Experiences and Expectations of Minority Immigrants

in relation to Integration and Identity formation

with special reference to immigrants

from Kerala, South India

Findings of the Research by J. Varghese
Master of Social Work Candidate, 2005 – 2006.

School of Social Work,York University,Toronto.


This Research is
dedicated to the thousands of new comers
who look forward to a bright future in Canada



The researcher appreciates the support of every person who assisted him
in completing this Practice based Research Paper,
especially the guidance of Dr.Nick Mulé, Social Work Faculty Advisor,
the good will, time and concern of respondents and their families

and sharing their experiences
and the unstinted encouragement given to him.

(J. Varghese)



Table of Contents
Abstract

Itroduction
Critical Review of Relevant Literature
Key Concepts Defined

Design and Methods
Research Findings

Interpretation and Discussion
Conclusion and Suggestions
References
Appendices

Interview Guide
Ethics documents












Abstract

This research examined the expectations and experiences of immigrants from the South–western Indian State of Kerala in relation to their integration into the Canadian mainstream and the influence of retaining a cultural identity on integration. The research has confirmed that Keralites have a distinct cultural identity of their own that is also embedded within the precincts of Indian culture with family-centered values at its core. Respondents believed that having a cultural identity would help them live with their own values and norms in their community and to be more comfortable in the new country and its new cultural environment. Reasons for which Keralites wanted to preserve their cultural identity is to provide a strong value base for their children and help them to imbibe those traits as part of their personality. However, having a cultural identity with strong inherited values would not affect integration negatively, though it restricts on one hand. On the other hand respondents were convinced that integration would happen only with the dynamic interplay of factors such as attitude, tolerance, adaptability and social inclusion of both partners, the new comers and the host society on a reciprocal basis.













Experiences and Expectations of Minority Immigrants

in relation to Integration and Identity Formation

Immigration and integration to a new country are considered as unique experiences of most people, no matter where they come from. Canada is uniquely diverse as it embraces a multiplicity of cultures in its population immigrated from around the globe. According to Statistics Canada EDS data (2002, cited by Tran, Kaddatz & Allard, 2005) immigrants coming from India comprising a wide range of ethnic, religious and linguistic identities form a major portion of this group in Canada. Irrespective of the background or motivation of those immigrants, resettlement in a different country and integration into a new way of life involves a variety of expectations and real experiences. Though various interpretations are possible within the framework of established and recent theories of integration, to explain and justify the struggle, I believe that the process and mechanisms of adaptation, maintaining one’s own identity and retaining inherent or acquired value systems and cultural norms of minority communities coming from developed countries and developing south Asian countries tend to vary. This research is an attempt to analyze such experiences of immigrant population from the south –western Indian State of Kerala, in Canada.

The context of immigration in Canada has acquired several new dimensions with changes in policy, multiculturalism and globalization. Naturally, the process of integration of new comers is influenced by a variety of factors including one’s own personal choices, cultural identity etc. In the wake of increasing proportion of diversity, this researcher believes that the degree of integration will be an outcome of a combination of these influences and one’s own attitudes and approaches.

Immigrants face several barriers in productively getting involved in the social and economic mainstream, as individuals having an identity based on their values, cultural perceptions and practices and with respect to their level of education, knowledge and skills. It is interesting to understand whether there is a wider gap between one’s perceptions and expectations of new life with regard to the actual experience. This research proposes to look deeper into the integration experiences of this relatively smaller immigrant community from southern India. Overarching concern of this research is that it proposes to specifically understand and uncover immigrants’ expectations and real experiences in relation to integration into the Canadian mainstream and the influence of having a cultural identity and inherited value systems in the process of integration.

• The Research Questions
  What are the perceptions of immigrants from Kerala with regard to their cultural identity in Canada and its influence in the process of Integration?
  
• What are the mechanisms adopted as well as the real experiences in preserving the cultural identity?

Why I am Interested in Studying the Experiences of Immigrants’ Integration

The researcher, being one among the new immigrants from Kerala confronting the reality of integration, perceived that he could relate more easily to various dimensions of integration and experiences. It could also help him to strategize better and work towards his goals of integration.
As a social worker, it is within the mandate and priorities to provide guidance and to connect resources to support those people who are deprived of enjoying a productive social life because of his/her limitations and barriers on the way.

For social work, this is a relevant area as it fits well within its practice realms of working with marginalized people, fighting oppression, advocacy for social justice, helping individuals achieve better adaptation, etc. and therefore opens up new knowledge and avenues for practice. New information on cultural practices and norms, perceptions on adaptation, validating experiences of people coming from South Asian communities could strengthen the existing professional practice as well.

Social workers need to work on individual strengths and perspectives and therefore should be able to understand various systemic barriers and individual limitations as well as factors contributing/influencing to such limitations. This researcher also believes that new insights for better practice, and mechanisms and skills for better adaptation in such limiting circumstances will emerge from studying such experiences.

CRITICAL REVIEW OF LITERATURE

The process of integration of new comers in the host country is the net result of a combination of factors. "Resettlement is not simply a matter of adapting to a new culture; it includes the challenge of maintaining lifelong beliefs and practices while at the same time learning new ways to establish a harmonious life in the new country" (Choudhry, 2001, p. 376). Looking at integration from a macro perspective, it refers to a characteristic of a social system. There has been a range of definitions explaining integration as ‘assimilation’, ‘social cohesion’ and ‘acculturation’. In a sociological perspective integration is referred as ‘the more a society is integrated, the more closely and the more intensely its constituent parts – groups or individuals relate to one another’. Integration can be perceived from the perspective of groups and individuals. In this research, the term integration is used with a focus on the cultural integration or acculturation, which is explained later on.

Eisenstadt (1954, cited in May, 2003) established three significantly different approaches to the issue of integration. ‘Acculturation’, is concerned with immigrant’s learning of different roles, norms and customs of the absorbing society, ‘personal adjustment’, concerned with the personality, satisfaction, ability to cope with various problems arising out of his new situation and ‘institutional dispersion’, which is concerned with the migrant group as such and its place in the social structure of the absorbing country. Accordingly human social life is a progressive accomplishment.
Gordon (1964) views integration as assimilation, which he differentiates into seven types. Gordon’s model sees assimilation as a uni-dimensional process in which the immigrants gradually shed their old culture and identifications, instead take over the culture of the new society and consequently are gradually admitted into the host society. Gordon concludes that structural assimilation is the cornerstone of assimilation and that once it has occurred, all other types of assimilation would naturally follow. According to another prevailing assumption, ‘all parties involved will abandon certain elements of their culture and identity and retain others, that would merge with other immigrant and non- immigrant cultures and an entirely new culture would develop’. The metaphor ‘melting pot’ is used to describe this process, (Encyclopaedia Wikipedia, 2005).

Contrasting these models, studies later on revealed that even after several generations, cultural difference between the immigrants and their offsprings and the host society did not disappear totally and at times get reinforced and resulted in community formation to get special attention. This led to a rethinking on the assimilation process, with an emphasis on an additional element of ‘cultural identity’. Henceforth, studies have established that integration into a society is not a uni- dimensional process. There is a clear distinction between a structural dimension of integration and a cultural dimension. The former refers to immigrants’ participation in the major institutions of a society – the labor market, education etc and the latter to the changes in the immigrants’ cultural orientation and identity.

Integration and Acculturation

When cultures meet as a result of migration individuals go through a process called acculturation. Acculturation refers to the phenomenon that immigrants gradually take over certain major elements of their surrounding cultural environment without completely abandoning their cultural identity (Entzinger and Biezveld, 2003). In this context it is noted that many immigrants actually preserve certain ties with their home country, its culture, religion and with other members of the community as well. Such transnational contacts are greatly facilitated today by Globalization (Faist, 2000).

