Migration toward the Global North introduces us, Global South researchers, to a challenging dance of global immigration policies. Our mobility becomes constrained, hindering access to scientific opportunities concentrated in the Global North. Upon arrival, a stark reality unfolds — we discover unequal treatment compared to our peers from the Global North, with glaring disparities in scientific, financial resources, and administrative procedures (Stiti, 2023). It's as if there are two separate globes, not one.
Though my academic focus may not align with migration studies, the urgency of discussing this topic resonates deeply with me. In this essay, I explore past challenges for Global South researchers in academia, focusing on the tension between subjectivity and objectivity. I discuss the traditional exclusion of personal experiences, the concept of the “dirty self”, and the associated shame within the neoliberal university framework. Despite a slow pace, I highlight recognising shared experiences in the academic literature of migration studies for fostering solidarity and contributing to a more inclusive environment.
In academia, the ongoing discourse on subjectivity versus objectivity takes centre stage. In my discipline, Architecture, researchers are often instructed to maintain objectivity in scientific writing by avoiding the first person and personal subjectivity, termed the “dirty self” (Reisinger, 2023). I argue that these traditions not only exclude positionality in research but also extend this expectation to the personal lives of migrant researchers, urging them not to bring “Global South problems” to the lab. These problems mainly revolve around slow responses from the university to address issues like precariousness, involving short-term contracts, visa insecurity, second-class citizenship, and transient relationships (Morley et al., 2018).
Within this framework, the university requires migrant researchers to navigate obstacles, akin to avoiding a real-life scenario of a “dirty self”. Consequently, the “dirty self” extends beyond scientific writing, impacting the very identity of Global South researchers. This restriction is compounded by shame, strategically used in academia, particularly towards vulnerable Global South researchers. This creates an environment discouraging open discussions, perpetuating a culture of silence around the struggles faced by migrant researchers. Shame logics thrive within academic spheres due to the individualisation of struggles, particularly under the influence of temporal norms dictated by neoliberal performativity.
Within the neoliberal framework, Global South researchers are susceptible to experiencing this shame, likely internalising it during their research careers. I did so before freeing myself while still inside academia. Reading about one's experiences in another researcher's words, especially when shared experiences can be emancipatory and instrumental in shaping policy, shatters shame. This recognition not only validates the personal struggles of Global South researchers but also catalyses transformative change at the institutional level, albeit at a slow pace.
In the field of Migration Studies, the role of recognising shared experiences becomes even more profound. When a researcher, especially one from the Global South, discovers their own lived experiences mirrored in the academic literature of Migration Studies, it transcends the mere acknowledgement of personal struggles. This intersectionality of experiences provides a unique platform for the researcher to connect with a broader community grappling with similar challenges. The significance lies in the potential for these shared narratives to be not only emancipatory for individual researchers but also instrumental in shaping broader policies and systemic changes. Migration Studies serves as a conduit for amplifying the voices of those often marginalised within academic discourse, offering a space for collective reflection and advocacy. The discipline becomes a medium through which the nuanced and diverse realities of Global South researchers find resonance, contributing to a more comprehensive understanding of the complex dynamics involved in migration and academic life.
The recognition of shared experiences in Migration Studies acts as a catalyst for transformative change at the institutional level. Migration Studies can serve as a powerful catalyst for institutional transformation by inspiring concrete actions and programs aimed at minimising discrimination, particularly administrative, against migrant researchers. For example, institutions may establish mentorship programs specifically designed to support migrant scholars in navigating administrative hurdles and accessing resources. Additionally, they might implement policies to ensure fair and equitable treatment in hiring, promotion, and funding allocation processes, thereby creating a more inclusive and supportive environment for all researchers, regardless of their background or origin. This impact may unfold gradually, reflecting the pace of change within academic institutions, but it lays the groundwork for a more inclusive and equitable academic landscape.
To conclude, in this essay, I delve into past challenges faced by Global South researchers in academia, particularly regarding the tension between subjectivity and objectivity. I discuss the traditional exclusion of personal experiences and the concept of the "dirty self" impacting both scientific writing and the personal lives of migrant researchers. The narrative explores the shame associated with discussing challenges within the neoliberal university framework. However, amidst this backdrop of adversity, I propose grounds for optimism. I stress the significance of acknowledging and embracing shared experiences within the academic discourse of Migration Studies, which cultivates a profound sense of solidarity among researchers. Moreover, I extend a heartfelt invitation to migrant scholars to unite, share their stories openly, and address the discrimination they endure. By actively advocating for accountability, particularly in holding the neoliberal university responsible for its discriminatory practices, migration studies scholars and migrant scholars can wield significant influence in catalysing systemic changes that pave the way towards a more equitable academic environment for all.
References
Morley, L., Alexiadou, N., Garaz, S., Monteagudo, J. G., & Taba, M. (2018). Internationalisation and Migrant Academics : The Hidden Narratives of Mobility. Higher Education, 76(3), 537‑554. https://doi.org/10.1007/s10734-017-0224-z
Reisinger, K. (2023). Some Words on Posionality. In M. Schalk, K. Reisinger, E. Markus, U. Leconte (Eds.), Material Practices: Positionality, Methodology, and Ethics (pp. 3). Munich: TUM Press. ISBN 78-3-948278-41-0.
Stiti, K. (2023, June). “You Should Be Grateful for this Opportunity”: An Autoethnography on the Injustice in Doctoral Research in Francophone Belgium. In AHM Conference 2023:'Diasporic Heritage and Identity' (Vol. 2, pp. 47-58). Amsterdam University Press.
Khaoula Stiti is a feminist migrant architect based in(between) Brussels and Tunis. My doctoral research is at the nexus of heritage, participatory praxis, and digital mediums. Simultaneously, I explore inquiries related to coloniality, migration, and ethnography, weaving a multidimensional narrative in academic exploration.
Twitter account: @onekhaoula
Personal website: https://khaoulastiti.carrd.co
You can also find this and other blog posts in our special issue entitled "Towards Engaged Migration Research: Unpacking Positionality, Inequalities and Access".
Link: https://www.imiscoe.org/news-and-blog/phd-blog/2077-imiscoe-phd-network-blog-group