‘Wisdom does not reside in the head of one’ – Ghanaian Proverb

The Local Engagement Refugee Research Network (LERRN) course on fieldwork training and cross-cultural research course has been an enlightening experience for me, the module content of the course was well-thought-out and put together to increase my understanding of doing research with refugee and minority groups. The discussions were rich and diverse, and drawing on the experiences of my colleagues gave me a bird’s eye view of research methodologies and strategies for doing refugee research from many perspectives. The time with the lecturers on Zoom also was superb as we got to probe further and receive insight into pressing questions amidst a fruitful intellectual dialogue. While the topics in this course were very interesting and engaging, one that stood out for me was knowledge mobilization. In the ensuing paragraphs, I will delve more into the subject matter.

My opening proverb clearly explains the essence of engaging a broader community of people in acquiring knowledge since everyone has some wisdom, lessons, or experience to share. Knowledge evolves across time and space, and this is why knowledge mobilization cannot be limited to one method or approach. This course presented us with so many avenues for gathering information: interviews, focus group discussions, life history research, oral history and archival documents, surveys, and community-based research. These are incredible ways of gathering data and knowledge for all manners of academic work, suffice to say each method comes with its benefits and challenges. Many academics recommend the use of a combination of these methods in any research study to ensure the complementarity of methods and to achieve more robust findings.

My curiosity was heightened during the final discussions as we looked at ways of disseminating knowledge or sharing the outcome of our research work. As you would have it, dissemination workshops top the list, with many other formats like policy briefs, blogs, peer-reviewed journals, and quite recently the use of social media apps like Facebook, X (formerly Twitter), and Instagram among others. These mediums have been of great significance in knowledge dissemination. Recently, the use of social media has been a game changer for the academic community with many research projects having their social media platforms (for instance: @MIDEQHub, MigrationRPC all on X). These groups have built an online community over the years keeping them up to date on any new developments regarding their ongoing research work. With such platforms, it is easier to reach a wider audience and engage more with a broader group of people across a different spectrum, which has made sharing research findings a lot easier and more accessible to people.

However, apart from using social media platforms, there is a need to adopt other strategies for presenting research findings in a way that is suitable to both academic and non-academic communities alike. For example, the use of artistic impressions can tell stories of research findings that can easily resonate with audiences who may not be able to read and understand a lot of the academic terminology. These can be done through storytelling, music, and arts among others. For instance, in Ghana, storytelling, music, and dance have been among the notable forms of knowledge production and distribution for time immemorial. Although usage of these ways to communicate have not been fully explored in many academic fields, I believe there are enormous benefits that can be achieved through such avenues. We have become overly ‘booklong’[1] in our knowledge dissemination.

I think it is time for scholars to go back to their roots and adopt more indigenous methods of knowledge distribution rather than the seeming ‘overreliance on books’. While I do not discount the essentiality of books, I believe the goal of every research is to generate a body of knowledge to bring about an evidence-informed policy. This purpose will truly be achieved through engaging in transdisciplinary collaboration in doing research and through presenting research findings in a way that people can understand what has been done.

This strategy has been effectively used by the in partnership with in presenting their research findings in animation stories and relatable content in some of their research hubs. This approach enables research participants to appreciate their inputs in the study and gives a better comprehension of research findings to a wider community both in academic and non-academic fields, especially to those who may not be familiar with some academic terminology. dubbed the migration story also gives an overview of the whole Mideq project.

This project was documented in this way to enable all to understand the concept of migration and how it transcends boundaries. Again, in at the inception of the project, the MIDEQ team uses a dance portrayal called Lungulugu/Kpormi to explain the concept of migration and the impacts of migration on different populations, with a focus on emotions and the effects of migration. also showcase the experience of a Nepalese migrant in Malaysia. These experiences, although they have been documented in books, evoke a different feeling and understanding when communicated through this animated story.

In Ghana, the IOM as their National Goodwill ambassador to drive home their message of safe migration. IOM Ghana has been doing incredibly well in their campaign for regular and safe migration, but with the addition of this musician as an ambassador, their message has reached a wider audience. His songs address issues of irregular migration, the struggles of migrants, the unrealistic expectations of the family back home, and other pressing issues in migration.

I think it is time for the academic community to look at broader spaces for collaboration in disseminating research findings and telling their stories in other impactful ways, utilizing new forms of technology and media. I believe the goal of every research is to initiate or drive change and I am convinced this can happen when the research findings are well communicated to the right policy makers and research stakeholders.

[1] A Ghanaian term like ‘bookish’, but often expressed to mean someone who doesn’t practicalize knowledge.

The traditional methods of knowledge dissemination in forced migration research, while valuable, often fail to reach populations that are outside of scholarly or policy-oriented circles. To address this gap, innovative approaches such as video games and children’s books have emerged, offering novel ways of sharing information and powerful tools for building empathy and driving social action. This reflection critically analyzes the potential of these untraditional forms of knowledge dissemination, arguing that they can foster a deeper understanding and contribute to tangible impacts from research into forced migration. Additionally, it explores how forced migration research can inform and enhance these methods, ensuring their effectiveness and authenticity.

Video Games to Build Empathy: Gamification of the Refugee Experience

The immersive and interactive nature of video games makes them an effective tool for empathy-building in forced migration research. Unlike passive forms of media, video games engage players actively, requiring them to make decisions and face consequences within the game’s narrative. This interactivity can lead to a more profound understanding of the refugee experience, as the player experiences a simulated journey and virtual reality. The video game “” stands out as an example of how gamification can bridge the gap between virtual experiences and real-world impacts. Players navigate a virtual displacement journey that mirrors the harrowing realities faced by refugees. This immersive experience allows players to gain a sense of the challenges people face when running for safety. In-app purchases within the game translate to actual financial support for refugees, such as providing food and water (World Economic Forum, 2020). This model not only raises awareness but also mobilizes resources, demonstrating that video games can be a powerful medium for both education and humanitarian action. By engaging players emotionally and financially, “Salaam” exemplifies how video games can transcend passive entertainment to become tools for empathy and tangible impact.

Reflecting on this game, I am inspired by the potential of video games to create meaningful change and build empathy for displaced communities. The ability of “Salaam” to emotionally connect players with real-world issues and to enable players to contribute financially highlights the transformative power of interactive media. This approach resonates with my values of advancing a positive discourse on forced migration within diverse communities. It underscores the crucial role of innovative and empathetic tools in effectively addressing complex social issues.

