http://www.toda.org/conferences/berlin/papers/protzel.

html
Javier Protzel

NATIONAL AND INTERNATIONAL FLOWS OF MIGRATION:

DIFFERENT CONFIGURATIONS OF SELF AND MEMORY AMONG PERUVIANS

Javier Protzel
Universidad de Lima

One of the unexpected consequences of the present stage of globalization is the

changing correlative weight between two different outlooks on nationality and
national identity. While from the States viewpoint, nationality is primarily a legal
condition determining certain rights and obligations, and a relation with a given
territory, for plain people as such, it is a complex of cultural and historical
references underlying a common sentiment of belonging. As we know, national
states of the First World -- but not only them-- are increasingly unable to enforce a
standpoint which associates a legal status inside a territory with shared cultural
values. On the contrary, national, or in general, a collective identity, tends to
be a permanent yet variable social construction which is to be a permanent
yet variable social construction which is to be found at the subjectivity level.

But the limits of identity, so clearly drawn by the law, by formal education and by
some streams of social science, are really ambiguous; the borders of a
nationality are not only lines across geography, but blurred, leaky separations
inside the self from one subjective position to another of one moment, or one
opportunity to another, at different steps of a lifetime´s journey.

This contribution intends to present a consistent reflection about how "imagined

communities" of Peruvian migrants who have moved inside this country (mainly
from poor rural areas to cities) and/or outside (to the USA, Spain, Chile, Japan and
Australia) create a horizon where the distinction of "local," "national" or
"world" cultural references do not follow a rational, intellectualized scheme.

Undergoing a stressful process of secularization, "origins" are not longer an

essence, which melt into the air. Unlike First World countries, Peru´s main feature
since the 70s has been the completion of a late, manifold process of
modernization with intense internal migration of Andean Indian peasants. To a
certain extent, international migration is a consecutive, almost overlapped phase of
internal migrations, which constitute the core of these population movements, the
biggest ever in a country of villages isolated during centuries. Thus modern
nationality is really lived as a conquest and a new condition of possible
access to symbolic and material goods before unattainable. It may be said
that the first stage of the journey has been from Indianhood to citizenship.

But this has happened with very low results concerning income and educational
inequalities, without reducing class differences, and upholding the deep,
unavowed racism of a country where the majority has become now mestiza. If
this period is therefore vitally of mixture and nation-building, it is nonetheless also of
a frustrating Westernization and of cultural struggle. So the emergent Self of
mestizo culture has to negotiate new identifiers by deleting or concealing some
traditional Indian markers and underscoring the "Peruvian" element, defined as a
non-Indian symbolic space of belonging. Defined the other way around, collective
memory is selective oblivion, a constant and unofficial recycling of history according
to circumstances which recaptures and highlights some elements and represses
others. Being no longer an essence, national identity becomes a given subject
position at a given strategic moment which corresponds to a relation of Self to
the Other. That may be why a "Peruvian" deterritorialized discourse and
sentiment arises so easily among migrant workers having left this country,
affluent enough to be more Peruvian than ever, but poor enough not to afford
embracing global cosmopolitanism.

Just as these collective identities can no longer be defined by the borders

they live in, or by the documents they carry, they cannot be subsumed into an
abstract universalism. An assimilationist scenario belongs to the past, so this must
be thought of in a different way. As many other communities, they have a specificity
and they live a moment of a long-term process, which is history deployed in space.
The gap between increasing human, symbolic and material flows and the
adaptability of contemporary legal institutions is a major problem at the turn of the
century. The politics of facing is yet to be found. 

Javier Protzel is a professor at the Graduate School and School of

Communications at the University of Lima. He is currently conducting research
on hybridized identities in Latin America and on authoritarianism and social
decomposition. His latest books include La Jaula de Cristal. Televisión y
autoritarismo en el Perú (1999), and Secularización y fundamentalismo en la
escena global (1999).

http://www.toda.org/conferences/berlin/berlin.html

HUGG Berlin Conference

 GLOBALIZATION AND CULTURAL SECURITY:
MIGRATION AND NEGOTIATIONS OF IDENTITY

 October 15-17, 1999

in the Haus der Kulturen der Welt, Berlin

 Co-Sponsored by:

