Pontifical Council for the Pastoral Care of Migrants and Itinerant People

People on the Move

N° 108, December 2008

Integration of adolescents with a migration background into

European society*

Archbishop Agostino MARCHETTO

Secretary of the Pontifical Council  for the

Pastoral Care of Migrants and Itinerant People

Lionello Puppi recently wrote an imaginary interview with Andrea Palladio, the great architect from my home town Vicenza, for the 500^th anniversary of his birth. Puppi took inspiration from passages drawn from his writings and attributes the following words to Palladio: “My lesson was not in vain, never minding about praise or wealth, I only ever strived to be a man, who was not only born for himself but also to be useful for others. The gift that God bestowed me, the ability to create for universal benefit, was the only real prize for every sacrifice spent in investigating the relics of old buildings and in gaining experience from the works of others because, from those who know, it is easier to determine what is suitable and expedient for our needs… I sought beauty, and I pointed it out…”. However, the endless youth of Palladio was spent cutting stone as a poor stonemason.

Why have I begun my speech with this quotation?

Undoubtedly, because I wish to honour a great man, Palladio; but also because I can discern within his answer some fundamental values for young people, for adolescents, namely, the common usefulness of our actions, the sense of the common good – as we would say nowadays –, European and universal in our concrete “Sitz in Leben”: the spirit of sacrifice, the love of the past and the experiences of others. In a nutshell, the love of tradition, the quest for beauty, and, even the hard work of the “stonemason”, using this term metaphorically (therefore, a modest commitment), which prepared the great architect, the man of the future.

This evening too we face the prospect of building the Europe we love, and the contribution of young people, of European adolescents with a migration background. In the light of a great man, Palladio, a builder, we look at these young people, with a kindly regard, on what we receive from common humanity, the fact that they are also our hope – and from our Christian point of view – of pastors too, in the widest sense of the term.

Moreover, this evening I would like to pay particular attention to the category of young people defined as adolescents, with an adolescence that now lasts longer, to the extent that an eternal adolescent slumbers within all of us, as someone said. 

********** 

Adolescence undoubtedly refers to the phase of human development that tends towards the mature formation of the individual. However, it is a transitional phase marked by particular requirements and opportunities.

Psychologists and educationalists recognise that this age is characterised by aspirations towards autonomy, namely the will to assert one’s own identity as distinct and separate from adults (including parents and teachers). However, this will is unstable. It expects great things, makes efforts, but is inconstant, namely it is subject to ups and downs. Adolescents fling themselves into “great ideals”, but these are “partial” and cannot be included in a complete and balanced Weltanschauung.

Adults should not dampen these aspirations; they should tolerate the inconsistencies and provide adolescents with wider and more objectively sustainable knowledge.

Scholars have only recently begun to take adolescents’ feelings into account. This has already enabled entering a dialogue that is not at the height of “rationality”. Feelings should be respected, and if they meet with incomprehension from adults, they should be accepted and respected. Later, with more experience of life, the adolescent will have been brought down to earth and will even be able to smile about his or her feelings.

Whilst all this is generally true for adolescents, it should be borne in mind that adolescent migrants are not necessarily like the peers they encounter. They arrive with their culture, which should be well known and respected. Moreover, contact with peers may be a source of uneasiness, even for the second and third generations. Adolescent migrants may wish to associate with their peers, but may also suffer stress due to their cultural origins. Schools in particular should support training in citizenship (European in this case). This project, from a political point of view, should be implemented gradually, both for the native population and for those with a migration background. The motive should be included in considering the “method”, which should be adapted to the needs and capacities of individuals, and therefore cannot not be built on the basis of an “objective” culture.

Adolescents with migration backgrounds do not appear reluctant to be integrated within European culture. However, this should not constitute a burdensome and inflexible obstacle. An encounter between different cultures is at stake here. Regarding adolescents, rather than speaking about integration within European policy, we should talk about the policyÂ’s acceptance of their culture of origin, to be developed towards the new European horizon. Politics should be adapted to the possible gradual development of adolescents. They will integrate themselves within European policy when the latter allows them not to lose their personal and cultural identity and perhaps already their dual loyalty regarding culture.

