Cultural Integration (paper by Kele and I)

Cultural identity is a defining factor in the lives of most people and can, therefore, create the greatest difficulties regarding their integration into a new society. To begin a discussion on cultural identity, it must first be defined. Cultural identity can be explained as a combination of a person’s language, country of origin, and religion, accompanied by various other factors. One’s cultural identity forms the basis for a person’s character, creates a source for independence as well as security, personal values, and individual importance. The defining of cultural identity of minorities, and their subsequent integration into society, has gained more widespread attention in recent years both in the United States and in Denmark, particularly in relation to the challenges it carries with it.

The first difficulty which minorities encounter is language. Language is an essential part of everyday life and thus forms the basis for a person’s identity. “[It] plays a huge role in most aspects of human life everywhere,” (Skutnabb-Kangas) and so language is essential in allowing the minority access to the new society. When an individual, especially a child, is presented with various issues about their language and different views on its worth to society, they are automatically presented with a re-evaluation of who they are. Language barriers tend to be the main blocks which most minorities face as the greatest problem when attempting integration into a new society. Due to the wide variety of languages spoken in the world, it is not possible for most people to immigrate to a place where their native language is spoken and so they are bound to face some difficulties.

In addition to the barriers presented by spoken languages, there are also differences in body language and physical interactions that may cause additional misunderstandings between members of different cultures. According to Le Roux, body language, or kinesics which includes facial expression, posture, gestures, and other body motions may serve to express opposing views in alternate cultures. For example, in “Westernized” cultures such as many parts of Europe and the United States, it is expected that when people are engaged in a conversation that they maintain eye contact out of respect for the other person. In contrast, this same behavior is seen as confrontational and rude in many Asian cultures. It is evident that spoken language and body language may convey different messages in different cultural contexts, and so, as an increasingly global community, education about other cultures and their norms of behaviour must be promoted in order to better deal with the increase in diversity.

Not only do body language and spoken language present difficulties to integration, but physical appearances may also create problems. Various aspects of one’s physical appearance, such as hairstyle or clothing style may be accompanied with assumptions from others about that person. For example, a young Muslim woman wearing a head wrap may be regarded in a certain way because of the pre-judgment made by those outside of her culture who are not aware of the cultural significance of that item of clothing. According to Le Roux, aspects of clothing can carry stereotypes that convey certain attitudes about sex, cultural background and other culturally related values. For example, when walking down the streets of Copenhagen and observe the people whom you pass you unintentionally make judgments about their status in society based upon their appearance and the clothing they wear.

Along with the challenges we have discussed, it is necessary to approach the study of minorities in a multicultural context from another perspective as well. Immigrants are faced not only with these barriers created from within the majority society, but the minority also creates barriers for themselves which hinder their own integration. For example, some refugees and immigrants assemble together in groups that share similar origins, customs, and beliefs thus creating a sense of security and community within the new society, though still separate from the community at large. “Far too many immigrants and refugees still live passive lives on the fringe of society, and many experience prejudices and differential treatment in their everyday lives,” (The Ministry of Refugee). By willingly separating themselves from society, minorities may contribute to their own alienation.

Integration and the ways a majority culture deals with the mother tongue(s) of the minority culture(s) have been issues of controversy for the United States and have become increasingly important issues for Denmark in recent years. Mother tongue has so many different definitions that it is difficult to pinpoint just one. A mother tongue can include the first language learned, the language which one identifies or is identified with, the language one knows best, and the language one uses most frequently (Skutnabb-Kangas). Acquiring a second language can be the necessary step towards integration into a new society. Therefore, one must be willing to adopt a new language. Children are the first ones confronted with this pressure for language acquisition through the school system.

Transitional language programs provide instruction on the majority language and culture in both the mother tongue and the majority language. These programs would be the ideal solution to the difficulties encountered when dealing with integration; however, many majority societies choose not to offer such programs. Either the majority does not feel responsible for minority integration, but rather feels that it should be the job of the minority to integrate themselves. Or there are underlying fears that the integration of minorities may cause problems for members of the majority culture. These underlying issues and fears, which come from such antiquated mindsets as racism and other prejudices against a group’s language, religion, or origin, can also create roadblocks to minority integration. Members of the majority may feel threatened by the presence of a capable and competent group of minority individuals who are educated and ready to enter the work force. This fear comes from the perceived possibility that the minorities will interfere with majority employment opportunities or that the minority is “taking” funds and services that should be reserved for the “native” citizens rather than being used for “foreigners.”

It is evidently clear through the challenges which have been examined, how difficult it is for minorities to integrate into an unfamiliar society. Minorities are faced with these challenges on a daily basis which interfere with their ability to live a successful life. When some members of a society are faced with difficulties adjusting, the entire society is also affected. In order for everyone to be happy and live a comfortable life, as a whole society we must work together to educate ourselves and others about the various cultures that exist. We must learn to be open-minded, to accept others, and realize that each and everyone, despite their cultural differences, has something unique to offer.

References
Andersen, Suzanne. “Ethnica Children and Education in Denmark.” Københavnerstudier I tosprogethed 16, Danmarks Lærahøjskole, 1992.

Cummins, J. and T. Skutnabb-Kangas. “Minority Education: From Shame to Struggle.” Multilingual Matters Ltd., Cleveland, Philadelphia, 1988.

Dencik, Lars. “Modern Childhood in the Nordic Countries: ‘Dual Socialization’ and its
Implications.”

Group of Ministers on Improved Integration. “The Government’s Vision and Strategies for
Improved Integration.” Website

Le Roux, Johann. “Effective Educators are Culturally Competent Communicators.”
Intercultural Education, Vol. 13, No. 1, 2002.

Skutnabb-Kangas, Tove. “Linguistic Genocide in Education – or Worldwide Diversity
and Human Rights.” Laurence Erlbann Associates Mahwah, New Jersey,
London, 2000.