Haus der Kulturen der Welt, Berlin and

Toda Institute for Global Peace and Policy Research 

Conception:
Jonathan Friedman, Ecole des Hautes Etudes en Sciences Sociales, Paris

Shalini Randeria, Freie Universität Berlin

Bernd M. Scherer, Goethe-Institut, Mexiko

Peter C. Seel, Haus der Kulturen der Welt, Berlin

Majid Tehranian, Toda Institute for Global Peace and Policy Research,
Honolulu

Organization:

Sven Arnold, Haus der Kulturen der Welt, Berlin

Satoko Takahashi, Toda Institute for Global Peace and Policy Research,
Honolulu

Monika Zessnik, Haus der Kulturen der Welt, Berlin

Conference Programme

Friday, 15th October

2 p.m. - 5 p.m. - Globalization and Migration/ Part I

Saskia Sassen, University of Chicago

Beyond Sovereignty: De-Facto Transnationalism In Immigration Policy

While the state continues to play the most important role in immigration policy
making and implementation, the state itself has been transformed by the growth
of a global economic system and other transnational processes. These have
brought on conditions that bear on the state's regulatory role and its autonomy.
Two particular aspects of this development are of significance to the role of the
state in immigration policy making and implementation. One is the relocation of
various components of state authority to supranational organizations such as
the institutions of the European Union, the newly formed World Trade
Organization, or the international human rights code. A second is the de-facto
privatization of various governance functions as a result of the privatization of
public sector activities and of economic deregulation. This privatization
assumes particular meanings in the context of the internationalization of trade
and investment. Corporations, markets and free trade agreements are now in
charge of "governing" an increasing share of cross-border flows, including
cross-border flows of specialized professional workers as part of the
international trade and investment in services. Both the impact on the state's
sovereignty and the state's participation in the new global economic system
have transformed the state itself, affected the power of different agencies within
it, and furthered the internationalization of the inter-state system through a
proliferation of bi- and multilateral agreements. Immigration policy is deeply
embedded in the question of state sovereignty and the inter-state system. As a
result it is no longer sufficient simply to assert the sovereign role of the state in
immigration policy design and implementation; it is necessary to examine also
the transformation of the state itself and what that can entail for migration policy
and the regulation of migration flows and settlement. As I argue in the book
from which this paper is drawn, it is becoming important to factor in the
possibility of declining state sovereignty precisely because the state is a major
actor in immigration policy and regulation.

Helmuth Berking, Free University of Berlin

"Dwelling the Displacement": On Diasporization and the Production of
National Subjects

Focusing on 'diaspora' as a new/old global form of sociation of migrant

populations, I will describe the impact these locations might have on
transforming the mode of producing collective identities in general and national
subjects in particular.

Diasporas can neither be reduced to epiphenomena of the nation-state nor

epiphenomena of global capitalism. They count as part and partners of those
transnational networks in which social life is contextualized both "here" and
"there," and in which dual loyalties and multiple identities are constituted and
maintained against the nations state's construction of national subjects. Thus it
is no coincidence that the discourse on "diaspora" is intimately interwoven with
the discourse on "postcolonialism" and the thesis of the end of the nation-state.
Because of their peculiar socio-spatial position as being located simultaneously
within particular states and outside of any particular state diasporas necessarily
challenge the typical nation state's politics of inclusion and identity.

But at the same moment we have to recognize that states themselves play a
special role in the formation of these transnational spaces. Not only individuals
and groups abroad may be actively engaged in the production of national
subjects in their countries of origin. States as well respond to "their" populations
living outside the national boundaries and try to organize "their" diaspora as part
of the nation-state building project "at home" by dissociating political
membership from territorial presence. Within this perspective "diaspora" marks
a location where at least two contradictory nation-state building projects meet
and where finally a peculiar logic of "neither" - "nor" takes place. To describe
both the institutional constraints of and on "diasporization," I will characterize
three strategies of ethnicization: a politics of ethnicity from above, tendencies of
ethnic closure from below, and attempts at political mobilization and inclusion
from abroad. Finally, the question has to be asked whether we can identify a
socio-spatial logic of sociation that opens a horizon beyond the dominant
organization of societies as nation-states.