The acculturation model of Berry (1992 & 1997); Entzinger and Biezveld (2003) presents a strong theoretical framework of integration. Immigration is a major cause for culture contact, necessitating acculturation. Though there are variations in the factors leading to acculturation, the processes of adaptation are common to most groups. In their daily interactions groups and individuals work out strategies concerning two major issues, first being,‘cultural maintenance’; which means to what extent the cultural identity and characteristics are considered important and how best one strives for its maintenance and the second strategy is ‘contact and participation’; which means the extent to which the immigrants are supposed to get involved with other cultural groups or remain restrained to themselves.

It is interesting to see how Berry’s (1992) model works. When both the cultural maintenance and contact and participation are considered simultaneously, a framework is generated within which four specific acculturation strategies work. ‘Assimilation’ strategy is used when individuals do not wish to maintain their cultural identity and seek more frequent interaction with other cultures. Contrast to this is the ‘separation’ strategy, where individuals place more value on their own culture and also they wish to avoid mixing with others. Those who adopt an ‘integration’ strategy are highly interested in maintaining their own culture at the same time in equally interacting with other groups in the new culture. A low degree of participation in the new culture and rejection of their own original cultural identity characterize the ‘marginalization’ style. According to Berry, non-dominant groups can freely choose and successfully pursue integration, when the dominant society is open and inclusive in its orientation towards cultural diversity. This provides a broader framework for analyzing the process of adaptation of new comers and how far they have been integrated into the mainstream.

May (2003), who reviewed the theories of integration has explained that "understanding integration is a complex process" (p.4). Entzinger and Biezveld (2003) also explains that "in the past, though it was believed that integration and acculturation go hand in hand, today it is understood that the relationship between integration and acculturation is much more complex" (p.8). More recent studies by Nimmagadda and Balagopal (2000) focusing on South Asian immigrants, analyzing the process of integration describes assimilation as the process by which the immigrants blend their home country’s cultural values with the host country’s values. In this context ‘ethnic identity’ is a term they used to refer the preservation of home country’s cultural values within the dominant culture.

The Multicultural Model

This model is based on the assumption that immigration is permanent, members are defined as full members of their new society, primarily in terms of their ethnic or national origins. Canadian multiculturalism as explained by Forbes (n.d) is:
....a social condition of racial and ethnic or cultural diversity resulting from immigration; it is a complex network of laws and policies to manage that diversity; and it is a vision of free and diverse society in which all individuals live peacefully on a footing of equality with each other (para.2).

Facilities are created and are open for each and every ethnic community or minorities to preserve and further develop their cultural identity. This Research intends to learn the process of cultural identity and integration of South Asian minority immigrants against the backdrop of Berry’s (1992) acculturation model within the Canadian multicultural environment.
Four major domains in the process of integration are identified from the studies of Entzinger and Biezeveld, (2003) which are: (a) Socio-economic integration concerned with labor market participation, (b) Cultural integration concerned with understanding of core values of the host and own society, perceptions on migrant’s level of assimilation etc, (c) Attitudes towards integration concerned with both the attitude of host society towards immigrant population and immigrants’ perceptions on racism, discrimination, social exclusion, oppression etc that blocks integration; and (d) Political and legal integration concerned with rights.
For operational purposes of this research, this study will focus only on the cultural aspects of integration and the attitudes towards integration justifying the objectives.

The integration strategy of Berry (1992) is believed to be the fairest of all other styles of acculturation, which involves the acceptance, by both groups to live as culturally different entities. The cultural dimension encompasses one’s attitudes, behavior, norms, morals, language, religion, eating and dressing habits etc expressed in practice and interaction. In short, it is lifestyles. A multicultural society according to the theoretical model ensures both equal opportunities for its members (that is the structural dimension) and tolerates and encourages cultural differences (that is part of the cultural dimension). The process by which immigrants change their practice in the cultural dimension is often called ‘adaptation’. Does it really happen? When one undertakes a critical analysis, the interplay of various factors within the identified domains becomes visible. This research proposes to cover several of these potential influences on integration.

Culture – A Combination Behavior

A community’s culture is defined as a combination of the personal preferences and equilibrium behaviors of its members. According to Kuran and Sandholm (2005), this is a hybridization process. It is a compromise through individual choice respecting others is a departure from the conventional model based on economic analysis. Conventional flexible models link economic productivity and the culture. Diamantaras and Swanson (2004) have identified a basic culture - a form of human capital that is learnable, expandable and valuable for groups in participating economic enterprise. However, it is independent of technology and that the two cultures incompatible with each other are equally compatible with a productive process.
Language plays a prime role in sustaining culture. Lazear (1999) equates culture with language and links adoption of culture through the choices made by immigrants to learn English. Rubinstein (2000) also studied the economics of language. However, from a social work point of view, one cannot demand minimum standards in the cultural dimension to be productive, other than recognizing every other individual’s right to exist and a consensus to deal with the dissent.

Attitudes towards Integration

Integration of immigrants deals with many issues surrounding the ability of immigrants to adapt culturally and socially to the receiving society. However, it should be seen as a reciprocal process also. According to Tucci (2005) it is a business like undertaking governed by the principle of reciprocity in which both groups – the immigrants and native population adapt and change.
Research undertaken by Pennsylvania Ethnic Heritage Studies Center (n.d) at University of Pittsburgh explains that immigrants are most likely to adjust well to a new culture when they are not isolated from their culture of origin, when they settle in their new home. As long as they live with people who come from their cultural background, their social contacts provide them a secure environment. From this setting, it is easier for them to break into a culture, which was alien, to them.

Acculturation Behavior

Acculturation may be uneven across different domains of behavior and social life (Berry, Poortinga, Segall and Dasen 1992). Researchers have also revealed that living between two cultures is a painful rupturing experience (Bhatia & Ram, 2001) for immigrants. "For many, suddenly being labeled and treated as a member of an ethnic minority group is a shocking transition" (Zangeneh, Nouroozifar & Kantini, 2004, p.5).
Hyman, Yu and Beiser (2000) noted that for immigrants to North America from collectivist south-east Asian cultures, the incompatibility of western values emphasizing self fulfillment, with the traditional pattern of subordinating the self to the interests of the family can be a source of internal conflict.
Sam and Berry (1995) suggest that ‘acculturative stress’ can manifest itself in different ways. They point out that it may result in many psychological changes including lowered mental health status, feelings of marginality and alienation, heightened psychosomatic symptom levels and identity confusion. Therefore this is perceived as a key area within the traditional helping role of social work.

Berry (1990); Bhatia and Ram (2001) have recognized two distinct dimensions of immigrant’s response to living in the new culture: (a), the degree to which they open themselves to the host culture – i.e., contact-participation (Berry, 1990) and (b), the degree to which they seek to preserve their native culture – called cultural maintenance (Berry, 1990). These authors emphasize that openness and preservation are understood as separate, independent dimensions in all cases, immigration is a transitional experience. Others perceive the roles they play in a different way. Immigrants however may not be aware of these new roles and perceptions.

Transnational Identity

The process of identity formation within a transnational social space studied by Somerville (2004) among racial minorities grown up within Canada but having ties with India reveals that the second generation creates identities, or move between different identities, within a space that includes people in their parents’country of origin and country of settlement. It should also be noted that maintaining close connections with their country of origin is extremely important to Asian Americans.

Racism, Discrimination, Social Inclusion and Integration

Laquian, Laquian,A and McGee (1997) throws light onto the fact that there is only very little exists in the literature that discusses the role of prejudice, discrimination and racism in the lives of immigrants. The Standing Committee on Citizenship and Immigration of the Parliament headed by Joe Fontana, Member of Parliament, in its 2003 report (Settlement and Integration: A Sense of Belonging "Feeling at Home") has acknowledged that "...racism and xenophobia are still evident in our society and have a significant impact on new Canadians" (p. 14) and recommended "to promote inclusiveness and a sense of belonging through a public education campaign" (p. 15). It is an accepted fact and therefore new immigrant’s perception on racialization and exclusion are very relevant in learning integration practices.

