Freitag, 3. Juni 2011

Reflection on my participation in the DSC


My experience studying at the University of the Fraser Valley and partaking in the exchange program was a great enrichment for me, academically as well as personally. Studying abroad broadened my horizon and my time in Canada can definitely be count as one of my best experiences so far.

It was my first time in an English speaking country for such a long period, so I was quite nervous at the beginning. Another reason for my anxiety was that I have never been so far away from home. At the same time I was excited and really looking forward to studying at the UFV. As regards to Canada, I did not have many expectations. I was thinking of seeing beautiful landscapes and friendly Canadians. I can say that I had a very stereotypical view of Canadians. The typical Canadian for me was white, not quite different than Americans except wearing check shirts all the time. And although I did not like these shirts at the beginning, I now own three of them. Arriving at the airport and while waiting for my Frankfurt- Vancouver flight, I noticed that I was totally wrong. Due to the fact that there is a huge South Asian community in British Columbia, I saw many people with turbans and was surprised by the great diversity.

Arriving in Canada, there were lots of different things compared to the daily living routine in Germany. Even grocery shopping was tough, because I did not know which products to buy and was overwhelmed by my first impressions. I realized how difficult it must have been for people living in first generation diaspora to find their way in the new host country. I could even relate this situation to my father, because he told me stories when he first came to Germany he did not know the language well and grocery shopping was hard for him, too, because products and flavors in Turkey compared to Germany were completely different in former times. I did not have as serious problems as my father had, because of the knowledge of the language and due to globalization many product brands are available all over the world now, but still there were noticeable differences.

Living at Baker House was definitely the right decision, because it was the easiest way to get in contact with different students, international ones as well as Canadian students. It was a really friendly atmosphere and everybody was eager to meet other people and new cultures. At the beginning, there was more contact between international students. A reason for this could be that we shared the same experience, being detached from home and living in an alien country for a certain period of time. While talking about heritage, for most international students the answer was quite obvious. If you were from Italy, you were Italian. Only sometimes, for example in my case, explaining the heritage took a little bit longer. This was completely different for Canadian students. Many of them introduced themselves as Canadians, but then they told you from where their parents, grandparents or even great grandparents once have come to Canada. This made me aware of how multicultural Canada really is and it still seems to be very important which roots one has. My experience showed me by assuming that Canadians were friendly people I was right. In several situations, one of them was that I needed jump-start and had no clue of how to do that or whom to ask. While waiting and talking with some friends what we could possibly do, several people came and asked if we needed help. In Germany, many people would notice that help is needed, but they would not be so open- minded and offer help by themselves. I think in Germany people would help if they were asked, otherwise they would keep some distance.

During my English studies at the Westfälische Wilhelms- Universität, I had attended a seminar about diaspora related topics given by Prof. Bharucha before. It was the first time I came in contact with thinkers like Stuart Hall or Homi Bhabha, and the concepts they introduced e.g. hybridity or the Third Space were really interesting for me, because I was able to relate certain aspects of the theories and concepts to the Turkish diaspora in Germany and with that to my own personal experience. The opportunity studying at the UFV was a good a chance to engross my knowledge about diaspora studies and learn more about different aspects and concepts by different scholars and relate to different diasporas throughout history. During my classes I realized that I felt really attached to these kind of cultural studies and this connection motivated me working hard for my classes. One aspect that I especially liked about the exchange program was that we were able to take classes from different disciplines and departments. I took classes in Political Science and Indo- Canadian studies, because I wanted to get more insights of the South Asian diaspora in Canada. Although we dealt with different topics in class, usually interrelations could be drawn and we were able to link different theoretical areas, so we gained a more complex view of diaspora in general. The class in Political Science gave me knowledge about the background of Canada’s multiculturalism policies and therefore enriched my picture of Canadian history and actual politics. I learned a lot about Indigenous issues, and as I have said in one of my blog entries before, it will be really interesting to track current developments concerning reconciliation policies.

