Integration through social media: How social media platform “Facebook” is helps Pakistani minority living in Norway to integrate into Norwegian society

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Integration through social media: How social media platform “Facebook” is helps Pakistani minority living in

Norway to integrate into Norwegian society

Qasim Raza

Master‘s thesis in Media Studies

Department of Media and Communication UNIVERSITY OF OSLO

December 1st, 2021

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Integration through social media: How social

media platform “Facebook” helps Pakistani

minority living in Norway to integrate into

Norwegian society

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Integration through social media: How social media platform ―Facebook‖ helps Pakistani minority living in Norway to integrate into Norwegian society

Qasim Raza

http://www.duo.uio.no/

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List of tables

Table 4-1: Content analysis of Facebook group………60 Table 4-2: Monthly data content analysis………..…....62 Table 4-3: Content analysis of wall posts with hashtags………...69

List of figures

Figure 4-1: Pie Chart of descriptive statistics………....61 Figure 4-2: Monthly data for General Information, integration remarks and Biasness remark…63 Figure 4-3: Monthly analysis of posts related to condolence, Marketing and Religious input….64 Figure 4-4: Monthly analysis of posts related to violence against minorities, General help/charity, Gender-based remarks and COVID update………...65 Figure 4-5: Pie Chart of trending topics………....70

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Acknowledgement

First of all, I am thankful to Allah Almighty for being my strength and giving me blessings that have been showered upon me to finish writing the thesis.

Secondly, I would like to thank my thesis advisor Maria Utheim from the Department of Media and Communication at the University of Oslo. The door to prof. Utheim‘s office was always open whenever I ran into a trouble spot or had a question about my research or writing. She consistently allowed this paper to be my work but steered me in the right direction whenever she thought I needed it.

I would also like to thank the University of Oslo for allowing me to learn from the best teaching staff and for providing an international academic platform.

Finally, I must express my very profound gratitude to my parents for providing me with unfailing support and continuous encouragement throughout my years of study. This accomplishment would not have been possible without them.

Thank you.

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Abstract

This study aims to find out how the social media platform Facebook helps Pakistani minority living in Norway to integrate into Norwegian society. For this purpose, the data has been collected from a Facebook group page named ―SNP Samfunnsengasjertenorsk - pakistanere‖, which translates to ―Socially engaged Norwegian Pakistanis‖. The data from this page had been collected for one year, from 1st of March 2020 to 31st of March 2021. The method used for the analysis of collected data is content analysis with an aim to investigate the integration process of the Pakistani minority in Norwegian society with the help of the social media platform

―Facebook‖. This analysis explores the integration process of the Pakistani minority in Norwegian society thoroughly. The results of this study revealed that the Facebook group page is helping Pakistani residents in the Norwegian community to integrate through this social media platform. So, such platforms are helpful for the followers to share their sentiments and comment on different posts and to be in touch with various Pakistanis in Norwegian society.

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1 Introduction

In November 2020, European Union presented the new "EU action plan on integration and inclusion (2021-2027)"¹. This action plan focuses on recognizing the contributions of migrants to European Union countries and addresses the barriers they face while integrating and being acknowledged in European societies. This action plan works under the main principle of mutual efforts for broad integration from both the migrants and the European countries. It includes main actions such as comprehensive education, improved employment opportunities, better access to health services and affordable housing. The main goal of this action is to improve the integration process of immigrants in European society. And also to make the national governments work on immigration laws and develop effective integration policies.

Although a member of the European economic area agreement (EEA), Norway still participates in several EU programs. However, according to a recent governmental press release in April 2021, there were no indications of participation in the EU's current plan about integration and immigration.² A few days before this action plan was announced, Norway fell to three points in the Migration integration policy index; an international project focuses on collecting and analyzing data on integration and immigration policies in 52 different countries in the world (MIPEX).³Due to restrictive immigration policies and rigid requirements to obtain a residence permit. The institute of social affairs in Norway argued on the report results by emphasizing how the figures were insufficient to measure how well-integrated immigrants are in Norway. These arguments turned the Norwegian media's attention once again towards the governmental policies about immigration. It was the same scenario back in 2015 when the integration and immigration minister of Norway, Sylvi Listhaug, came under the media's spotlight by her controversial comments about the vast number of immigrants in Norway and the closing of borders.

1 European Commission . (2020, November 24). Inclusion for all: Commission presents action plan on integration and inclusion 2021-2027.

Migration and Home Affairs. Retrieved may 3, 2021, from https://ec.europa.eu/home-affairs/news/inclusion-all-commission-presents-action- plan-integration-and-inclusion-2021-2027_en

2Ministry of foriegn affairs. Regjeringen.no (2021, april 09) Norwegian participation in EU programs 2021-2027. Retrieved May 03, 2021, from https://www.regjeringen.no/en/aktuelt/participation_programmes/id2843246/

3 Lars. (2021, January 26). Norway falling on integration index – or is it? Nordic Labour Journal. Retrieved May 3, 2021, from http://www.nordiclabourjournal.org/i-fokus/in-focus-2020/a-lost-year-for-integration/article.2020-11-04.2050490709

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On the other hand, the minister also pointed out the liability of integration upon the state and how it becomes hard for newer people to integrate when the incoming number is enormous.

Although these past scenarios and recent analysis show how hard and insufficient it became to study the integration process, one vital element worth considering is the use of social media.

Social and traditional cultures worldwide are known for their unique set of traditions, beliefs and norms, and to adapt to these unique social traits for someone new is a challenging task. But with the help of social media, people understand and connect to different cultures regardless of their backgrounds (Sawyer & Chen, 2012). Social media helps people learn the languages, build relationships, and learn about their host country's rules and laws. So it is crucial to examine how social media helps in the process of integrating.

Aimed at the public discussions about immigration and integration, the Pakistani community living in Norway is very prominent. Their integration into Norwegian society is a journey worth studying. How are they integrating and presenting themselves into a culture different from their forefathers? Furthermore, how social media helps them to incorporate effectively into Norwegian society?

