There were good reasons for our immigrant great grandparents and grandparents not wanting their children to learn Icelandic.
All you have to do is read some books about how immigrants were treated. The stories are disheartening. The racism, tribalism, and prejudice was overwhelming. Comments about immigrants in the newspapers are shocking.
Icelanders, when they first came to Canada, were not considered equal to people from the UK. Icelanders were not “white”. It took a long time for people of Icelandic background to gain social status, to be accepted by Anglo society. A Northern Irish accent got my Irish grandfather a job at Eaton’s but until Signy Hildur Stefansson married David Eaton, an Icelandic accent wouldn’t. When Signy married into what was considered Canada’s royal family it suddenly raised the social status of the Icelandic community.
Icelanders came to Canada, in the most part, to flee from poor treatment, from poverty, from natural disasters. They were so poor that they required government assistance to move internally. No one is impressed by poverty. No one wants to associate with poverty or marry poverty. No one wants to hire poverty unless it is to exploit it.
The Icelanders, like all immigrants, had to fight to be accepted and make a place for themselves and their children. By the time David Eaton married Signy, Icelanders had adapted to Canadian society, had established themselves in education, law and business.
The Icelanders adapted in a number of ways. They gathered together in groups. They formed organizations. They supported each other through the worst of the transition period. They changed their names, made them more English sounding. My great great uncle changed his last name from Gottskalksson to Olson. Good move. They learned English.
They emulated how the English dressed. They learned English manners. They learned English law. Most of them, like the immigrant groups who followed them, did not teach their children their native language. They understood that having an accent meant that you were not one of “us”, that is, the ruling class, you were “other”. And “other” is always treated with suspicion, denied a place with the majority. If you have an accent, you are one of those others.
They were, like all immigrants, caught in two worlds. They needed their immigrant world to provide help and protection. A group is always stronger than an individual. However, to prosper, they needed to become part of the bigger world, the world of the dominant social and economic class.
The transition took time. My great great grandfather and my great grandfather came from Iceland in 1878. Their native language was Icelandic. My great great grandfather died two years after coming to Canada. His son. Ketill, made a place for himself in the Icelandic community. He was active in social, religious and political activities. He was fluent in Icelandic and English but Icelandic was essential to his business as a dairyman and storekeeper.
His son, my grandfather, born in Canada, spoke Icelandic, needed it for a social life, and for business. As a carpenter and sometime fisherman, he worked for people in the local Icelandic community but he also worked for non-Icelanders. English was becoming more important to survival and prosperity.
My father, in his turn, knew just enough Icelandic to get by. It was useful socially and in business but it wasn’t essential. He had no accent. From him, I learned no Icelandic. The transition to being part of the larger society was complete. In spite of my last name, I was one of “us”. Educated, no accent, English speaking. Dress me up and call me Smith or Jones or Brown and I could pass as the descendent of the British working class.
There are, somewhat surprisingly, families who have retained the Icelandic language. In many cases, they have married within the Icelandic Canadian community or even have married someone from Iceland. We point them out and are proud of them. They carry the flag for all of us. However, they are an anomaly not a majority. Icelandic being spoken in stores and at social occasions even in New Iceland has been replaced by a weekly meeting at Amma’s restaurant in Gimli where people can practice speaking Icelandic and there’s an Icelandic reading class in Arborg. Where Icelandic was a natural language used in every day communication, it has become something that has to be preserved. When something has to be preserved, it has become a museum piece.
In multicultural societies, it is normal for immigrants to change, to fit in. In Canada the language that binds people together is English. It allows communication across cultural and linguistic barriers.
What society faces is no different than what my grandfather faced after his Icelandic wife died and he married a woman who was Polish and German. Her family spoke English, Polish, German and Ukrainian. His family spoke English and Icelandic. Faced with a tower of Babel, he declared that only English would be spoken in his house.
Learning English, learning to speak without an accent, were all part of necessary adaptation. However, as we lose our original language, there is much more than words that we lose.
UNESCO says, “Every language reflects a unique world-view with its own value system, philosophy and particular cultural features. The extinction of a language results in the irrevocable loss of unique cultural knowledge embodied in it for centuries.”
The cost of this loss is all around us. The Icelandic immigrants were not only literate but proud of their literature. There was a tradition of literacy and of the writing of both poetry and prose. At one time there were more books in Icelandic published in Manitoba than in Iceland. When I was gathering and preserving Icelandic books, I found books that had been published not just in Winnipeg but in Gimli and Riverton. Writing about their lives and feelings was so important that books were published even in small villages.
Those books reflect the concerns, the beliefs of our people. Unable to read them, we cannot know what moved the authors to express themselves in poetry and prose. We do not just lose the words, we lose the voices and, along with the voices, an understanding of the generations from which we have sprung.
By losing the language, we’ve also lost our connection to Icelandic literature. Good translations are a treasure but they are not the same as reading the sagas in the original or reading Haldor Laxness in the original or reading anything in the original. Words are not simple. They are freighted with meaning. They are culturally embedded. It is impossible to capture all the connotations of words in a translation.
I grieve that loss. I blame no one. What was done was necessary. Survival always comes first. It wasn’t just our grandparents or our parents. It is not like they failed us. We were part of the equation.
Remembering our teenage selves, I ask myself would we have wanted to learn Icelandic? Would these arguments about preserving our heritage mattered enough for us to have made the effort to learn a language that had no daily relevance to us? I doubt it. Elvis ruled. Hollywood ruled. We wanted to be individuals while being just like all of our peers. We wanted to have good jobs, a nice car, have a girlfriend or boyfriend, then a family. We wanted to get ahead. For those things, we needed English.
I wonder, though, when our grandparents and older family members listened to us chattering in English, a language some of them never did learn, if they sometimes wondered if this was what they or their parents had intended as the outcome from that difficult journey across the Atlantic? Because we were unable to talk to them, unable to read what it is they wrote—all those letters, diaries, books of poetry—we lost them as we rushed into the future.
The conflict between those who wanted to adapt as quickly as possible and those who wanted to preserve a New Iceland in Canada went on from the very beginning. It was not only an Icelandic dream. There were New Denmarks, New Finlands, New Swedens, New (name any area from which immigrants came).
Vestiges remain. There are places where fragments of the early society can be seen, mostly in local museums. Languages are promoted in ethnic clubs. There are classes. However, ethnic groups in a multicultural society constantly fragment.
What is learned in the long term is what is useful in daily life.
At the university level, language programs in Ukrainian, Russian, the Scandinavian languages, are being closed as programs are being opened in Asian languages. Money flows to where there are opportunities in trade and employment.
For those of us who wish to keep the opportunity open for young people to study Icelandic, to learn about Icelandic history and culture, we have to fund and re-fund, the Icelandic department at the University of Manitoba, the Icelandic library, scholarships, research grants. We have got to say, with our dollars, Icelandic matters. What was done was necessary but we are long established in Canadian society now. We don’t have to give up anything more to survive and prosper.