Lual Mayen, the creator of the “Salaam� game, is a South Sudanese refugee himself. Mayen developed the game, serving as an empowering example of a creator emerging from the community he aims to help. His work underscores the importance of recognizing the firsthand experiences and leadership of refugees in forced migration, challenging power dynamics whereby refugees are subjects for data extraction or symbols of tokenization.

As a PhD student researching forced migration and gender, I see the significant influence that our research can have on the design and content of such interactive games. Methods like ethnography, life histories, fieldwork, participatory action research, and narrative analysis can provide accurate accounts and detailed insights into refugee experiences. Grounding video game content in real-life stories ensures that the depicted experiences are authentic, avoids stereotypes, and promotes trauma-informed design (Gee, 2003). This collaboration educates wider communities and respects the lived experiences of refugees.

Children’s and Young Adult Books on the Refugee Experience

Children’s and young adult books offer another untraditional yet potent form of knowledge dissemination. With an opportunity to co-produce such stories with the leadership of authors and illustrators who have experienced forced migration, children’s books can serve a dual purpose: educating young readers about the realities of forced migration while also fostering empathy and understanding for groups outside of an academic circle. The argument here is that literature can play a crucial role in shaping the perspectives of future generations, making them more compassionate and informed about global issues (Nikolajeva, 2014).

Children’s books like “Refugee” by Alan Gratz and “The Journey” by Francesca Sanna provide compelling narratives that draw young readers into the lives of displaced children and their families. These stories humanize the abstract concept of forced migration, presenting it through relatable characters and engaging plots. By seeing the world through the eyes of refugee children, young readers can develop a deeper emotional connection to their experiences (Sipe, 2008).

Forced migration research conducted under ethics board approval helps ensure that data related to personal narratives and cultural insights is gathered ethically, safely, and respectfully. This ethical oversight safeguards the dignity and rights of the individuals whose stories are shared. By integrating these ethically sourced, real-life stories and nuanced insights into engaging narratives, we can enrich the literary landscape. These stories can ensure that children’s books accurately portray the diverse backgrounds and experiences of refugees, enriching the narrative and fostering a deeper understanding among young readers (Short, 2012).

Reflecting on the intersection of children’s and young adult literature with the refugee experience, I am struck by the profound potential these narratives hold for social change. My studies in forced migration and feminist studies have underscored the importance of storytelling in fostering understanding and empathy. Co-producing books with authors who have firsthand experience of forced migration not only lends authenticity to these stories but also elevates the voices of those directly impacted. This approach can bridge the gap between academic knowledge and public consciousness, reaching young readers in a uniquely impactful way. As I consider the power of literature, I am interested in the possibility of nurturing a generation that is more informed and, perhaps consequently, more compassionate. Ultimately, these efforts contribute to fostering a more empathetic and less xenophobic society.

In Closing…

Forced migration research plays a critical role in shaping and enhancing these untraditional forms of dissemination. By providing accurate data, authentic stories, and nuanced cultural insights, research can inform and improve the design and content of video games and children’s books. Furthermore, researchers can empower refugee voices, ensure ethical representation, and create impactful multimedia and community-engaged dissemination strategies.

Untraditional forms of knowledge dissemination such as video games and children’s books not only offer innovative ways to share information, but also have the potential to build empathy and drive tangible impacts in forced migration research. These methods engage diverse audiences outside of academia, fostering a wider understanding of the refugee experience and mobilizing support for displaced individuals.

Embracing untraditional forms of knowledge dissemination in forced migration research has profoundly influenced my perspective on how we share and communicate critical issues. The Local Engagement Refugee Research Network (LERRN) Fieldwork Training and Cross-Cultural Research Course has been instrumental in shaping this understanding. Working at the intersection of academia and practical application, video games and children’s books are two mediums that transcend traditional methods of dissemination, reaching audiences who might not engage with scholarly articles or reports. By integrating authentic stories and cultural insights from my research, I am interested in how innovative approaches can humanize the refugee experience and foster a deep sense of empathy and understanding. This course reinforced my commitment to amplifying refugee voices and ensuring that their narratives drive meaningful and lasting change. As we push the boundaries of knowledge dissemination, I aim to enhance its accessibility to diverse populations, both within and outside academia.

Author bio

Kimiya Missaghi is a PhD student at the Institute of Feminist and Gender Studies at the University of Ottawa, where she researches forced migration and gender among Afghan refugees in transit. She also leads UX research at PeaceGeeks, focusing on developing digital tools that enhance connection, peace, and safety for displaced individuals.

References

Gee, J. P. (2003). What Video Games Have to Teach Us ĞÓ°ÉÔ­´´ Learning and Literacy. Palgrave Macmillan.

Nikolajeva, M. (2014). Reading for Learning: Cognitive Approaches to Children’s Literature. John Benjamins Publishing Company.

Short, K. G. (2012). Story as World Making. Language Arts, 90(1), 9-17.

Sipe, L. R. (2008). Storytime: Young Children’s Literary Understanding in the Classroom. Teachers College Press.

World Economic Forum. (2020). This video game lets you step inside the shoes of a refugee. https://www.weforum.org/agenda/2020/02/can-a-video-game-save-a-life-african-refugee-puts-players-in-his-race-for-survival/

Knowledge production in the realm of forced migration is not immune to the influence of power structures and geopolitical interests, which can shape research funding, areas of focus, specific topics, objectives, and outcomes (as discussed in James Milner’s LERRN course lecture “Introducing LERRN & Principles of Partnered Research�). Therefore, it is imperative to adopt a critical lens to scrutinize and delve into the asymmetrical power relations and the researcher’s positionality throughout the entire process. This approach can lead to the development of academic practices that challenge the construction of ‘traditional’ knowledge that subtly operates a colonial pressure for extracting, codifying and commodifying displaced people’s experiences. Moreover, it opens the door for research partnerships that encompass and foster collaboration between the so-called Global South-North, particularly with individuals and communities experiencing forced displacement. In this context, training future researchers to recognize their positions of privilege, question their own practices, and identify the oppressive structures – such as gender, age, nationality, economic status, sexual orientation, geographical location, language, and race, among others – that enable them to position themselves as social scientists, is a significant step towards more critical, compassionate, inclusive, and ethical academic exercises.