Social inclusion also is used as an analytical tool adopted to understand the reality of marginalization and vulnerability of some segments of society in Canada. Research studies have shown that those facing the greatest challenges of exclusion are immigrants and refugees. Since a major portion of immigrants coming to Canada is from developing countries in south Asia, "a clear connection has begun to emerge in our society between race and level of marginalization", (Ornstein, 2001 cited in Chatterjee, Dasmohapatra and Shakir 2004, p. 7).

Li (2003) also explains how the labeling and categorization of individuals and communities based on race "facilitates social exclusion and hinders social inclusion" (p. 14). Therefore it is more important to understand the connection between integration and exclusion resulting from racialization as south Asian communities are being ‘branded’ as one of the largest immigrant communities. Several authors have pointed out cases of oppression of minorities. When "a strong identity is lacking, many cases, lead to an internalization of the dominant group’s stereotyped inferiorized images of subordinate populations" (Young, 1990 cited in Mullaly, 2002, p. 65).
Studies have also shown that immigrants lag behind the native born Canadians in important aspects of their social capital. They have a smaller social network, with a lower socio economic status, less ethnic diversity-more religious diversity and their networks are less frequently utilized and have a smaller economic pay off, (Kazemipur, 2004). Aizlewood and Pendakur (2005) also indicate that immigrants are at a serious disadvantage in terms of social capital.
Hou and Balakrishnan (1996) examined the differences in social mobility among various ethnic groups in contemporary Canadian society. It compared the entrance status and mobility experiences in relation to ethnic variations, education, occupation, income and the connections between these dimensions of socio-economic status of immigrants. Visible minorities receive less income return from educational and occupational achievements. Though the collective capacity and social capital for economic mobilization of some ethnic groups may be limited, the income inequality on the basis of qualifications is most probably related to discrimination.

Arguments and Challenges

‘Integration’ as described in Berry’s (1997) acculturation model is the fairest form of acculturation possible within the theoretical frameworks discussed. It allows immigrants to maintain both the cultures satisfactorily. However, this model prescribes the structural and cultural dimensions as two distinct and separate entities. Theoretically this may be possible. While considering the operational dimension, the immigrants may not differentiate these aspects nor agree that attaining either one independent of the other is possible.

It may be noted that in Gordon’s (1964) argument, he says structural assimilation is the corner stone and once it is achieved everything else would follow. This is in fact a disputable observation. While reviewing the literature, other theorists have pointed out that, other parts of integration need not necessarily be sequential. In the present study, the researcher proposes to assess whether acculturation is possible without participation in economic and productive enterprise and vice versa.

A third area of observation is that conventional models link culture and economic productivity. According to Diamantaras and Swanson (2004) basic culture, a raw form of human capital that is expandable is enough for participating in economic enterprise. In the present context of globalized economy, many researchers like Kuran and Sandholm (2002), point towards a dominant culture with emphasize on economic activity will only survive. At the same time considering the possibility of movements within a transnational space, many new comers may follow either a dual culture or a hybrid culture as suggested by Kuran and Sandholm (2005). How would it influence new comers’ productive participation in economic activity is to be analyzed. However, it could depend on the immigrant’s attitudes, perceptions on his/her social capital and cultural sensitivity as well.

Though the literature gives an abstract idea about racialization and discrimination, south Asian immigrants may have a different story to tell. On one hand there may be feelings of exclusion, oppression by the dominant groups, the researcher anticipates possibility of expressions of internalized oppression, and there may even be stories of oppression from within the immigrant community itself.

Gaps in Literature

Though there has been a number of studies on ethnic communities and their process of integration into the mainstream of the Canadian social and economic life, literature on the perspective of integration and cultural identity formation is very limited except a few studies focusing on the communities in general. Somerville (2004), who studied the process of identity formation within a transnational social field, specifically examining the second generation of south Indians was limited to the native born children of early immigrants.

Focus of this research is on new comers who immigrated to the country in the recent years especially after the changes in policies, and it is expected to be a refreshing exposure. More over, research on communities who speak Malayalam and immigrated from the Southwestern Indian State Kerala, have not been reported in relation to their immigration experiences. Therefore, this is expected to contribute new knowledge on the emerging ethnic and cultural differences within the main stream communities from India.
It could help practicing social workers that work with new communities and the marginalized groups, with new insights helpful for improving practice. However, the researcher does not underestimate the limitation of the sample, due to its small size.
As a larger objective, the researcher anticipates the study to bring together, the real life experiences of socially stranded people on a common platform to validate such experiences and facilitate a creative and critical reflection. It is expected that individualized or personal experiences will be contextualized.

KEY CONCEPTS DEFINED

Integration: A meaning of the word ‘integration’ is the bringing of people of different racial or ethnic groups into unrestricted and equal association, as in a society or an organization (Encyclopedia Wikipedia, 2005). It includes social, political, economical and cultural integration. On a sociological perspective, it is the "phenomenon that society is not falling apart, but individuals establish both temporary and enduring relations to other individuals and groups and institutions of society..... However, with respect to immigration, it is used ... to demand certain conduct of immigrants" (May, 2003).
When cultures meet as a result of migration, individuals go through a process called acculturation. Acculturation refers to the phenomenon that immigrants gradually take over certain major elements of their surrounding cultural environment without completely abandoning their cultural identity (Entzinger & Biezveld, 2003). For the purpose of this research, integration refers to this acculturation perspective, as the outlook is broader and it includes the cultural dimension.

Cultural Identity: ‘Cultural identity’ is primarily the ‘feeling’ of identity of a group or culture, or of an individual. At an operational level the cultural identity is constructed when one feels that he/she belongs to a group, and a group defines itself as a group, by noticing and highlighting differences with other groups and cultures (Encyclopaedia Wikipedia, 2005). Any culture defines itself in relation, or rather in opposition to other cultures. People, who feel they belong to the same culture, have this idea because they rely partially on a common set of norms (Encyclopaedia Wikipedia, 2005). There has been a growing awareness of values and cultural practices related to one’s homeland in all communities in recent years. Factors like language-the mother tongue, religion, food, expressions of artistic and literary skills and music, etc are understood to have influences on cultural identity formation.

Related Concepts and Terminology: Based on the researcher’s perception, and his social location as an immigrant, made him relate to concepts and terminology like multiculturalism, economic integration, (structural integration), attitudes, racialization, social inclusion, transnational identity, social capital etc. during the course of this study. Appropriate definitions for these concepts are accounted for in the literature review.

DESIGN AND METHODS

The researcher’s understanding of issues involved in the study plan required it to be explorative in nature. It is concerned with the expectations and real life experiences with regard to participants’ cultural identity and its influence on their integration into mainstream society. The study is based on a set of variables defined as key concepts. Each experience was considered to be different in content and quality. Therefore the qualitative approach was adopted for the study. The researcher himself was convinced that the richness and variety could be expressed better qualitatively.

The expectations and the actual experiences of immigrants are the core of this study. The expressions were mostly subjective in nature, and varied from individual to individual. It was necessary to pick up the desired content from the perceptions or impressions of the respondents. Sometimes, experiences had to be separated from the quality of interactions and social relationships of individual respondents. The contents of expressions were to be interpreted to derive meaning. Therefore the researcher decided to use the interpretive framework to conduct the research.

