Search for identity in Baltic diaspora after 1990: education of Lithuanian and Latvian youth in Los Angeles

Nors emigracijos mastai į JAV iš Baltijos valstybių mažėja, naujausia banga – po nepriklausomybės atkūrimo, daug lietuvių ir latvių išvyko įgyvendinti svajonių į Ameriką. Visgi, ne vienas jų stengėsi kuo greičiau adaptuotis „lydomajame katile“ ir kuo greičiau tapti tikrais amerikiečiais. Apie lietuvių diasporą JAV, ypač rytinėje šalies dalyje, galima rasti medžiagos ir apytikslius skaičius, tačiau apie latvių išeivius duomenų ypatingai trūksta.Tad šiame darbe ir bus apžvelgiama lietuvių ir latvių bendruomenių veikla Los Andžele ypač po 1990-ųjų, išskirtinį dėmesį skiriant išeivių pilietiškumo, tapatumo ir švietimo klausimams. Darbo tyrimo objektas – Latvijos ir Lietuvos valstybių politika diasporos atžvilgiu, lietuvių ir latvių bendruomenės Kalifornijos valstijoje, JAV. Šio darbo tikslas – palyginti tapatumo formavimąsi po nepriklausomybės atgavimo Lietuvoje ir Latvijoje ir baltų bendruomenėse Kalifornijoje, bei pristatant išeivių tapatumo palaikymui kylančias problemas, atksleisti pilietiškumo suvokimą išeivijoje. Darbe iškeliami šie uždaviniai: pateikti baltų tapatumo formavimosi istoriją; pristatyti Lietuvos ir Latvijos vyriausybių poziciją išeivių klausimu, atskleisti pilietinės visuomenės svarbą valstybės gyvenime, pateikti baltų diasporos, kaip brandžios ir aktyvios pilietinės visuomenės, veiklos pavyzdį, supažindinti su diasporos mokyklų problemomis ir galimais išeivių jaunosios kartos ugdymo būdais, tyrimo „Lietuviškasis tapatumas ir pilietiškumo samprata Los Andželo lietuvių bendruomenėje“ pagalba išsiaiškinti, kaip lietuvišką tapatumą ir pilietiškumą suvokia lietuvių išeiviai, kokį vaidmenį lietuvybė vaidina jų gyvenime. Darbą sudaro įvadas, keturi skyriai, išvados, šaltinių ir literatūros sąrašas ir priedai. Darbo pirmajame skyriuje pristatoma baltų tapatumo idėja. Antrame skyriuje pateikiama pilietinės visuomenės samprata, išskiriami pilietiškumo apraiškų skirtumai postkomunistinėje erdvėje ir išeivių tarpe. Trečioje dalyje pateikiamos lituanistinėms ir latvių mokykloms Los Andžele iškylančios problemos, jos aptariamos kartu siūlant galimimus jų sprendimo būdus. Ketvirtoje dalyje aptariamas Los Andželo išeivių tarpe atliktas tyrimas, kuriuo siekta išsiaiškinti, kaip užsienio lietuviai suvokia lietuvišką tapatumą, pilietiškumą, įsivaizduoja savo ateitį JAV ir kaip vertina bendravimo su latvių diaspora ypatumus.The geopolitical situation of the Baltic States fated that wars, annexations, and incorporations into various empires were part of their history. At the end of the WWI the countries became independent, but due to the secret protocols of Molotov-Ribbentrop Pact, burried their independence for fifty years. Consequently, many people migrated to the United States (and other countries), where they found their new home. The migration continued after Lithuania and Latvia regained their independence in 1990’s and still does. Though the Lithuanian communities in the Eastern part of the US have been analyzed by Eidintas, Kuzmickaitė, and Van Reenan, the Western part got less attention. The Latvian diaspora has received little attention by scholars, thus needs to be discussed in more detail. The object of the thesis is the policy of Lithuanian and Latvian governments towards the Baltic diaspora, the Latvian and Lithuanian communities in Los Angeles. The goal of the thesis is to compare the issue of identity in Latvia and Lithuania, and in Baltic communities in Los Angeles. The identity problems as well as the perception of civil society in the Baltic diaspora will be presented. The aims of the thesis are: to present the history of forming the Baltic identity, to present the position of Latvian and Lithuanian governments towards the diasporas, to portray the importance of civil society for a country, to present Baltic diaspora as an active civil society, to get acknowledged with the existing problems in diaspora schools in Los Angeles and possible education solutions, presenting the survey „The perception of Lithuanian identity and civil society in Lithuanian community in Los Angeles“ by which the role of Lithuanianism and perception of identity, and civility are discussed by Lithuanians in Los Angeles. The Balts in this thesis means only the Latvians and the Lithuanians, i.e. the linguistic distinction is being applied. The model of a three-wave migration is being used in this thesis: first wave migrants are those Balts who left Latvia and Lithuania in the end of the XIXth and the beginning of the XXth centuries, the second wave is the flow of displaced persons after the WWII, the third wave entails the migrants of the end of the XXth century and those who are leaving Europe. Descriptive, comparative and interview methods have been used in this thesis. 1. The Baltic Identity in Homeland and the Diaspora 1.1. Cultural individuality and the theory of Jonas Balčius Though the aim of the thesis is to deal with the problems of forming and keeping identity in Baltic diaspora after 1990, I couldn‘t neglect looking throught the historic development of the issue. According to Jonas Balčius, six periods of occupation between 1386 – 1990 greatly influenced Lithuanian identity, taught the nation to live without freedom under occupations and formed ability to resist. Especially due to the Tsarist and Soviet occupations, the nation gained such negative features as submissiveness, obedience to the will of the stronger. Noone would argue about the influence of the Catholic Church on the formation of Lithuanian identity. Especially it is obvious in Lithuanian diaspora. The factor of force cannot be excluded either. The forceful incorporation into the Tsarist Russia and Soviet Union developed such Lithuanian traits as passivity, double-facedness, lack of civil responsibility. However, the latter features are not so obvious in diaspora. And the feeling of patriotism is much more developed in the US. Being a part of an empire, was one of the reasons why Lithuanian did not develop the feeling of duty and respect towards their state. During the period of Soviet occupation, the Baltic diaspora in Los Angeles was very active. Lithuanians, Latvians and Estonians were working together on the inclusion of Resolutions for the independence of their homelands into the Agenda of the United Nations. They demanded: to remove the Soviet army from Latvia, Lithuania, Estonia; to release the exiles from prisons in Siberia, and to organize free elections in the Baltics. According to Vytautas Kavolis, the individuality of various cultures can be judged by 5 fundamental issues: the relations of an individual with other people, orientation of time, relationship with nature, the question of human nature and the orientation of activities. Talking about the Baltic diaspora and their individual culture, the issues of relations with other people, orientation of time and activities are the most relevant. 