From: Sprese Mulliqi
The development of information technology, digitization and convergence of media as well as communication through them by representatives of different strata and different countries is becoming more and more important in the formation of the common identity of those who today live scattered all over the world. Through the exploration of past developments and current trends, this paper provides a comprehensive and multi-layered analysis of the lives of Albanians around the world and the impact of technology and media in preserving their national identity.
This study also presents the role of the media in constructing the identity of the diaspora and those who cross borders or temporarily live outside national communication systems, also revealing in empirical ways how this relationship is actually initiated and maintained in everyday life. , despite the complexity of spatial distance, creating new ways of "living together" and acting transnationally in the digital age. Using the rich data collected in our research unfolds the complex relationship between identity and media and shows how media become important agents for diaspora, identity and community in the age of globalization.
In the conclusions of this study, it appears that information technologies and access to different media have enabled Albanians in the diaspora (and not only them) to control who they want to 'connect' or 'disconnect' with, whether these individuals or communities. whole in their neighborhood or in distant places, or preserve their national identity despite the fact that they live in a multicultural and multiethnic space.
LOGIN
Starting from the fact that there are key differences between new and converged media technologies and traditional communication technologies (such as radio and television or newspapers and magazines), we have relied in our work on the fact that - social media enable their users to create, share, consume and collaborate around content in ways that were not supported by previous technologies. Thus, they are enabled to create new identities or even join already established identities on the network, which they do based on the context (where they are) and the audience (who they are with) (Goffman, 1959).
The concepts of diaspora and transnationalism are much debated and have often served as a starting point for researchers to study international migration and the consequent shifting of state borders between peoples. Although both terms refer to cross-border developments, diaspora in our study is used to denote national groups living outside the homeland, while the term transnationalism is used to refer to the enduring ties of immigrants across countries around the world.[1] Disappearance of boundaries between public and private spheres, changes in social and family communication spaces as well as developments in the essence of identity[2] either individually or as members of a community, they require an interdisciplinary study to prove the impact of technology, online media[3] and social networks, initially used by young people, while now by all demographic groups of the Albanian population, inside and outside Kosovo, and globally.
Finding support in the field of social sciences, these disciplines can benefit immensely from research on the impact of media and communication technology, providing insights into the daily lives of people who share family ties and experience a particular sense of belonging in different places online. For this reason, through this study, we have focused on the specific treatment of identity created under the influence of media, as a chosen identity or even a dynamic and multidimensional structure that refers to one's identity or "sense of oneself as a member of a group" (Phinney, 2003, p. 63). According to Giddens (1991), identity is a constantly re-elaborated belonging, which is also confirmed by psychologist Jean Phinney, who states that "ethnic identity is not a fixed categorization, but a fluid and dynamic concept of self-understanding and ethnic belonging, constructed and modified as individuals become aware of their ethnic belonging, in a larger (socio-cultural) environment" (2003, p. 63). Therefore, even during our research, we had in mind the fact that: identity is a changing state developed in different historical, cultural and economic contexts, adapted and not a predetermined state. In fact, this was precisely the starting point for understanding identity created through media, technology, the Internet and social networks.[4].
Starting from what was said above and based on these perspectives, this research was developed while some of the key questions that potential contributors were invited to address were related to the role of the media in the integration of the diaspora, how the media have advanced the integration of families that have migrated[5] in local, national and transnational communities[6]? How much have they hindered the integration of families that have migrated into local, national and transnational communities? How have media and technology influenced the construction of national identity among transnational migrant communities?
Although it is difficult to claim that through this study we can present a complete overview of the habits of Albanians in the diaspora[7] that are related to the use of technology and the consumption of media products, however, we can say that during the conversation with representatives of the diaspora and migration, interesting findings were revealed that are related to the role and influence of technology and media in preserving national identity and building other identities. Communication with interlocutors was done directly, in Switzerland, Germany and the United States of America (in the following text America) and through network communication.
