The lives of both the “pieds noirs,” as Kramer refers to Martins, and the Ilics in Sweden are challenging due to their displacement from their birth countries and their unfamiliarity with the new culture and language of their current home. This essay will explore the difficulties faced by the “pieds noirs” as they reintegrate into French culture, as well as the struggles of the Ilics as they attempt to fit into Swedish society. It will also examine how both groups have been able to overcome these obstacles and find a place in their new country.
The life of the “pieds noirs,” or French citizens of European descent who had lived in Algeria for generations, was drastically changed when the nation of Algeria declared independence and the French government ordered a mass exodus of French citizens from the country in 1962[1]. Those who left were suddenly uprooted from their homes and forced to start a new life in mainland France, where they were often met with animosity and discrimination due to their North African background.
The Pieds Noirs experienced a dramatic shift in their daily lives when they moved to France. In their native Algeria, the Pieds Noirs lived in a more rural agricultural society, and the Islamic faith heavily influenced their culture. In contrast, French society was more urban and secular and based on Enlightenment principles. This meant that the Pieds Noirs had to adapt to a completely different way of life. In Algeria, the Pieds Noirs were used to open communal spaces, but they had to learn to be more private and closed off in France. They had to learn the French language, dress in more formal clothing, and change their eating habits to accommodate French cuisine.
In addition, they had to learn the social etiquette of the French, such as how to greet people, behave in public, and interact with authority figures. The Pieds Noirs also had to adjust to the religious differences between Algeria and France. In Algeria, the Pieds Noirs were used to being a minority, and the Islamic faith was the dominant religion. However, in France, the Catholic Church was the official religion, and the Pieds Noirs had to learn to adjust to the religious norms of their new home. Finally, the Pieds Noirs had to learn to navigate the political landscape of France. In Algeria, they had been used to a more authoritarian government, while in France, they had to learn to navigate a democratic system and understand the different political parties and their agendas.
The Ilics were met with discrimination and prejudice from native Swedes, making it more difficult to establish themselves in their new home. The “pieds noirs” and the Ilics encountered several challenges in their respective new homes. [2]. Both groups faced discrimination and prejudice from native citizens, making it difficult to find employment and make friends. This made it difficult for them to find work, as employers were hesitant to hire them, and it also made it difficult for them to make friends and be accepted by their new community.
The Ilics, a family of Yugoslavian immigrants in Sweden, also experienced difficulty after moving to their new home. Many of the Ilics found that the Swedish language and culture were vastly different than the culture they had grown up with, making it difficult to find employment and fit in. The most immediate problem was the language barrier, as the Ilics had to learn to communicate in Swedish. This created a sense of isolation, as the Ilics could not communicate with their new neighbors and friends. In addition, the Ilics had to adjust to a new set of cultural norms and traditions that were unfamiliar to them. For example, in Sweden, people are expected to be punctual and dress formally for work, while in Yugoslavia, being fashionably late and dressing casually were common. The Ilics also needed help finding employment in Sweden. Since they had to learn a new language, they were at a disadvantage in terms of competing for jobs with native Swedes.
The Ilics also faced a number of challenges as they adjusted to Swedish culture. For example, many of them had to learn a new language, which could be difficult for those who had never been exposed to Swedish before. Additionally, the Ilics encountered discrimination and prejudice from native Swedes, making it more difficult to find employment and make friends. One of the most prominent differences was in communication styles. In Yugoslavia, people were more likely to be open and direct in their communication, whereas in Sweden, people were more likely to be indirect and non-confrontational. This could make it difficult for the Ilics to understand the nuances of Swedish communication, leading to misunderstandings. In addition, the Ilics had to adjust to different expectations of authority. In Yugoslavia, it was more common to defer to the authority of elders, while in Sweden, younger people were more likely to challenge authority.[3]. This could be difficult for the Ilics to adjust to, as they were used to a hierarchical power system. Furthermore, the Ilics had to contend with different cultural norms and traditions. For example, in Yugoslavia, people were more likely to be fashionably late and dress casually, while in Sweden, people were expected to be punctual and dress formally. This could be an obstacle for the Ilics when they were trying to fit in and make friends in their new home.
Both groups had to learn a new language and adjust to a different culture, which could be both intimidating and overwhelming. Furthermore, both groups had to deal with the trauma of leaving their home countries and feeling unwelcome in their new homes. For the “pieds noirs,” the challenges were particularly acute as they dealt with a new culture and language and the stigma of being of North African descent. This meant they were often seen as outsiders and were not accepted into mainstream French society.
Many “pieds noirs” had to leave behind their possessions and property in Algeria, which made it difficult to start over in France. The “pieds noirs” were forced to leave their homes, businesses, and belongings behind. In addition, many of them had to abandon their land, which had been in their families for generations. This loss was especially hard to bear, as it symbolized the end of their connection to Algeria. The “pieds noirs” also faced financial difficulties due to losing their property. Many had to start over with little to no money, making it difficult to find employment or housing. This exacerbated the sense of displacement and loss that the “pieds noirs” experienced. Moreover, the “pieds noirs” encountered language barriers in France, as many spoke only French-accented Arabic. Due to this, they needed help to communicate with their new neighbors and find work.
The Ilics faced several changes in religion after moving to their new home. In Yugoslavia, the family had been raised in the Eastern Orthodox faith, the dominant religion in the region. However, they were confronted with a much different religious landscape in Sweden. Sweden’s dominant religion was Lutheranism, the official state religion. This meant that the Ilics had to learn about and adjust to different beliefs and rituals. They had to learn about the Protestant Reformation, the importance of the Bible, and Lutheran liturgy and theology. In addition, they had to learn the many symbols and rituals associated with Lutheranism, such as baptism, confirmation, and communion. The Ilics also had to learn to navigate the different religious denominations within Lutheranism, such as the Swedish Church, the Mission Covenant Church, and the Pentecostal Church. Each denomination had its own beliefs, traditions, and rituals, and the Ilics had to learn how to navigate their differences.
The “pieds noirs” overcame their financial, language, and cultural difficulties in France by relying on their resilience, resourcefulness, and determination. Many of the “pieds noirs” began small businesses, such as bakeries, grocery stores, and restaurants, to address the financial difficulties. This allowed them to support themselves financially while giving them a sense of purpose and belonging in their new home. The “pieds noirs” also worked hard to learn the French language, as it was essential to be socially interactive with the people around them. Many attended classes or worked with tutors, while others read books and watched television to learn the language. Finally, the “pieds noirs” worked to adjust to the cultural differences in their new home. They learned the customs and traditions of France, such as how to dress and interact with people in public. The “pieds noirs” also worked to combat prejudice and discrimination by being open and friendly to their new neighbors. This allowed them to build relationships and show they were just as capable and worthy as their French counterparts.
Bibliography
Kramer, Jane. “Invandrare_Kramer.pdf,” 1981. https://archive.org/details/unsettlingeurope0000kram.
[1] Jane Kramer, “Invandrare_Kramer.pdf,” 1981, https://archive.org/details/unsettlingeurope0000kram.
[2] Jane Kramer, “Invandrare_Kramer.pdf,” 1981, https://archive.org/details/unsettlingeurope0000kram.
[3] Jane Kramer, “Invandrare_Kramer.pdf,” 1981, https://archive.org/details/unsettlingeurope0000kram.
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