Therefore, a wise policy bases its actions on welcoming adolescents as they are. They did not come to Europe on their own initiative, but rather, in most cases, as members of a family. Schools and youth associations should promote their human development, whilst also safeguarding their culture of origin. They will be good European citizens when, and to the extent to which, the development of their personalities has been promoted. Therefore, their attendance at schools that are of and for everyone, which appraises personal resources, should be supported. 

********* 

Educational and professional formation

The European ParliamentÂ’s resolution 2013/2005 on the subject of immigrant integration in Europe through the schools and a teaching in various languages,  included among the basic points, the fact that “the migratory movements have brought new challenges in terms of identity, and upgraded the integration policies to a priority for the E. U., for the Members Countries, and the regional and local institutions”. From this follows that “the education carried out in various languages contributes to the understanding of the differences in a multicultural perspective, at a time when it is in the increase the number of young immigrants of second and third generation with difficulties in the management of the multiple dimensions making up the structure of their identity”. Here can be found the reason that pushed the European Parliament to deem necessary that “even when the children and/or the descendents of immigrants (second or third generation) possess the language of the host country, it is opportune to allow them an access to their maternal language and to the culture of their country of origin” thus introducing also the idea of “means of pedagogical support for the children of immigrants, most of all when they donÂ’t have sufficient command of the language of the host country, in order to make their insertion easier, and avoiding that they find themselves in a situation of disadvantage compared to the other students”.[1]

A very important indicator of the degree of adjustment of youth is, in fact, their integration in the educational system of the country of residence, which translates into success at school and, consequently, in the development of their personal talents, of their self esteem which are essential conditions for entering into the professional world of employment. In this field the Churches can offer a contribution of high quality too, imparting important values and motivations through their educational institutions from the elementary level up to the highest degrees of the academic formation. Today, the Catholic Church, in particular, manages throughout the world 196,000 elementary and secondary schools attended by more than 51 million children and young people. There also exists almost one thousand Catholic entities between universities, colleges and other institutions that educate more than four million young people. With these figures, it is evident, that the young people in general, but also those with a migratory background, are helped to receive the education they deserve, and are in turn encouraged to provide it to others. It is not infrequent in fact that among the young people, those with migratory background find education considerably more challenging. Many children encounter  a great deal of difficulties in their studies not only because they do not speak or understand the local language, but also because of their use of dialect and of  grammatically incorrect forms of speech to the point that, not frequently, they are in need of extra classes to make up for their deficiencies.

Now, while the public/state schools in general have a more selective set up, Christian schools, usually, pay more attention even to those who cannot keep up with the rest, in a way that all may take advantage of the full potential offered in the field of specific preparation, even making available initiatives of support and encouraging all to obtain a final qualified diploma[2].

At any rate, integration into the social and institutional fabric of the Country of residence does not signify refusal of the country of origin: young people with migratory background well integrated into the receiving society are ideal bridges to facilitate exchanges at all levels between the Country of origin and the host country. It would be important, for this, that public institutions, businesses, small and medium size industries, would introduce into professional circles young people educated in the countries of emigration. They could contribute a further and different input of professional cultures and linguistic experiences, the lack of which weighs negatively on the international level in the various sectors of public life and of the private industries.

The message that would result from such a policy would be that integration does not equal negation of onesÂ’ identity, nor would it signify the severing of all ties with the country of origin but rather a wealth of useful elements and of experiences to use for oneself and for others. It would mean also, in a world that is becoming ever smaller, to establish with the Country of origin a relationship based on a more mature and evolved level[3].

It follows that Christian institutions, in particular, request the set up of activities to aid these young people in cooperation with the local school authorities, because a positive outcome in the field of education effects the entire society and the welfare of all. Part of this effort obviously should be the parents of the young people, beginning with the pre-schools to provide them with the necessary linguistic means to attend the mandatory schools with an adequate preparation. But it is also necessary to help children to preserve the linguistic heritage of their countries of origin. In fact, in this context, the mother tongue helps them to better learn the foreign language and constitutes the foundation stone for personal identity that, in turn, in the context of the globalization of modern society, will necessarily be intercultural.

