity, and ethnic education. The Koreans in the CIS, in contrast, have endured conditions of instability and turbulence, and can be divided into two categories following the forced deportation of 1937: Koryŏ Saram (“diaspora Koreans in Central Asia and Russia”) and Sahallin Saram (“diaspora Koreans on the Russian island of Sakhalin”). The changing geopolitical circumstances mark their precariousness and feelings of estrangement from the diaspora, which fuel their desire to reconstitute affective connections to the ancestral homeland. Lastly, the Koreans in the United States struggled with invisibility in representation, but with hypervisibility around ethnic stereotypes. This translated into paradoxical reactions to Korea as either a nostalgia of a lost homeland or a foreignness to be refused. Although demarcating themselves from recent Korean immigrants and Koreans in Korea, the Korean Americans still expressed strong feelings of connection to the South Korean state. As a result, Jo illustrates how the Korean diaspora in the three communities—while broadly sharing the affective conditions of longing, suffering, and pride—have varying contexts that inform their transborder belongings. Homing’s strength, however, lies in part 2 where Jo examines how the diaspora Koreans’ images and narratives of ancestral homeland are changed and reinforced upon legacy migration, which in turn also reconstruct the Korean peoplehood. The legacy migrants, who move to Korea with optimism that they would face fewer difficulties due to coethnic status and affective investments made, often find themselves as marginalized minorities again in their ethnic homeland. Jo’s careful analysis of crossover dynamics in social fields extends the scholarship on hierarchical nationhood. The legacy migrants find their social spaces and 2 Korean Studies 2019 the nature of engagement with native Koreans to be stratified by the diaspora community in ways that exemplify the global hierarchy. For example, in trying to reconnect with their long-lost family members, the CIS Koreans and Korean Chinese might be pitied as “poor cousins” or even suspected of planning to claim the family inheritance, whereas Korean Americans experienced more welcoming and positive reunions. Furthermore, while the CIS Korean legacy migrants felt socially distanced due to their limited knowledge of Korean...

This article contains a research study within the framework of the diaspora approach, focusing on the connection of the Circassian community, which had to leave the Caucasus during the Tsarist Russia period in the 1860s and settle in Turkey, their new homeland. Although various definitions exist, the concept of diaspora is generally used to describe people who were forcibly separated from their homelands during historical processes and settled in at least two countries. With the advent of the digital age, the diaspora concept has evolved, particularly in terms of diaspora communities, as communication tools with the homeland have improved, and social and geographical mobility has changed through virtual communication platforms. In a physical sense, it enables access to numerous resources, such as maintaining connections with the homeland and diaspora members who are physically distant. Diasporic communities can create virtual communities, collaborate, and establish cultural connections through new media. Although this process has not yet spread to every aspect of life, initial steps have been taken through communication initiated by Caucasian Associations. The digital realm adds a digital dimension to the concept of diaspora. In this context, the virtual communities established by Circassians living in Turkey with their homelands in the Caucasus are examined through in-depth interviews with key figures from Caucasian Associations in the diaspora and participants from the homeland.

Traditionally, intercultural contact has been constrained by physical proximity, but increased access to and use of digital technologies has broken down barriers and resulted in intercultural relations being increasingly digitally mediated. Technology has changed the acculturation experiences and outcomes of migrants, refugees, and international students who can access huge amounts of information throughout their migration journeys, maintain near-synchronous contact with their country of origin regardless of their location, and connect to individuals and groups both within and outside of the settlement culture. There is growing literature on the effects of social media on cultural adaptation and the interactions of diaspora communities online, yet there is a dearth of research that seeks to integrate this evidence into the broader acculturation literature. This narrative review addresses this gap, exploring three cases of digitally mediated acculturation among distinct migrant groups and types of digital technology: (1) mobile phones in refugee and asylum seekers’ migration journeys, (2) social media and the acculturative adjustment of international students, and (3) digital diasporas and the experiences of migrant groups. The findings not only highlight the impact of digital technologies on migrants’ acculturation experiences and adaptive outcomes but also suggest critical questions and possibilities for future acculturation research.

Almost 68.5 million refugees in the world today live in a protection gap, the chasm between protections stipulated in the Geneva Convention and the abrogation of those responsibilities by aid agencies. With dwindling humanitarian aid, how do refugee communities solve collective dilemmas? In Networked Refugees, Nadya Hajj finds that Palestinian refugees utilize information communication technology platforms to motivate reciprocity—a cooperative action marked by the mutual exchange of favors and services—and informally seek aid and connection with their transnational diaspora community. Based on surveys conducted with Palestinians throughout the diaspora, interviews with those inside the Nahr al-Bared refugee camp in Lebanon, and data pulled from online community spaces, these findings pushback against the cynical idea that online organizing is fruitless, emphasizing instead the productivity of these digital networks.