The interpretive design of the research, based on active observation and discussion in turn needed a methodology that would provide for accommodating the fluid expressions, reflections, values and philosophies of respondents. The researcher identified semi-structured interviews with open-ended questions as one of the better methods to get qualitatively richer content from the participants. Though, the core areas of research were considered relevant to the whole immigrant community of Malayalam speaking people, and the researcher wanted to learn more from the responses of a group of immigrants who have lived in Canada for about five years, the original plan to conduct a focus group did not materialize as it was difficult to schedule a common convenient time frame for all participants to meet together for this purpose. Therefore the researcher was restricted to the qualitative data gathered from semi structured interviews with six participants as planned.

Rationale for Selection and Limitations of Design

In an interpretive approach, the researcher can read and explain the nature of subjective experiences expressed and transcribed in a textual format. This could reflect an idea, concept or certain emotions or values or a specific context in relation to a participant’s cultural perspective. This could be very fluid and ‘embedded’ within the text (Neuman & Krueger, 2003).
"Creating a new theory in interpretive social science research is based on how people conduct their daily lives", (Neuman & Krueger, 2003, p.78). To explore the inner reality and the embedded truths in social relations and explaining it to derive knowledge, it needs a flexible framework. For this, an interpretive approach is the preferred way. However, it is presumed that subjective experiences reflected in an expression or a word or in the form of a gesture would differ from person to person. Therefore it would be difficult to have or arrive at generalizations.

The limitation of the methodology of semistructured interviews is that they could bring in a lot of subjectivity, though relevant in the context of this research, some times makes it extremely difficult to distinguish the reality from subjective perceptions

Sampling
Immigrants from Kerala, the Southwestern State of India who speaks Malayalam as the mother tongue have a considerable representation in the diverse ethnic fabric of Canada. Census Canada-2001 (2003) identified 7070 people (half of them are women) from this region. With a tremendous increase in the immigration from India over the last 5 years, on a rough estimate there could be 5000 families having a total population of up to 20,000 including children who speak or understand Malayalam as their mother tongue.

A snowball sampling was considered ideal and adopted to draw the respondents for the semi-structured interviews. Six respondents volunteered to participate in the study. The researcher first accessed the target community at a religious gathering. A couple of interested volunteers referred more participants to take part in the study. All respondents were communicated through e-mail and Internet and provided with an on-line brochure explaining the nature of participation and requirements of informed consent first and later on with more information on the variables that were studied. Prime consideration in recruitment was given to those who have experienced or were going through the process of integration. The sample size being very small, the researcher was aware that the data gathered was not adequate to be representative of the cross section of the community.

Ethical Considerations
A major ethical consideration at the time of designing the research was the confidentiality of information obtained through the group interviews. Though the focus groups did not materialize, still ensuring the confidentiality of data gathered has been considered crucial for ensuring truthful and free flowing discussion. If the group members felt apprehensive or inhibited, they would not disclose their real feelings and opinions. There was proper and adequate communication between participants and the researcher on ethical considerations and opportunity was provided to respondents to with draw any time. It was ensured to be comfortable.

Data Collection Methods
Interview schedule: The schedule for the semi-structured interviews had open-ended questions (refer to interview guide in appendix) with chances to reflect more subjective experiences. All interviews were recorded and notes were taken. The transcripts of the interview were coded and used for data analysis.

Data Analysis

Each interview was audio recorded and consisted of 17 open-ended questions and sub questions. Sub questions were intended to elicit more detailed content of information. The six respondents were encouraged to switch languages whenever they felt comfortable in expressing in their mother tongue. Semi-structured interviews gave more freedom to the interviewer in giving additional input to the respondents and taking more information towards the interview goals.
Prior to the interview the ethical considerations were discussed with every respondent and they were asked to sign an informed consent form
(see ethics forms in appendix ).

The recordings were translated wherever necessary and transcribed on to the computer. The themes were gathered under each core areas and broken down for sub themes. Transcribed themes and sub themes were brought together on a tabular form and color codes were given to distinguish common ideas, ideas with a difference, as well as the sub themes and ideas. Common themes were interpreted from the text directly and from the symbolic content. Sub themes were marked and interpreted under each theme head.

The researcher found content analysis as the ideal method for interpreting the symbolic content of the informal communications used in the interviews. However, there was enough direct content within the text itself. Analysis of all data gathered was done manually without using any computer aided analysis techniques. The findings and interpretations are given in separate chapters.

RESEARCH FINDINGS

During the course of reviewing information gathered from the six respondents I spoke with, five major areas were discussed in terms of their expectations and experiences of living in a multi-cultural society and trying to maintain a cultural identity of their own. These focus areas were the respondents’ perception about a cultural identity, perception about integration onto the mainstream social life and the real experiences, stumbling blocks the new comers faced and continue to face in the process of integration, various mechanisms adopted to nurture and preserve their cultural identity while trying to integrate into the mainstream and the real life challenges they face in preserving the identity.

Most significant finding of this research is that in the context of integration, all respondents strongly expressed the need for having a cultural identity of their own and the need for having it retained and passed on to their next generation. The research identified the driving force behind carrying their cultural identity as ‘the strength of values they brought alongwith them’ when they immigrated to Canada and its relevance in relation to ‘reinforcing stable family relationships and taking good care of elderly persons, especially grandparents’.

Perception of Cultural Identity

All respondents were born and brought up in the southwestern Indian State of Kerala. All of them are highly educated and possess either a Masters degree or are professionally qualified. All of them had several years of work experience in India or abroad before immigrating to Canada. Most of them were married at the time of their landing and came together with their spouses and children.

All of them were brought up in families with traditional values that consider strong and stable marriages and family relationships, raising children with emphasis on giving respect for each other within the family, respecting parents and elderly persons and sharing resources and concerns within the family, and that also made their living experience in their homeland enriching. A variety of other factors like ‘festivals and rituals showing religious tolerance and cultural diversity’, traditionally peace loving people inhabited in a beautiful geographical landscape with sprawling coconut trees (that was also selected as ‘one of the 50 must see destinations of a lifetime’and Kerala was celebrated as a ‘Paradise found’ by the National Geographic Traveler Magazine, 1999) have also been quoted by respondents as unique characteristics or cultural landmarks of their homeland.

( a ) Most respondents revealed their perception of multiculturalism as a positive frame work within which they wanted to build up an identity of their own, protecting and preserving the values of their culture, for them as well as for their children to enjoy a better quality of life in Canada. Respondent 1 reported that "multiculturalism accommodates different cultures and values of people and adopted to make vibrant and mutually respecting communities in a larger society. ...We have come from a multi-cultural country, where people speak many different languages...still felt united as a nation. It is definitely good for us".
Respondent 3 translated his vibrant perception that "We all look for a better standard of living.... Everybody work together in a community towards that goal, still keeping our values.... I think it is an education as well" and opined that the multicultural framework provides an excellent plat form for him to establish a good life in Canada.

While learning ... "we learn both the good aspects and the not so good aspects of cultures...and the negative aspects will also have an influence on the individual", reported respondent 4. He also perceived a better quality of life but also recollected the quality of struggle to reach that level is much more. However, respondent 5 identified that:
Multiculturalism as such does not play any direct role in establishing a good life for the new comer in Canada....however, tolerance of the community is better here... opportunities does not change because it is multicultural.... People with a set of strong inherited values and lived in various places before feel more comfortable to live in such environment.

( b ) All of the respondents perceived a unique cultural identity of their own in terms of the Malayalam language spoken by the community and identified several characteristics of that cultural entity. "Giving more respect to the elderly persons and..... there is more of an affectionate relationship between parents and their children all along....Those kind of values are very strong in our culture" said Respondent 1. "There is an excellent family support system (in Kerala), especially at the time of childbirth, caring for the mother and child in the initial months..... While my wife was about to give birth to our third child here, it was like a challenge without that kind of support" reported respondent 3. There were more passionate responses on the uniqueness of their cultural identity like
respondent 4 commented on their moral and behavioral characteristics:
Our faith-based values and religious tolerance are very strong and genuine....
Most of us keep ourselves apart from anything that we are not aware of or familiar with.....That means we are a bit more cautious in our behavior and approach.