METHODOLOGY
As it was said above, identity and belonging are dynamic and collective processes, and their study through a quantitative methodology would require a long-term research to analyze the influence of the media on the identity of the Albanian diaspora, in each country separately. See for this, in our study which covers the creation of diasporic and migrant identities influenced by media and technology, we are guided by qualitative methodologies since, as a method, this enables the study of people's life experiences in their location. This methodology also best suits the objectives of this study, mainly due to the fact that it enables us to understand the situation in its entirety.[8] while through observation we have the opportunity to see how the speakers feel during the conversation about national identity and identities created under the influence of media and technology.
Since there is a lack of studies related to the identity of the Kosovo diaspora and those who cross borders or temporarily live outside the national communication systems, this research is mainly exploratory and thus, it avoids establishing a priori a strong causal link between media consumption and the creation of certain identities. As case studies that illustrate our qualitative methodology, we have selected 30 Albanian migrants (5 representatives of the first stage diaspora 1960-1988; 10 representatives of the second stage diaspora 1989-1997; 10 representatives of the third stage diaspora, group of the refugees of the war of 1998/99 in Kosovo, and 5 representatives of the diaspora of the fourth phase 2000-2007) who live in Switzerland, Germany and America, aiming that through their narratives and experiences we understand the process through which the national identity has been preserved while other identities have been built, with a special focus on the identity which is related to the influence of the media. Also explored here are their internet browsing, discussions on social networks such as Facebook and Instagram, online communication platforms that support relevant social interactions between contacts (Ellison, Steinfield & Lampe, 2011) from the country of origin and the host country.
The data presented in this paper were collected over three years, although the interlocutors' stories cover their experiences over a period of many years. We are determined for this time span because the interlocutors were involved in many key moments for the life of Albanian migration that had implications in solving dilemmas for integration in new communities and preservation of national identity.
Correlation between media, diaspora and identity
Turkle's (1995) theory that online identity resonates deeply with a larger cultural shift, namely postmodernism, and that our online experiences are contributing to a cultural reexamination of the traditionally accepted and unitary notion of identity is due of, as Turkle (1997) says, the "holding capacity" that computers have for consumers, thus turning into powerful "cultural objects" (Turkle, 1995). This is because, wanting to connect with their homeland and culture, migrants often have to access online media and social networks, not just following the media from their country of origin (satellite or cable).
Even according to various researchers, the development of information technology, digitization and media convergence as well as communication through social networks by representatives of different strata and different countries is becoming more and more important in the formation of the common identity of those who live today distributed throughout the world[9].
Social networking of representatives of different strata and different countries, as one of the most popular online activities with a high degree of user engagement and expansion of mobile opportunities, is considered as a contributor to the preservation of the national identity of the diaspora and those who crossing borders or temporarily living outside national communication systems (Stevenson, 2002; Couldry, 2012). Moreover, media are often attributed key roles in shaping, preserving, reflecting and creating identities (Christiansen, 2004). This seems to confirm the view of Arjun Appadurai (1996).[10] which considers that the media and immigration are two large and interconnected phenomena, whose relations, with each other, are the key to understanding the connection between the world and modernity, and that their influence on the preservation of identity, on the creation and lock in other identities is undeniable. Also of interest to the study is the fact that in Kosovo, 80.9 percent of the population are Internet users, of which 45.7 percent are Facebook members.[11], and that 71 percent of internet users around the world, including Albanian migrants, are users of social networks and these numbers are expected to increase[12].
Graph 1. Number of social media users worldwide from 2010 to 2021 (displayed in billions). The graphic is taken from the website Statista[13]
According to Facebook statistics, the number of users of this network in the world reaches 2.01 billion active users per month.[14], but other popular social networking sites such as Instagram, Twitter, LinkedIn, etc. should not be forgotten. Which also have an important role in creating individual and group identity.
