The 3rd Day of the International Conference Migration, Diasporas and Sustainable Development: Perspectives, Policies, Opportunities and Challenges jointly organised by the Global Research Forum on Diaspora and Transnationalism (GRFDT), New Delhi, India, Centre for Research on North America (CISAN), UNAM, Mexico, Migrant Forum in Asia (MFA), Manila, Philippines held on 4th November 2010. The Parallel Session 4 of Day 3 on Migrant/ Diaspora Organisations, Civil Society and Human Rights Ihighlights the importance of the national identity of diaspora, their role and engagement in changing civic space and negotiating with the host society.
Sustaining national identity in the host country
‘…. immigrantorganisations are established by and for an ethnic group to conduct tasks related to the provision of services and carry out advocacy activities in the host states’- Prof Michal Nowosielski
Prof Michal Nowosielski, in the very first paper of the session, highlighted the role of the Polish immigrant organisation in the nine host states. In his paper, the roles and functions of Polish immigrant organisations, he talked about the roles and functions of the Polish immigrant organisations (PIOs) from the perspectives of immigrants, experts and host/home country perspective. From the immigrant perspectives, these organisation plays multiple roles like representing the interest of the immigrants, supporting them and sustain immigrant’s national identity, establishing and, maintaining social contacts with the compatriots etc. From the country of residence perspective, these organisations influence the integration of immigrants and mediate between immigrants and institutions of country of residence. From the host country’s perspective, these organisation helps immigrants in developing the country of origin, supporting institutions and organisation of the home country and ease up the lobbying in the country of residence. In his research, he found the clear dominance of Culture and Art, maintenance of tradition and national identity and education, and promotion of Poland in the country of residence as their priorities. These organisations were less interested in advocacy and activities to protect the interests of Poles and self-help. The Polish engage with PIOs for various purposes like, i.e. celebrating and maintaining Polish traditions and cultures and integration of Polish immigrants. From the expert’s perspective, their role is highly ambiguous. He concluded that,
The most crucial role of the PIOs is those that are directed “inwards the Polish community like internal integration, cultural affirmation, and marginal role of support for immigrants and providing self-help. The function directed outside the Polish community includes representation.
Diaspora and changing civic space
‘……diaspora influence civic space in three ways, namely financial interventions, associational life, political advocacy and activism’- Dr Sarah Peck
Dr Sarah Peck presented the second paper of the session on Diasporic civil society: possibilities for unsettling the closing down of civic space. She began by referring to World Bank’s conceptualisation of diaspora as “an untapped pool oil” and linked it to good governance and securitisation of development. She highlighted the role of diaspora in challenging power imbalances and playing a crucial role in diasporic development nexus by drawing empirical examples from Grenada. In her study, she found that diaspora plays a crucial role in civic space and changing civic space, i.e. space between market, the state and the family in which citizen can debate and act (Buyse 2018). She argued that diaspora shapes civic space by three ways in their country of heritage, namely, financial interventions, associational life, political advocacy and activism. This could be exemplified by the financial contributions of Grenadians, their associational presence in the form of Grenada Benevolent society etc. She concluded by arguing that further research is required to look into the complexities of the diaspora-development-civic space nexus.
Preventing exploitation through a rule-based regime
Ms Lizette Therese S. Cinco & Mr Roweno Dolendo Cinco presented the third paper of the session on Towards A Rules-Based Regime in Bilateral Labor Agreements: The Case for Strengthening Safety Nets for Filipina Domestic Workers Under the Kafala System In The Middle East. While referring to the conditions of Filipino female migrant workers in GCC, they reiterated the need for a rule-based regime in bilateral labour agreements. They argued that most of the Filipina women who are domestic workers faced difficulties like low wages, hostile working conditions etc. in the middle east. In terms of severity, the Kafala system of GCC further amplifies their problem. It gives absolute control to the sponsors of these workers. It leads to their exploitation. The lack of significant litigation in these countries related to labour rights adds to their misery. Domestic workers are often not covered in their worker policies. Further, the agreements between the Philippines and the international community are non-binding and lacks any significant evidence and transparency. To fix this, they advocated the adherence to ILO’s recommendations, namely strengthening coordination among stakeholders via information sharing, publication and distribution of country-specific guidelines and legal and procedural reforms.