Jonathan Friedman, Ecole des Hautes Etudes en Sciences Sociales, Paris

Globalization, Transnationalization and Migration: Ideologies and
Realities of Global Transformation

 In a world that is marked by instabilities, by increasing and increasingly violent

conflict between increasingly smaller entities, in which the trend of violence and
conflict is to sub-national rather than international scales, it is also the case that
massive globalization seems to characterize most of the globe. For many this is
a paradox: on the one hand integrative forces of capital flows, information flows,
and movements of people, on the other hand increasing resistance to foreign
penetration, increasing identity politics, closing off of increasingly smaller social
and cultural entities. I shall argue that the relations between these two
processes are systemically related in ways that are not adequately covered by
current popular discourses of flux versus closure of the global diffusion of
national and local identity. These discourses are themselves ideological
reflexes of the current situation as conceived from specific quarters within the
global system. They are part of the reidentification of new elites and new elitist
identity spaces. They pit an inevitable and desired cultural cosmopolitanism
against a local red-necked rootedness, a dangerous tendency to closure in a
world of open flows that is finally coming to fruition, carried by the forces of the
world market. As large scale migration is an instrumental aspect of the
globalization referred to above it is necessary to note both the way it is
represented in current elite discourse, as a process of global
multiculturalization, hybridity and the like, and the real processes of movement
across borders, integration/disintegration, enclavization/assimilation,
transnationalization/minoritization that characterize the articulation of local and
global structures and practices. What has changed? How new is this
globalization? What is the difference between the end of the current century and
that of the past century? What is the relation between the current
consciousness of intellectuals and other segments of the population and those
of previous generations? Is there any historical continuity in the global
processes that we witness today? There is nothing in migration itself that need
lead to questions of cultural security. It is the conditions in host countries as well
as the nature of the cultural political climate in such states that is imperative to
understand. In the earlier part of the century there was mass migration,
comparable or even greater in scale than that which we see today. There were,
of course, major debates concerning cultural pluralism, ethnicity and
assimilation in the United States, although such debates were absent in France
whose immigration rate was at least equal to that of the U.S. In both cases,
assimilation was the taken for granted solution to the situation and migrants
were, by hook or crook, assimilated to the dominant culture. In the 50s and 60s
there was dominant discourse of assimilation and the disappearance of ethnic
differences. By the mid-70s this was reversed, to the surprise of many
researchers, and there ensued a re-ethnification that has today become a
relatively dominant discourse of multiculturalism. All of these issues must be
 subsumed within an attempt to grasp the nature and dynamics of the global
system as a historical and contemporary reality, one that does not merely
content itself to observe and interpret the raw data of demographic changes but
grasps the relation of demography to the forms of conditions of social and
cultural identification.

Discussion

7 p.m. - Public Panel Dicussion

Participants: Avtar Brah, Arif Dirlik, Richard Falk, Jonathan Friedman

Moderation: Shalini Randeria, Freie Universität Berlin

Saturday, 16th October

9.30 a.m. - 12.30 a.m. - Globalization and Migration/ Part II

James Rosenau, George Washington University

Emergent Spaces, New Places and Old faces: Proliferating Identities in a
Globalizing World

The title of my paper is intended to suggest its central theme: the need for
nuance in seeking to understand a world pervaded with contradictions,
uncertainties, and ambiguities. Much is emergent and new, but at the same time
much remains old; much is happening to individuals as they adjust to a rapidly
changing world, but at the same time they can choose to contest the changes
and build barriers against them. Much is still distant, but at the same time it is
also proximate. Large numbers of people encounter new cultures and identities
through immigration and other forms of travel, but perhaps even more do so by
staying home and having the world come to them electronically, through word of
mouth, or in the form of new products and store fronts. Territoriality has become
less meaningful as the locale of geographic place yields to the spaces created
by the cross-border flows of ideas, information, and people; yet numerous
groups rely on the habits and customs of familiar local circumstances that allow
them to put forward their old faces. And even as global and local dynamics
clash in a vast array of situations, so do they reinforce each other under certain
conditions.

My tentative plan for working through these contradictions and tracing their
nuances is to treat the interaction of globalizing and localizing forces as the
central dynamic of our time and to probe briefly twelve types of persons, roles,
and/or identities inherent in the interactions. Four of these derive from each of
three worlds: four global worlds, four local worlds, and four private worlds.
Given limits of time and space, the analysis will focus on what might be the
sources of shifts from any one of the twelve worlds to any of the other---a total
of 132 possible shifts (a number that emphasizes the importance of nuanced
analysis when undertaking to comprehend the complex processes that underlie
globalization, cultural security, migration, and identity).