Something that surprised me as well was that the university system in Canada compared to Germany was completely different. In Canada every work is graded, so the student has to do many little pieces of work which in summary gives the final grade. In Germany, there is mostly one big essay for which the grade counts. Of course there is also other work the student has to do in the German system, but the other pieces are not graded. I think both systems have advantages and disadvantages. The Canadian system honours all the work that is done, so if a student is for example bad at writing essays, he or she can compensate the grade with a very good presentation. I had the impression that university in Canada is more like school on a high academic level, while in Germany it is more likely that fulfilling tasks is prior the concern of the students and although work has to be done to a certain time, the student himself or herself is responsible for not missing the deadlines. I think the system in Germany allows the students to be more self- dependent. The atmosphere in classes at UFV was really stunning. Calling instructors by their first name was really confusing at the beginning, but a familiarity arise and a good working atmosphere was created. Although I am normally quite reserved in class, I participated and felt more and more comfortable to talk in English in front of native speakers. The friendliness of students and instructors and the positive feedback gave me a lot of self- confidence.

To sum up, there are definitely noticeable differences between Germany and Canada. This can be seen in small details like the greeting of customers for example, where a different way of life is shown. In Germany, there is mostly no time for friendliness in conversations in a shop. People are in a hurry and mind their own business. In Canada, you are more likely asked how your day was or how you are today. Of course, nobody would really say that he or she is in a bad mood or tell his or her state of health to a random person, but the atmosphere is still friendlier and more welcoming. Something that surprised me was the special affiliation to the Canucks team. I knew that ice hockey was really big in Canada, but I did not expect that in a bank, an official institution, employees were allowed to wear Canucks jerseys. This would be unthinkable in Germany. Tracking the little puck was really hard for all of us international students, I guess Canadians must have a special ability to see the puck actually and know what is going on. I observed this enthusiasm for sport events also for our university team, the UFV Cascades. We watched all the basketball games of our team and it was nice to cheer for them with lots of different people. It created a great sense of belonging and emphasized the importance of such events in a diasporic context, because there was a home away from home.

Although I think I can partly understand what it means to live in a diaspora, the experience in Canada made me think more about the problems especially of the first generation migrants and what difficulties can occur while living in a diaspora. I felt very comfortable in Canada, but sometimes, especially when something went wrong or was more difficult, I drew comparisons and thought that certain things would be different or better solved in Germany. This may be related to the fact that positive experiences are remembered more strongly than negative memories, which depicts a very positive image of home and creates though a nostalgia for that home. All in all, the exchange experience showed me how important further diaspora studies are and that research should be continued. But it is also very important to use the knowledge gained through different studies and develop policies which allow people living in a diaspora to feel comfortable in their new home country. Diaspora studies should become a more intersectional discipline where different scholars with different areas of research should work together and establish diaspora studies not only as a theoretical concept, but as a field of study which is lively and fluent and considers changes in society and politics.