The researcher must be aligned with ethical considerations to preserve academic and professional rigor, as well as procedural and relational principles (as discussed in Christina Clark-Kazak’s LERRN course lecture “Ethics Across Borders�). Regardless of the international guidelines about privacy, confidentiality and the principle of do not harm, it is impossible to deny the power imbalances and unequal power relations among the lead researcher and the rest of the team collaborating on the project. A typical scenario that exemplifies a power imbalance is related to the privilege and access to assets of researchers coming from the Global North to conduct research on Global South contexts of marginalization, discrimination and positioned vulnerability, where resources may be scarce, as discussed in Christina Clark-Kazak’s .[1] In this sense, it is crucial to acknowledge the importance and influence of the researcher’s positionality. There are some initial thoughts to unveil at the first glimpse. First, who is conducting the research in relation to race, nationality, class, age, and gender? Other essential aspects to reflect upon are the researcher’s professional affiliations and the organizations funding the project. Furthermore, as Clark-Kazak discussed in the LERRN course, it is important to think about how other people perceive the research and the presence of the researcher in the community.

In the case of qualitative research in migration studies, the researcher’s positionality influences the entire process because the project involves decision-making processes, perceptions, expectations, feelings, and behaviors from the people collaborating[2] and pursuing the research, as explained by . The (un)intended elements that construct the researcher’s identity – academic background, age, gender, nationality, economic status, and so on – are in constant and permanent interaction and negotiation with oppressive structures (such as racism, neoliberalism, and classism, among others) to allow them to position themselves as lead researcher. Even though the elements related to their identities may not be an individual choice, they impact the social position and, in most cases, the researcher’s privilege. In this sense, it is possible to use an inquiring lens towards the research/researcher. Therefore, following a feminist and post-colonial discourse, intersectionality, , seems to be a helpful analytical tool to reflect on the practitioner’s position.

Since the 1990s, intersectionality has been deployed in social sciences to identify and understand how personal identities – age, race, gender, among others – intersect and interact with oppressive systems and institutions like poverty, racism, and discrimination, and how these intersections impact people’s personal unique experiences.[3] Accordingly, intersectionality is more than just a theoretical tool to analyze individuals and social structures from the researcher’s point of view. It can also be a transformative tool for a practitioner’s self-assessment and reflection towards their positionality. It allows deep questioning about how personal and (un)intentional parts of their identity influence their research and how the information presented is partial because it is biased by positionality.

research has appealed to the use of “intersectional positionalityâ€�[4] to recognize the ways in which gender, ethnicity, and class come into play within the structure. Nonetheless, the concept’s core is rooted in the notion that researchers and participants maintain a dynamic relationship process regarding positionality. It recognizes the intervention and importance of emotions when conducting research. In this sense, people are more than just analytical categories; the focus is on relationships and the connection between researchers and collaborators. Acknowledging these interactions, vulnerability, and the emotions arising and changing throughout the research will offer researchers a permanent opportunity to question their own biases and goals in pursuing the projects.

Inquiring about positionality requires a personal effort and constant reflexive exercise. It goes away from the idea of scientific production being neutral and objective and instead recognizes how the researcher’s identities impact outcomes. From a critical perspective, the researcher’s identities determine their positionality and privilege in negotiation with oppressive structures. At the same time, academic research in social sciences is part of a continuum of negotiations between the researcher and people collaborating on the project. Therefore, the researcher’s positionality is also dynamic. Using intersectional frames to think about the position of the research and the researcher is an action towards social justice. It is an exercise to challenge and avoid colonialism’s extractivist knowledge production. It can attempt to make the knowledge useful and meaningful for the people and communities collaborating on the project. Awareness of positionality and the role of the researcher’s identities will not erase the power imbalances within academic contexts. However, it is a crucial advance in critical and modern knowledge creation that scrutinizes the researchers to make research available and accessible for participatory action.

Author bio:

Erasmus Mundus’ European Master in Migration and Intercultural Relations (EMMIR) student at Oldenburg University, University of Stavanger and Wits University. Interested in forced migration research and refugee studies, Gender-Based Violence and protection and integration initiatives.

[1] Clark-Kazak, C. (2019). Developing Ethical Guidelines for Research. Forced Migration Review, 61, 12– 14.

[2] Moralli, M. (2024). Research as Care: Positionality and Reflexivity in Qualitative Migration Research. Qualitative Research, 24(3), 459–770.

[3] Crenshaw, K. (1991). Mapping the Margins: Intersectionality, Identity Politics, and Violence against Women of Color. Stanford Law Review, 43(6), 1241–1299.

[4] Moralli, M. (2024). Research as Care: Positionality and Reflexivity in Qualitative Migration Research.

In this blog post, I will reflect on conducting community-based participatory research (CBPR) with forced migrants as an emerging researcher in the early stages of her PhD career. I will combine some of the insights gleaned from the topic with the overall ethical considerations of community-based research.

My research will examine alternative pathways to forced migration policies and laws, particularly looking at the Canadian context and the current narratives and discourses of governance, belonging, exclusion, and societal responsibility. Specifically, it will examine the importance of grassroots movements, efforts by civil society organizations, mobilization and advocacy efforts, and lessons from diverse experiences and scholars who are on the ground working towards providing effective solutions for asylum seekers, forced migrants, and displaced people. I argue that these groups and movements are not separate from our political and legal institutions; we should examine their practices and seriously consider their implications in shaping current policies and laws. These groups can provide an avenue to decenter forced migration from the hegemony of the current refugee protection regime and the authority of the nation-states while applying alternative frameworks to refugee protection.

Furthermore, engaging with community and civil society organizations also recognizes that forced migrants and asylum seekers have the agency to determine policy and legal structures that affect them. This recognition also broadens the understanding of what constitutes “political space� beyond the formally recognized decision-making spheres. Thus, my doctoral research project seeks to unpack the current state of bordering and migration policies and laws in the Canadian context, adding to the existing literature. Importantly, it also aims to offer a new analysis and approach to responsibility, engagement, and governance within forced migration and bordering practices and protection that involves the society, the general population, and migrants.