According to the United Nations Department of Economic and Social Affairs, Pakistan has the sixth-largest diaspora globally (The Tribune, 2016). The first-generation Pakistani Norwegians arrived in Norway as guest workers during the 1970s, under Norway's then-liberal immigration scheme, which allowed these unskilled "guest workers" to temporarily settle in Norway (Bevanger, 2004). Norway and Pakistan have close people-to-people relations. Immigration to Norway from Pakistan started in the late 1960s, but since 1975, immigration has been chiefly allowed only in family reunification or family establishment cases (Bevanger, 2004). Today, nearly 40,000 Pakistanis live in Norway (born in Pakistan or whose parents were born there), and almost 66% live in Oslo, Norway's capital (Norgesportalen. n.d.).

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1.1 Background

Today, almost the third Pakistani generation lives in Norway, and they are integrated more deeply into society than their forefathers. They speak the Norwegian language and actively engage in social activities (Strazny 2013). Compared to the first generations, new Pakistani generations are using social media to integrate into Norwegian society. This thesis will focus on how Facebook as a social media platform is helping the integration process. For that purpose, I have selected a Facebook group with more than twelve thousand followers named “SNP Samfunnsengasjertenorsk - pakistanere”⁴, which translates to “Socially engaged Norwegian Pakistanis”. The reason to choose this online group is due to its popularity among Pakistanis living in Norway and the number of posts/activities happening in this group. This group was created on the 3^rd of May 2016, and its initial purpose was to have an online platform for Pakistanis living in Norway and to discuss their issues. By the time, this group became very popular among people and gained many followers from both Norwegian and Pakistani backgrounds.

This group came into my consideration in the mid of January 2021 after an online hashtag thread⁵ was posted by the name “#hvagjørpakistanereinorge” which translates to “What Pakistanis do in Norway”. In this thread, followers started to post about their jobs, showing their role in Norwegian society. This caught my attention, and while discovering more about the group, I realized how big this platform is and how much social interaction is happening online through this Facebook group. From politics to religion, from law and order to crime. Many issues are being discussed in this group, and people getting information about different things made me think it is worth researching.

Writing a thesis on this topic is important as this Facebook group is beneficial for the integration process. And it shows how social media can play a vital role for communities to integrate with each other effectively. Norway is among the countries with the highest usage of internet sources to share information by its citizens. This study will analyze how the high usage of technology

4 SNP Samfunnsengasjertenorsk - pakistanere, Facebook group. Retrieved May 03, 2021, from https://www.facebook.com/groups/snpnorge

5 An online thread is a sequence of responses to some message, it can be accompanied by hashtags with symbol

“#”

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helps immigrants to connect with each other more effectively and get help from people with the same cultural background to integrate into Norwegian society. To understand the topic more in detail, one has to look into the previous research and theoretical frameworks.

1.2 Research Questions

The research question of this thesis is:

How the Facebook group “SNP Samfunnsengasjertenorsk-pakistanere” helps the Pakistani community living in Norway to share information and to help integrate into Norwegian society?

The name of the group translates into English as “Socially engaged Norwegian Pakistanis”. To answer the research question, various posts from one year period were analyzed based on different types of factors. These factors include: General Information, Integration remarks, Biasness remarks, Condolence, Marketing, Religious input, Violence against Minorities, General help/charity, Gender-based posts and lastly, COVID-19 update. The posts related to these factors are collected and analyzed using the content analysis method. This analysis will help to identify how these different factors used on the Facebook platform affect the integration process of the Pakistani community living in Norway.

2 Literature review

Growing diversity across the world can be understood when an individual from Asian background lives in Morocco, eats Italian food and enjoys American dramas - such a scene is quite common in the present times (The Arab Human Development Report, 2003). The presence of diaspora cultures is one of the critical aspects that contribute to the state of cultural diversity across the globe (Petrova-Mitevska, 2004). As per the Committee on Culture, Science and Education report authored by Petrova-Mitevska, 2004 diaspora cultures are referred to as the dispersal of cultures in different regions of the world. The report further shows that diaspora took place when the cultures began to spread globally for several reasons. These reasons include forced dispersion, as found in the case of the India-Pakistan separation or any other historical events and movements like the Second World War. Such communities and groups manifest and

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continue to follow their separate traditions rather than accepting those prevalent in the region they have chosen to live in. It helps them to maintain a strong bond with their nation of origin and culture to preserve their authenticity. It is not explicitly associated with migration. However, it has a significant role in the cultural thought process (Petrova-Mitevska, 2004). In the last century, migration has seen a massive explosion that has affected the exclusive rise in activity and diversity diasporas in the context of cultural, social and political lives of the host nations and origin countries (International Organization for Migration, 2013). In various sections of the world, these diversified communities or diasporas are identified as significant factors affecting bilateral, national and international affairs. One of the examples highlighting the impact of diaspora cultures on national and international politics can be found in the case of cooperation within the Israeli government and Jewish Americans to enhance the safety of Israel. One more example can be found in the context of a transnational dispute within the Former Yugoslav Republic of Macedonia and Greece (Danforth 1995). Furthermore, the diaspora communities living in Canada and Australia got into political conflicts due to the social conflict taking place in their respective origin countries (Karanou, 2015).

Moreover, it is also useful in the context of migration integration and developmental progression.

The potential of Diasporas as the link within the states and the societies has been a topic of interest for many years now. It has been discussed on numerous international forums starting from United Nations High-Level Dialogue (UN HLD) that took place in 2006 to Global Forum on Migration and Development (GMFD) and more.

The conventional notions related to "Migration" have been transformed as people have started to settle down in regions away from their origin, and such changes have further affected the frontier of society as a result of altered massive human scale movement that is ultimately influencing diversity. The conventional perspectives of migration have been affected by the actions of the people who decided to resettle in regions different from their place of origin or heritage.

