Collective weaving of territories: Exploring diasporic identities with Latin American migrants

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YÉNIKA CASTILLO MUÑOZ

Department: Malmö University,

School of Arts and Communication (K3)

MSc in Interaction design, 2 YEARS

SUPERVISOR: SUSAN KOZEL

EXAMINATOR: SIMON NIEDENTHAL

Examination date: 3 June 2020

COLLECTIVE WEAVING

OF TERRITORIES:

Exploring diasporic identities

with Latin American migrants

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3 by wandering with you, i get to know myself

by weaving, you get to know me

our mothers cooked the same meals

did you write this or i did?

i think and feel in many languages

and languages are ways of being

who are you in spanish?

what do you laugh about in swedish?

what do you dream about in german?

how do you get upset in chinese?

are you the mexican mother of a canadian child?

or is it the other way around?

are you a lagom latina?

you now drink mate, i now play capoeira

she remembered how to dance with the old skirt of her mother.

i sometimes see with many eyes

and feel with many hearts

your country and mine hurt the same

their pain is our pain

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Abstract

This interaction design thesis contributes to the discussion in Decolonial design, and in particular it explores diasporic identities of Latin American migrants. Between adaptation and assimilation, several questions arise: About traces, values, practices and the materialities of these aspects, as well as the challenges for Interaction design and its methods to address them.

The design outcome is the concept of a collective identity territory expressed in an interactive map, that is continuously woven digitally through an app interface. The map is populated with memories, songs, recipes and dreams that materialise the diasporic situatedness. I consider it a critical fabulation on what maps can be. The contribution of the outcome appeals to the notion of the Pluriverse to decolonise the notions of hybridity, identity and territory.

The research departs from the notions of Chicano and transnational feminism, postcolonial and decolonial theories, epistemologies of the South and critical design. In the center of the design process is the collective speculation, using codesign methods to encourage shared reflections through visual and verbal resources. A new method explores the narrative qualities of lines to weave and wander the interactive map.

Keywords: Decolonial design, design for decoloniality, speculative design, transnational and chicano feminism, migration, interaction design

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5

Acknowledgements

So many people supported me in the process of writing this thesis: First and most importantly, my partner Stefan Andersson, who took care of me and our home while I put my heart in the project. He also listened to many ideas that were entangled in my head, and kept me healthy with nurturing food and long walks in the forest. My family in Mexico, my parents and sisters, with whom I had long talks to bounce things “here and there” and reminded me why it is important to explore one’s roots.

My good friends and classmates Anette Giesa and Chang Cai, even in times of pandemic we managed to make a great support circle at school to review each other’s projects and encourage each other when having creative crises; and Maureen Troel--Madec for her recommendations for my draft.

Amazing persons that contributed with their experiences, knowledge, drawings, notes and feedbacks, in spite of the limitations of times, time zones and distances: Diana Albarrán, Juan José Castillo, Rosamaría Bolom, Rubén Vázquez and Xaviera Sánchez de la Barquera, Ana Paula Lafaire, Beatriz Maldonado, Carolina Buendía, Claudia Montserrat Frías, Efraín Calderón, Elena Frid, Esmeralda Elizalde, Fernanda Muñoz, Gabriela Maciel, Hólika Castillo, Ingrid Altamirano, Isabel Ordóñez, Jimena Pacheco, Juan Antonio Islas, Judith Chacón, Libia Alejandra García, Mafalda Flores, Magali Mendoza, Martha Gibson, Rosa Alicia Jiménez, Ruth Domínguez, Sofía Muñoz, Sol Barrones, Solveig Acuña, Tere Hernández, Valeria Saavedra, Valkiria Durán, Yaz González, Mayarí Cantoni, Mauricio Walberg, Carlos Daniel González and Pedro Vilaça.

And of course, my rockstar supervisor Susan Kozel, each session was a wonderful conversation full of knowledge and helped me structure my work, while supporting me to put words to my thoughts in many ways.