In our article, we will address the question of the extent to which the phenomenon of the digital diaspora can also be transferred to internet communities. Drawing on Foucault’s concepts of heterotopia and heterochronia, we will not only refer to actual diaspora communities, but especially to those communities that make use of diaspora rhetoric and therefore also have a community-building effect. We deal with attempts to create communities that are, on the one hand, located beyond the ‘classical’ definition of diaspora, but, on the other hand, are designed against the background of the connotations of diaspora (extended diaspora). We will examine such an appropriation of the concept using several examples from the fields of video games and digital video. These pop cultural artefacts make use of the term ‘diaspora’ to create a feeling of community in the realm of the digital but without really cashing in on its original meaning.

The objective of this article is to analyse the social logic behind the use of mediation in the transfer of funds by first-generation Burkinabé transmigrants using mobile financial services. The qualitative methodology was favoured, allowing for individual interviews and a focus group discussion with first and second generation Burkinabe transmigrants living in Méagui (southwestern Côte d'Ivoire). This study reveals that trust, technological competence/confidence and the place of second generation transmigrants in the diaspora community studied, as well as perceptions of e-money institutions, are at the origin of the use of third party mediation when first generation transmigrants transfer funds from mobile financial services. Moreover, the recourse to mediation during the use of the said services for transnational transfers reflects the complexity of the process of socialisation of individuals in the digital age, with in particular a backward transmission of knowledge and know-how in the use of information and communication technologies.

New Media and Information Technologies (NICTs) are increasingly becoming central in facilitating freedom of expression especially in repressive countries. In addition, the burgeoning diaspora community coupled with these NICTs have offered populations in these communities alternative public spheres where they can debate issues without government control. The chapter argues that through the Website, www.newzimbabwe.com, Zimbabweans have found for themselves a platform where they debate otherwise taboo issues that are not easily discussed in Zimbabwe: ethnicity and the heroes' acre debates. The conclusion of this the chapter is that the Internet has revolutionised the way Zimbabweans know freedom of expression.

New Media and Information Technologies (NICTs) are increasingly becoming central in facilitating freedom of expression especially in repressive countries. In addition, the burgeoning diaspora community coupled with these NICTs have offered populations in these communities alternative public spheres where they can debate issues without government control. The chapter argues that through the Website, www.newzimbabwe.com, Zimbabweans have found for themselves a platform where they debate otherwise taboo issues that are not easily discussed in Zimbabwe: ethnicity and the heroes' acre debates. The conclusion of this the chapter is that the Internet has revolutionised the way Zimbabweans know freedom of expression.

Gender(ed) Identities: Critical Rereadings of Gender in Children's and Young Adult Literature Chapter 1: Introduction Section 1: Gender(ing) Communities Chapter 2: History Repeating Itself: The Portrayal of Female Characters in Young Adult Literature at the Beginning of the Millennium (Suico) Chapter 3: Girls Online: Representations of Femininity in the Digital Age (Flanagan) Chapter 4: Academic Agency in YA Novels by Mexican American Women Authors (Cummins) Chapter 5: Queer Consciousness/Community in David Levithan's Two Boys Kissing: the Other Never Leaving (Matos) Section 2: Developing Gender(ed) Identities Chapter 6: What Defines Me? - Performativity, Gender and Ethnicity in Korean American YA Fiction (Lee and Stephens) Chapter 7: Gendered Stories, Advice, and Narrative Intimacy and Amish Young Adult Literature (Brown) Chapter 8: One Choice, Many Petals: Reading the Female Voice of Tris in the Divergent series (Jennings) Chapter 9: Who Is a Girl? The Tomboy, the Lesbian, and the Transgender Child (Friddle) Section 3: Gendered Trauma, Loss, and Healing Chapter 10: Pedophobia and the Orphan Girl in Pollyanna and A Series of Unfortunate Events: The Bad Beginning (Tribunella) Chapter 11: Kindred Spirits: Vulnerability as the Key to Transformative Female Relationships in L.M. Montgomery's Anne of Green Gables (Pilmaier) Chapter 12: Speaking the Bitter Truth: The Role of the Creative Imagination in the Process of Healing (Mallan) Section 4: Complicating Sexuality and Romance Chapter 13: Paradise Contested: Sexuality and Sacrifice in Philip Pullman's His Dark Materials (Zanichkowsky) Chapter 14: Growing Up Girl: A Rhetoric of Restrained Empowerment in American Girl's Self-Help Books about Puberty (De La Cruz) Chapter 15: Gender and the Perfected Female in the Contemporary Resurrection Allegory of Breaking Dawn (Casper) Chapter 16: Masculinity and Romantic Myth in Contemporary YA Romance (Clasen) Section 5: Gender/Genre, Texts, and Contexts Chapter 17: When the Slipper Doesn't Fit: Construction of the 'Ugly' Female in Cinderella Picture-Book Illustrations 1800-2015 (Wildermuth and Robinson) Chapter 18: Girls Write Back: Feminism and Disordered Writing (Bherer) Chapter 19: Freedom in Fantasy?: Gender Restrictions in Children's Literature (Long) Chapter 20: Hungry for Change: Lessons from The Hunger Games as Consciousness-Raising (Egan)