Considering the communities across the world, there is greater inter-relationship, multicultural and diverse elements caused due to diasporas. This can be explained by the instance of Cape Verde, Africa, as shown in the report based International Dialogue on Migration. The report by the International Organization for Migration (2013) highlights that the country in Africa has a higher percentage of nationals residing abroad as compared to local boundaries. Moreover, the

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nation is also hosting an extensive range of migrants. Other than this, according to the International Organization for Migration (2013), countries like Bosnia and Herzegovina in the Balkans have 3/4^th of their population in foreign nations. The report by International Organization for Migration (2013) has also taken the case of the Indian population who is living outside of their country. The report shows that Middle East countries have a total of 10 million Indian nationals working in their countries. Moreover, as per International Organization for Migration, 2013, Switzerland has a 1/4^th population of non-nationals, and Russia is the host for 11 million foreigners. The population of UAE and Qatar is growing at a high pace as the non- nationals consist of over 80 per cent population (International Organization for Migration, 2013).

As much as these diasporas exist, there is a constant need for integration. One can understand this from the case of Norway, which has become extensively diverse in the past 25 years. The cultures and diasporas present in Norway belong to 223 countries and comprise 14% of the nation's population as of 2016 (Statistics Norway, 2016). The capital city of Oslo has the highest composition of immigrants, i.e. 32%, as mentioned on Statistics Norway for 2016 (Statistics Norway, 2016). Most of these came to the country with educational requirements. Such a massive composition of cultural differences represents an extensive requirement of integration (Goth, Bergsli and Johanesen, 2017).

This Literature review has taken an approach to identify the role of social media in the integration of minorities with host cultures and populations. Considering the studies performed on ethnic minorities and their interaction with media to facilitate integration, there is a limited array of research that specifically unfolds the aspects of social integration through social media channels. However, in recent years, the direction of research has been diverted towards the use of social media by ethnic communities. It has been explored that integration in the social networks or local communities is linked with social compatibility (Grieve, Indian, Witteveen, Tolan,

&Marrington, 2013). The studies have explored that present forms of social media networks offer opportunities to improve the desired social connectedness. As per Cabassa, 2003, many studies have emphasized the effect of social media on the assimilation of cultures, which is a degree of cultural change that influences integration. On the one hand, social media has the potential to reduce cultural variations by creating a connection between the people of ethnic groups and local societies to promote integration (Park, Song, & Lee, 2014).On the other hand,

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As groups, ethnic minorities would intensify their connections with their origin individuals only and would not pay attention to the host community of the nation; this could create a divide ultimately affecting the community as a whole (Peeters&d'Haenens, 2005; Mittelstädt and Odag, 2016). This literature review has explored numerous academic sources to identify the state of diversity, i.e. minority groups and implications of social media in the context of integrations. The first half of the literature review has analyzed the context of Diasporas and their integration across the world to highlight the global aspect. The second half of the literature review incorporates the context of Norway. Starting from the state of minorities in Norway, the literature review aligns with the studies available on the state of Pakistanis in Norway and the use of social media in their context.

2.1 Diversities across the World & Diaspora in the Essence of Integration

According to Gijsberts and Dagevos, 2007, the integration of socio-cultural factors varies as per ethnic minorities and their ability to remain individualist or integrate within the society. Using a precise approach, researchers aim to measure and analyze socio-cultural integration following the network developed by migrants with the host society comprising their knowledge on society language and the feeling of belongingness they have developed (Ehrkamp 2005; Snel, Engbersen, and Leerkes 2006; Gijsberts and Dagevos 2007; Vancluysen, Van Craen, and Ackaert 2009; Gsir and Mescoli, 2015). The study by Ehrkamp (2005) discovered that positioning identities create a type of engagement in the destination society following the approach of immigrants to develop belongingness in the unfriendly environment of the host community. Further, the study also emphasised the importance of transnational ties as they are complementary to engagement with host societies. The study by Snel, Engbersen, and Leerkes (2006) explored the strengthened bonds among immigrants and their fellow countrymen.

Moreover, the study identified that transnational involvement is not necessary to promote immigrant integration. Another study by Gijsbertsand Dagevos (2007) highlighted the reduced interaction within social interaction among majority and minority groups, especially within ethnically concentrated societies. The study by Vancluysen, Van Craen and Ackaert (2009) emphasised that transnational activities do not influence factors or indicators of social-cultural

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integration. Overall, the research by Gsir and Mescoli (2015) found that multi-cultural activities and integration do not persist in any causal link. To promote integration, various socio-economic factors and issues are taken into consideration Gsir and Mescoli (2015).

Social inclusion in the country of residence is a tool that encourages diasporas and further allows them to make their contribution within the nation of their residence. Social inclusion refers to the method or process for enhancing the ability, opportunity and respect of people who are deprived of these aspects due to their identity and are further restricted to take part in society (World Bank Group, 2017).

In some nations, integration within the host nation is increasingly recognized as a crucial aspect of the nation's immigration policy. As per the Centre for Global Development (2016), out of various CDI countries, Sweden and Portugal are the two nations with the best approaches to facilitate the integration of immigrants. They used the MIPEX (Migrant Integration Policy Index) tool to identify the integration aspect of immigration policies in different countries and found that Sweden, Portugal, Finland, Canada and Belgium are the top 5 countries with immigration policies for enhanced integration (Centre for Global Development, 2016). However, it is also a contrary tool to strengthen the potential of diasporas and their ties with their country of origin by offering legal security to promote migration across different countries(International Organization for Migration, 2013).

Social integration can aid both the countries, i.e. host and origin countries. As observed by the United Republic of Tanzania, when the immigrants or expatriates are not entirely accepted in different aspects of social life, including cultural participation, employment etc., in the host society, it creates issues for the immigrants to contribute or invest in the country's development (International Organization for Migration, 2013). According to the report of the International Organization for Migration (2013), Luxembourg has identified the importance of integration and inclusion of the ethnic communities in the host nations as a tool to embrace constructive cooperation with the origin nations of those communities. Furthermore, such diverse and diffused communities initiate new migrants within the process of developing constructive cooperation through inclusion and integration. (International Organization for Migration, 2013).