 Arif Dirlik, Duke University, Durham

It Is Not Where You Are From, It Is Where You Are At: Place Based
Alternatives to Diaspora Discourses

 his paper deals with certain problems presented by efforts to conceptualize

contemporary migrant cultures. Since the 1980s, the term diaspora has
acquired popularity, in connection with issues of globalization. While the idea of
diaspora or diasporic culture offers certain critical advantages in transcending
the boundaries of nation- states, the terms are not without problems of their
own. Most importantly, diasporic culture lends itself to a cultural reification that
erases significant differences within migrant populations. In the absence of
close attention to these differences, the idea of a diasporic culture is converted
easily into definitions of migrant groups based on race, that exacerbates the
problems that such groups face in host societies. The paper uses two recent
cases from the United States, the John Huang Campaign Finance case and the
Wen Ho Lee spy case to illustrate the problems of diaspora discourse. It
concludes with an argument in favor of more localized and historicized
approaches to the question of migrant cultures.

Discussion

2 p.m. - 5 p.m. - Migration and Negotiations of Identity/ Part I

Peter van der Veer, University of Amsterdam

Cosmopolitan Option

Cosmopolitanism can be interpreted as a trope of secular, colonial modernity. It

is based upon Enlightenment Universalism and on the notion of 'empathy' to
enter into and transform the life-worlds of those who are not enlightened.
Cosmopolitanism and nationalism are not each other's opposites, but
complementary to each other. Nineteenth century Britain, for example, is
simultaneously cosmopolitan and nationalist. With the demise of empire,
cosmopolitanism in the colonial sense has faded. A new notion of
cosmopolitanism related to the multicultural clash in world cities is emerging.
Theorists like Samuel Huntington try to project multiculturalism on the stage of
world politics, while desiring a monoculturalism at home. Such a vision flies in
the face of the multicultural cosmopolitanism which is now being created in the
world's megacities.
Werner Schiffauer, Europa Universität Viadrina, Frankfurt/Oder
Cosmopolitans are Cosmopolitans- On the Relevance of Local
Identification in Globalizing Society

In my paper I want to challenge a proposition which is formulated in the concept

of this conference and which is very much consensus in the international
debate. It reads "Immigrants increasingly have greater difficulty and less interest
in identifying with the places to which they migrate" (Friedman, 1999:1)

While it is true that immigrants have greater difficulty and less interest in
identifying with the nation to which they migrate, I argue that the very opposite
is true with regard to place. There are many statements that indicate that
migrants might develop stronger ties to locality than the established population.
Statements like the following come up again and again in interviews: "I am a
Berliner. Not because I was born here - no but because my whole life took place
here. My friends, my family, my education, my career, my catastrophes and
other happenings. I know the problems of this city, its positive and negative
sides. That's why I am a Berliner..." (Aziza A., rapper)

The hypothesis is that 1) this type of local identification is basically different

from other principles of identification (like descent or religion) and cannot be
reduced to them and 2) that this local identification means a particular chance
for civil society.

In contrast to other principles of identification like descent (ethnicity) or religion

(values), locality appears at first sight to be a rather superficial principle of
integration as it has a strong aesthetic dimension. The solidarity it brings forth is
based on sharing space rather than sharing values or ancestors. This has
strong sensual connotations - sharing a space means sharing smells, sounds,
tastes, rhythms. One refers to a landscape through "physiognomic knowledge."
One appropriates it by moving in it and one starts to identify with it when one
detects structures – favorite places, favorite way, favorite stores. This is
superficial as it is concerned with the surface rather than the essence. But in a
way (as among others Walter Benjamin has shown) it is also more basic and
elementary. We have an aesthetic relation to our environment before we have a
conceptual one and when one starts to reflects about childhood and belonging
one discovers very soon that it is this type of visual, olfactoric, auditive relation
to our environment which is essential.