Most of their values are family centered and aimed at a better future for children to make them stronger persons. "We are more confined to family with our inherited values in upbringing children and at marriage we expect them to follow our values, expect a steady relationship that is stable.... But I don’t know..." said respondent 6. "There is always a concern whether they (the children) would follow it.... So we are little more cautious and restricted in allowing children to have more freedom, until we are sure that they are capable of making wise decisions" (Respondent 5).

This research found that all respondents expressed a kind of emotional attachment to the cultural values they adhere to. Most of them felt that retaining those values are absolutely essential for making their family and social life more meaningful in Canada. A couple of respondents related this to their "reality orientation" that "we may not immediately adapt to the Canadian cultural values" (Respondent 4). They continued "may be....we are selfish ... we want our children to know our roots...the values in which we were grown up and to know that those are helpful to them (the children) to be more successful, in building their character" said Respondent 6. "Those are essential... especially when we are not able to adapt to the mainstream culture, we need to follow our norms...because those are the things that help to make our life happier and meaningful" at the moment (Respondent 2).

( c ) While discussing more on perceptions on adaptation to change an element of ‘comparison and adaptation’ approach was also figured. The genuine and straightforward outlook of the community members is the reflection of their community values. Three respondents pointed out that "we expect people to be more genuine, because we think we are genuine in our approach". Respondent 2 tried to relate her perception of cultural values to the behavior of the Canadian communities and observed that "there is a lot of formality around people and the way in which they communicate, that I could not identify with my culture.... But we are more open and direct".

At the same time, some respondents expressed that they knew they needed to adapt more. " Immigrants need to broaden their outlook and leave some of the inhibitions and see how other people find enjoyment in life". As an example one respondent suggested "if you find fishing is a good way of enjoying with friends and family, even if you haven’t done it before, or do not like it, try to learn and do it". It shows their willingness to adapt to a new culture and finding happiness in life also by engaging in something else that they were not familiar with so far.

( d ) It was interesting to know how they perceived their cultural identity would influence their integration onto the mainstream social life. The finding is that it would restrict them to a certain extend to their own communities. Respondent 2 said "... I would not be completely integrated ". At the same time there is an awareness that ".... but integration is a combination of lots of other factors though.... cultural identity is only one" as expressed by respondent 5. Respondent 2 further stated:
It will certainly restrict me in many ways...and it is something Canadians would not identify with. For e.g. something like arranged marriage...most of us have found out our partners through arranged marriage. Canadians who are on the main stream understand and respect some of our inherent values.... But they cannot accept or understand many other pieces...similarly we cannot accept their approach on marriage and living together for convenience.

While expressing this, respondent 5 pointed fingers to the flip side of it:
Though we can also accept some of the core values of mainstream culture... still we may not get completely integrated". For that there are other reasons too. For e.g. in India, different states have a different culture, people speak many different languages ...there are differences and devides between people. Several religious beliefs are there. Within the same religious followers, castes and sub castes are there.... What I mean is even in India we do not get completely integrated.

The perception of many respondents on keeping a distinct cultural identity varied and some thought it is good for them if it does not restrict themselves to it. "We have come with an open mind...we can accept what we can and ignore what we cannot.... So we can get along". "One basic difference that is reflected in our identity is that "Some of the things the society here is least bothered of are the things we care for a lot...for e.g. the values of marriage.." (Respondent 6). Another observation on revealing the cultural Identity that could affect negatively is "our restricted approach to freedom given to children, especially it is more of a sensitive issue in schools" (Respondent 4).

Many respondents knew that the value systems are different in the host country, and the pace of life is different than what was experienced in their home country. "Individual’s self-attainment is most important here rather than family fulfillment,"said respondent 3. Respondent 2 felt that even if one maintains a cultural identity and actively pursues the values and norms at home:
....most families with children who have come recently are fairly well exposed to the kind of life styles prevailing in cities and they would not find it difficult to get along with...... But for us it is a stressful experience to think outside our family orientation.
Respondents 3 and 6 have expressed the same opinion as well.

Respondents could relate to the advantages of living with people who speak the same language, share similar culture and value their norms and could locate themselves living in such a framework. Respondents felt that in most of the communities, the same is happening and the advantage is "they (new comers) become familiarized with the expected norms of social life, desirable community behavior, and getting into the community with more confidence". Another respondent identified that "living with people who have experienced the host society is like taking a good course on how to begin a new life in another country".

( e ) Another interesting finding of the research is that more and more recent new comers are finding it comfortable to interact and behave with two different cultural norms at the same time. People who speak of or behave in their local cultural framework find that they can easily switch over to interact with people having a different value system, a behavior they never experienced before. "I am more comfortable to speak to my people back in India on cooking some special food or trying some new fashion and share the same with my friends who come from a different background and similarly conveying something taken from the values here and talking with my friends in India again.... several times a day is not a problem now", said respondent 2. Respondent 3 felt that "...it is a kind of understanding or identity beyond national borders and.... I think many are comfortable with that".

2. Perception of Integration and Real Experiences

This research also explored the perception of Keralite new comers on integration into the mainstream social life, real experiences and implications.

( f ) Many of the new comers had clear expectations on the quality of life they wanted in this country. At the same time, they wanted to maintain and preserve a cultural identity as well. Interestingly, many of the respondents were not concerned with or still were not clear of the process of integration. For most of them, being stable at the job and consolidating the resources were more important to success. Their conceptualization of multiculturalism makes them think that it would accommodate all kinds of values, and community norms.

( g ) Keralite immigrants are now more and more conscious of their cultural identity as something they would retain, in contrast to the thinking of earlier immigrants, who came in the 80’s and early 90’s. Still half the number of respondents somehow felt that they were part of the Canadian mainstream. It was observed that some of the new comers had better opportunities to get themselves involved in the mainstream. But for several others this exposure was limited within their work environment. Getting into work was the most prioritized task in a set of expectations of the new comers. Most respondents felt that once they have a stable job, the rest is easy or would follow.

( h ) It was also revealed that for many, they do not have a clear perspective of the mainstream. Some of them relate that to the life of the new comer population and not to the long time Canadians. Because:
We see young Canadians rocking and partying on weekends, elderly retired Canadians enjoying peace of mind vacationing at places like Orlando, or gambling in casinos, and the educated, employed and fairly young Canadian families driving to the cottage country at summer time.... Where is the real mainstream social life apart from this? Asked respondent 5.
However, many respondents have identified good values that have been part of Canadian life like "community participation, volunteering for good causes, children encouraged to get involved in service projects, fundraising for charity and advocacy".

Similar observations reported by Respondent 2 that respecting cultures and equal opportunity and awareness of human rights, environmental consciousness, freedom for expression without fear as good qualities of core Canadian values.

Most new comers have reservations about the "uncontrolled or free society that values individual attainment". Respondents said some of the elements like deterioration of family relationships and unstable marriages, several children and youngsters living "like orphans" as both parents are separated and/ or living with new partners were unacceptable to them. They also considered common law partnerships for convenience of living without marriage, increasing same sex marriages, the unbridled freedom enjoyed by teenagers and increasing number of teenage pregnancies, etc were unwelcome characteristics of host country’s mainstream life.