To achieve this, I proposed a multi-methodological approach that includes Critical Discourse Analysis (CDA) and Community-Based Participatory Research (CBPR). CDA would provide a proper understanding of the scholarly discourses, as well as the power relations that are present in the sociolegal context of migration and bordering. CBPR, I believe, would work well with CDA in that it has the potential to make substantial contributions to the community where the research is taking place (striving towards social change) and it allows the participants of the research to engage and participate with the knowledge production and dissemination (Filler et. al. 2021; Lenette 2022).

CBPR is a collaborative form of research that integrates social science research with participant action and agency (Yanay & Battle 2020; Lenette 2022). CBPR is participant-centred, is made by the participants of the research, and exists because of the position of the subjects in the community (Starodub 2018). Additionally, as per Dr. Christina Clark-Kazak, Participatory Action Research and other community-based research projects involve being invited into a space to conduct research based on what the community wants or needs to research. CBPR has its benefits; it would allow for a deeper understanding of the issues within the community and enhance capacity-building opportunities for the participants (Filler et. al., 2021; Lenette, 2022). Additionally, CBPR addresses the power relations between the researcher and the participants, putting me (the researcher) within the community and pushing forward my research subjects. As a large part of my research focuses on alternative pathways to protection and how to dismantle the hegemony of nation-state intervention, I believe CBPR would allow my research participants to reimagine themselves and their futures, and it would also recognize their agency to provide strategies for themselves.

However, this kind of research has its difficulties. First, CBPR does not follow the typical academic trajectory because it is a developing methodological strategy (Starodub 2018). The point of CBPR is to tease out the personal experiences, issues, and problems of the community and participants who drive the research (Starodub 2018). Thus, pre-determining a set strategy is difficult before beginning the actual research. This is an issue, particularly with conducting a CBPR within doctoral studies, where it is almost impossible to do a pure CBPR in the PhD program due to its program and academic requirements.

Second, I think my biggest concern lies in the fact that I am early in my career as a researcher, so I have not had much experience working with the community with whom I am researching, or many experiences with interviews or action research. The additional resources by Jacquez et al. (2021), Ellis et al. (2007), and MacDonnell et al. (2017) all provide valuable insights into how to ethically conduct CBPR. However, once again, these are established scholars in their field who have been conducting research with the community for a while. My biggest hurdle will be balancing trying to finish the PhD as per the requirements of the degree, while still cultivating relationships; being reflexive in terms of positionality, power dynamics, and hierarchies; and trying to produce work that will help the community without reinforcing harmful structures.

There seems to be more of a trend towards CBPR in the last couple of years, particularly because it allows researchers to engage with the community and produce research that would directly benefit them. However, at various times throughout the course, we discussed the ethics of researching vulnerable populations. Specifically, as per Atern et al. (2021), several ethical concerns arise from CBPR, including assuming or reinforcing Western and euro-centric ideologies, differentiating hierarchies, and disparities in outcomes. The insights from Dr. Clark-Kazak and Dr. Nimo Bokore were extremely valuable and helped me deconstruct the idea of CBPR I had before taking this course. As per their suggestions, I will attempt to adjust my methodology so that I can still do CBPR, as I believe it is still an important strategy that strives to ethically conduct research with forced migrants. However, I have realized that I have a lot of work that I need to do before I embark on my research journey.

The LERRN course was just the beginning of my journey. I now plan on reading about my research methodology to explore the various ways CBPR has been used in forced migration research and in other fields, what lessons were learned by other researchers, and what insights they can provide on conducting CBPR as an early career researcher during their PhD. In this way, I think it is valuable to reflexively think about the methodology researchers use as part of their study. We need to consider whether the chosen methodology is chosen because we think and believe it will benefit the participants and community versus its actual impact. These are questions and concerns that I think I will grapple with throughout my PhD career, but they are good and tough questions that I think all researchers need to face. Eventually, via my exploration, I may find that doing CBPR could be doing more harm than good to my participants due to my positionality and the power dynamics. That is something with which I need to contend and accept, while still striving to find ways to better the policies and laws for the community.

Author bio:

Deepa Nagari is a 2nd-year PhD student at York University’s Socio-Legal studies focusing on alternative pathways to protection for forced migrants and refugees in the Canadian context; she also works as a Research Assistant for CERC Migration at TMU.

Reference List

Atem, A., Bajraktarevic-Hayward, J., Nguyen, D., Al Kalmashi, R., Hanna, B., Higgins, M.,

Lenette, C., Milne, E. J., Nunn, C., & Gardner, J. (2021). Ethics and community-based participatory research (CBPR) with people from refugee backgrounds: Key ethical concerns and principles for CBPR practice. UNSW Sydney, STARTTS NSW. Coventry University, Manchester Metropolitan University.

Ellis, B., H., Kia-Keating, M., Yusuf, A. S., Lincoln, A., & Nur, A. (2007). Ethical Research in Refugee Communities and the Use of Community Participatory Methods. Transcultural Psychiatry 44(3), 459–481.

Filler, T., Benipal, K. P., Torabi, N., Minhas, S. R. (2021). A chair at the table: a scoping review of the participation of refugees in community- based participatory research in healthcare. Globalization and Health, 17(1), 103-113. .

Jacquez, F., Dutt, A., Manirambona, E., & Wright, B. (2021). Uniting Liberatory and Participatory Approaches in Public Psychology With Refugees. American Psychologist 76(8), 1280–1292.

Lenette, C. (2022). Participatory Action Research: Ethics and Decolonization. Oxford University Press.

MacDonnell, J. A., Dastjerdi, M., Bokore, N., Tharao, W., Nazilla, K., & Njoroge, W. (2017). Finding a Space for Me Outside the Stereotypes’: Community Engagement in Policy and Research to Foster Canadian Racialised Immigrant Women’s Mental Health and Well-Being. International Journal of Mental Health and Addiction 15(4), 738–752.

Starodub, A. (2019). Horizontal Participatory Action Research: Refugee Solidarity in the Border Zone. Area 51 (1), 166-173.

Yanay, H. & Battle, J. (2021). Refugee Higher Education & Participatory Action Research Methods: Lessons Learned From the Field. Radical Teacher, 120, 50-60. .