Figure 2. The most popular social networking sites worldwide as of August 2017, ranked by number of active users (displayed in millions); The graphic is taken from the website Statista[15]
Therefore, the Internet, which enables global communication between people (Wellman & Hampton, 1999), communication and information technology, as well as the constant movement of people, seems to have destabilized the paradigm of traditional identity, that sense of cultural identity based on nation- state. Moreover, the Internet seems to have become a special value because it represents a virtual "space-state" for the union of geographically dispersed people. And, thanks to the opportunities that networks offer[16] different internet has also encouraged the creation of online communities which according to Wellman and Hampton (1999) can overcome the distance between individuals by offering different options to communicate regardless of time and place. While online communities, equipped with national and virtual characteristics, have occupied an important position within cyberspace[17].
In the paper, it is confirmed that the representatives of our diaspora (from all the Albanian territories of the Balkans) have become part of this network community, which includes all those who migrate transnationally, such as immigrants or other ethnic minority groups. These are those groups that use the Internet to maximize the advantages of online communities (Wenger, 1998) because it provides them with a virtual space that is not limited by geographic distance and that enables them to build virtual networks in a new society.
Media as important agents for diaspora, identity and community in the age of globalization
Diaspora, which in its genesis is connected with the displacement of individuals or groups from the country of origin to another territory (Faist, 2010, p. 9), respectively with the exile of Jews from their historical homeland, is now used metaphorically for immigrant populations[18], of minorities who have migrated to new countries, such as political refugees, economic refugees, foreign residents, and so on (Cohen, 2008, p. 10). Therefore, the study of their interaction with the country of origin, among themselves and with their integration in their second place of residence is very important.
According to the statistics of our institutions, a much larger number of people who have direct ties to Kosovo live in the diaspora than in Kosovo itself (Cultural Forum, January 2016). Therefore, the importance of the interaction of the diaspora with the country of origin has been revised more and more with the appearance of new media and information technologies.[19]. In addition, contemporary globalization provides a visible context in which diaspora people and their media intertwine (Cohen, 2008).
New information and communication technologies, together with the expansion of global media systems, have accelerated the identity formation, growth and maintenance of contemporary diasporas. The Internet is increasingly becoming the first point of “informational entry” for diasporas, even before their actual arrival (Alonso & Oiarzabal, 2010, p. 2). For diaspora members, the Internet has become a new link for interactive communication with both the homeland and the host country. Therefore, it is important to understand how diaspora members use the online space in their daily lives as migrants and how new media can create “digital diasporas”, a new form of “coexistence” for diasporic groups on the Internet (Tsagarousianou, 2004, p. 62).
One of the most effective ways to study digital diasporas is to use more detailed ethnographic approaches to examine how the conditions of particular groups in a society intersect with the space of online communities and how, in turn, online communities provide a meaningful place in which their lives are rebuilt. Through this we can learn what kinds of new opportunities are offered by online communities, allowing contemporary immigrants to contribute to the formation of digital diasporas. In doing so, new media technologies can be understood in the contest of means to construct specific visions beyond that which is passively imposed on the public (Wellman, B., & Hampton, K. 1999).
Study findings
Given the lack of research related to the impact of media and technology, the Internet and social networks in the diaspora, this study investigates the network community formed among Kosovo immigrants. In particular, through this study we managed to analyze the role of the media in the construction of the identity of the diaspora and those who cross the borders or who temporarily live outside the national communication systems. By focusing on the concepts of identity, community and integration we have managed to understand that the Internet has created a sense of identity and community in the age of digital media.
Thanks to the developments in communication technology, diaspora representatives are part of different forums, different interest groups, different groups that gather followers from different ethnicities without national differences and clashes. From the communication with representatives of the diaspora from Switzerland, Germany and America, it appears that a number of identities, among the representatives of the diaspora, have started as a reaction to the news presented in the media and social networks. This is especially important for information related to political and economic crises; news about the achievements of Albanians, news that have an impact on the lives of Albanians in general, etc.
