Second-generation immigrants are caught between two cultures: that of their parents' homeland and that of the dominant culture of the land in which they were born. Many of them feel that they are not fully accepted in either. From their early days at school, many of them experience a tug of war between the pressures of the homeland culture and the culture of the new land.
Tiatia illustrates these pressures from interviews with Pacific Islanders born in New Zealand. Language itself is a problem. Many second generation immigrants do not feel comfortable with the language of their parents’ homeland. If they do not all use it at home, or have opportunities to develop competence in its intricacies, in, for example, the religious language. When among their cultural group, they do not always understand what is going on. Sometimes this leads to a sense that they are not fully accepted or appreciated, even by other children of the same age from the same cultural group especially those born overseas.
On the other hand, their English language abilities may not be at the level of other children, especially if English is not used at home. Schools sometimes assume, even without testing, that they will be poor students. They sometimes are looked down on at school, or singled out as needing to make a ‘special effort’. Other children from different backgrounds do not always accept them.
The second generation immigrations from the Pacific Islands speak of great family pressure to accept unquestioned obedience and respect for seniority, while at school, for example, they are taught to question, analyse and critique. This can lead to problems of communication in home, in church and among the cultural group. The interviewees, whose stories are reported at length in the book, often spoke of the problems of communication, of not being heard or respected. They are expected to follow the instructions of parents without question, and yet their parents are not always aware of the pressures at school or work, or in other aspects of life.
For the Samoans, as for some other Pacific Islanders, the church is a major focus of life. The church structures mirror the social structures of island cultures, the minister replacing the high chief, and the deacons the village council. Many island customs are carried out within the church context. Some of the second generation immigrants are able to accept and settle in this environment. Others find it very difficult. For many, church became meaningless. Some could not understand the language. Others found that it did not relate to the issues of their own lives. Yet, subtle pressures were applied. Sunday School exam results were posted on the walls of the church for all to see, while school results were ignored.
Many second generation Pacific Islanders in New Zealand have found the charismatic churches very attractive. They have enjoyed the contemporary music, the informality and lack of ritual. It has released them from the demands within their own churches of onerous duties of financial support and meeting expectations of the elders and their parents while allowing them to worship in their own way. Yet, for their parents, the whole concept of individual salvation and a personal relationship with Jesus, rather than the collectively inherited faith of the family makes little sense. On the other hand, there are many second generation immigrants who can find no other way to cope with the pressures than to withdraw into alcohol, drugs, and even suicide.
Tiatia calls for an acceptance of these people caught in between the cultures, allowing them to form their own identities, finding the mix of cultures which suits them. She also calls for ‘reconciliation’, in which values, belief and reasons are shared and heard.
The book is available directly from the Christian Research Association (New Zealand), Private Bag 11903, Ellerslie, Auckland, New Zealand. The cost is $NZD22.50 plus packing and postage.
Philip Hughes