Biculturalism and a distorted identity within the young South Asian diaspora
To begin, I will lead with a definition to ensure the clarity of my mindframe and I am arguing that such biculturalism has led to many young British individuals struggling with identity and instead build their identity via a combination of their cultural and personal national experiences, as opposed to just the heritage evident within their skin tone.
By definition, bi-culturalism refers to: “the characteristics, or policy, of a two-cultured society.” (Collins, 1991)
In other words, a phenomenon experienced by those who have or feel to be part of two (or more) cultures, as a result of their birthplace and their heritage, which often manifests a dual identity. This is often achieved by a mixed-race identity, or in the case of south Asians, the successful integration of the immigrant party, into the host country and the spectrum of such dual identity is particularly broad.
Personally, I explore the idea of identity heavily as I find myself fundamentally a part of this bicultural diaspora, often affecting my lifestyle, expectations and habitual behaviours thus a solid identity is something I have always struggled to come to terms with. Raised in a predominantly caucasian neighbourhood until my teenage years, when I became a part of the melting pot of London, my identity has always been unique. Not ‘fitting in’ per se, to any particular group based on culture or religion; the two factors often bonding young individuals in London, I found myself creating my own hubs of friendship, to reflect similar interests, kind hearts, and often, not from the same cultural background as myself. Whether this was by design or marginalisation, I am still unsure.
Once I had discovered this idea of biculturalism, I realised I am not only part of an emerging identity crisis, but also a product of successful integration, thus difference per se from the remaining cultural groups presented in our societies, should be celebrated. A few key examples of south Asian individuals, as part of successful integration include: in British politics Mayor Sadiq Khan, of Pakistani heritage, Nadiya Hussain MBE rising from the Great British Bake Off, also branching into children’s storytelling shaping future narratives and Jay Sean of the Indian heritage, influential in the music industry.
The time we live in now is different to when our parents had immigrated and the idea of integration was met with acculturation: the struggles associated with immigrants adapting to a new host society, trying to adjust without losing their native cultural identity. In order to understand this further, I will quote Berry’s model of acculturation (1991–2004)- and paraphrase for clarity - , which has four different strands as a strategy of creating or retaining identity:
- Assimilation: “The individual gives up his or her own cultural identity and becomes absorbed by the host culture” (Berry, 1994)
In other words, a full acceptance of new culture whilst rejecting heritage culture and this can be often forced by governments, also known as ‘cultural genocide.’
- Separation: “The individual gives up his or her own cultural identity and rejects involvement with the host culture.” (Berry, 1994)
In other words, a retention of cultural identity whilst rejecting the host culture, often facilitated by ethnic minorities to deal with overt racism; a hermit like protective nature to ensure the cultural security of families.
- Marginalisation: “The individual does not identify with or participate in his or her own culture, or the host culture.” (Berry, 1994)
In other worlds, a rejection of both heritage and new culture; afraid to be a part of either
- Integration: “ The individual maintains his or her own cultural identity while at the same time becomes a participant in the host culture.” (Berry, 1994)
Or in other words, living with a selection of both cultural heritage and new culture to form a dual identity to ‘fit in’ to British and cultural society, without being alienated from either one.
Much study on the story of South Asian migration to the UK refers to a somewhat assimilation or dilution of culture in order to divert racial attacks and to live in harmony within British culture. By doing so, the Western ideals such as lightened skin and learning English became integral to becoming a successful south Asian both within native nations and host nations, leading to a new cultural breed of identity within communities. Some cultures prefer to separate, forming their own often isolated communities within host nations, whilst others feel marginalised: unsure as to which identity to embrace, if any. Then there are those like myself, a product of integration choosing to embrace both parts to form a rounded identity without blatantly rejecting either half, in hopes of success within cultural society, but also wider British society. All are individual strategies of coping with the struggles of immigration into a new society; while our parents may choose one, and our youth choose another, we are all enabled by our desire and reference to exploring and solidifying our personal identities.
Thus, as we emerge into a new age of uncertainty, it is now more important than ever to remember our identities and how they are shaped not only by our heritage but also our personal experiences in our countries of birth, to keep ourselves sane and our minds healthy. To battle with one's identity during a global health crisis adds fire to the flame so we must take pride in our individuality and understand how it is shaped, to make us who we are.
To those who feel they often cannot fit in fully to their cultural identity or their Western identity, or too much to either side, you are not alone and are part of a new society of bicultural beings which ought to be celebrated, and we should aim for the high ranks in our diasporic society!