In our question, what is the role of the media in advancing or hindering the integration of families who have migrated into local, national and transnational communities? And how do media roles change according to age, ethnicity or place of migration? About 60 percent of the interviewees, most of them men, who belong to the immigrants of the years 1960-1988 and 1989-1997, have stated that the media contributes to the advancement of integration. According to them, at the time when they left Kosovo, the possibilities of communication and information through the media in the Albanian language were limited[20], while communication with locals was scarce, due to the fact that most of the Albanian diaspora were employed in countries where only basic skills of the local language were needed.[21] See for this the contribution of the local media in building the identity of Albanian migrants, was undeniable. This impact has been even greater because, according to them, the fear that they will lose their national identity was small. They explain the creation of these identities in their individual shaping but also as part of the community. The changes have been more than evident in behavior (from the models created through the media), clothing, nutrition and listening to music, selection of movies, and so on. On the other hand, 40 percent of the interviewees stated that not knowing the language of the host countries made them not communicate with the media of the host countries, and, since they were not influenced by them, they attribute all identity changes to daily meetings and the very way of life in the new community. Moreover, it was a common finding that the lack of communication networks that are available today has made the time of adaptation to the new culture longer.
On the other hand, 67 percent of the interviewees from the group of refugees from the 1998-1999 war in Kosovo and the 2000-2007 influxes attribute the changes in identity (not national) to the media and communication and information technologies. According to the interviewees, the changes have occurred especially thanks to new media which have enabled them to communicate online with their country of origin but also with representatives of the countries to which they have migrated. This communication has helped in creating an identity close to other groups without leaving their country of origin, which has also made integration easier and the adaptation phase shorter. Furthermore, they consider that common identities have been created for those who today live scattered all over the world, regardless of geographical distance. However, according to representatives of this group, reading the same information, consuming the same media products, thanks to the networking enabled by technology, has also contributed to the preservation of the national identity of those who cross borders or who temporarily live outside national communication systems. Thanks to this communication, it is now easier for them to be included in the societies of the host countries.
The contribution of Kosovo's media in the creation and preservation of identity
It is interesting to note that not all interlocutors are satisfied with the offer of media from their hometown. Some of them, for example, mention that they deliberately try to isolate themselves from the Albanian media (not only from Kosovo but also from the region and foreigners). This, they argue, is mainly because the reality presented by the local media is very painful and disappointing (especially at election time when the country's problems come to the surface).
According to the participants in this study, the main media in Kosovo do not fully address the communication needs of representatives of the Kosovo Albanian diaspora, nor do they represent them in a balanced way. While accessing information through technology, media and social networks gives them a way to more clearly understand issues affecting their community, a stronger sense of identity and social cohesion and a connection to a perceived transnational community. Also, according to the interviewees, there is a growing concern that the mainstream media does not reflect the issues and concerns of immigrants, therefore, this created gap is being used by the "media" - Facebook addresses, which "help" fill this gap (Williamson and DeSouza, 2006). The growing connections between people from different countries, the product of an accelerated globalization, have also created transnational identities among representatives of the diaspora residing in several states. See for this also the need for a media coverage from the main Kosovo media would help build a network of connections between these transnationals, enabling them to preserve and enhance their cultural identities.
conclusion
Turkle theorizes that our experiences with computers and our experiences on the Internet are challenging our culture's traditional notion of identity (Turkle, 1997). The Internet, which connects millions of people together across the globe, has significantly changed the way we think about identity (Turkle, 1999). Unlike face-to-face interaction, online interaction offers an opportunity to be anonymous, invisible, and multiple (Turkle, 1995). Users have the opportunity to portray, experience and express unexplored aspects of themselves (Turkle, 1999).
According to the interlocutors, also, many topics of discussion among the diaspora have started as a reaction to the news presented in the media and social networks, thus creating political identities. According to our observations, the media is consumed by the diaspora[22] and Albanian migrants mainly to keep in touch with what is happening in the homeland (political, economic, social and cultural developments) and also to keep "an eye" on what is happening in other Albanian diasporas. See for this, many media in Kosovo have special programs dedicated to Albanian communities in the diaspora, although their number is not sufficient. In addition, a number of television and radio stations occasionally discuss issues of interest to our diaspora.