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1 INTRODUCTION

What shapes an identity? How is that identity embodied and carried from place to place? How does it endure distance and time? As a Latin American immigrant myself, these questions have emerged in different stages of the 9.5 years I have lived in Sweden, throughout personal relations, work projects and activist interventions. Many times I have experienced both a deep sense of belonging and a deep sense of detachment, both in Mexico, my country of origin, and in Sweden, my country of residence. The physical distance and the exposure to many new perspectives have also given me insights about myself and the world, and I have found many affinities with migrants of different origins.

For this project, I turn to the group of migrants with whom I share the closest affinities in terms of culture, language, history and ways of being in the world.

1.1. Relevance for society

Approaching the topic of diasporic identities from different disciplines is essential for the democratic participation of migrants, both in their own countries and in their countries of residence. In times of rapid globalized changes, our cultural identities are suddenly displaced and continuously re-formed, and those values that we hold dear have to adapt to new geographies and express with other languages and materialities, through very different social and cultural structures and agreements. Many of them will be in tension with the values or qualities we seek to acquire to integrate to our new countries (Ahmed et al 2003).

Furthermore, a rise in extreme right ideologies in some of the richest countries in the world has put the topic of migration again on the target: From Brexit (Jenkins 2018) to the border wall and Coronavirus (Goodman 2020), political crises are often perfect opportunities to incite xenophobia.

As performance artist Guillermo Gómez-Peña (2002) notes, migration is a journey with no return, as once we expose ourselves to the effects that time and distance play on our bodies when we migrate, we cannot go back to what we were before.

Migrants’ stories and experiences build bridges, to form multi-cultural identities in the places they are connected with.

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9 1.2 Relevance for interaction design

Design is a practice in continuous change. Decolonial approaches provide new insights over how design is done, for whom, from which positions. This awareness is necessary to understand and acknowledge the power, privilege and access that designers and the academia have (Albarrán 2020b) as well as the existing political and unequal structures in society and how they are reflected in design. Counteracting our own biases as designers and researchers would allow us to work from a different, more just and humble stance, when understanding how design can become oppressive (Torretta & Reitsma, 2019) which in turn, would shape our relations with the topic, the participants, the outcomes and the world in a different way.

1.3 Research focus

This is a Research through Design project positioned in the subfield of Decolonial design. The research question for this project is:

In a time of rapid changes, mobility and globalization, how can interaction design

with a decolonial approach, support the embodiment of diasporic identities?

The goal of this project is to conduct research through collective speculations, to open critical conversations about identity and belonging from a position of common concerns; refining and expanding interaction design for decoloniality, including methods, perspectives and prototypes.

This project is carried out in the time of the Covid19 pandemic, which sets very concrete conditions for the collaboration: The methods had to provide spaces of expression in virtual settings, for persons in diaspora that also had limited access to personal contact. This situation added a layer of complexity to the topic, resulting in a condition of double diaspora.

1.4 Related work

Decolonising design is an emerging subfield in Interaction design. The following projects explore identities from a decolonial approach through art and design:

· Muistikuvat – imágenes de la memoria (Images of memory) (2018)

La Colectiva is a collective of Latin American artists that are settled in Finland. Through co-creation methods, they gathered the testimonials of 100 Latin American in diaspora in Finland to compose a collective poem on migration and identity. The collective poem is published as a book, accompanied by a sound palette that explores everyday sounds in different locations of Latin America.

· El costurero experimental (The experimental sewing kit) (2016)

Artesanal tecnológica is an experimental collective in Colombia that explores the intersections of traditional embroidery, new technologies and stories and identities. In this project, they worked with groups of mainly women -but also men- to embroider, as a gathering point for conversations, recovery of stories and codesigning new technologies with a political and feminist approach.

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· Bitter & Sweet (2017)

A project by Maria Engberg, Susan Kozel and Temi Odumosu, (Malmö University) this mixed reality prototype used cultural heritage materials to intervene in spaces of contested colonial history. Their choice of methods were informed by postcolonial and decolonial theories, to emphasize the absence of colonized bodies and stories in the historical narratives in Denmark. · The Decolonising design platform

Activists and scholars in design started this platform in which resources, reflections and projects are shared for the development of decolonial design. Some authors that participate in the platform are references for this thesis work.