1.2 Common Baltic Identity The number of Latvian living in the USA is eight times smaller than that of Lithuanians. The communities in Los Angeles are rather numerous have their own institutions and active community members. Politicians in the West look upon the three Baltic states as an unanimous regions, however they have not created neither common identity, nor common priorities or foreign policy. Even in diaspora, communication between Balts has decreased. One of the reasons of loss of communication could be the fact that the activities of Lithuanian parishes are strongly based on Catholic Church. Latvians are not as religious and moreover, they are mostly Lutheran. However, the linking chain in diaspora as well as Europe became Scandinavians, especially Swedes. All Baltic nations participated in a recent Swedish Dance festival. Closer cooperation of the three Baltic nations is felt on the Eastern coast of the USA. E.g., representatives of Latvian and Lithuanian community participated in Estonian festival of Dance and Songs in Baltimore on April 26, 2008. Moreover, the festival took place in the Lithuanian community building. Not every Latvian and Lithuanian knows that there exists the Day of Baltic Unity, the 22nd of September. Half of respondents of the survey answered that they would not participate in such a festival. 1.3 Post-soviet identity versus diaspora identity It is often spoken about the possibility to form new identities in post-soviet countries. First of all, these countries deal with difficulties of understanding the terms civil society and identity. Up to 1990 all used to be comrades, then they suddenly became Misters, Mistresses, Misses, but this did not change their identity and we did not become civil society at once. According to Mikko Lagerspetz, identity is linked with the relations between the people or groups considering their rights and responsibilities. We acknowledged our rights little by little, but very few think about responsibility to their country. Diaspora possesses double identity. They realized that only being active citizens of the country they had moved to, they would be able to help their native countries to regain their independence. Identity means something in common, alike. J. Gracia claims that one of the main factor of group identity is tradition which should be passed to other generations. The mission of the Baltic diaspora of the second wave was to cherish, keep and pass over the traditions of the Balts to their children and grandchildren. In their communities they managed to preserve their ethnic identity as it was before the WWII. Maybe that is one of the reasons why Baltic identity in diaspora was stronger than in those who were influenced by the Soviet ideology. It is obvious that nowadays that Balts emigrating to other countries do not possess that old Baltic identity, therefore they assimilate in the new surroundings sooner and gain traditions and culture characteristic to receiving countries. The Balts who moved to civilized and democratic world, such as California, had to learn how to live in democracy – to be honest, active, organized citizens. Those who lived in the Soviet area were fed by other „virtues“: corruption, falsegood, double-facedness. According to J. Gracia two ways to cherish traditions exist: verbal and active. According to Carsten Yndigegn, to form the Baltic identity is difficult due to common reminiscences of the past. The author claims that the fact of having been incorporated into the Soviet Union interfers with the possibility of cooperating. Thus, Latvians are gazing towards Fins and Swedes, Lithuanians – towards the Polish. 1.4 Help of Latvian and Lithuanian governments to form identity in diaspora It is officially claimed that both governments show their concern towards the problems of diaspora. The Department of National Minorities and Diaspora (TMID) was established in Lithuania. In Latvia, there is the Secretariat of Special Assignments (SSA) at the Ministry of Foreign Affairs. TMID claims that there are two possible variants to solve the diaspora issue: optimistic and pessimistic. In case of optimistic scenario, the image of a Global Lithuanian emerges. No matter where one ends up living, he/she is proud to be a Lithuanian and is willing to work for his/her country. We have to acknowledge that governments and NGO‘s are working on the issue of diaspora. The activities are directed towards defending the rights of diaspora and maintaining this part of nation so that it would keep its national identity and links with Latvia. For example, a program offering job placements in Latvia for young Latvians living abroad has been initiated. The government supports diaspora summer camps, weekend schools, offers possibility to study in Latvia, sends professional teachers to some foreign countries where Latvians are numerous. 2. Civil society: what is it? The term civil society was first used in the end of XVIIIth century. A so called renaissance of the term has been noticed recently. Post-soviet countries are dealt with most, since the civil activity of their citizens is the smallest. 2.1 Civil society according to John Keane In his book Civil society: Old images, new visions. John Keane claims that common national identity is obligatory to the formation of a versatile and healthy civil society. He relates civil society with nationalism and natiVytauto Didžiojo universiteta