On the other hand, as per the International Organization for Migration 2013 report, Turkey

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opposed the concept of "integration" and instead focused on advocating or supporting the diasporas in opting for consistent participation within the cultural, social, academic, financial and economic interests of the destination countries. Furthermore, Turkey's views also highlight the need to develop language skills in both countries(International Organization for Migration, 2013).

A report by European Commission and OECD, 2003 has mentioned a conceptual framework in reference to the arguments related to the disparity of integration and related policies across different countries in Europe. The report also highlighted a comparison in the varying approaches concerned with policy-related practices and the interconnection of their ideals.

Although, the process of establishing comparison is hindered from Member States‘ approach towards promotion concerning a national ideological consensus related to integration (Favell, 1998). The Member states use varying systems and categories to monitor the immigration systems as per historical backdrops along with political, economic and social structures (Heckmann, 2001). The report also highlights the scope of migration integration concerns that relates to the significant issues of stability, national integrity and social order (examples not available). Lastly, the report states that integration is a critical construct that promotes nation- building (Favell, 2001) and is also a one-way process to promote nation-building as connection with various country's immigration policies is not possible following lack of comparability. (The European Commission and the OECD, 2003).

The growing state of European integration and development of EU competence against immigration issues has withered the opinion or perception that the nation-state bears all the responsibility concerning cohesion. Reduced national powers, lowered capability to penetrate the labour market, and enhancement in the public welfare and service systems have implied certain obstacles in the Member State's options to promote migrant integration (Favell& Geddes, 1999).

However, certain opportunities related to the promotion of innovative approaches to facilitate integration at the European stage have emerged. This has further opened the doors reducing the emphasis on national identity (The European Commission and the OECD, 2003).

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2.2 Status of Minorities & Ease of Social Integration

The environments comprising more than one ethnic culture are often surrounded by the issues of accepting the rights and practices of different cultures. This issue arises at the cost of minority rights. As per the Minority Rights Group International (1997), it is difficult to evaluate or assess the world's population percentage that believes they are part of minority groups. Although, such a percentage is analyzed to be more than 10%, and the data acquired from the statistics suggest that over 20% of the total world population is part of 6000 minority communities (Minority Rights Group International, 1997; The Arab Human Development Report, 2003). Primarily, the term minority is associated with the distinctions of an ethnic group that embodies linguistics, cultural, religious, biological, and behavioural traits. These are mainly on the grounds of lineage and general genealogy (Smith, 1987). Although, various categories exist that enable people to locate others and themselves within distinct groups. Specific distinctive categories persist in social and political implications that can be explained with the instance of referring to someone as a vegetarian. On the other hand, such variations and distinctions are based on the gender identity of the group, their beliefs and lifestyle choices, language, political alliance or parties, and religious affiliation. Such distinctions could locate them with odds considering the dominant majority and would also incorporate critical consequences. Besides, such identifications are prominent like that in the case of physical appearance, assuming someone's skin tone or abilities and disabilities. In other cases, they are not visible because it aligns with their thought process. It can be understood with an individual's preference concerning political beliefs, sexual orientation and the decision to be a vegetarian. Varying with the social environment of a specific area or world as a whole, the distinctions and divisions within the society can trigger discrimination and would require legal and political rectification (The Arab Human Development Report, 2003).

Considering the specific concern of immigration, the studies have highlighted that various European states or nations like Norway, Germany, Spain, and Portugal have shown a favourable behaviour towards migrants in the last decade. However, in other countries like Hungary and Italy, the attitude towards migrants has become negative (Heath, Richards and Liebig 2017).

Hence, it could be assumed that the past few years have observed a rise in the polarization within European nations and their behaviour towards the integration of immigrants. Besides the

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polarization (OECD, 2020). Various nations have different minority groups, and the statistics acquired from the Arora, 2020 concerning Minorities around the World, there are 75 varying minority groups in the Philippines. In contrast, Nigeria's population includes 2000 ethnic groups, out of which just three has made it to the majority. 20% of India's population includes minority groups, and the list can go on. Arora, 2020 suggests that no matter if the minorities are wealthy, politically strong or established minorities, being the citizen of the host nation, an individual must strengthen such marginalized voices. It is important to move ahead of the preconceived notions and develop space to implement ideas of integration (Arora, 2020).

In the case of the Netherlands, the discussion based on the aspect of ethnic minority integration has accompanied significant alterations in the last few decades (Scholten and Holzhacker 2009).

The initial phase of discussion began in the 1960s after the invasion of Moroccans and Turks in the Netherlands. They came as guest workers and worked in large numbers. A study by Wang, 2019 emphasised the state of immigrants who migrated to the Netherlands. The study derived the results through a job and a residential search model, which was empirically analyzed. According to the analysis, there is a relationship between extensive job opportunities and wide wage variations in the context of the ethnic labour market of the host country. This relationship is the cause of strong co-ethnic networks among minorities and Diasporas as well as feeble networks of communication among natives. Moreover, the ethnic networks and the immigrants try to stay within knitted networks in ethnically concentrated regions. The study finds that aspects related to local economic growth are not the key elements to foster and improve social integration. Their case study indicated that immigrants assimilated slowly within the host society within a progressive economic period (Wang, 2019).

2.3 Role of Social Media in Integration

In the past few years, various researchers and scholars have directed their interests to identify the implications of social media on minorities. The studies have identified that the scope of integration within established social networks is associated with social compatibility and connectedness. It can be understood with an example of integration in local societies and

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communities based on social compatibility (Grieve, Indian, Witteveen, Tolan, &Marrington, 2013). The present forms of social media promote social connectedness, as mentioned previously as well. However, one thing that needs to be focused on is the role of social media and its degree to facilitate integration among ethnic minorities. Various studies have discovered the effects of social media concerning acculturation which is a concept fostering the integration process (Cabassa, 2003). Although as mentioned, social media can also become a tool to strengthen ties with the home culture and nation. Such dual perspectives represent that social media can trigger adjustment within a new culture by promoting communication and interaction from people of the host country and home country (Sawyer & Chen, 2012; Park et al., 2014).