( i ) Integration is a time consuming process for many of the immigrants. Some of them believed that over a period of time integration to the mainstream society would happen in phases even though people retain their cultural inheritance and their value systems. However, in a multi-cultural society, it could not happen as well, one respondent felt. All respondents felt that integration is the product of attitude, tolerance and flexibility of individual new comers and those with in the host culture, though it is very multi-cultural. The researcher found that new comers perception on integration is an outcome of a number of factors, but some considered it is relative to what they experienced in the past and what they are experiencing now. Therefore many respondents doubt "whether a complete integration is possible" or they rather think, "it is impossible to have a total integration without the cultural integration"

( j ) Several respondents again pointed to the key fact that ‘attitude’ plays a major role towards active integration of new comers. When the new comer lands, "though many of them do not know what to do or where to begin with, still demonstrate a lot of positive thinking", said respondent 3.
Respondent 2 also identified that:
Drawing strength from the built- in values and the new found enthusiasm, new comer starts exploring things without being conscious of his/her limitations.... might not get attention or even responses as they expect....Before being aware of what went wrong ....that percolates down and he/she develops a feeling of discriminatory practice.... Knowingly and unknowingly it develops into racialization.

( k ) Three out of the six respondents also experienced instances of negative attitudes towards them at one point in time or other, which led them to think that "there is an element of discriminatory treatment or (some put it as preferential treatment) on the basis of skin color, language spoken by immigrants". These treatments were experienced either in a restaurant, in a church gathering; in a swimming pool and even at a passport office according to the respondents. One respondent overheard these remarks while waiting for a service " Some people come to Canada only to give birth (to children)" and felt that so inappropriate and outrageous.

( l ) When it comes to behavior, most new comers have learned to be more sensitive of the outcome and they are able to formulate their behavior pattern to people within the same culture and to those who are in the mainstream/or another culture. "We have a kind of open behavior within our home or with people who share our values...and a kind of balanced or made up behavior when we have to interact with some one from outside"..... Explained respondent 1. Respondents 2,4 and 6 also shared their similar views.

3. Stumbling Blocks on the way to Integration

Most of the respondents identified several stumbling blocks that prevent or restrict new immigrants from this south Indian region from integrating into Canadian mainstream life. Some of them are fears or apprehensions.

( 1 ) "We fear that by getting exposed to the host culture, most youngsters would
imbibe the negative aspects first and we do not want our children to get that," said respondent 4. "Our culture might become weak resulting in the degradation of our values like respecting the elders, marriages and the like", said respondent 4. Respondent 5 said "Children are going to be integrated faster and more comfortable than us...They have the inherited values and the acquired cultural traits from the host society...they would think that the new mix is the actual culture".

( 2 ) "It is important whether we are comfortable with our culture and the host culture... we are convinced that a complete integration is not possible for many of us...because if there is a total integration, there is no question of diversity...otherwise all is the same. The Creator did not create that way". " We know what we cannot accept, and we cannot adapt to... this may be a narrow way of thinking", explained respondent 5.

( 3 ) "We have heard several times that "we cannot reach a senior level...once we have a promotion to reach a managerial job...issues like skin color, branding and more realistically language skills etc. come to the forefront. Such people are scapegoats... less acceptable" (Respondent 2). Branding is another block. " We are often mistaken with Tamil speaking refugees...or sometimes broadly branded and such stereotyping alienates us from the mainstream...we could be victims" said respondent 4.

( 4 ) "We are basically more withdrawn in nature....and mostly submissive. Though we have good education, knowledge and other skills... We won’t usually go for arguments, because we fear that our point of view might not be acceptable to others" (Respondent 6).

( 5 ) "Our biggest problem like many other new comers is lack of self marketing and expressing ourselves".... "We speak reasonably good English....but our competency might be assessed with our accent and slang....We might be kept aside from certain jobs because of that limitation" .But "once they are turned down, they loose their confidence,
sometimes feel isolated.... even if they are well qualified and experienced" That is a deterrent, opined Respondent 2.

4. Mechanisms to Preserve the Cultural Identity

These sets of findings are drawn from the views expressed by the respondents and their preferences and regular efforts towards preserving their cultural identity. The rationale for preserving the identity has been explained in the earlier findings.
All respondents were unanimous in their consideration for their language, Malayalam, as they felt is the backbone of their cultural identity. The first thing to preserve the culture is "to preserve the language using it at home and wherever possible to keep it live". Malayalam language development classes are offered at two locations in GTA by the respective district school boards. The community has put in a lot of effort and several members send their children for classes.

Most of the respondents along with their family members listen to / watch regular weekly programs aired in Malayalam on the FM Radio channel, and a multi-cultural TV Channel. Several Malayalees make use of these media to exchange ideas, greetings, songs and community news. More and more children get opportunities for expressing their cultural talent through these channels. Also, many are subscribers of two or more of the eight satellite television channels producing programs in Malayalam in India that are available for viewers in North America now almost on a real time basis.

Almost all Keralites refer news headlines at one of the world’s largest circulated regional language news papers in Malayalam and one of the oldest Malayalam news papers being published for 119 years available online and linked to services useful for Keralites living outside their homeland. People watch most recent movies in Malayalam that are exhibited twice in Greater Toronto Area (GTA) almost every month.

Several cultural associations serve the Malayalees in the GTA and organize cultural celebrations, family get together and programs for children regularly. Religious gatherings are also common. Respondents attend churches that offer Malayalam services on all Sundays in GTA.These gatherings are becoming stronger with more families coming together and help to build a close knit community, stronger in values and morals than any time before.

There are forums for new comers to discuss common issues of interest. An increasing number of regional family gatherings, gatherings of people working in fields like nursing, pharmacy, social work and technical or engineering professions are developing. Prayer groups provide an exposure for faith based and spiritually oriented people. Number of Kerala food and variety stores are increasing and more of a Keralite preference for food is reflected in several Indian restaurants and Super markets and Indian cultural festivals.

Youngsters and teenagers are encouraged to use available opportunities and community members are there to guide them. It is a new experimentation process to preserve the cultural identity and values and several members enjoy it.

5. Retaining Cultural Identity - the Challenges

This research also tried to capture respondents’ impressions on the challenges
faced by members of the community in terms of establishing and reinforcing a cultural identity of the Malayalam speaking community in the GTA. The prime challenge identified by respondents is the prevailing ambiguity among community members on whether a Keralite cultural identity will be acceptable for the new generation. How would it enhance the quality of their lives in Canada? Most of the community members wanted to preserve the inheritance for their children and grandchildren, so that they can communicate and share ideas more frequently and in a mutually beneficial way. Another dimension is inculcating the value of caring elderly people who struggled to make the lives of their children more enriching.

A third challenge identified by the community is the hybridization of cultures due to the open sky and free market policies of national and international governments and the massive proliferation and utilization of new generation electronic media using the internet infrastructure, in keeping everything open, beyond restrictions, and consequently how that would be used by the new generation and what would be their ways of defining their cultural norms.

Proliferation of values and norms beyond national borders and people especially youngsters in all the nations are open to the changes happening in the world. The value systems are fast changing in India and acceptance of a transnational identity in a more refined format might also dilute the thinking of a Malayalee cultural identity, explained respondent 4. There is fear among the community to a certain extend and many think "we are in a transitional phase and therefore one need not over react to the transition"

A fifth challenge is the strengthening of other language based communities and cultures promoted within a multicultural framework. Each community is self-supporting in terms of their cultural needs. This could lead to more aggressive way of ‘ethnic behavior’ to support or supplement issues in their respective nations. An example cited was of the Srilankan-born Tamil population – most of them came as refugees to Canada take sides in the continuing ethnic crisis demanding a separate Tamil nation. Respondents fear that those kinds of responses would threaten the sustainability of multiculturalism itself.

INTERPRETATION AND DISCUSSION

Major findings of this study were drawn from the narratives of six of my respondents, all of them immigrated to Canada within the last six years and half of them are citizens now. Real life experiences in establishing an identity while retaining the cultural and moral values brought from their homeland and the struggle of integrating into the Canadian social mainstream were reflected in my discussions with them. As the researcher himself is an immigrant experiencing the uphill battle of integration, the focus was to understand the perceptions of cultural identity of Keralites among new comers and its influence on the process of integration. The study findings expose several dimensions of the experiences of Malayalam-speaking new immigrant families from Kerala, the southwestern Indian State.

