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Technoscapes and Ong

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Rachel Stuart

on 19 March 2013

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Transcript of Technoscapes and Ong

Indonesia London, England Technoscapes & Ong Preview of the Day Technoscapes Diaspora Ong! Stuart Hall and the Essentialized Black Figure -A brief introduction to “technoscapes.”
-The concept of “diaspora” as it applies today.



-What happened in Indonesia, Pre-Ong.
-Class discussion about Ong
-Information technology, diasporic identity and 1980s England. - According to Appadurai (1996), a technoscape is “…a global configuration…of technology and the fact that technology, both high and low, both mechanical and information, now moves at high speeds across various kinds of previously impervious boundaries” (p. 34).

- Key aspect: technology is penetrating previously impervious boundaries.

- Today, we will look at technoscape flows at the global, national and local level.

-First, let's talk about diaspora. -First, who can tell me what the term diaspora is referencing?

-The original use of the term referenced the Jewish population’s exile from Israel during the biblical times.

-The term has evolved to mean, within the realm of colonization and beyond, to mean the movement, migration or displacement of a people from their established homeland. Diaspora, con't. -Today, however, as Ong (2008) discussed, the concept of “diaspora” today “…refers not to permanent exile, but rather to the global imaginary invoked by transnational subjects located in metropolitan centers who wish to exercise a new form of power through the use of information technology” (p. 170).
-Our old friend Stuart Hall (1996) has a similar take on the subject of a diasporic existence. Specifically, Hall (1996) stated that: “Since migration has turned out to be the world-historical event of late modernity, the classic postmodern experience turns out to be the diasporic experience” (p. 490).
-What is interesting about Hall’s (1996) conceptualization of a diasporic existence as it is thought of today is that it still can mean both definitions and often simultaneously. One Last Word on Diaspora -While this is helpful in understanding how the term diaspora is used today, Ong (2008) exposed the downside to thinking of a diasporic condition being “universal” to all individuals of a specific racial and/or ethnic identity: “..the term ‘diasporic communities’ seems to suggest that migrant populations who have the potential of belonging to the same ethnic group are internally homogeneous, have similar imaginaries, and seek to affect state politics in the same way” (p. 171). Indeed, Ong (2008) later stated that “…’diaspora’ should not be considered as an objective category, but rather as an ethnographic term of self-description by different immigrant groups or publics” (p. 173). Tsing and Indonesia -Indonesia “leap-frogged” into near first world
status with the election of Suharto and his “New
Order” plan to fix the economy and bring the country
into the modern era.
-Suharto installed a corrupt, nepotistic, military regime
and he “opened” the country to “resource extraction.”
-Companies from all over the world (but specifically Japan, China and the United States and Canada) came in and
depleted natural resources (e.g.- Japan and Plywood).
-Via communication technology, these human rights
violations were documented.
-Between this and the end of the Cold War, the tactics
Suharto used to “leap frog” his country into the
modern era were condemned. - Explain the overall argument/thesis of the reading.

- Describe an aspect of the reading that you found most compelling and explain what it adds to or what questions it raises about globalization ans discussed in class.

- What kind of technology is at work in this reading?
- At what scale is it affecting globalization (local, national, global)?

- What other -scapes are at work in this piece? Cultural Diaspora -Pre-1980s: “Politically, this is the moment when
the term ‘black’ was coined as a way of referencing the common experience of racism and marginalization in Britain and came to provide the organizing category of a new politics of resistance, among groups and communities with, in fact, very different histories, traditions and ethnic identities” (Hall, 1996, p. 441).

-The black experience is a diaspora experience. - The 1980s marked the end of this notion of
the innocent essentialized black subject.

-Young, black film makers in Britain are informed and influenced by Third World cinema, Afro-Caribbean culture, aesthetics and traditions of Asia and Africa (Hall, 1996, p. 447).

-Hall (1996): “Fifteen years ago, we didn’t care, or
at least I didn’t care, whether there was any black
in the Union Jack. Now not only do we care,
we must” (emphasis in the original, Hall,
1996, p. 448).
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