According to Brendler et al. (2013), the research identified that social media has an extensive integrative role concerning the Intra and Inter-ethnic connections among adolescent immigrants.

However, as per Shuter (2011), social media has been perceived as a tool to influence integration, yet the data to confirm the conjecture is significantly less (Mittelstädt and Odag, 2016). Internet and new media trigger a hope to connect diffused and marginalized immigrants effectively as it provides the opportunity to redevelop ethnic minority in the way of

"internationally imagined communities'' and further align with the notion of Jenkins to relocate diasporas across the world (Alonso and Oiarzabal, 2010; Jenkins et al., 2010). In simple terms, when someone creates a space on the internet and further distribute it to transnational diaspora groups, that specific space would act as an eradication force to achieve liberty from geographic barriers and identity restrictions, i.e. terms like minority groups. Moreover, people find a space that is for all on the virtual interface (Alonso and Oiarzabal, 2010). Various scholars present their agreement in the notion that ethnic, social media is vital to promote integration and reconstruction of migrant identity. According to Yin (2013), online ethnic media or social media represents innovative aspects involved in the creation of a migrant's identity, although it also incorporates the existing layers of identity like nationality, including American or Chinese citizens. Numerous identities and their complex structures develop a multi-faceted and complicated network to search for opportunities related to job identification. These identify and searches can be strengthened through innovative information and communication technologies that promote convenience within the communication of diasporas (Husband & Moring, 2009;

Brantner&Herczeg, 2013; Luo, 2016).

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2.4 Cases of Ethnic Minorities & Their Use of Social Media

An ethnic minority located in any of the European nations could use innovative media platforms to substantiate the language knowledge, identity awareness, cultural production and other historical heritage. As explored in the case of the Kashubian minority that is established in the area around Polish town called Gdansk, the community has an authentic collection of Kashubian academic and literary works along with other translations posted on their website called

"SkarbnicaKaszubska". Moreover, the owners of the website promote the use of a social media portal called NaszeKaszuby to manifest the Kashubian folklore and enhance the awareness of the modern Kashubian minority. The social media portal acted as a significant tool to improve the status of Kashubian ethnicity at the national level and further established the national Kashubian Unity Day.

According to the representation of ethnographic field research that happened in a workshop, the Libyan and Egyptian migrants living in Greece believe that living abroad has allowed them to analyze and understand the ongoing political situation of their origin nation (Rankovic, 2012).

They took the help of social media platforms such as Facebook to enhance awareness regarding the requirement of changes in the political scenario. One of the opinions highlighted discussed the ongoing corruption in the Egyptian elections that gave 98% votes to the Mubarak party in 2011, as highlighted by Rankovic (2012). These are some of the ways through which minorities use social media networks to promote their concerns and issues. Although, they are not entirely aligned with the aspect of integration as they do not include the interference of the host community or the people of local Greek culture.

One more example found in the article by Larisa Rankovic, 2012, indicated the case of Russia, where websites like Kginfo.ru are operated by numerous Russian and Kyrgyz non-governmental and educational institutions. These institutions are dedicated to helping the Kyrgyz minority present in Russia. Another website is Tajmigrant.com committed to the Tajik labour market and is operated by the leader of the community called KaromatSharipov. The website allows the new migrants to pursue communication with citizens and authorities living in their home countries.

Moreover, the website aims to create strategies to foster integration within the destination country (Rankovic, 2012).

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Minority usage of social media has also been identified in the form of combating unfair practices and discriminatory actions based on race (Chavez-Dueñas and Adames, 2018). This can be seen during the election campaigns when America's first African American. Mr Barack Obama was selected in 2008. Social media was full of posts including words like "colourblind" and "post- racial" (Bonilla-Silva, 2010). Such famous words indicated that earlier elections had reduced the importance of race in the lifestyle of various ethnic groups living in the USA (López, 2009;

Croucher, Nguyen and Rahmani, 2020). Moreover, social media in the context of the USA during the pandemic has become a source to either promote discrimination concerning the

"Chinese Virus" related threats or to fight against the ongoing prejudice. America has observed the role of social media as the leading factor influencing xenophobia while enhancing the protection of Diasporas (Aten, 2020). According to Chavez-Dueñas and Adames, 2018, in the last few years, many people have been using Twitter to highlight and discuss racial activism and further encourage social activities through hashtags like #SayHerName and #BlackLivesMatter.

The "Black Lives Matter" movement promoted rigorous efforts to highlight the issues related to police corruption available in the reports of four impeccable US Department of Justice reports.

These reports have highlighted the cases of police corruption in the cities of Ferguson, Cleveland, Chicago and Baltimore. Social media embraced the expansion of policy goals by the government as the water-shed multi agenda policy platform highlighted a necessary policy publication in support of fifty black-centred organizations. These achievements have been extraordinary in history (Roberts, 2018). In the context of the African diaspora, the use of social media also facilitates funds rising concerning their projects (The Guardian, 2013). The use of ICTs and social media networks has been proven highly beneficial to save the region concerning the return of migration (Conway and Potter 2007). As noted by Thomas-Hope, 1998, in the case of Caribbean migration, the maintenance of relations with the origin nations is benefited by the use of ICT based social media mediums (Bailey &Ngwenyama, 2012).

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2.5 Impact of Social Media on Minority- Integration or Diversity

Through the studies and literature mentioned in the previous section highlight the different uses of social media and the internet by minorities across the globe. It is essential to understand whether it triggers diversity or promotes integration. According to Kim 2008, her seminal work related to acculturation describes communication as one of the significant dimensions of immigrant's adaptation as media would play several roles throughout the process. Digital technology has gained an extensive scope and growth opportunity in the last few years. Today, it can revolutionize the concept of migrant settlements across several sectors like economic, sociopolitical and cultural integrations (McGregor & Siegel, 2013). Hence, innovative and novel technologies have the potential to share general information regarding citizenship, rights and support services for local migrants. Besides, it can help them overcome emotions that arise due to isolation concerns by facilitating access to information in their home languages and further obtaining information on cultural practices prevalent in a new destination and home countries (Dekker &Engbersen, 2014). It can also foster language learning via a set of training programs available through social media and other online platforms, specifically for marginalized immigrant youths (McGregor & Siegel, 2013; Alencar, 2017).