Perceptions of new comers on preserving their cultural identity and on integration to the mainstream that were discussed provide a new and updated account of realities. My effort is to analyze the findings within the precincts of literature reviewed for this research and to compare and validate some of those experiences with what had been reported by other researchers. The analysis will also help to understand its broader social implications.

Berry’s (1997) ‘Acculturation model’ was considered as a backdrop for this research as it provided a fair framework that accommodate people at the different levels of integration, also recognizing a distinct cultural element. One of the most significant findings of this study is that all the participants believed that their inherited cultural values and norms are very important to them and wanted to keep a distinct Keralite cultural identity. All respondents were unanimous in their opinion that the core values of their culture are family centered. They also wanted to have those values retained for their next generation. Although, Berry’s model provided four different acculturation models, all respondents of this research fall within the ‘integration strategy’; i.e., those who are highly interested in maintaining their own culture, at the same time interacting with other groups of people and cultures within the new society and looking for adaptation.

It is evident that the community has an emotional attachment to those values and consider they are very essential for making their life meaningful in many ways irrespective of totally integrating with the mainstream. The researcher also finds that it is more realistic, as many new comers are not sure whether they will be able to adapt to the Canadian value systems, though they positively try for that. Another big supporting factor is the multicultural environment in the country. Most respondents believed that, everybody has an opportunity to stick on to their culture and values.

A second major area of findings is that most of the respondents believed that having a cultural identity would help them live with their own values and norms in their community and to be more comfortable in the new country and its new cultural environment. But there is a strong perception as well that such an identity might restrict them to a certain extend to the Keralite community and distance them from several other mainstream social activities. The relevant finding in relation to the research objectives is that respondents did not think that having a distinct cultural identity would negatively affect their integration.

Reasons for this conclusion are first of all, most of them (the new comers) were aware that integration is the result of several connected factors. But there was a feeling as well that a complete integration is a myth. In support of this, participants also compared levels of involvement and integration they experienced while they were in India, their very multicultural home country. Researcher could confirm from the strong feedback of respondents that there are different levels of integration, depending on the degree of involvement of the new comer and the preparedness of the larger society to involve in assisting the new comer.

For the new comers looking for integration, there are other reasons also to think that a cultural identity is good, if it does not restrict them within it. They felt that some new values of the host country are never compatible with the Indian and Keralite cultural norms. Individual self-attainment is not as easy to digest and contrasts the family-centered norms followed by most of the respondents and the Keralite community at large.

Respondents’ perception of integration also showed a greater variation. Some of them strongly doubt to what extend integration is possible for them. Though others revealed that they are in the process of establishing new contacts and interacting with other communities and cultures, for some of them, the circle is limited to communities that share similar values. From the findings, it is evident that Integration of individual member will be proportionate to his/her efforts to break into other cultures. At the same time, it is also clear that integration is the end product of a variety of factors like attitudes, adaptation and external circumstances in which both parties, the new comer and the host society are equally involved.

Berry (1992 & 1997); Entzinger and Biezveld (2003) also provided a stronger framework for further understanding the quality of integration in terms of two variables; ‘cultural maintenance’ and ‘contact and participation’. The responses revealed that all the participants have already identified characteristics of their cultural identity and its importance and being in a new country they are making efforts to get involved in cultural environments and social life and strategize integration, therefore are within the realm of practicing both the variables.

It is notable that some of the respondents felt they are "essentially part of the Canadian main stream". Some of the respondents were not optimistic about their integration as well. Analyzing these perceptions against the theoretical dimensions of Berry and others cited above, if integration is not happening it could be for reasons like inadequate contact and participation strategies explained by Entzinger and Biezveld (2003). From the researcher’s point of view, either the extend of opportunities used by the participants to get involved in the mainstream are limited or on the other hand what the host society could offer (other than material benefits) to the new comers to make their lives more meaningful and enjoyable are trivial.

Another dimension of the findings is that, the structural dimension of integration is happening more easily and without much of a conscious effort on the part of new comers other than their work related interactions. The conscious efforts are more evident here with regard to preserving the cultural traits and setting the ground for the new generation to get adapted to those values. Members are aware that both dimensions are separate and independent. This also shows the strong and traditional ways of thinking of Keralite community in making a distinct life model wherever they are and to keep the community more inclusive. Still, Gordon’s (1964) view that structural integration is the cornerstone of adaptations is reaffirmed here as most members of this community think that employment and productive involvement in economic activities are key to integration.

Earlier, these were the areas identified as two challenges for this research, assuming that a theoretical separation of the two dimensions of integration would only be possible, and phases of integration need not be sequential. Both have been proved otherwise. Most people identified structural and cultural parts of integration as two distinct dimensions. Similarly respondents were united in their way of thinking about structural integration as most important to be productive, and that without productive participation the question of integration does not arise.
At one point in time the researcher was struggling to find out how the immigrants identify and define mainstream social life. Many respondents were not clear but knew that something like a set of norms.... or a way of life is there. Some of them identified it with the new comers’ pattern of life in the larger society. If a desirable integration happens, they should feel a part of Canadian social life. But, respondents asked how could new immigrants from India feel and behave like a Canadian completely? However, in the earlier studies and observations of Berry (1997); Nimmagadda and Balagopal (2000), it is clear that integration is relative with regard to one’s conscious efforts and experiences balanced with their adherence to their own cultural identity. There could be various levels of integration. It is also an end product of the experiences, attitudes, social inclusion etc. That makes the perspective clearer.

Referring to the phenomenon of feeling ‘transnational identity’, the observations are very relevant and support the findings of a recent study conducted by Somerville (2004). Somerville had revealed that the second generations of early immigrants from India are quite comfortable in moving with a transnational identity. Her study was restricted to the second-generation younger adults, born and raised in Canada and among those youngsters living in one of the most vibrant south Indian cities, who have their relatives in North America. This research revealed that present immigrants coming from India, especially from Kerala, who are young and educated and those who have regular ties with their home country and rest of their family, cousins and uncles are experiencing a similar transnational identity, and are more comfortable with switching identities whenever needed. Those groups of immigrants also think that their children would also follow the same while they grow up in the new country. Both are supplementing the knowledge generated by the studies of Somerville and at the same time it is a new understanding as well.

Within the country, when it comes to maintaining cultural traits of new immigrants it has been found that they have a preferred way of behavior within the family and also they show a made up kind of balanced behavior, when they meet with a member from another community. This eventually leads to a hybridization of their culture. Though the Keralite immigrants preserve the cultural traits, their overall behavior is better expressed as part of hybridization of cultures. Research by Kuran and Sandholm (2002) had explained a similar equilibrium behavior as part of the cultural hybridization. This can be interpreted as signals of adaptation to the mainstream behavior and part of integration.

While analyzing the response of participants on the role of attitudes, this research has made clear that attitude of both the new comer and host society are relevant and very important in the context of integration. Once it was believed the attitude of the new comer towards the mainstream culture and social norms was very crucial in determining the success of integration. There is a strong feeling among participants that one segment alone is not responsible for the "successful or poor integration experience" of new comers. Observations made by Tucci (2005) confirmed that integration is like a reciprocal process. This study found that attitudes of ‘both’ are important but it is not happening on a reciprocal basis and therefore badly affects the prospects of integration of new comers.

For new immigrants, especially when they are highly qualified and had worked elsewhere, their "immediate priority is to get into a job". Practically, most of them learned English as a second language in India and communicating in English is not difficult. However, due to the fact that it is only a second language and having some differences in usage and slang makes it difficult for them to get a ready acceptance in the Canadian mainstream. For many, that was beyond their expectation. In such a circumstance some of them feel dejected. Again, when the credentials are assessed their original degrees are devalued. This is the first phase where most of the new comers experienced a ‘feeling of discriminatory practice’ on the basis of language, color or region of origin.