India’s growing engagement with the diaspora
“…Indian diaspora is a reflection of India’s soft power.”- Mr Shashi Kant
The fourth presentation was by Mr Shashi Kant, on India’s Cultural Diplomacy under the Modi Government: An Assessment and the role of the Indian Diaspora. While highlighting the importance of Indian diaspora, he linked it with its growing role in India’s cultural diplomacy in particular and in India’ foreign policy in general. The Indian diaspora, the second-largest diaspora in the world, has been a significant aspect of India’s engagement with the world. The Indian government, especially under the leadership of Narendra Modi, has put in place a variety of steps to engage with diaspora, especially during his foreign visits. PM Modi has also urged them to contribute their money, time and expertise to various initiatives like Clean Ganga tasks, Rural Toilet construction etc. The speaker also talked about the nature of Indian diaspora and argued that “Indian diaspora is diverse in its character and represents various social strata who have moved abroad at different times for different purposes and has held various crucial positions in the administration of different countries“. Modi has effectively played the role of man of affection for diaspora and see immense potential in the diaspora that can contribute to Indian growth, he further stated. He also referred to Modi’s address at the Pravasi Bharti Diwas in 2017, where he argued that India is moving from Brain drain to brain gain. Even the previous NDA government, led by Vajpayee, saw their long-term strategic value. The former PM constituted a committee under LM Singhvi that recommended deeper engagement with diaspora. These led to the initiation of Pravasi Bhartiya Diwas. He concluded by highlighting some of the significant steps taken by the present government like National Pension schemes fir NRI, Overseas Citizensof India scheme, Know India Programme etc.
Redefining Sikh identity?
“..the question arises that whether living in France is about redefining Sikh identity or not?”- Ms Shubhra Kukreti
In her paper on Sikhism in France: challenges and innovative practices, Shubhra Kukreti looks into the long-term presence of Sikhism in France and the challenges the Sikh identity faces in contemporary times. She also looks into how they cope up with those challenges through innovative practices. She summarised Sikhism in France by looking into three aspects of the Sikh diaspora, namely specificity, interpretation, and place for India in the Sikh community in France. In her qualitative study, she found that Sikh considers their association with France as long-standing. She also found different interpretation of Sikhism in France, and they are often confused with Arab Muslims, and Indian Hindus. They are also actively engaged in their civic duties and organise festivals and events to engage and interact with French people, that helps in broadening civic engagement. Then in the latter half of her presentation, she looked into the impact of French secularism/ Laiciteon Sikh identity. The secularism was manifested in the form of law on secularity and conspicuous religious symbols and brought “headscarf ban”. She showed how Sikhs are trying to convince the French government and society regarding their religious identity and to preserve it. They always try to project their agenda in a way that can attract the maximum audience, she argued. She concluded by asserting that ‘so far they have not rejected their religious values and have tried to convince France about their values and it is too early to comment. This may take time, and it can occur by 3rd generation onwards.’
Negotiating with fundamentalism and religious apartheid
“Migrants often turn to religious organisations to get relieved of their traumatic experiences“- Mr M Abdul Fathah
Abdul Fathah in his paper Indoor Religious Networks among Kerala’s Traditional Muslims; Religious apartheid and migrant recourse in Pro-Fundamentalist Saudi Regime talked about how the indoor religious networks among the traditional Muslims of Kerala are negotiating with fundamentalist, and Wahabist ideology of Islam followed in Saudi Arabia. He traced the presence of the Keralites Muslims in Saudi to the efforts by the Saudi oil companies to get migrant workers from the pluralistic countries of Asia like India, Philippines. These people had fewer chances of being transnational activists, unlike the previous cohort that came from Middle Eastern countries like Lebanon, Iraq etc. He argued that differences between Muslims from Kerala and Saudi Muslims contribute the alienation of the former and subsequent formation of the traditional Muslim communities among the Keralites in Saudi Arabia. The formation of a religious organisation is determined by the migrant community’s perception of homeland religion, he said. In Kerala, the religious affiliation of Muslims in Kerala was led by religious scholars. The Keralite Muslims were also often looked as inferior to counterparts in other middle eastern countries like Yemen and Egypt, and they were looked upon as less religious and ignorant and culturally and socially downtrodden by the Saudi state. Another reason behind alienation is that these Muslims come to form a collective society of Kerala in the individualistic society of Saudi Arabia. Few organisations have been established to overcome these problems. They conduct social programmes, which helps in lowering down social tensions and have established indoor madrasas. Although they are not similar to transnational organisations, and they keep them connected with their motherland. He concluded that to transcend alienation, they become part of these organisations.
Pulkit Buttan is an M. Phil. Candidate at School of International Studies, Central University of Gujarat. He is also an intern at GRFDT. He can be reached on Twitter @ButtanPulkit