Montag, 30. Mai 2011

First Nations Cultural Centre in Whistler


During a trip to Whistler, a friend of mine and me decided to visit the First Nations Cultural Centre. I did not get in touch with topics relating First Nations during my studies or free time in Germany, so I was eager to learn about their culture and history. In my Political Science class in Canada we dealt a little bit with issues concerning the treatment of Indigenous people. In this class I have learned that during history, settler states assumed that Indigenous people would vanish by for example processes of assimilation or simply extinct as cultural groups. These developments were encouraged by policies which stripped Indigenous people of their lands, restricted the practice of their traditional cultures, languages and religions and undermined their institutions of self- government (cf. Kymlicka Multiculturalism Odysseys: Navigating the New International Politics of Diversity, 2007, 66/67). Since the 1970s with establishing a multiculturalism policy, there have been dramatic changes in policies, like adopting a policy of recognition, and Canada has shown a strongly multicultural approach regarding Indigenous people.
The centre, a Vancouver 2010 Olympic and Paralympic Winter Games Shared Legacy Project, shall embody the spirit of partnership between the two Nations- Squamish and Lil'wat- around shared values about preserving and sharing traditional cultures. This is also symbolized in the phrase “Where Rivers, Mountains and People Meet”. At the official homepage of Whistler, I found following information about the objectives of the Squamish Lil'wat Cultural Centre:
     Communicate the scope and diversity of the cultures of the Squamish and Lil'wat peoples;
    Describe the role of the land and the locations of the territories from the perspective of the Squamish and Lil'wat entrepreneurs to sell art, guided tours and operate business activities from the Centre for visitor markets;
    Accomplish all of the above from a world-class, high profile facility that is economically viable and sustainable; and
    Profits that are not required to be reinvested to improve operations and programs in the Cultural Centre will be divided equally between the two Nations to be utilized for social programs to improve the lives of the members of the Squamish and Lil'wat Nations as a whole.
(cf. http://www.whistler.ca/index.php?option=com_content&task=view&id=46&Itemid=401)
During the visit in the centre, one question came into my mind: Can Indigenous communities be count as a diaspora? As we have learned in our diaspora class, the term diaspora is not easy to define, because there is a multitude of factors (e.g. time, voluntary or involuntary movement, specific historical context) which influence its meaning. Different scholars do also have different views on this subject of study, so that a single universally valid definition cannot be given. Diasporic groups have in common that they are due to different reasons not living in their original homeland and have generally a desire to return home. The situation for Indigenous people is quite interesting, because on the one hand they were the first residents, so that the territories are their original homeland, and on the other hand they can be called diasporic, because the land was taken from them with the help of unfair treaties and they were unsettled in a very cruel way. This is especially important, because Indigenous people have a unique relationship to the nature and environment of their homeland. Although there is some process in policies and providing money for cultural centres may be part of it, I think that Indigenous people have definitely made a diasporic experience. 


This was one part of the interesting exhibition:

Forest One - A Woven Car - by annie ross
Forest One speaks of urban sprawl and the concept of trash (the tree, the car, and what comes back again). It is a cedar bark, plastic strapping, and wool wrapped-twined and plaited full-size automobile (1956 Nash Metropolitan) made with bark salvaged from urban forests clear cut for condominium developments. This contemporary exhibition provides a unique way to connect with and be inspired by the themes of weaving, transformation, and sustainable life. The Squamish Lil'wat Cultural Centre encourages you to explore the past, present, and future by reflecting on the way in which we live in our shared environment. 
(http://www.slcc.ca/explore/featured-exhibits)

Montag, 23. Mai 2011

Punjabi Music


While being in Canada and spending time with various people, one of the things I got used to was listening to Punjabi music. My favorite singer during this time was and still is Imran Khan. He himself can be count as a hybrid person, who has a diasporic background. Imran Khan is a Punjabi Pakistani singer who was born in Holland and moved to Birmingham in England. He gained success after the release of his debut single Ni Nachleh in 2007. His latest album, Unforgettable, was released in July 2009. His music has become extremely famous in Pakistan, Europe and North America especially among South Asians (cf. e.g. http://www.bhangra.org/artists/singers/imran-khan/).
Music seems to fulfill a very important function in a diasporic context. Even for the second generation listening to Punjabi music is still part of constructing an identity. Stuart Hall describes identity as something produced, which is never complete, always in process and always constituted within representation. Diaspora identities are constantly producing and reproducing themselves anew, through transformation and difference. The concept of hybridity captures the notion of a new creation in the in- between, whereas double- consciousness does not grasp the idea of the Third Space, in my opinion it shows only the awareness of two different cultural sets. Imran Khan’s music can be count as a form of hybrid arts. It combines elements in Punjabi and English and mixes sound patterns which seem to be more Eastern with a Western style. On the one hand, there is the notion of home and familiarity, on the other hand there are the “new” and “modern” styles which are dominant in the host society. The notion of home and a feeling of secureness in music songs are in my opinion more relevant for listeners of the first generation. The situation of the second generation is more interesting and more difficult to analyze. Although the second generation was born in the host society and is used to the music and culture of the host society, there still is a connection to the culture of the parents. Listening to Punjabi music with Western influences is an important identity marker and defines an exclusive cultural group, who may share the same experiences. I think this exclusion is nothing especially related to a diasporic context, rather it is an indicator of constructing identity and being part of a certain group. This step of youth culture and constructing identity can probably be seen in every culture all over the world. The diasporic context plays a more important role in the choice of the social group and in the way the individual wants to be noticed by the society. Singers like Imran Khan create something new and fresh and contribute in a positive way to constructing a hybrid identity. There is no longer the need to choose between the culture of the parents or the host culture, hybrid individuals are able to live in both and furthermore, they are able to live in the Third Space.