The Syrian civil war, which started in 2011 and spread rapidly, has created a major refugee crisis in the region affecting mainly Türkiye, Lebanon and Jordan. While the Syrian refugee crisis in Türkiye is in its 13th year, it has evolved to different dimensions than when it started. It has ceased to be a “temporary crisis” and continues negatively with its permanent effects. As the war lasted longer than expected, Türkiye is still unable to determine the status and future of the refugees, bureaucracy is mostly inefficient, unemployment rates and poor living conditions are worsening day to day, and it can be said that . The integration of Syrian refugees, some of whom have lived in Türkiye for 13 years, also has not been achieved.

According to the information provided by the Turkish government, Türkiye continues to in 2024. According to data from the International Organization for Migration, a number of represents all refugees in Türkiye. With this high number of refugees, it was inevitable that Türkiye would become the study target of many researchers on refugee-related issues. However, some problems began to emerge in these studies. This blog post presents some of the main obstacles to conducting field research with Syrian refugees in Türkiye.

Psychological traumas

First of all, one of the main difficulties in conducting research on forced migrants is that many of them are highly traumatized. in many Syrians who escaped from war and armed conflict, witnessed a murder, or lost a family member. It seems that the emotional state of many of them did not improve after settling in Türkiye, especially due to the camp conditions and the struggle to survive after leaving the camp. Some of the Syrian refugees in Türkiye also had physical harms. It will be difficult to conduct research with them because they did not fully regain their health, and there is a high probability of secondary trauma for researchers.

Distrust in the society

Another important challenge of conducting research with Syrian refugees in Türkiye is the decrease in the sense of trust due to the deepening problems between Turkish and Syrian communities. There are two main reasons for the decrease in trust between them. The first one is the economic crisis. With the increase in the number of refugees, Syrians are perceived as the burden in the society. While people are suffering from economic difficulties due to high inflation rates, they also react to the high spending on refugees from the national budget. The second important reason for the increase in distrust is the issue of socio-cultural differences, which has begun to become more evident as the refugee problem has lasted for a long time and is now understood to be permanent. It has been claimed that Syrians did not adapt to society and that their continued stay in Türkiye would disrupt the order of Turkish society. . This trust problem, which causes concern on both sides, also makes field conditions difficult for researchers.

Fear of being deported

For many Syrians who are still in “temporary protection status� and do not have permanent residence, the anxiety of being sent back to Syria may be preventing them from participating in some research. The increasing number of Syrians sent from Türkiye due to reasons such as their involvement in crime, work outside the places where they have work permits, or expired residence periods has .

Language problems

One of the biggest problems in field research is the language barrier between the researcher and the participant. If a common language is not spoken and communication is established through an interpreter, there is potential for more communication challenges. The number of Syrians in Türkiye who speak Turkish and English is still very small, and the number of Turks who speak Arabic is quite low.

The tendency of politicians to use refugees according to internal dynamics

The issue of the refugee population and what will happen to them in the future is one of the most discussed issues among politicians in Türkiye. It is discussed that refugees, who are seen as both a social and economic burden, will be sent back or will continue to stay as guests, . For example, before the last general election held in May 2023, it was said that refugees would stay as guests, but just before the election, by President Recep Tayyip Erdogan that hosting had come to an end and that they would be sent back safely. The changing political preferences for hosting or repatriating refugees may cause concerns for researchers.

Presence of unregistered refugees

Finally, in Türkiye there are unregistered refugees alongside registered refugees. The presence of unregistered refugees and the fact that their numbers are estimated to be quite high may pose security problems for researchers.

Conclusion

As a result of the challenges described above, it will be very difficult for many researchers to conduct research in the context of Türkiye. The purpose of research should not only be to collect information; people must be convinced that this information will be used for their benefit as well. In order for the research to be effective in this context, the difficulties that have arisen for the Syrian refugee population and for the Turkish host community should be taken into account without blaming either community.

Author bio:

Nur is a PhD student at ĞÓ°ÉÔ­´´ University, Department of Political Science and Junior Research Fellow at the Canadian Institute for Far Right Studies.

In an increasingly interconnected world, comprehending the different cultural views of mental health has become very important to understand different backgrounds. Hence, research like that of LERRN course developer Nimo Bokore stands at the forefront of this essential discourse, shedding light on how cultural backgrounds shape individuals’ mental health experiences and their interactions with social services. Hearing and reading about Bokore’s work from her offered me a deeper appreciation of the complexities involved in providing effective support to diverse populations, particularly immigrants and refugees.

Mental Health and Trauma

One of the core areas of Bokore’s research is the mental health challenges faced by refugees and immigrants, especially those who have experienced trauma. Her work underscores the need to understand the cultural context of trauma and mental health to provide effective support. Reflecting on this point, I am reminded of the profound impact that cultural background has on how individuals perceive and cope with trauma.

For example, Bokore highlights that trauma does not exist in a vacuum; it is deeply intertwined with cultural beliefs and practices. Refugees from conflict zones often carry with them not just the scars of violence but also the weight of cultural dislocation. Understanding these cultural contexts is vital for mental health professionals to offer appropriate care. This perspective has deepened my appreciation for the resilience of refugee communities and the need for culturally informed mental health interventions.

Cultural Competence in Social Work

Bokore’s work on cultural competence in social work is particularly illuminating. She argues that training social workers to understand and respect the cultural backgrounds of their clients can significantly enhance the effectiveness of interventions. This reflection on cultural competence is crucial in a world where migration patterns are continually evolving.

Through her research, Bokore demonstrates that cultural competence goes beyond surface-level understanding. It involves an ongoing process of learning, self-reflection, and adaptation. For instance, social workers must be aware of their own cultural biases and how these might affect their interactions with clients. This self-awareness is the first step towards building trust and rapport with clients from diverse backgrounds. Bokore’s emphasis on cultural competence has inspired me to seek out training and resources that will help me better understand and serve diverse populations.

Cross-Cultural Communication

Effective communication is at the heart of successful social work and mental health practice. Bokore’s research explores the barriers to effective communication between mental health professionals and clients from different cultural backgrounds. Reflecting on this point, I realize how critical it is to develop culturally sensitive communication strategies.

Bokore points out that language barriers are just one aspect of the communication challenge. Cultural differences in non-verbal communication, attitudes towards mental health, and expectations of therapy can all influence the therapeutic relationship. For instance, in some cultures, discussing mental health openly is taboo, and clients may feel shame or fear about seeking help. Understanding these cultural nuances can help professionals create a more welcoming and supportive environment for their clients.