Introduction: Korean Media in a Digital Cosmopolitan World Youna Kim Part I: Power and Politics of the 1. Soft Power and the Korean Wave Joseph Nye and Youna Kim 2. The Korean Wave as Method: Inter-Asian Referencing Koichi Iwabuchi 3. Reconfiguring Media and Empire Oliver Boyd-Barrett Part II: Popular Media and Digital Mobile 4. Korean Wave Pop in the Internet Age: Why Popular? Why Now? Youna Kim 5. For the Eyes of North Koreans? Politics of Money and Class in Boys Over Flowers Suk-Young Kim 6. K-pop Female Idols in the West: Racial Imaginations and Erotic Fantasies Eun-Young Jung 7. Negotiating Identity and Power in Transnational Cultural Consumption: Korean American Youths and the Korean Wave Jung-Sun Park 8. Digitization and Online Cultures of the Korean Wave: East Asian Virtual Community in Europe Sang-Yeon Sung 9. Hybridization of Korean Popular Culture: Films and Online Gaming Dal Yong Jin 10. K-pop Dance Trackers and Cover Dancers: Cosmopolitanization and Local Spatialization Liew Kai Khiun Part III: Perspectives Inside/Outside 11. Cultural Policy and the Korean Wave: From National to Transnational Consumerism Hye-Kyung Lee 12. Re-Worlding Culture?: YouTube as a K-pop Interlocutor Kent A. Ono and Jungmin Kwon 13. The Korean Wave as a Cultural Epistemic Anandam Kavoori 14. The Korean Wave and Global Culture Yudhishthir Raj Isar

Western and domestic researchers admit that ethnic identity is a complex and multifaceted social phenomenon, which is characterized by an individual’s (group’s) awareness of their belonging to a particular ethnic community, understanding, evaluating and experiencing their membership in it. Ethnicity in the United States, depending on what race a person belongs to, can be flexible and voluntary, or it can be something real and imposed by social and political factors. The diaspora community model appears as a real group adaptation strategy. However, not every ethnic group has the ability to create a diaspora, but only an ethnic group which is resistant to assimilation can. The sense of ethnicity for Korean Americans is an important factor that hinders assimilation. Ethnicity is the most significant characteristic of the diaspora. The Korean diaspora in America is represented by first, 1.5, and, to a lesser extent, second generation immigrants. In the diaspora, ethnic identity is manifested in rigidly fixed blood and cultural ties. This is a constant predetermined from birth, and not a result of a choice. Although the family is an important social institution in the formation of the ethnic identity of Koreans, one cannot but agree that the main social institution that plays a significant role in the formation of diaspora identity is the Korean Christian churches. Today, the Korean American community is in the process of diasporaization and has the characteristics of a “new” or “modern” diaspora.

Mental Illness Recognition and Referral by Catholic Priests in North Carolina

"Shteyngart's Super Sad True(th): The Äppärät, a 'Work[ing] of Art' in an Internet Age of Digital Reproduction" examines Gary Shteyngart's neo-Orwellian interrogation of how race/ethnicity (Jewish American, Korean American, and other minority identities), gender, sexuality, class, immigration, and the surveillance technology of the American present provide the context in which the democracy collapses. Shteyngart's novel is an epic study, influenced by the collapse of the Soviet Union, of how the equivalent of iPhone technology enables the demise of the state. Part love story, part comic satire, part sci-fi dystopia, Shteyngart's Super Sad True also deploys a critique of neo-liberal consumerist culture and shows the decay of the critical thought requisite for a healthy republic. In short, Shteyngart's novel offers surveillance and society, digital reproduction and propaganda (an update of Benjamin) as the theme for our new era of post-literacy. This essay highlights, in particular, the central role Shteyngart's äppärät plays throughout the novel. This multifaceted trope is the key to discerning Shteyngart's logic, and the hidden ironies of Super Sad True Love Story.