A study by Mittelstädt and Odag (2016) focuses on the integration of concepts and theories acquired from studies related to sociology, media and communication along with psychology. It highlights the creation of a new framework, which includes aspects of social integration in online and offline means with an emphasis on multiple inclusion, assimilation, marginalization and segregation and further establishes each aspect's connectivity in online and offline contexts that is suitable to analyze the connection between minority integration and social media. Meanwhile, an explicit variation is developed within the online and offline world. The study has analyzed that social media enables social interaction at the transnational level. Hence various options at both online and offline levels are available to promote engagement through a virtual community.

It may also result in varying social integration strategies through social media channels along with other conventional channels. Hence, a distinction is prevalent within social integration in the context of "online" or social media community as compared to that of "offline" community that acts as a key determinant in the complete process of integration (Mittelstädt&Odag, 2016).

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Another article by Alencar (2017), Refugee integration and social media: a local and experiential perspective, has highlighted a qualitative study based on the interaction with 18 refugees with backgrounds in Afghanistan, Syria and Eritrea. The study aims to analyze the utilities and requirements of social media linked with varying areas associated with the integration of refugees in the Netherlands. The results of the study have suggested that social media networking sites are specifically suited to refugee participants in order to attain cultural and language competence along with the building of social capital bonds and cover bridges.

Other critical findings relate to the government's role and destination country's society and the refugee actors to evaluate the experiences of refugees on social media. Based on these results, the study presented a theoretical model to assess refugee integrations using social media. The theoretical model inculcates aspects like Means and Markers, Facilitators, Social Connections and Foundation to be effective in the application of social media to drive a refugee's opinion on integration. Furthermore, the model transits into two-ways and a one-way process of facilitating integration with the help of stakeholders like the host society, government and refugees.

(Alencar, 2017).

Another study by Sawyer (2012) suggests that new social media has grabbed a major portion of an individual's life, especially in the globalized perspective. It offers a context for people around the globe to interchange, communicate and share knowledge while interacting with people despite physical boundaries and distances. The aspects of intercultural adaptation incorporate the process of enhancing understanding via interaction to accelerate the fitness level and meet the demands required by a new cultural environment. The research included in the paper highlights that people are interested in using popular social media channels to attain integration by communicating with the host culture while exploring the aspects of intercultural adaptation and ensuring the co-existence of ties with the home country. The communication and conversations were not just done with family and friends in origin nations, but with people from the host community as well. The author also highlighted that social media plays a bridge to connect individuals from home countries and host nations that ultimately foster stronger ties within both countries through the means of interaction. It also allows the people to surpass the challenges concerning adjustment and accordingly establish a sense of belongingness and community (Sawyer, 2012).

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Another thesis by Luo, 2016 identifies the implications caused due to the use of digital ethnic media concerning the global diaspora. Digital ethnic media belongs to the virtual space created by ethnic groups over digital platforms for various reasons, including inclusion, interaction with people from origin countries, etc. The study incorporates an empirical analysis of online Chinese diaspora spaces. Considering the results of the analysis, the Chinese cultural surroundings are diverse and broader space, i.e. diverse as well as distributed, however, related to each other. The basis of the multicultural sphere enables the complications like hybrid identity, fragmented communities and ambiguity of integration within the interactions done by digital ethnic groups and diasporas. It happens through the means of ethnic media appropriation that integrates the aspects of local culture, community and globalized context. The study further states that taking the basis of ethnic media under a globalized context, digital ethnic media aids to enhance the multicultural foundation and further trigger the coordination of digital diaspora as per host cultures and society using dualistic identities and other cultural integration (Luo, 2016). Research by Awad and Roth (2011) emphasizes the Dutch media policy and its impact on cultural diversity. The study states that Dutch media policy and diversity in the country have undergone substantial transformations in the past decade. These transformations have further triggered support from minority media to enhance the application of cross-cultural media within social groups. Even though the shift is concerned with variations in the media economics along with transformations that took place in the composition of the Dutch society, the study indicates that only relationships within immigration, dynamic politics and integration can help understand the shift that took place in the media culture of the Netherlands. By intensifying the relationship between the latest upgrades concerning the media policy and the broader political scenario, the study substantiates the analysis of re-politicizing discussions associated with media in societies having cultural variations. Moreover, it is related to the state's role in offering integration support to the minorities for participation within a democracy (Awad and Roth, 2011). A book by Bleich, Bloemraad and Graauw (2018) represents a limited systematic analysis of media and its significance in the studies concerning migrants and minorities. The book highlights analytical strategies to evaluate media, migrants and minorities from the available data. According to Bleich, Bloemraad and Graauw (2018), the scholars included in the book have generally used sources to analyze the methods through which the public observe minorities and migrants. The authors highlighted that using media sources would increase their understanding of such a

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group's social status within the public context. Although, they also emphasize that differences and similarities among varying sources of information are important to judge and comprehend the conditions of minorities and migrants in the context of modern society (Bleich, Bloemraad and Graauw, 2018).

2.6 Minorities in Norway & Integration Aspects

After analyzing the global aspect of minorities and their integration under the constructs of social media, this section is going to begin an assessment of Norway and its minority status. According to Brochmann and Kjeldstadli (2008) and Dustmann and Frattini (2013), Non-European origin immigrants started to emerge in Norway comparatively later than in other Western European nations. Consecutively, Norway as a nation has observed complete emigration, i.e. stoppage in migration in the major periods of the 20^th century. However, the trend began to flow in the opposite direction, i.e. increased flow of immigration in the second half of the 1960s, after which the speed of immigration began to increase at a slow pace. Hence, such ongoing transitions in the multi-ethnic society have affected the population, and the share of non-nationals living in Norway is widely related and suitable with countries including Germany, France, Netherlands and the United Kingdom (OECD 2015; Reisel, Hermansen and Kindt, 2019).