Policy and Practice

Bokore also addresses the need for policies and practices to adapt in order to better serve diverse populations. Her research advocates for policy changes that consider the unique needs of immigrants and refugees, particularly in mental health services. Reflecting on this point, I am struck by the importance of systemic change alongside individual action.

Policies often fail to account for the specific challenges faced by refugees and immigrants. For example, mental health services might not be accessible due to language barriers, lack of culturally competent staff, or restrictive legal frameworks. Bokore’s work highlights the need for inclusive policies that remove these barriers and provide equitable access to services.

One practical implication of her research is the importance of involving refugees and immigrants in policy-making processes. Their lived experiences and insights are invaluable in creating policies that truly address their needs. This participatory approach ensures that policies are not just theoretically sound but practically effective. Reflecting on this point, I am motivated to advocate for more inclusive and participatory policy-making in my professional circles.

Intersectionality in Mental Health

Bokore’s work often employs an intersectional lens, considering how various aspects of identity—such as race, gender, and immigration status—intersect to affect mental health and access to services. This reflection on intersectionality has broadened my understanding of the complexities involved in mental health care for diverse populations.

Intersectionality recognizes that individuals do not experience their identities in isolation but as interconnected factors that shape their experiences. For instance, an immigrant woman of colour might face compounded discrimination based on her race, gender, and immigration status. This intersectional approach helps mental health professionals and social workers understand the multifaceted nature of their clients’ experiences and develop more tailored and effective interventions.

Reflecting on Bokore’s intersectional approach has deepened my appreciation for the diverse experiences of refugees and immigrants. It has also underscored the importance of addressing structural inequalities and advocating for systemic change to create more inclusive and equitable services.

Conclusion

Reflecting on Nimo Bokore’s cross-cultural research has been an enlightening journey. Her work underscores the importance of cultural competence, intersectionality, and policy adaptation in providing effective mental health and social services to refugees and immigrants. By critically examining the narratives constructed about these populations and recognizing their everyday experiences, we can work towards more just and compassionate responses.

Bokore’s research has reinforced my commitment to promoting cultural competence, advocating for inclusive policies, and engaging in continuous learning. As we continue to navigate an increasingly diverse world, let us strive to elevate the voices of refugees and immigrants, ensuring that their experiences shape the services and policies that impact their lives. This reflection underscores the importance of empathy, inclusion, and advocacy in addressing one of the most significant humanitarian challenges of our time

My experience in this two-week intensive online training program has been truly extraordinary. The program itself was highly insightful, offering deep dives into research topics and methods from various perspectives and cultural contexts. The topics covered were divided into two main categories: first, Principles and Politics of Forced Migration Research, and second, Research Methods and Knowledge Mobilization. Lectures and readings were complemented by live classroom discussion that made it possible for the diverse group of participants from different countries to share their experiences and insights, enriching the learning experience with real-life examples. The subjects that were discussed brought to light issues I had not previously considered in my research. Thankfully, it is not too late to include those new things I have learnt. Consequently, of the various topics that were discussed in the course, one topic that warrants my reflection is cultural sensitivity in research.ÌıÌıÌı

Cultural sensitivity is a critical consideration in conducting research with people from diverse cultural backgrounds. It involves understanding the cultural context of the group with whom you are working, recognizing their key values and stakeholders, and demonstrating a willingness to learn and communicate appropriately. By showing cultural competence through respecting cultural norms and practices, researchers can build trust and rapport with participants, which is essential for gathering reliable data. This foundational step is not just a procedural necessity but a moral and ethical obligation that ensures the integrity and authenticity of the research process.Ìı

To conduct effective cross-cultural research, it is crucial to gain an in-depth understanding of the social group being studied. This understanding includes knowledge of their social, familial, cultural, religious, historical, and political backgrounds. Such an understanding requires more than just academic learning; it often necessitates immersion in the culture to grasp the nuances that influence the group’s behaviours and attitudes. Immersion helps researchers frame their questions in ways that are culturally relevant and sensitive, ensuring that the data collected is accurate and meaningful. This deep engagement fosters a more profound respect and appreciation for the cultural context, making the research more empathetic and inclusive.Ìı

One practical challenge in this context is the need to be flexible in accommodating cultural norms and practices. For instance, in the Ghanaian cultural context where my research work will be undertaken, Ghanaians often show deference to authority figures, such as community leaders or elders. It’s important to acknowledge and respect social hierarchies in my interactions during fieldwork. Understanding and respecting these norms is crucial for facilitating open and honest communication. I must adapt to these cultural contexts to ensure successful outcomes. This flexibility will demonstrate my commitment to valuing cultural practices, which in turn encourages participant cooperation and engagement.Ìı

Asking questions in a culturally sensitive manner is another vital aspect. Researchers need to be aware of the cultural implications of their questions. Questions must be phrased carefully to avoid misinterpretation and to build trust with participants. For instance, because some questions will be particularly sensitive, participants must precede such questions with “pleaseâ€�. This awareness not only prevents potential conflicts but also ensures that the data collected is reflective of genuine participant experiences, free from the biases that might be introduced by insensitive questioning.Ìı

Building trust and rapport with participants is essential and often requires more time than anticipated. This “extra” time should be factored into research proposals and funding applications. Trust-building can be particularly challenging when the researcher and participant do not share the same cultural background. Researchers must invest time and effort to overcome these barriers and establish a trusting relationship. This investment is not merely transactional but relational, aimed at creating a sustainable and respectful dialogue between the researcher and the community.Ìı

Engaging with participants through sharing meals and participating in community activities can significantly enhance rapport. In my experience, accepting invitations from the participants to share meals among Ghanaians help to build trust and respect. Personal involvement in participants’ daily lives shows a genuine interest in and respect for their culture, which is crucial for successful cross-cultural research. These interactions go beyond mere data collection, fostering a mutual understanding and respect that enrich both the research and the relationships formed.Ìı

Developing a trusting relationship with participants before conducting interviews is crucial. This involves showing respect, listening actively, and being humble. Researchers should avoid flaunting their knowledge or imposing their values on participants. Instead, they should approach participants with an open mind and a willingness to learn. This approach creates a more egalitarian research environment where participants feel valued and understood, leading to richer and more authentic data.Ìı

