There is however no one definition for the term and it holds a different connotation for different peoples around the world. The world however has become a small space and the supremacy of one social model over all others [discussed in previous posts] has had a significant impact on the status of communities on a number of different levels. The supremacy of the Anglo-Saxon economic model, the dominating impact of the English language and the trans national flow of capital, goods and services has led to the cultural hegemony of all peoples by one dominant power. The disparities that are apparent on the international stage [when you consider the developed/underdeveloped perspective of the world] are equally stark when looking at the status of Diaspora communities in and around the nations of the North-Western Hemisphere. The current order has suffocated the space that was apparent at a time where peoples could co-exist around the world with a degree of autonomy.Those who have benefitted from the status quo are seen as the supreme examples of being able to achieve the full potential of the human existence. The technological shift of the last decade in particular has pushed the change into overdrive; all of the people around the world aspire to live one way, speak one language and become independent generators of wealth whilst striving to 'live the dream'.
This for the majority of the hopeful migrants is an experience that has been far from a dream, more of a nightmare. For , as they say, all that glitters is not gold; people have to see beyond the surface. For example, when one considers the following stanza from the famous Somali linguist Mohammed Mooge Liibaan there is something beyond the combination of words:
HARGAYSINA XORNIMADEED,
CIDNA KUMA HALYSEEN,
HEERYADII MA DIIDEEN,
DAGAAL MA HUBQAATEEN,
WAA HABKAAN U FALAYEE,
HAL ADAG MA YEELEEN.
There is the story of a people's history and struggles. The words hold one meaning, the sub-text and connotation hold another. Despite it being 30 years old, his work resonates with a people who connect with their culture in a particularly peculiar way. Unique, so to speak. Take this next stanza:
HAWRAARTU LABA MALEH,
There is the story of a people's history and struggles. The words hold one meaning, the sub-text and connotation hold another. Despite it being 30 years old, his work resonates with a people who connect with their culture in a particularly peculiar way. Unique, so to speak. Take this next stanza:
HAWRAARTU LABA MALEH,
KII HALGAMI LAHAA IYO,
KII HUGURIGU LEEXSHIYO,
HALYAYGII JIHAADOOW,
TAARIIKHDU WAY HADHI,
WAANAY KALA HUFMAYSAA,
XISBIGAN HEEGAN KA ANA,
GUUSHA U HADHAAYA.
In this stanza, he talks of present sacrifices and struggles that will be compensated by a victory that would be the symbol for the end of a people's suffering. Again, on the surface, these words are just that. Words. For a generation of Somalis this is now the case as they have struggled to maintain their connection to the one aspect of their culture that is in their possession: their language. These young adults, parents of young children, are now culturally disconnected from their Somaliness. They no longer understand the words that have driven the narrative of their history. In this context it is easy to see why fundamentally this community have failed to integrate into mainstream society and struggled to find a voice in the public sphere.
The dilemma here is that there is a risk that the gap between the host/migrant communities will grow. The lack of a common method of communication, linked to a lack of a resolute reference point for the migrant community, ensures that wires shall remain crossed. The crisis of identity that follows from the failure to find a voice and place in the public sphere is an obstacle to the possibility of garnering a socially cohesive community. What is apparent is that if Somalis do not understand Mooge, then what hope do they have of learning Shakespeare? If they struggle to enhance their own public profile, what hope do they have of finding their voice and engaging in mainstream society?
In this stanza, he talks of present sacrifices and struggles that will be compensated by a victory that would be the symbol for the end of a people's suffering. Again, on the surface, these words are just that. Words. For a generation of Somalis this is now the case as they have struggled to maintain their connection to the one aspect of their culture that is in their possession: their language. These young adults, parents of young children, are now culturally disconnected from their Somaliness. They no longer understand the words that have driven the narrative of their history. In this context it is easy to see why fundamentally this community have failed to integrate into mainstream society and struggled to find a voice in the public sphere.
The dilemma here is that there is a risk that the gap between the host/migrant communities will grow. The lack of a common method of communication, linked to a lack of a resolute reference point for the migrant community, ensures that wires shall remain crossed. The crisis of identity that follows from the failure to find a voice and place in the public sphere is an obstacle to the possibility of garnering a socially cohesive community. What is apparent is that if Somalis do not understand Mooge, then what hope do they have of learning Shakespeare? If they struggle to enhance their own public profile, what hope do they have of finding their voice and engaging in mainstream society?
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