Creating and debating Harari identity over the internet
This is the tenth (10th) set of notes under the theme of media and change in preparation for the volume Postill, J., E. Ardevol and S. Tenhunen (eds.) forthcoming, Digital Media and Cultural Change. The notes are taken from a wealth of media anthropological research into this question over the decades that has remained to this date largely hidden from mainstream media, communication and internet studies. This research deserves to be read more widely.
Notes prepared by Fran Barone (my emphases)
Used with permission.
Gibb, Camilla (2002) “Deterritorialized people in hyperspace: creating and debating Harari identity over the internet” Anthropologica (New Series) 44(1): 55-67.
The Harari (Muslim Ethiopians from the city of Harar) are “invoking a new language of nationhood in order to give shape to a now dispersed community” by using new media to create a sense of national identity via email lists and websites for people in diaspora. In 1991, Ethiopians abroad celebrated the revolutionary displacement of the socialist dictatorship (Dergue) that had ruled the country for 2 decades and committed many human rights atrocities causing mass population displacement (p. 55)
Hararis in Ethiopia are excluded from this technological process due to lack of access (p. 56)
This paper draws on 3 years of multisited fieldwork in Harar and Toronto (online and offline), including discussions on the email list H-Net. H-Net requires “nomination by one or more Harari ‘brothers’ or ‘sisters’, which means that to some extent, this virtual community is founded on real-world connections” (p. 57).
The process of Harari migration and political unrest in Ethiopia: p. 57-59.
Communication within the Harari diaspora community takes place via the Internet, at soccer competitions and cultural festivals. H-Net, est. 1996, is one of the most popular mailing lists among teenagers and young adults (p. 60).
Young people born and raised in diaspora feel little desire to “return” to Harar. “Young Hararis who have had limited direct contact with the actual city of Harar are engaged in redefining community and identity in the global and largely impersonal arena of cyberspace, a space which largely excludes both elders in the diaspora and Hararis in the homeland” (p. 60).
Many diaspora Harari find religion (Islam) to be the most important factor of identity (p. 60). There is some confusion over the key features specifically Harari identity in diaspora beyond Islam (p. 61).
“Where members of their parents generation see return to Harar as a moral imperative, the discussion of repatriation among youth on H-Net is voiced primarily as a response to the perceived fears of increased racism and anti-Muslim sentiment in the US [and] Canada” (p. 62) “The notion that their rightful place is back in the city of Harar is reinforced by the perceptions of racism against Muslims in North America” (p. 63).
Younger people find more support/ contemporary sense of community in adopting a pan-Muslim identity and dress within the US than a specifically Harari one. Through Muslim discourse, Hararis can take on simultaneous identities (p. 64). “While young Hararis in disapora appeal to the idea of Harari as a nation, it is at the level of the nation-states, Ethiopian, and American and Canadian that reconciling multiple identities appears to be problematic” (p. 64)
Image credit: Wikipedia