It is also essential to have a research team that includes members of the local community. A person closely connected with the local people will be most suitable for cross-cultural research. Research that benefits the local group should be developed and carried out in collaboration with local members. This approach helps me get to know the community and be known by its members, facilitating research entry and participant recruitment. This collaborative approach ensures that the research is grounded in the reality of the community’s daily life and cultural context.Ìı

Embracing cultural sensitivity in research is essential for producing reliable and valuable data. This training program has provided me with the knowledge and tools to approach my upcoming fieldwork with a deeper understanding of cultural nuances and the importance of building trust and rapport with participants. As I prepare to collect data, I am confident that these insights will significantly enhance the quality and impact of my research. By showing respect, being willing to learn, and involving community members in the research process, we can ensure that our research is culturally sensitive and ethically sound.Ìı

In conclusion, cultural sensitivity in cross-cultural research is not just about academic rigor; it is about genuine engagement, respect, and understanding. It involves recognizing the complexities and nuances of different cultures and being willing to adapt and learn. This approach not only enriches the research process but also ensures that the findings are reliable, meaningful, and respectful of the communities involved. As I embark on my fieldwork, these principles will guide me in conducting research that is both ethically sound and culturally sensitive.ÌıÌı

Author bio:ÌıÌı

PhD Candidate, Center for Migration Studies, University of Ghana, Accra, GhanaÌı

Undertaking research with refugee and migrant populations requires a deep commitment to ethical integrity, given the inherent vulnerabilities and complexities of their prior experiences. Throughout the research process, researchers are expected to carefully navigate numerous ethical considerations to ensure the integrity and sensitivity of their projects. In this reflection, I discuss various challenges faced by novice researchers, including myself. I explore the ethical considerations in qualitative research with refugee and migrant groups, drawing upon personal insights, existing literature, and recommendations by scholars in the field.

The ethical landscape of migration research is multifaceted, influenced by institutional and legal requirements, power imbalances, and cultural nuances (Grabska & Clark-Kazak 2022; Davidson et al. 2023). Moreover, researchers, particularly those pursuing Master’s and doctoral degrees, encounter methodological and procedural challenges alongside financial constraints, time limitations, and occasional gaps in relevant academic training or practical skills. In the multicultural mosaic of Toronto, ethical considerations in qualitative research with refugee and migrant communities require a nuanced and context-specific dimension. For instance, researchers conducting interviews or focus groups with Syrian refugees resettled in Toronto had to navigate cultural sensitivities, language barriers, and trauma-informed practices. In such settings, obtaining informed consent often involved community leaders or interpreters to ensure that participants fully understood the research aims and potential implications (Masterson & Mourad 2019).

Local ethical frameworks are essential for ensuring that research practices resonate with the cultural, social, and political realities of migration contexts. Western-centric ethical norms may not adequately capture the complexities of migration experiences or the ethical concerns of diverse communities. Collaborative efforts involving local stakeholders are crucial for co-creating contextually relevant ethical guidelines that reflect the values and priorities of affected populations. Moreover, ethical considerations extend beyond the research process itself to the dissemination of findings and community engagement. Engaging refugee communities in the research process as active partners, rather than passive subjects, fosters trust and ensures that research outcomes are relevant and empowering. For example, while working as a Project Officer at Immigration, Refugees and Citizenship Canada (IRCC) from 2019 to 2024, I witnessed certain community-based participatory research projects in Toronto, such as , typically involved refugee community members in all stages of the research process, from study design to knowledge translation. As a Toronto-based nonprofit, Access Alliance believes that to promote equity, the knowledge production process itself needs to be made more equitable. Thus, their research is grounded in a community-based research framework with proven capacity to make the research process more inclusive, empowering, and equity-driven.

In the article “Ethics in Forced Migration Research: Taking Stock and Potential Ways Forward,” Clark-Kazak (2021) argues for a hybrid approach that integrates both procedural and relational ethics. Procedural ethics are central to ensuring the ethical conduct of research with refugee and migrant populations. Obtaining informed consent, protecting confidentiality, and mitigating potential risks are paramount considerations. However, the dynamic nature of migration contexts poses challenges in implementing these procedures effectively. Researchers must navigate complex legal and social landscapes, often facing obstacles in securing consent from individuals with precarious legal status or limited access to information. Moreover, adapting standardized ethical protocols to diverse cultural settings requires careful consideration of context-specific norms and practices. Furthermore, the author emphasizes that non-academic organizations, including migrant-led groups, should offer resources and training to staff and clients on procedural ethics, relational principles, and participants’ rights in research.

Relational ethics, which focus on the dynamics between researchers and participants, are equally crucial in migration research. Power differentials, language barriers, and trust dynamics shape these relationships, influencing the quality and validity of research outcomes. Building and maintaining ethical relationships with migrant communities necessitates transparency, respect, and genuine engagement. Researchers must navigate cultural sensitivities and power dynamics, recognizing the agency and autonomy of participants in shaping research processes and outcomes (Clark-Kazak 2021).

In one of the discussions with participants in the LERRN course, it was highlighted that the proliferation of big data analytics, including AI-generated data analytics, presents novel ethical challenges in migration research. The collection, analysis, and interpretation of datasets raise concerns regarding privacy, consent, and data ownership. In contexts where migrants’ digital footprints are subject to surveillance or exploitation, ethical frameworks that safeguard individuals’ rights and dignity are imperative. Ensuring the responsible use of big data analytics requires interdisciplinary collaboration and ongoing dialogue between researchers, policymakers, and affected communities.

Efforts to address these ethical challenges include the formulation of a . This code serves as a guiding framework for researchers, emphasizing principles such as voluntary consent, confidentiality, and minimizing harm. While such initiatives are commendable, significant gaps persist, particularly in procedural and relational ethics, big data analysis, localized ethical frameworks, and oversight mechanisms for researchers operating outside institutional review boards (Clark-Kazak 2021). Addressing oversight mechanisms for researchers in regions with limited research infrastructure or authoritarian regimes poses significant challenges. Researchers often encounter obstacles in obtaining ethical clearance or adhering to established ethical standards, highlighting the critical need for adaptive and culturally sensitive frameworks to support ethical research practices under such conditions.