Montag, 16. Mai 2011

Vaisakhi Parade in Surrey


On Saturday we went to the Vaisakhi parade in Surrey. Sunshine and over 100,000 visitors were expected, so we were very excited. Vaisakhi is a festival celebrating a day that marks both the New Year/ Harvest and the anniversary of one of Sikhism’s most important events, the establishment of Khalsa in 1699. I tried to find some information about the Khalsa and Vaisakhi in the internet and found on the BBC homepage about holy days the following information (cf. http://www.bbc.co.uk/religion/religions/sikhism/holydays/vaisakhi.shtml):

In 1699 the tenth guru, Guru Gobind Singh, chose Vaisakhi as the occasion to transform the Sikhs into a family of soldier saints, known as the Khalsa Panth. Guru Gobind Singh founded the Khalsa in front of thousands at Anandpur Sahib. During the Vaisakhi festival Guru Gobind Singh came out of a tent carrying a sword. He challenged any Sikh who was prepared to give his life to come into the tent. The Guru returned alone with his sword covered in blood. He then requested another volunteer and repeated the same action four times until five men disappeared into the tent. The crowd was very concerned until they saw five men return wearing turbans with the Guru. These five men became known as the Panj Piare, or 'Beloved Five'. The men were then baptised into the Khalsa by the Guru. He sprinkled them with Amrit and said prayers. This is the basis of the Sikh baptism ceremony.

Although it was a religious festival, I expected a great variety of people. I assumed that the parade would be like a celebration of multiculturalism and many people with different ethnic heritages would come together and celebrate this day. As we arrived, we realized that most of the people were of South Asian origin and that we were nearly the only visitors. Most of the women, old as well as young, wore saris or other traditional clothes. It was a really nice day and we were able to try lots of different Indian dishes for free, which was certainly not too bad for us students. The opportunity to celebrate Vaisakhi is a right given to a certain cultural group. This reminded me of an essay by Kymlicka (“Multiculturalism Odysseys: Navigating the New International Politics of Diversity”, 2007), with which we dealt in class here in Canada. He said that in a multicultural society, there are different groups who have different demands and distinguishes between three main groups: The treatment of Indigenous people, substate national groups and immigrant groups. These groups are highly targeted and certain generic minority rights are guaranteed to all groups, but there are also a number of targeted categories of minority rights elaborated (cf. ibid, 77). In multiculturalism, where the state should equally belong to all citizens, group differentiation is necessary because there are different needs and claims of different cultural groups. Some of them call for recognition of cultural rights and for example customary law, while others approach federal autonomy or allowing dual citizenship (cf. ibid, 67-73).
On the one hand, by celebrating such occasions the culture keeps alive and can be easier passed on to the next generation living in diaspora. Members of the cultural group feel probably more at home and familiar, because they are able to do actions they are used to. On the other hand, cultural differences are stressed and a feeling of separation and isolation for other society members can occur. Other cultural groups can feel discriminated against, because special claims or demands they have are not given to them. Multiculturalism has a difficult task to find a balance between allowing and denying cultural customs and needs. Another question which arise is why the government should have power about deciding how much culture is allowed in a country and which specific groups should have certain rights? It is a relationship of power which is unequal, because the cultural groups have to depend on the state but the state does not depend on the cultural groups. In my opinion these festivals are important and should be supported, because they give the opportunity to learn about different cultural habits and understand other ways of acting. 


Chinatown


During a trip to Vancouver, we decided to visit Chinatown and the Chinese Garden. Walking along Carrell Street, suddenly the ethnic variety of the town seemed to change and one could see more Asian people. Even the shops changed and there were more and more Chinese signs in the shop names. A new experience for me was that also banks, which are represented all over Canada, and other formal institutions names were written in English and Chinese. At the traffic lights, we saw Chinese symbols next to the Canadian symbol of the maple. One shop was particularly interesting for me. It sold Chinese food and spices, which had different flavors I was not used to. Although I was unfamiliar with the language, variety of products and different fashion styles in the shops, I did not feel unwelcomed.
      
