actors in world politics, including supranational
actors, NGOs, MNCs, indigenous communities etc.
This range of studies goes beyond state-centric
notions of diplomacy as the prerogative of the state.
They assign the diplomatic agency to a number of
non-state entities capable of promoting dialogue and
interaction between states, societies and groups
(Cornago, 2013). Thus, the hierarchy in diplomatic
relations is being flattened, and non-state entities
enter into diplomatic relations without the need for
mutual recognition by other actors.
Multiplication of diplomatic actors also leads to
the fact that the list of areas considered to be
“diplomatic” is expanding. Accordingly, there is a
transition from diplomacy as an institution to
diplomacy as a practice. And this transition is closely
intertwined with the process of formation of means,
techniques and ways of conducting public diplomacy.
2.2 Diaspora as an Emerging Non-state
Actor
Among non-state actors, diaspora occupies a special
place, and its prominence in international relations is
becoming increasingly salient. Diaspora as a political
phenomenon has gained considerable attention from
scholars who have studied its features as social
formation, boundaries, conditions and motives of
engagement, as well as the ways of diaspora
involvement in political and cultural influences both
on host country and country of origin.
According to the International Organization for
Migration, diaspora includes “members of ethnic and
national communities who have left, but maintain
links with, their homelands” (Ionescu, 2006). In
general, when defining diaspora, the traditional
approach implies the need to include several aspects
in its conceptualization: geographical distance from
the country of origin; internal group solidarity;
identification with the country of origin; acting as
transnational population, etc. However, several
adjustments should be made to this traditional set of
defining features of diaspora, which expand this
concept and at the same time concretize it.
First of all, the category of diaspora includes
representatives both of states and of non-state
communities in the host country, such as ethnic or
religious groups.
The issue of identification is also not as simple as
it seems at first glance. In general, different groups
attribute different meanings to this concept. In
particular, for diaspora, who think of themselves as
part of a nation but outside the state, identity is more
valuable than for people inside the country who
experience it in their daily lives. This is why diaspora
takes an active part in activities that support and
sustain national identity, as they nourish their self-
image (Shain & Barth, 2003). However, members of
diaspora do not necessarily identify with their country
of origin, but may be identified as such by others. In
addition, the identification of diaspora members is
usually twofold: they identify themselves both with
their country of origin and their country of residence.
Culturally and historically, Docker defined this
double identification as “a sense of belonging to more
than one history, to more than one time and place, to
more than one past and future” (Docker, 2001) At the
same time, members of diaspora are also
characterized by the idea of themselves as a separate
group with a common background, experience and
sense of connection that distinguishes them from
other groups within the host county and from
compatriots in the country of their origin.
An important aspect in defining diaspora is the
process of its formation: diaspora members or their
ancestors have been dispersed from an original
“nucleus”, and according to some researchers, this
process is often associated with forced emigration.
Taking this factor into account helps to draw a line
between the diaspora itself and indigenous ethnic
enclaves that may be formed outside the homeland
due to changing borders. Involuntary resettlement is
a condition that has a special impact on relations with
the country of origin, fundamentally different
attitudes and spiritual connection with it.
Therefore, there are many variables that
complicate the precise and unambiguous definition of
diaspora. This allows Brubaker (2005) to say that
diaspora is not a homogeneous, close-knit group of
people, but rather a “category of practice, project,
claim and stance”, thus giving this notion of
multidimensionality.
Diaspora represents the connectivity and mobility
of the globalized world. As a community that is
geographically separated from the country of origin,
diaspora in many cases appears as an extension of its
capacities. As a result, states are changing the way
they think about diaspora and try to build mutually
beneficial relations with it. Instead of considering
members of diaspora as “lost” to the state,
governments tend to create networks, mobilize
groups or individuals, and engage them in
cooperation, viewing them as a powerful tool of soft
power. However, by endowing diaspora with a certain
subjectivity and trying to persuade it to defend
nation’s interests, states also undertake to develop
mechanisms to protect the rights of diaspora in the
host’s environment (Bravo, 2015).