以侨民为代价想象非洲?人道主义组织如何以及为什么在其“道德”沟通中忽视散居国外的受众

IF 1.5 Q3 BUSINESS Journal of Philanthropy and Marketing Pub Date : 2023-01-30 DOI:10.1002/nvsm.1783
Edward Ademolu
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引用次数: 2

摘要

人道主义传播研究中对遥远苦难的视觉建构的批判性评论对国际非政府组织如何将黑人和棕色人种视为遥远的“其他人”提出了批评和质疑然而,人们大多关注这些中介形象对海外社区的影响,而非洲侨民受到的关注要少得多。非洲侨民在当前围绕代表权的辩论中持批评态度,特别是考虑到国际非政府组织为英国黑人种族化公众筹款沟通的道德性受到越来越多的批评。因此,这篇文章通过将经验上对遥远的“那边”的关注重新定位为“这边”的英国非洲侨民,使现有的辩论变得复杂利用与参与制作和传播人道主义问题图像的英国非政府组织专业人员的访谈证据,探讨了非政府组织如何在考虑其传播的道德性及其影响的情况下理解非洲侨民。揭示非洲侨民在国际非政府组织的意识和实践中基本上缺席或“事后思考”,主要有三个原因。(1) 他们不被认为是值得战略优先考虑的独特和有区别的捐助者受众,(2)隐含的专业/组织“白人”限制了对侨民沟通潜在影响(负面或正面)的反射性预见,(3)国际非政府组织对“侨民包容性”道德沟通议程的实用性犹豫不决。
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Visualising Africa at diaspora expense? How and why humanitarian organisations ignore diaspora audiences in their ‘ethical’ communications

Critical commentaries on visual constructions of distant suffering within humanitarian communication research have critiqued and problematised how International non-governmental organisations (INGOs) frame Black and Brown distant ‘Others.’ However, much focus has been on the implications of these mediated imageries for overseas communities, while African diaspora have received much less attention. African diaspora is critical in current debates around representation, especially given increased criticisms around the ethicality of INGO fundraising communications for UK-situated Black racialised publics. This article thus complicates existing debates by repositioning the empirical preoccupation with distant Others ‘over there,’ towards UK-situated African diaspora ‘over here.’ Using interview evidence with UK-based INGO professionals involved in the production and dissemination of imageries of humanitarian issues, it explores how INGOs construe African diaspora populations in considerations around, and implications of, the ethicality of their communications. Revealing that African diaspora are largely absent or ‘afterthoughts’ in INGO consciousness and practices for three central reasons. (1) They are not considered distinct and differentiated donor audiences worthy of strategic prioritisation, (2) Implicit professional/organisational ‘whiteness’ limits reflexive foresight of potential implications (negative or positive) of communications for diaspora and, (3) INGOs temporise over the (im)practicalities of ‘diaspora inclusive’ agendas for ethical communication.

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