In addition to Albanian media, the Albanian diaspora and emigrants also use many other sources of information from foreign media such as BBC, Deutsche Welle and Voice of America. Thus they are able to make comparisons and draw conclusions about which countries tend to be more welcoming or, on the contrary, more discriminatory towards migrants in general (and of course towards Albanian migrants in particular).
As we analyzed the empirical data, another interesting finding emerged regarding media use by diaspora and diaspora Albanians. As the concept of disconnected identities is increasingly used in the social sciences to define the possibility of coexistence, the findings presented so far point to the fact that the use of a diverse range of media sources generally emphasizes the different information needs of users. . Albanians on the network seem to be equally interested in Albanian issues but also those related to Switzerland, Germany and America, as well as international events. Moreover, Albanian immigrants seem to prefer to use different sources of information in order to "check" the same piece of news from more than one source.
In conclusion, if we insist on identifying a link between media consumption patterns and the level of integration (or otherwise separation), this overview of media sources used by Albanians can only show a rather fluid and hybrid sense of diasporic identification, in rather than suggest a blind loyalty to the motherland or host society. Thus we can conclude that online media and social networks constitute a platform where media content from different sources is collected and discussed across social networks, creating different identities based on preferences.
This study highlighted several aspects emerging from empirical research on the Kosovo Albanian diaspora living in the West and the media they use to negotiate symbolic spaces of identity. The findings showed that Kosovo Albanians living outside the “homeland” consume information from a variety of sources. However, many of the views expressed in the study argued that most representations of this diaspora in the media tend to be very negative and this fact has significantly influenced their identity: they feel ashamed of negative stereotypes and developing feelings of inferiority about who they are as a diasporic community. For many of the respondents, technology, media and social networks represent a safe place where they can remember the positive aspects of being Albanian and use these symbols to regain lost respect for their homeland, their language and culture and ultimately for their fellow citizens. Thus, these technologies as a public sphere where identities and meanings are identified, may ultimately lead to a major reconfiguration of what it means to be Albanian. In line with existing literature (Hopkins, 2009; Tsagarousianou, 2004), these findings seem to confirm that the reconstruction and renegotiation of identities takes place through everyday interactions, such as daily posts on social networks or comments and opinions on portals and online media. In light of these findings, it emerges that technology, online media and social networks are key arenas where cultural meanings are constructed and reconstructed in everyday conversations and where diaspora identities are formed and articulated. /Telegrafi/
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[1] The terms diaspora and trans-nationalism often replace each other in scholarly communication, although both terms reflect different intellectual genealogies that speak of similar categories of forced and voluntary migration persons.
[2] By identity we mean being part of a social category; an affiliation or membership in a social category with which a person or groups of people identify and to which they contribute. This differs from personal identity and self-concept (Harter 1990). We focus on how actors identify with the social identities visible to their society and how the acquisition of those social identities changes over time.
[3] According to Merriam-Webster's dictionary on the network means: to be connected to, served by, or accessible through a computer or telecommunications system (such as the Internet). Retrieved from: https://www.merriam-webster.com/dictionary/online
[4] https://diasporaflet.org/platform/
[5] According to Law No. 04/L - 095 for the Diaspora and Emigrants: An emigrant or a member of the diaspora and emigrants is any person who has a place of residence or place of residence outside the Republic of Kosovo and who was born or has family origins from Kosovo. For our study, as such, it is very important because the aim is to preserve and cultivate the national, linguistic, cultural and educational identity of members of the diaspora and diaspora, and their connection with the institutions of the Republic of Kosovo.
[6] Although the terms diaspora and transnationalism are sometimes used interchangeably, it is important for us to distinguish them because they have different genealogies. Transnationalism is a broader term than ‘diaspora’ in two respects. One concerns the scope of the groups. Diaspora is most often associated with religious, ethnic, and national groups and communities, while transnational approaches are associated with all kinds of social formations, including those mentioned earlier, as well as with phenomena such as business networks and social movements. On the other hand, in postmodern conceptions, ‘diaspora’ is most often associated with a form of transnational organization that includes a particular country of origin and a group of host countries. In contrast, ‘transnational community’ encompasses a wider range of phenomena, such as cross-border village communities or border communities. Thus, transnational communities include diaspora, but not all transnational communities are diasporas. The second dimension concerns identity and mobility. Diaspora focuses on aspects of collective identity, while transnational approaches are more concerned with cross-border mobility.