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11

2 THEORETICAL

GROUNDING

2.1 Migration and diaspora as an identity forming phenomenon

migration

noun

“the movement of people to a new country or area in order to find work or better living conditions”

(The Oxford Learner’s dictionary as retrieved on 26-04-2020)

The big migration movements of the world are informed and reinforced by the unequal relations between countries. In Latin America, these unequal relations can be traced back to the European colonial expansion that started in 1492, with the arrival of European settlers to the continent we now know as America. This provoked a massive rearrangement of people, both as the erasure of indigenous peoples due to war or disease, and as the forced displacement of people from the African continent to their enslavement (Sheller in Ahmed et al 2003). Through centuries of oppression, wars, emancipation and the formation of national and cultural identities in Latin America, migration has been present in the history of the continent.

In modern times, the close interrelation of international economy and politics, and the development of new technologies in all areas of knowledge have facilitated migration from different areas of the world. And whereas some authors point at this moment of history as a postcolonial era, it is true that many colonial structures of oppression still operate and intersect in the experience of migrant persons, when coming to new territories with hegemonic norms (Ahmed et al 2003).

diaspora

noun

“the movement, migration, or scattering of a people away from an established or ancestral homeland”

(The Merriam-Webster dictionary as retrieved on 26-04-2020)

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(12)

However, the presence of migrants in another country can also put to question the normative views of culture, identity and citizenship. In that sense, the use of the term diaspora by postcolonial theorists opens the possibility to question linearity in both movement and time (Ahmed et al 2003). As consulted in the Merriam-Webster dictionary (see reference above), the word diaspora has a greek origin that means to scatter around. In many cases, as a resistance of total assimilation in the host country, the diasporas can produce new cultural hybrid expressions that are born out of various backgrounds, with its own coherence (Irani & Dourish, 2009).

There are also political implications in how migration and mobility are seen, as the right to mobility and the right to stay put belong to privileged sectors of the world population. These implications put in question notions as home, moving, nationality, identity and belonging: Who can claim a right over a land, a tradition, a nationality or citizenship, and what would happen if the geographic connection to that intangible notion would be gone. In our current political panorama, borders and controls are reinforced, questioning belonging of communities that migrated a long time ago. (Ahmed et al 2003).

Personal identities are formed and re-formed in a lifelong process that includes ethnicity, sexual orientation, religion, socio-economic background and personal experiences. In a situation of migration, it is possible that some aspects of one’s identity are difficult or even dangerous to disclose (Castillo 2018). Thus it is possible to understand that cultural traditions, and hence identities, can evolve in different ways, when a part of a community stays in the same place, and another part migrates and gets influences from other cultures.

2.2. Latin American migration – a brief background

Latin America then, as a region, has undergone several transformations in the last 500 years to its present configuration. There are discrepancies in specialized authors even to what to refer to as Latin America, as the term was coined by Louis Napoleon III in France around 1865, in an attempt to annex territories to a new French empire. The logic behind the name was the belief that Spanish and Portuguese speaking countries would find more cultural affinity with France. However, and as Daniel C. Hellinger (2015) points out, there are quite many people in the southern states of the USA that have Spanish as a first language, many countries in the Caribbean that were not colonized by Spanish or Portuguese, but by Dutch and English, and a variety of indigenous populations that don’t have any of the European languages as mother tongue. To complicate it even more, we have to take into account the population that was forcefully taken from Africa as slaves, and the migration waves from many other European, Asian and Middle East countries during wars and famines. We can really say that Latin America has been continuously re-shaped by both immigration and emigration (Hellinger 2015).

During the XX century, major events that triggered mass migration from Latin American countries were the two World wars, whe migration was even encouraged from Mexico and Central America to the USA (the braceros program), and the Cuban revolution in the 60’s; the military dictatorships in countries like Argentina, Chile, Uruguay, Peru and Paraguay in the 70’s and 80’s, and the Northern America Free Trade Agreement (NAFTA) in the 90’s. Civil wars, political instability and violence as an effect from the wars against drugs in Colombia, Venezuela, Central America and Mexico have provoked mass migration from countries like Nicaragua, Honduras and El Salvador, either internally in the region and to the USA, creating