Furthermore, as found in the case of various European nations, Norway has also observed growth in racial and ethnic diversity, considering the rise in immigration that began in the late part of the 1960s (Statistics Norway 2015). In 2019, the total increase in the number of immigrants came up at 25.300 people. This number has been gradual for several years before 2019. Considering the percentage of the total population, the rate of immigration from 2018 was 0.01 per cent less. In 2019, the overall immigration in Norway was 52,200 individuals. These included 44.600 foreigners and 7.600 locals (OECD, 2020). The most prominent nationalities as of 2015 available in the immigrant population include Swedes, Pakistanis, Somalis and Poles (Statistics Norway 2015). According to (Rysst, 2016), Oslo is quite diverse in terms of cultural and ethnic differences (Rysst, 2016). Moreover, Oslo has a specific region called ―Grønland" that has immigrants living with their cultural values, hence promoting Kebab Norsk. Besides, they have

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begun to impact the existing host cultures as well as languages.

According to Brochmann and Kjeldstadli, 2008, immigration that took place in Norway before the 1970s included migrants from the Nordic countries and people from other Western European nations who intended migration because of work as well as family-related issues. Brochmann and Kjeldstadli, 2008 further highlight that non-European immigration took place at the beginning of the 1970s and included unskilled, young and male labour migrants from nations including Morocco, Turkey and Pakistan. In the year 1975, a moratorium on unskilled labour and immigration was launched. The moratorium was later being transferred into a permanent measure and acted as a tool to eliminate unskilled labour immigration routed from areas beyond Western Europe (Brochmann and Kjeldstadli 2008). However, immigration was suitable under three major principles (Brochmann and Kjeldstadli 2008). The first principle aligned with the requirement of specific skilled labour. The second labour principle highlighted the penetration of refugees and seekers of political asylum that offered safety considering the aspects of humanity.

The third and the last principle include immigration based on family factors. As per this principle, the immigrants can get their relatives to get united with them or make new relations by entering into the agreement of matrimony with an individual born abroad. Such an individual could be from the same origin, nation and background (Brochmann and Kjeldstadli 2008). As per Reisel, Hermansen and Kindt, 2019, after 1975, immigration in Norway from Non-European countries was significantly limited to immigration based on family concerns and other humanity- based criteria. Reisel, Hermansen and Kindt, 2019 also states that at the beginning of the 1970s, there has been a substantial increase in the number of asylum seekers and refugees from regions where conflicts are taking place. They further state the countries from where immigrants came to include Iran, Sri Lanka, Vietnam and Chile in the 1980s, from the Balkans in the initial part of the 1990s and Somalia and Iraq in the later period of the 1990s. Though after 1975, labour immigration that emerged from developing countries became significantly less, the actual migration of workers kept on increasing following the family-based chain migration considering the entry of initial migrant's children, according to the study. After the enlargements of the European Union that took place in 2004 and 2007, Norway observed a massive increase in the inflow of labour migrants from novel EU member states settled in the Eastern region of Europe.

These were particularly from regions including Baltic nations and Poland (Reisel, Hermansen and Kindt, 2019).

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Reisel, Hermansen and Kindt (2019) also found that out of the total population of Norway, 16%

are immigrants and their families. Most of the immigrants living in Norway come from Asia, Turkey, South America and Africa. These areas made the most of the population from 1990.

However, recently, it was found that immigrants from European countries are in the majority following the rise in immigration initiated from European Union member states of Eastern Europe amid the 2000s. The first generation of migrants in Norway is not very high of the total migrant population as the second generation of the immigrants hold 80% of the total population and are quite young (Reisel, Hermansen and Kindt, 2019).

Considering the integration of minorities in Norway, the Norwegian Integration Policy has aligned certain forms and paths that have been transformed to achieve the status of multiracial Norway. Presently, the foundational institutions of Norway's assimilation policy lie in the parameters and concepts of autonomy, egalitarianism, cohesion and attachment of established migrants within the Norwegian society (Khatri, n.d). As per Equality and Social Inclusion, 2012- 2013, Norway introduced its comprehensive integration policy considering the approach of community and diversity on 26^th October 2012. The policy deals with the challenges and opportunities they have as a society and country having an inflow of immigration. A critical objective of the integration policy launched by the Norwegian government includes the immigrant rights on the resources and the ability to become a part of the community. All the people living in Norway have the rights and duties to become part of Norwegian society and further make their efforts towards the social and work-life of the nation. The policy also states that all individuals should perform as per their skills and talent. None of the individuals should be harassed or discriminated against, or banished due to their immigrant backgrounds. The public authorities also have a responsibility towards the completion of the objectives of the integration policy. Being a part of a thriving global world, Norway and its people are bound to trade and communicate with the different countries and regions. Such a phenomenon implies that Norway has become host to various people from other nations. As these people come along, they introduce new cultures, languages, religions, skills, art, traditions and stories. Norway requires skills and labour and immigration helps them achieve such things. The country also meets its international obligations by adhering to the duties and responsibilities towards migrants who move from their origin nations in search of a new home (Norwegian Ministry of Children,

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2.7 Conditions of Pakistanis in Norway

Norway is a Scandinavian state, and its 78% population has religious beliefs in the State Lutheran Church. Although, the country also has religious diversity following the consistent flow of migrants. From the total population of 4.9 million people as of 2011 (World Bank, 2019), which is 5.33 million in 2019, 2 to 3 per cent belongs to the Muslim community. Norwegian Muslims have a varied background of ethnic and national variations (World Bank, 2019).

According to Tjelmeland, 2003, Pakistanis are the only largest Muslim group living in Norway.

