(Person) Percentage - Sabanci University Research Database

The Asian Conference on Media & Mass Communication Osaka, Japan
was not just in the background to fill the space, but a critical factor in time, providing
a social context to the spiritual life. In a local situation the radio helped to forge that
communal feeling by organizing communal activities and socially re-organises the
community by providing locally relevant information. Certain differences within the
community are overcome while others are acknowledged. One example of this
negotiation is the programme schedule of Radio Ramzan, which reflects a variety of
languages (Urdu, Arabic, Mirpuri, Punjabi, Bengali, Gujarati and English) and
formats to suit various ethnic and sub-ethnic groups within the construct of Muslim
community (Appendix I, Copy of Progamme schedule, flyer).
Traditionally, many people of minority ethnic origin have experience powerlessness
as mainstream media fail to represent their voice. While this right has remained
concealed in a media situation where the BBC and the commercial radio almost have
copyright on what to say and what not to say, with the coming of Radio Ramzan
people were realizing the power of saying things and influencing public opinion. This
power in turn leads to other powers like influencing institutions, policies and
individuals. The discursive aspect of power relations help to understand how an
individual may be positioned or subjectified in restrictive ways by others. The
positioning by the mainstream media of those who live on the margins can be
understood by analyzing the process through post-structuralism.
But this process should not be seen as irreversible as within the paradigm of
alternative media, this subjectification moves to a more privileged position where
being on the margin is not abnormal or a deviation but another way of being. Within
post-structuralism, identity or subjectivity is understood to transpire through one’s
positioning. This standpoint gives the individual a privilege as an active agent rather
than passive object to be fashioned “according to the dominant position of the time”
(Lowe 1998: 207). Looking at the example of Radio Ramzan, it was found that people
get involved for various reasons: loyalty, compassion, conviction and so on. Emotions
and feelings play a big part in such participation. The emotions, which gear individual
and collective involvement, are subjective, chaotic and weak but are believed to ignite
creative energy and involvement (Putnam & Mumby 1993:4). Whether one feels
discriminated against or marginalized, the feelings of being not treated fairly makes
people think of alterative institutions and means to resolve issues. This 'expanded
consciousness' (Freire 1972) has been argued to be critical to 'democratic participation
and empowerment' (Zimmerman and Rappaport 1988).
The radio station being located within the heart of the Mirpuri community in the
Forest Fields/ Hyson Green area, had made it part of the community calendar in
Nottingham. Hence the expectations of the 1999-2000 Radio Ramzan from its
listeners were high. There was already a section of the community who wanted a
permanent station, but there were others who opposed this idea. The last two Radio
Ramzan had raised the profile of the Karimia Mosque and it had attained the
distinction of working on social and economic issues pertinent to the community. This
experience helped Karimia to network with the Police, Housing, Health and Leisure
Departments, along with the local council officials and politicians flocked to the
radio. Broadcasting through this medium was proving a cost-effective way to reach
out to the ‘hard to reach’ groups. Radio Ramzan also gave the legitimacy to the
information provided due to its association with the Karimia Mosque and the fact the
broadcasting was taking place in the month of Ramadan.
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