[7] The term 'Diaspora' according to Stefane Dufoix (Stephane Dufoix, 2008), is a word of Greek origin, and means the distribution of people with the same territorial affiliation around the world.
[8] We did not use the virtual ethnography methodology due to time and the inability to work with different data. What we can suggest to other researchers is that the ethnographic methodology applied in the study of the technological environment brings a concrete visibility of the traces of the behavior of media consumers and gives the opportunity to access these data continuously to evaluate the process and developments .
[9] During the research we have identified the interactive platform "Diaspora flet" which is dedicated to the diaspora, a virtual space to connect with each other and with the surrounding communities. According to the site, all formal or informal organizations in the diaspora (NGOs, associations, religious institutions, sports, cultural groups, and others) have the right to log in, and moreover they can create their profile on the platform, and update it with information at any time. https://diasporaflet.org/platform/
[10] Arjun Appadurai, is a contemporary anthropologist known as a major theorist in globalization studies. In his work, in the field of anthropology, he discusses the importance of the modernity of nation states and globalization. He is currently a faculty member in the New York University Department of Media Culture and Communication at the Steinhardt School. https://steinhardt.nyu.edu/faculty/Arjun_Appadurai
[11] The data is taken from the official website of Internet World Stats and can be found in the attached link. https://www.internetworldstats.com/europa2.htm#kv; Viewed on 15.04.2017
[12] Portal of Statistics, Statistics and Studies from more than 18,000 Sources; https://www.statista.com/statistics/278414/number-of-worldwide-social-network-users/
[13] https://www.statista.com/statistics/278414/number-of-worldwide-social-network-users/
[14] According to Facebook statistics, there are 1.32 billion daily active users on average for the month of June 2017, and 2.01 billion monthly active users; https://newsroom.fb.com/company-info/. Viewed on 12.07.2017
[15] For more information see the Statista website: https://www.statista.com/statistics/278414/number-of-worldwide-social-network-users/
[16]People have always been looking for ways to connect and network with each other. And, in this era of digitalization, people have found ways to be active, which has been made possible by the emergence of numerous social networking platforms and various applications via the internet. https://makeawebsitehub.com/social-media-sites/
[17] According to the Oxford dictionary, cyberspace is an imaginary environment in which communication takes place through computer networks. https://en.oxforddictionaries.com/definition/cyberspace
[18] According to the definitions issued by Law No. 04/L - 095, for the Diaspora and diaspora, Expatriate or member of the diaspora and diaspora - is any person who has a place of residence outside the Republic of Kosovo and who was born or has family origins from Kosovo.
[19] From the available data, we have come to the conclusion that the Ministry of Diaspora of the Republic of Kosovo organizes a number of activities in the field of culture, such as: the opening and management of the Cultural Centers of Kosovo in the Diaspora and Diaspora, the supply of language and culture books Albanian in the schools organized in the diaspora, the organization of Albanian culture days in the world, the subsidization of projects of associations and groups of individuals in the diaspora, the networking of associations and cultural groups in the diaspora, the promotion and support of the publication of books by writers from the diaspora, with the sole purpose of preserving the national identity through these activities.
[20] Interview with BA, migrant of the 60s, conducted in Oberursel, Germany for the needs of this research.
[21] Denis Nushi, The identity of the diaspora, on 12/09/2012 Gazeta55; https://gazeta55.al/identiteti-i-diaspores/
[22] The Greek word diaspeirein means dispersion and has been used since the 19th century for peoples or ethnic groups that left their traditional homelands and dispersed around the world. The word diaspora is ancient and was originally used for religious ethnic groups. Jews.