In conclusion, ethical considerations are paramount in both qualitative and quantitative research with refugee and migrant populations. Some takeaways from the LERRN course discussions highlight that while progress has been made in addressing ethical challenges, persistent and emerging gaps remain. Strengthening international collaborations, advocating for research autonomy, and supporting local research ethics committees are essential steps in promoting ethical research practices globally. By prioritizing interdisciplinary collaboration, community engagement, and global advocacy, researchers can work towards developing more inclusive and contextually sensitive ethical guidelines that uphold the rights and well-being of migrant and refugee populations. Adopting culturally responsive and trauma-informed research practices, engaging communities as active partners, and prioritizing the well-being of participants can help researchers uphold ethical integrity and contribute to meaningful and empowering research outcomes.

Author bio

Afag Javadova is a postdoctoral researcher specializing in public policy with a focus on immigrant settlement and integration.

References

Clark-Kazak, C. (2021). Ethics in Forced Migration Research: Taking Stock and Potential Ways Forward. Journal on Migration and Human Security, 9(3), 125–138.

Davidson, N., Hammarberg, K., & Fisher, J. (2023). Ethical Considerations in Research With People From Refugee and Asylum Seeker Backgrounds: A Systematic Review of National and International Ethics Guidelines. Journal of Bioethical Inquiry, 1-24.

Grabska, K., & Clark-Kazak, C. R. (2022). Documenting displacement: questioning methodological boundaries in forced migration research. McGill-Queen’s University Press. International Association for the Study of Forced Migration (2018).

Masterson, D., & Mourad, L. (2019). The ethical challenges of field research in the Syrian refugee crisis. MENA Politics Newsletter. Available at SSRN 3522168.

Throughout the COVID-19 pandemic, nations across South America, including Peru and Ecuador, grappled with unparalleled challenges in regulating the influx of Venezuelan migrants amid a backdrop of health emergencies and economic turmoil. Concurrently, the imposition of stringent migration security measures has been observed. The following reflection explores the challenges of research ethics in an environment that exacerbates the marginalization of migrants, especially when they are framed as security threats.

From the start of the previous decade, Venezuela has grappled with a socio-political and economic crisis, prompting . The exodus from Venezuela posed a significant challenge for South American nations during the period of 2015 to 2019. Peru and Ecuador were two of the countries who faced an unparalleled influx of Venezuelan migrants. The concerted efforts of multilateral initiatives, such as theÌıProceso de QuitoÌı(September 2018), were aimed at adopting migration policies to manage the significant migration of Venezuelans in a safe and orderly manner. Furthermore, the efforts of theÌıAndean Community of Nations (CAN), along with the involvement of international organisations (IOM & UNHCR) and NGOs, sought to facilitate the resettlement of Venezuelan migrants in various cities. Notwithstanding, in 2018, the governments of Peru and Ecuador resorted to the most straightforward solution, which was to prioritise the security aspect of immigration. Thus, they capitalised on the prevailing discourse, fuelled by the media, which found ready acceptance among the host society, particularly in light of the rising crime rates attributed to foreigners in these countries sinceÌı2019.

With the arrival of theÌıCOVID-19 pandemic, the situation worsened. The free movement of people across land was blocked, air transportation was limited, and borders were closed, forcing Venezuelans to pay exorbitant fees and even risk their lives at illegal border crossings.^[1] The imposition of stringent migration security measures extremely affected Venezuelans who were in Ecuador or Peru, or who intended to move to neighbouring states. On this occasion, the discourse indiscriminately targeted Venezuelans. Shaped not only by media portrayal, but often exacerbated by related to the host society’s perception of Venezuelan migrants. This narrative cast Venezuelan refugees and migrants in the light of potential criminals, subjecting many to xenophobic treatment. As a consequence, the precariousness, and vulnerability of Venezuelan immigrants in these two nations intensified markedly during that period. Those seeking international protection and aspiring to begin anew in either country found their hopes abruptly dashed, particularly around and during the COVID-19 pandemic.

In light of this situation, first, it becomes crucial that both academic and non-academic researchers re-evaluate the ethical challenges inherent in research contexts that exacerbate the marginalization of immigrants. Ethical practice and methodological validity are intertwined. This means that researchers can conduct rigorous and valuable research while also respecting the rights and well-being of marginalized immigrant communities. Researchers should give careful consideration to ethical matters, especially when working alongside vulnerable refugees and migrants. According to Christina Clark-Kazak, researchers should consider the ethical implications of all research, as such information could risk individuals’ residency, migratory status, and lawful citizenship, affecting them, their families, and wider social circles.[2]

Second, researchers need to establish a consensus regarding the essential adoption of ethical guidelines. After the experiences faced by Venezuelan refugees and migrants before, during, and after the COVID-19 pandemic in Peru and Ecuador, researchers from Academia, NGOs, and public institutions working in human mobility must adopt national ethics guidelines to ensure they address the specific needs of immigrants. It is quite likely that research ethics in the Global South are not adequately focused on creating a framework specifically tailored to the ethical considerations for research involving immigrants.

Third, researchers must consider theÌıresearch scope. All research inherently possesses limitations. During the dissemination of research findings, both the scope and the limitations must be clearly articulated to ensure that results related to a specific aspect of the migrant population are not generalised without due consideration of the research’s constraints. By doing so, we respect the rights and dignity of immigrant participants and contribute to knowledge that can help reduce their marginalization.

Ultimately, following the COVID-19 pandemic and the securitisation of migration in the Global South, a new dimension must be introduced to the research ethics discourse. This dimension delves into the ethical dilemmas arising from the juxtaposition of national security concerns with the rights of migrants in the middle of a pandemic. Specifically, it should examine the repercussions when governments prioritise a state-centric security strategy over one centred on human security. The field of research ethics must be diligently nurtured to protect the rights of refugees and migrants.

[1] César Castilla & Sami Sánchez, (2023), Securitización migratoria de la diáspora venezolana antes y durante la pandemia covid-19 en Ecuador y Perú.ÌıTemas Sociales, (53), 53-88. Epub 30 de noviembre de 2023. .

[2] Christina Clark-Kazak, (2021), Ethics in Forced Migration Research: Taking Stock and Potential Ways Forward.ÌıJournal on Migration and Human Security,Ìı9(3), 125-138.Ìı.

Author bio:

Researcher on Human Mobility and CulturalÌıIntegration, Independent Scholar at Centre for Refugee Studies, York University