     Furthermore, this experience made me think about the advantages and disadvantages of neighborhoods like Chinatown or Little Italy and if in Germany there are also huge neighborhoods with a particular dominant nationality. Many people are afraid of Chinatowns and similar quarters. Reasons for this fear or discomfort may lay in the Otherness and unfamiliarity of certain dishes, clothes and especially the language which is dominantly spoken in that particular area. It is claimed that in districts where a majority of a specific ethnic group is prevailing, integration is not possible and a ghettoization may take place. This may lead to a feeling of difference and isolation. On the other hand, quarters with a dominant minority group have many advantages. They make an important contribution to the survival of the original culture in a diasporic context. The next generation has easier access to cultural traditions and habits and the language can be learned more easily, because the children share the same cultural experience and background. It is also a great enrichment for people who do not belong to the Chinese community. They can buy ingredients for Chinese dishes, talk to community members and get into contact with them.
As far as I know, there are not quarters like Chinatown in Germany. There are areas where a certain cultural group is more dominant, for example Mühlheim in Cologne or Kreuzberg in Berlin, but these places are not officially entitled as “Turkishtowns”. In my opinion, such neighborhoods should not be seen too negatively. They offer a possibility to come to contact with different people and get in touch with different ways of living so that the cultural diversity of each city is enriched. Only if other social factors occur and get associated with these districts, like criminality, poverty or other variables, the neighborhoods with a dominant cultural group get a bad name, are avoided by the dominant cultural group and members of the dominant group think that people who live in these certain districts are strongly unmotivated to integrate and struggle to be part of the nation- state. Places like Chinatown can be seen negatively and rather positively, but for me it was a really nice experience and I will definitely keep it positively in mind.


Sonntag, 17. April 2011

Abbotsford Heat


Last weekend some of the international students and I decided to do something really Canadian. And what could be more Canadian than watching our local ice hockey team? So we bought our tickets and headed towards the huge arena, the Abbotsford Entertainment & Sports Centre, which has a capacity of 7,000 people. I was very exited, because all I knew about ice hockey was, that the puck has to get somehow into the net and that there will be really good fights.
When we took our seats, the ice hockey teams entered the arena. The players were called out particularly, which showed me that there is a great interest in playing ice hockey. Shortly before the opening whistle, the national anthem of Canada was sung. I was very surprised, because in Germany the national anthem is only sung when there are games against other countries. Everybody stood up and sang the anthem, so there was a very respectful atmosphere.
The moment we stood up gave me the opportunity to have a closer look at the audience. I could observe a great diversity, which I did not expect to see. There were men and women of different age and ethnicity, many families, couples and also people with their friends. This great diversity made me think about the multicultural society of British Columbia and I tried to find some statistics about British Columbia’s ethnic diversity. According to B.C. Stats (http://www.bcstats.gov.bc.ca/pubs/immig/imm081sf.pdf), “Chinese represented the largest ethnic group in the B.C. population who reported a single ethnicity“ in 2006. This does not mean that in B.C. there are more Chinese people than people of a Caucasian heritage, but if responses that say that they have a single or multiple origins are taken together, people with an English ethnic origin represent the largest population in B.C. (ibid). I have always thought that people with an East Indian origin represent the major immigrant group here in Canada. This perception made me think about the term visible minorities and cultural or religious symbols, which function as group markers. Seeing somebody wearing a turban keeps more present in my mind than for example seeing Chinese people, even though the numbers of South Asian are according to the statistics less. This can be related to the situation in Germany. Women with headscarves are possibly more striking than other people and therefore one may think unconsciously of a higher representation in society. I think this is quite interesting, because at home I am used to women with headscarves and did never think about them as different or Other, but here in Canada I experienced another side. Discussing diaspora topics can be very helpful, because one is more aware of these unconsciously made assumptions and they make you think about stereotypes and categories.
At the end of the game, our team lost 4: 0. There were no fights so I was some kind of disappointed. But I learned that there actually are certain rules and it was a nice feeling being a part of a community and cheer for a team. This showed me the unifying character and importance of sports events and I will definitely attend another ice hockey game and perhaps we will win the next one. C’mon Heat!