Because aesthetic integration is in a way both superficial and basic it allows

integration/ loyalty/ solidarity without conformity. In a process where one easily
gets lost in translation, it serves as a positive anchoring. It gives an incentive to
tackle the problems and to fight for their solution. It allows for identification
without suppressing opposition. All this is possible because the cosmopolitan is
not the homeless having his identifications everywhere except in the place
where he lives [as the nationalist anti cosmopolitan (and anti Semetic)
propaganda tried to suggest]. The existence of local identification shows also
that the communitarian position which sees value integration as prerequisite for
loyalty and solidarity is simply not true. One can identify with a city, can be
proud of it, boast of it -- without sharing the values of the great majority of one´s
co-citizens. The love for one's place allows for integrating society without
integrating value systems -- the identification with a city is a reason to engage
oneself and to fight for its better future. Cosmopolitans (in the sense of
Weltbuerger) are in fact cosmopolitants -- inhabitants of world cities.

Katherine Pratt Ewing, Duke University, Durham

Identity Negotiations and Images of Authority Among Turkish Migrants

 Katherine Pratt Ewing

Duke University, Durham/ American Academy, Berlin

State authorities have the power to bestow identity--to "interpellate" the self.
One source of the proliferation and naturalization of identities is modern law,
which creates and polices many of the categories that individuals take up as
identities. These laws essentialize ethnicity as primordial or natural and
maintain migrants as different from members of the dominant culture. At the
same time, images of order and authority, based on both fantasy and practical
experience, are an important aspect of self experience and are profoundly
shaped by one's social position(s). Such images create the "world" in which we
live our daily lives and help to shape the identities in terms of which we
negotiate this world. The individual's experience of self in relationship to the
state occurs in multiple arenas, such as going to school, paying taxes, and
getting a passport. Many of these arenas are a part of the taken-for-granted
background of everyday life. Concrete experiences of the state such as going to
school coexist with what for many in the middle class are more abstract and
remote images of order and authority such as the police, the law, jails, and the
courts. These apparatuses of order and authority are nevertheless enduring
sources of fantasy that contribute to self- constitution and identity formation. As
the individual moves from one arena to the next and from one set of discursive
practices to another, we may expect to see shifting identities, particularly if that
individual occupies a radically different structural position within each arena. My
focus here is on demonstrating the process of negotiating multiple identities and
considering whether such multiplicity entails corresponding shifts in self
experience, particularly with respect to a sense of power and images of
authority. I argue that the experience of identities -- the specific ways they are
taken on as "self" depends in part upon the significance to the individual of the
authorities by whom they are bestowed.

 Discussion

5.30 p.m. - 8.30 p.m. - Migration and Negotiations of Identity/ Part II

Avtar Brah, University of London

Cultural Security stroke Security of Culture: The Problematic of Identity
Javier Protzel, Universidad de Lima
National and International Flows of Migration: Different Configurations of Self
and Memory Among Peruvians

 Discussion

Sunday, 17th October

9.30 a.m. - 12.30 a.m. - Migration, Policy and Law/Part I

Richard Falk, Princeton University, New Jersey

Law and Movement: Monitoring the Distinction Between Money and People in
an Age of Globalization

Majid Tehranian, Toda Institute, Honolulu

Cultural Security and Global Governance

 Discussion

 2 p.m. - 5 p.m. - Migration, Policy and Law/ Part II

Michael Bommes, University of Osnabrück

Migration, Belonging and the Shrinking Inclusive Capacity of the National
Welfare State

Tschangiz Pahlavan, University of Teheran

Population Movements in the Region: A Cultural Approach to the Question of
Population
Movements within the Realm of Iranian Civilization. 
http://www.concytec.gob.pe/investigacion/taller/universidades.htm

CONCYTEC.
DIRECCION GENERAL DE PROGRAMAS DE CIENCIA Y
TECNOLOGIA
 5.  DIRECTORIO
5.1 DIRECTORIO DE ESCUELAS DE POSTGRADO DE LAS UNIVERSIDADES
PERUANAS
LIMA
10. Señor Dr. Desiderio Blanco López / DR. JAVIER PROTZEL DE AMAT –
Representante
Director Escuela de Postgrado
Universidad de Lima
Av. Javier Prado Este s/n Apdo. 100-852 Monterrico
437-6767 anexo 36602
Fax: 435-3522
MONTERRICO