They are highly popular in that they have a term called ―Norsk-Pakistanere‖, which means Norwegian Pakistanis and indicates to the immigrants who have their origin in Pakistan. The term is given to people with a background in Pakistan and who have gained citizenship in Norway. Moreover, it would also refer to people who have a permit of residence within the country (Tjelmeland, 2003).

As per Tjelmeland, 2003, the entry of Norsk-Pakistanere started in 1967 as Pakistani individuals started to arrive in the nation in the form of labour migrants. Most of the immigrants belonged to the rural regions in Gujrat and Punjab areas in Pakistan. After coming to Norway in the 1960s and at the beginning of the 70s, they took care of their livelihood by doing unskilled jobs in the service sector, and other industry works. Their status was improved slowly with improvement in jobs, education and accommodations (Tjelmeland, 2003). According to Taj (2013), Norway imposed restrictions on the entry of new labour migrants, especially from developing nations, as per the moratorium legislation applied in 1974. However, the new migrants with origins in Pakistan and other nations kept on migrating under the family reunification laws that also brought children and women to Norway. Currently, Norwegian Pakistanis belong to the third- largest migrant community living in Norway, with a population of more than 40.000 individuals (Taj, 2013).

A study by Ostberg (2003) highlights the cause behind the experiences of Norwegian Pakistanis, especially the youngsters. It focuses on the changes they have been through from childhood to adolescence with an emphasis on their lifestyle considering notions, opinions and attitudes towards gender, ethnicity, religion and other social boundaries. The study represents a longitudinal study based from 1994 to 2001, including Norwegian Pakistani youngsters and

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children. Their movement from childhood to adolescence has been taken into consideration and is further characterized under negotiations covering various levels and social contexts.

The study has used the philosophy of negotiation to highlight the dynamic relationship within individuality and cultures to develop life worlds and identities in the open-ended process. It inculcates questions including who are you, what difference it would make to be a Muslim in the Norwegian citizenship context. Moreover, it emphasizes the boundaries and restrictions and the freedom to cross them. These negotiations take place within parents as well as adolescents.

Moreover, the participants of these negotiations include peer groups, siblings and other gender- differentiated groups. Negotiations take place at political and institutional levels within minority and majority communities across international networks and local attachments like media and schooling. The study encompasses negotiations at all levels and stages, including individuals and communities. The negotiation at individual levels is manifested through compromises, reflexivity, creativity and the administration of plural identities. The study found that out of all these negotiations as well as processes, some of them are typical and general as per the age group. Moreover, the other negotiations are related to Muslim culture and their lifestyle in a different culture society or under the status of being an ethnic minority (ØSTBERG, 2003).

Another thesis by Sadia Ashraf, 2018 from MF Norwegian School Of Theology highlighted a significant challenge of cultural integration for Pakistani immigrants in Norway. It states that cultural integration reflects religion, language, customs and traditional notions of people and the compression of opinions. Following the findings of Sadia, culture includes beliefs and opinions of the individuals that are transferred from one generation of individuals to the next generation in society. The cultural values can be altered and suited as per the requirement of diversity and their thoughts (Sadia Ashraf, 2018). Cultural integration, as per Kaladjali, 1997, can be referred to as

"a variation within the cultural patterns of immigrants as per the need of the host society. From the term 'cultural pattern', it could identify the well-executed methods of performing norms of values, conducts, skills and beliefs along with the artefacts developed from the skills and values."

Furthermore, the thesis also highlighted that an individual's beliefs, thoughts, actions and behaviour highlight a specific culture.

Many Pakistanis living in the Kharian region as well as Stavanger and Bergen areas have a

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certainly have a connection with the corporate sectors that promote their socio-cultural status in the country. For other Pakistanis living in remote regions of Norway, this type of reputation has become a major problem (provided by the client in the last feedback). It is because they are not part of the reputed group of Pakistanis in Norway. The migrants belong to different educational backgrounds and societies. Some belong to middle-class families and urban locations while being truly educated; however, others live in the rural regions and belong to the group of the unskilled labour class.

2.8 Social Integration According to Norwegian-Pakistani's Perspective

Pakistanis have created a massive group within the immigration population and have grown to a substantial number of 20.372 from the 1970s to 2018. Other than that, the children born to immigrant parents include 17.040 and 174 children born to parents with one foreign parent (SSB, 2018; Ashraf, 2018). Considering the context of Norway, extensive mental distress is another issue found among non-Western immigrants settling in Norway. A study by Syed, et al. (2006) identified a higher rate of mental distress among non-western immigrants as compared to Norwegians nationals and other Western immigrants. An extensive level of distress is mostly concerned with dynamic socio-economic conditions prevalent in the group. None of the efforts has been made initially to experience the effect of transforming psychological conditions on the mental status of immigrants due to the process of migration. Hence, the study by Syed et al.

(2006) aimed to investigate the connection between psychological distress and the aligning factors among the ethnic Norwegians and Pakistanis living in Oslo. Moreover, the study has also evaluated the extent to which mental health could be described through socioeconomic and psychological conditions. The study found that Pakistani respondents are highly distressed and mentioned a limited number of friends and lower participation in social activities and gatherings.

Besides, they mentioned a limited power concerning the rights and societal involvement by Norwegians. Such differences were found to be extremely significant in the statistical contexts, no matter if they are adjusted as per sex and age. On the contrary, ethnic Pakistanis highlighted a cultural involvement within the local group as compared to mixed Norwegian communities (Syed et al., 2006). Although, concerning social media's intervention to resolve these issues, the

Integration through social media: How social media platform “Facebook” is helps Pakistani minority living in Norway to integrate into Norwegian society

Integration through social media: How social media platform “Facebook” is helps Pakistani minority living in

Norway to integrate into Norwegian society

Qasim Raza

Master‘s thesis in Media Studies

Department of Media and Communication UNIVERSITY OF OSLO

Integration through social media: How social

media platform “Facebook” helps Pakistani

minority living in Norway to integrate into

Norwegian society

Table of Contents

List of tables

List of figures

Acknowledgement

Abstract

1 Introduction

2 Literature review