The Climate of Fear and (Un)Safe Home: The Case of Lithuanian (Im)Migrants in Norway Based on data from fieldwork carried out in Norway, in 2017, the article discusses the climate of fear that (im)migrants from Lithuania confront. (Im) migrants’ experience is based on their own experiences and on the public discourse about children allegedly taken away by the Norwegian Child Welfare Services. This has created a climate of fear. Using data from fieldwork conducted in one of the cities in northern Norway, the article reveals (im)migrant strategies and their attitudes to living in this atmosphere. Key words: migration, identity, emotions, Lithuanians in Norway.
The early years of the independence of the Lithuanian state in the last decade of the twentieth century witnessed the construction of the nationhood through the evolving definition of “we” and “the other” in the nation. The Lithuanian diaspora took an active part in the discussions of defining one’s belonging to a nation. The core element in the discussion was the Law on Citizenship of the Republic Lithuania of 1991, which could be seen as a tool for classification of the population in defining an individual’s belonging to the nation. In this law, gradual clarification of the notion of the Lithuanian descent could be seen as inclusion of the diaspora in the category of ‘we’ in the general framework of the nationhood. The analysis of media articles of that period gives a vivid picture of the process of the construction of national belonging and reveals quite innovative interpretations of belonging proposed by the diaspora. Lithuanian émigrés questioned the established assumption in nationalist thinking that regarded the territory as the main precondition for belonging to a nation; instead, they suggested definitions of belonging based on common self-awareness, language, and the like, but their main criterion was the Lithuanian descent.
The article is based on the findings of a field study conducted in Norway from 2008 to 2017. The focus group consisted of second-generation Lithuania migrants living in Norway. Transnationalism is one of the most promising concepts in anthropology in addressing contemporary migration. Transnationalism argues the changing nature of contemporary migration (when compared with the previous waves of migration in history). Contemporary migration is seen as intensive and simultaneous being “here” and “there” (in the country of origin and the host country). However, the identity construction in the second-generation migrants is seen as different if compared with the first generation. Critics of transnationalism see the second generation of migrants as a weak chain theoretically. According to them, previous concepts of assimilation and integration could be employed again in understanding identity construction of the second generation. A short analysis of the data from the field study of the second generation of migrants from Lithuania in Norway raises the question of whether transnationalism is inappropriate to explain the processes in the second generation of migrants. Surprisingly, it is evident that contrary to the claims of the critics of transnationalism, the second generation of migrants does not directly assimilate into the host society (Norway), and Lithuania remains a significant resource of identity. Even if second-generation migrants see themselves strongly connected with Norway both practically and emotionally (active participation in Norwegian society), at the same time Lithuania is considered more as a domain of emotions. In most cases, second-generation migrants seem to be active participants in Norwegian society. They understand Norwegian society better (if compared to the first generation), so it is natural that they want to be formally recognised as Norwegian citizens. To them, Lithuania is a country of holidays, grandparents, and entertainment. However, even in this case, we encounter a certain tension between being a Norwegian and a Lithuanian. The respondents speak of a certain duality or hybridity of identities when one does not want to be entirely Norwegian or entirely Lithuanian. However, although people note that both identities are equally important, they choose to become Norwegian citizens, because Norway is the country where they live and they feel better informed about its current affairs.
The article analyses the concepts of home. The analysis is based on field research data obtained from two Norwegian municipalities, one in the northern and one in the south-western part of Norway. Based on interviews, the article reveals the migrants’ own concepts of home. The results of the survey reveal three main concepts of home construction by migrants: home in Lithuania, home in Norway, and home as ‘here’ and ‘there’. The idea of home in Lithuania while permanently living in Norway is partly related to the migrants’ age and their social status, also on the degree of integration into the new society (older immigrants to Norway often work in low-skilled jobs and do not speak Norwegian or speak it poorly); they see their presence in Norway as temporary and based on economic criteria. The idea of Norway as home correlates with the (high) degree of integration of migrants into Norwegian society. Migrants who feel well received by the new society, regardless of age, call Norway their home. The idea of home as ‘here’ and ‘there’ is closely linked to the time dimension. Migrants often emphasize that after arriving in Norway, they seldom see themselves as having left Lithuania, until they gradually integrate into the new society and begin considering Norway as their home. Lithuania is often referred to as second home (more often associated with holidays, entertainment, etc.). The kin (mostly parents) are named as a bridge between Norway and Lithuania, which disappears when parents pass away. Various intermediate ideas of home construction are also possible. For example, identifying the place of residence of family members at the time as home or not being able to pinpoint where you feel at home. The discussed dimension of emotions in the construction of the idea of home also provides inspirations for further reflection on the construction of home as a constant process, which is dependent not only on rationally chosen factors but also on the socio-cultural environment and intercultural communication.
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