immigration

Lost in Translation

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The importance of learning foreign languages isn’t as prominent anymore, as it once was. Perhaps living in Australia and being geographically isolated is a reason for foreign languages not having the same emphasis, as those living closer to other countries. However, I have heard a number of children raised in Australia who had migrant parents, myself included, who were never taught their parents’ first language growing up. I have heard before that a number of people have abandoned their parents’ first language or weren’t taught it in the first place because many were bullied for it, which is another issue. Whilst the bullying component was not my personal experience, the conversation tended to be how it may not be as useful as it’s a niche language or for some people they heard how they’re living in Australia so they will be speaking English anyway. Whilst I understand this logic I feel as though the value or any foreign language is immense and contributes to enhanced emotional intelligence. Whether the foreign languages learned in childhood years are utilised whilst grown up, there is so much within a language that is lost when no longer spoken; understanding culture and meaning within language dissolves. Being able to speak any other language can make someone more culturally and linguistically sensitive and respectful to local people whilst travelling or living abroad, to the country where the language is spoken, or with migrants who speak that language. When languages are translated there is a significant amount of meaning which can be lost. To successfully translate foreign languages requires meticulous education, training and application. The literal translation of foreign languages does not come close to understanding the meaning of what has been written or spoken. When trying to implement feedback mechanisms within a humanitarian or international development context, there definitely can be challenges when trying to use specific language to ensure that people utilise the feedback mechanisms put in place, and accurate data and information is collected. Some terms and words which are quite common in English and in Western countries may not translate in the same way and have meaning. Some systems then end up becoming redundant because the relevance of it does not appear to apply. There are some systems which do apply but they have not used contextually specific language to translate meaning effectively, as to their purpose and function within the community. There may be more of a move to investing in foreign languages or at least passing on languages learned over the course of someone’s life, to children. From speaking to a number of people who have had migrant parents, who didn’t learn their parents’ first language growing up and are now are doing so have recognised the value in it and what they missed out on. It makes it a lot simpler to invest in a skill like understanding foreign languages from a young age when the children absorb everything so much easier than to try and do so as an adult.

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Swede…ish

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I remember learning a lot about belonging and identity during high school, as it was my year 12 HSC topic for English. At the time I didn’t think much of it and understood that “outsiders” have a heightened sense of not belonging. A lot of the examples which were examined were to do with people not belonging as opposed to people belonging. When undertaking exams many of us were encouraged to use examples of people who didn’t belong. I feel as though understanding belonging and its importance often derives from when you are in situations where you don’t belong or don’t have the same connection to something which the others in the context do. My dad was Swedish, my mum is Fijian-Indian, I am born and raised in Australia and the only language I speak is English. I feel as though not speaking the native language from each of my parents has enhanced the sense of often not feeling as though I belong in certain settings. There is this distance between myself and the rest of the group. There is this delegitimising of me being part of an ethnicity because I can’t speak the language. It’s as if in order to be part of the group I almost have to be the stereotype or express the ethnicity in some easy, identifiable way. My feelings of not belonging are by no means the fault of other people who are part of these groups where I am. Many people who are part of groups where I feel that I do not belong are often the ones who are very inclusive, and often make a conscious attempt to include me. Recently I attended a Swedish, cultural celebration and I expressed to a friend at the event how I feel in situations like this and it came as such a surprise to her. To my friend her perspective was more of course I belong because she sees me as a part of the group. The criticism I have faced from people about my ethnicity has more come from other people who enquire where I am from and some have said “well you can’t be Australian then”, or when I describe that my mum’s ethnicity is Indian but she was born and raised in Fiji then they get annoyed and say “well she’s Indian then not Fijian”. It appears to be a bit of a no-win situation when I explain my ethnic background and nationality to people. I’m not entirely sure where this animosity about peoples background comes from, and I understand that this is not just something that happens to me but many others with a more “complex” identity, but where my parents have come from is all relevant and a part of me. It can be such a challenging experience when not belonging is felt. From my experience it’s often not always about being socially included. It is something much more deep rooted, internal and personal. I think it can be very different for each person. I remember learning about how identity is not just how we perceive ourselves but how others perceive us. I am in the process of learning Swedish now and I am interested to see how my sense of belonging and identity changes when my Swedish improves.

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Pride!

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I love the film ‘Pride’. It explores the interconnectedness and importance of advocating for all rights, in the context of sexual identity equality. The film has a strong foundation of people advocating for Lesbian and Gay rights in the 1980’s in conjunction with advocating for miners and workers rights. The theory behind this being that when advocating for rights you don’t just care about one set of rights, all rights are important. Recently we celebrated Mardi Gras in Sydney. I didn’t attend any parade or celebration in person however, I did see a number of posts online. Something which I noticed and found a bit more unique to this year was the intersectionality explored and represented. What I mean by ‘intersectionality’ in relation to Mardi Grass was the advocating of LGBTQIA+ rights in union with certain minority groups. Some images which come to mind are of a group of people with Amnesty International who were a part of a Mardi Gras parade; with banners advocating for LGBTQIA+ refugees, asylum seekers and migrants. I found this intersectionality replicated in a number of social media posts. I am seeing increasing recognition of intersectionality of rights across many campaigns, parades and protests. This recognition that inequality doesn’t impact everyone in the same way is crucial for change. I think many of us have heard people say similar things to “don’t we have equality now?”. When people say things like this I feel that maybe they are thinking of a very specific image of equality and who they feel may have been previously impacted. Perhaps they have an image of the fact that initially same-sex marriage was not legal and now it is … in some places. However, as many of us know, same-sex marriage is not legal everywhere and genuine equality for people reaches far beyond the right to marry. When I see the images of people associated with Amnesty International holding flags to shed light on refugees, asylum seekers and migrants who are part of the LGBTQIA+ community, it draws attention to the complexity of equality, rights, and how many people are impacted in different ways and to varying extents. There are a number of issues which are considered “invisible” as there is not always as much media attention, interest or because of stigma. I am grateful that organisations like Amnesty International and others who are able to continue advocating for groups considered hidden, invisible and for people who may not have a voice or who have had their voices snatched. By shedding light in these areas we have a better chance at enacting change and reminding people that the fight for equality and LGBTQIA+ rights continues. It is so important to continue the fight for rights for all and to work to represent and empower the many LGBTQIA+ refugees, asylum seekers and migrants, who do not always have the accessibility and capacity to advocate for themselves and/or others. Only by recognising the complexity of issues and the intersectionality of rights can we work to challenge social norms and create genuine equality.

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