Without any doubt, integration in the receiving country presupposes new networks of friends, neighbourhood relationships, and new acquaintances, that will exist side by side with family relationships and ethnic connections, basic elements for the construction of a society, that has been often the subject of particular care on the part of the ecclesiastical structures that were set up specifically for the pastoral care of immigrants. For the second generation, in any case, school integration may make easier the creation of friendships with those who native born, but it can also create a distance with their ethnic groups: for this reason, and rightly so, the Instruction Erga migrantes caritas Christi insists that the pastoral care for the migrants must be “guidance along the way to authentic integration, avoiding a cultural ghetto and at the same time opposing the pure and simple assimilation of migrants into the local culture” (n. 78).[4]  

********* 

Recent surveys report increasing difficulties for educators in  their work, insofar as they paint a picture of rebellious adolescents who, rather than opposing educators (parents, teachers), ignore and despise them. Indeed, we are faced with a rejection of society. What can be done to open up an educational dialogue? What are the attractive ways and content for creating a starting point for educational proposals? At the moment, we do not have a great amount of useful information. Nevertheless, I believe that schools, associations and society should offer understanding, patience and love. Schools that help their students to avoid “failing” (there are too many cases of students being failed!), by offering special assistance with language and learning, and also in overcoming socio-economic weaknesses[5]. It should not be forgotten that adolescents are part of families. Therefore, rather than speaking about the integration of adolescents within European society, we should refer to the whole family. It is difficult to consider adolescent immigrants as detached from their families, due to the common culture they have experienced at home[6]. It is the family that establishes the relationship with the culture of origin, on which – in personal development – the security provided by a solid sense of belonging depends. Parents and relatives are the ones who teach the vision of the cultural heritage built up by the individual and collective contribution of their ethnic group, which serves as a starting point for appreciation of all other cultures. One moves from a local culture to the culture of humanity, namely to the universal one as a universe of culture. Is that utopia, in the less beautiful sense of the term?

One of the great fathers of utopia, Jean-Jacques Rousseau, in his “Discourse on the Origin of Inequality”, already identified ignorance of cultures as one of the reasons for potential conflict: “The entire earth is covered with nations of whom we know only their names, and we are meddling with judging the human race!” Perhaps nowadays we know more, partly thanks to immigration, but the statement is still true, and also gives rise to our fears – fears about immigration.

C. Levi Strauss, commenting on Rousseau, recalls the concept of freedom and, rescuing it from abstractionism, lists its specific contents: freedom consists of balances between small belongings and tiny gestures of solidarity. Do we want to enter into such delicate situations like a bull in a china shop?

Undoubtedly, European policy should make itself palatable and sustainable for immigrants. A policy for immigrant families, and for the adolescents who live with their families, should offer more than it asks for. Adolescents will cost the government. But if we consider them as a resource, they should be evaluated for what they are, for their culture, and it should be borne in mind that the resources comprised by adolescents do not lie immediately in the economy or in their employment contribution. 

*********** 

I would like to conclude by referring to certain statements made by Pope Benedict XVI in Lourdes, on 14 September of this year, regarding young people. However, I will limit myself to mentioning what regards their “being at the centre of your and our concerns” and “the need to devote a great deal of time to them”. But we are poor when it comes to time, are we not? Yet we must be generous in our poverty. In our thoughts, and in our efforts that derive from this concern for young people, for adolescents, we are sustained by the conviction that Europe will come about thanks to young people, and that without them it cannot happen. The building of Europe is a long-term task, begun more than half a century ago, but it is still a long way from being finished.

Perhaps those who will be able to guide the realisation of our dream are now under twenty, which is why the current disaffection of young people for Europe reported in polls is worrying. This concern is in addition to those expressed by the Holy Father. Yet we also wish to gather from him, from his speech at Lourdes, a supplement of hope. In human terms, he bases this on the “freshness of soul” that young people maintain and the sense of responsibility that many of them reveal.

In this regard, it should be borne in mind that the Church does not claim the position held by the State, and does not wish to replace it. Therefore, a healthy collaboration between European policy and the Church is possible, thus providing a service to humanity, including young people, to the “generation of suffering” – as second-generation immigrants are called –. These are considered by some as almost “strangers in their own house” and should not be seen as “immigrants for life” or, as others have remarked, as a “suspended generation”, yet perhaps as those with a “reactionary identity”. Not everything should be extremely complicated for the sons and daughters of immigrants in Europe, which is why we are joining forces.  Thank you!