different minority populations. The Turkish model particularly highlights the stark distinction the German community can establish. Moreover, Goel (1998) highlights the effect of exclusionary policies and how they may aid in the establishment of counter-cultures and transnational citizenship through common disgust and need for recourse.
Paradoxically, these exclusionary policies build solidarity among those they oppress. In this case, the Indo-German community used foreigner policy and other racial impositions as a means to unite their community.
Aspects of community and solidarity arose in online interactions. The internet portal theinder.net identifies itself as the “Indian Online Community.” Many online interviews have been conducted for various research projects, and current research focuses on “'Indians in Germany’ and how they form or should form a community”.27 This type of new media is helping connect first and second generation Germans of Indian descent not only for networking purposes, but also to better articulate their demands as a minority population. Many scholars predict that these small pockets of the Indian Diaspora will be further sustained through these technological connections that aid in the establishment of a constructed/shared identity, but these developments alone do not explain these different forms of engagement (Baumann 1997).
26. Goel 1998
27. Goel 2006
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[Turkish] Foreigners from developing countries, i.e. those who are visibly different from the Germans, are depicted as seeking only their personal advantage, as coming from a place far inferior to Germany. In that country, furthermore, they are perceived to infringe on the rights of the indeginous population, costing much money and blocking its progress. There is a display of utter disregard for the countries of origin as the only aim is to keep the foreigners away; if not physically because the law prevents this then at least symbolically by not letting them legally become Germans .26