Migrant maternal online communities

Online gathering in times of physical (im)mobility: Facebook practices of Malagasy mothers in France

“…Some studies show that a paradoxical aspect of the Covid-19 pandemic was that it separated people physically but brought them together through online tools (Abbas et al, 2021; Carlsen et al, 2021). Second, this benevolence might result from the group's purpose and charter, which lie in the sisterhood that the administrators insist on, and their authority within the group as shown within studies like Williams Veazey (2021). The administrators’ authority is quite well consolidated, and they are respected among group members.…”

“…The gathering of Malagasy mothers within MGF is to achieve a ‘good motherhood’, that is, through a combination of selective cultural and technical motherhood practices from the two countries to which the members of MGF belong. Williams Veazey (2021) was right to point out the significance of ‘migrant maternal imaginaries’ that would shape the motherhood of migrant mums.…”

“…While observing the gathering dynamics of immigrant mothers in Australia, Veazey introduced the concept of ‘migrant maternal imaginary’, which is ‘a framework of identity, based on a mother's understanding of herself as a mother from a specific place or culture, living in a different geographical and cultural space’ (Williams Veazey, 2021: 03). Veazey notes the importance of maintaining their cultural identity, and the continuity of the culture of their countries of origin, in the lives of immigrant mothers settled in host countries.…”

“…She also notes that this search for identity and cultural continuity will guide them in their mothering process. She adds that one of the ingredients for successful mothering for migrant mothers in their ‘imaginary’ is their ability to mix the mothering practices from ‘here and there’: ‘In navigating her role as a “good” mother, she [the migrant mother] draws on ideas about what mothers from her place or culture of origin (should) do, and on ideas about what mothers where she now lives (should) do’ (Williams Veazey, 2021: 3).…”

“…While Candidatu notes the same points as Veazey on the role played by the culture of origin within diasporic mothering, she also points to the concept of ‘belonging,’ which is essential as well. Regarding the concept of ‘belonging’, empirical studies on diaspora communities have already demonstrated that, despite the success of their settling in their country of residence and their continued contact with their country of origin thanks to social media, the fulfilment of the life of immigrants, including Malagasy mothers in France, is also closely linked with their sense of belonging to a community that shares the same elements such as language, foods, and music, inter alia (Marino, 2015; Rinnawi, 2012; Turner, 2008; Williams Veazey, 2021). Their sense of shared values, common elements, and personal experiences of being an immigrant are sometimes sources of trust and openness that lead to community creation.…”