Several respondents also felt that "starting with such a bad experience, some people tend to be withdrawn or start speaking against the system and gradually become more critical in their approach.". Eventually, that affects the mental or emotional well being of some of them. Sam and Berry (1995) had referred to "acculturative stress" in their literature and had shown that stress can manifest in different ways. Many of the respondents felt that this is a drawback in the system, and suggested that the system be made more reality oriented and transparent. If there is more clarity at the immigration desk and realistic feeds are sent to the immigrants incorporating a reality based assessment guidelines for credentials and language skills at the time of immigration or even before, the new comers would also be more realistic and prepared to take the challenge. What is happening now is unacceptable for most of the immigrants and delays integration.

Looking at integration related issues from another angle; the researcher has felt that one cannot blame people in the mainstream alone for some of their unexpected behavior. While, the cultural competency of those who are at the service desk may be different, and on the other side, an over sensitivity of the new comers arising from their past experiences would also play an equal role. Positive thoughts and experiences like "attitude of people in the mainstream was very positive when children were with them on both sides" were shared. In brief the researcher understood that attitudes, behavior, positive response- feed back etc are all reciprocal as it happens in a business. A give and take kind of strategy works best when it comes to integration.

Immigrants are more stressed when they start living in a country where the cultural norms are very different. However, living with people sharing similar values and norms means they are culturally safe and they get more acquaintance with new cultural norms and practices mostly in a guided environment. Responses from this research lead to the conclusion that in such an environment, immigrants’ stress levels are reduced and help a better adaptation to standards of social interactions or acculturation. Still, individual experiences may be uneven in social life as referred to by Berry et.al., (1992).

Finally, when it comes to racialization, discrimination and social inclusion, participants of this research have given a vivid account of their own experiences and their impressions on what is happening within their communities and around. There is ample evidence for them to feel that there is a definite prejudice towards new immigrants within the mainstream. Sometimes, it comes more open with slightest provocation from the side of new comers, arising out of their inexperience, inadequate communication, submissive behavior partly related to their culture etc. But most respondents attribute it to the cultural incompetence of the representatives of the mainstream community. A better example is the comment made by a responsible person in a government office that there were "people coming to Canada only to produce children".

Instances involving discriminatory or prejudiced treatment to new comers were directly experienced or witnessed by some of the respondents. Though the settings varied from church gatherings to restaurants and public transit to swimming pools, the identified targets were people of color, those less expressive in language and mostly new comers. In fact there has been references in literature about discrimination and racism by Laquian
et al., (1999) and in the Parliamentary Report on Settlement and Integration (2003), and the findings of this study reaffirm that. Since large numbers of people are now immigrating from South Asian countries, the bigger the numbers of people being affected too.

Regarding the point of inclusiveness of mainstream society towards new comers in providing or facilitating services, the approach and attitude of many of the providers are felt to be unhelpful by most of the respondents. When they expect a friendly and open-minded approach, what they get is contrary to the expectations. Li’ (2002) had referred to branding and categorization of communities and its negative impact on integration. Experiences shared by respondents make the researcher conclude that new immigrants from South Asian communities, even from Kerala are more prone to exclusion because of branding and stereotyping. One added reason for that is a similarity with a community from another nation in the region.

On the road to integration, the researcher identified several blocks, many of them are arising out of the perceptions of new comers but are "preventable or rectifiable with a little extra effort", according to many respondents. Most of those blocks are arising out of immigrants’ raw perceptions or mere impressions or fears without adequate rationalization. Some of them are arising from the over consciousness of self-behavioral patterns. This happens sometimes because being unrealistic or because of huge variations in expectations and their real experiences

To summarize, having and retaining a cultural identity of new comers based on their home country’s value systems is a stronger reality. It does not necessarily affect integration of the immigrants negatively. Integration and adaptation occur at different levels and specifically it is a product of several inter-related factors or influences concerned with the individual new comers and the host society.

Implications for Social Work Practice

The findings of this research are relevant and meaningful in the context of social work practice, as there is a specific mandate to work with immigrants, refugees and displaced persons as social workers used to work with the underprivileged and marginalized people elsewhere. Basically, immigrants and displaced people are going through one of the most difficult and critical phases in their life, struggling to protect their inherited values and norms of culture and practices and begin a new life in a new place. At the same time they are trying to imbibe a whole new set of values of the host country, their community preferences and social way of behavior.

First of all, there should be a thorough understanding of the vast difference in their expectations and their real life experiences in the new country. They need to develop new skills and attitudes, so do social workers, who especially need to have a better cultural competence. It is a phase of learning and adaptation as they progress through phases of integration. South Asian communities are usually found to be more stressed out and usually when looking out for resources, support and guidance. When their families are also involved in the struggle of adaptation the issues of concerns are doubled like children’s upbringing, schooling, peer support etc.
There are lots of expectations and formalities from the host country as well. New comers need to be oriented to the systems and desirable practices in social life and usually need help and guidance to move in the desired direction.

As individual capacities, attitudes and skills vary, the level of adaptation will also be different. At least with some of them, excessive stress and strain might lead to psychological and behavioral changes. There are possibilities of depression, maladjustments and mental and physical distress or instability which require timely attention and correctional measures.

Getting connected to appropriate resources and knowing the policy framework might be a problem for many. Interpreting policies to avail benefits from a scheme might require some additional support. The social worker’s role in advocacy for the underprivileged is to be used here.
People coming from different cultural backgrounds that is much different from the Western individual centered norms, find their own norms and practices more acceptable. Openness and value based responses arising out of the cultural competency of the social worker could be tested in such circumstances.

This research throws open a whole lot of perceptions, expectations and adaptations of new comers from South Asian countries especially from South India and Kerala. This could supplement to the existing knowledge related to immigrant communities and also provide some guidelines for approaching certain behavioral and cultural inclinations of these communities. Individual support and guidance/mentoring programs may have to be developed with specific goals in terms of communication, employability, community participation etc.

Norms regarding childcare and raising them within the realm of their cultural framework are also major areas that need more attention in the future. Participation of women in community and other productive enterprises is another core area requiring social work support and interventions, to make them feel more comfortable and secure in the new environment. Awareness on women’s and children's rights and scope for equal participation are some of the focus areas while working with these communities.

Social work has a definite and concrete role to play in terms of empowerment of women’s capacity building, in making them prepared for community and social participation. Several of these areas could be new for social work practice within this designated segment. Gaining more information on cultural practices, decision making and upgrading skills could also be challenges to social work.

CONCLUSION AND SUGGESTIONS

Having reviewed the expectations and the real life experience of new immigrants from the south Indian state Kerala, who have been in Canada for at least five years (and who speak Malayalam as their mother tongue) this research has confirmed that they have a distinct cultural identity of their own that is also embedded within the precincts of Indian culture with family-centered values at its core. Almost all Keralite respondents are emotionally attached to their value orientation especially to the care of parents and the elderly along with its many other traits. Reasons for which they wanted to preserve the cultural identity is to provide a similar strong value base for their children and help them to incorporate those traits as part of their personality while they live in the Canadian mainstream. Respondents of this research also felt that it is absolutely essential to keep the Keralites together and to make their lives meaningful in Canada.

Being in a multicultural country, they are also bound to be open and adaptive to several positive values of the host society and would integrate those values and build up more of a hybrid culture and productively integrate into the Canadian mainstream in the course of time. A complete integration may not be possible for the present generation; they are imbibing some core values from the host society and certainly will retain their inherited value systems.

However, interestingly, most of them are comfortable to move within both spheres of homeland identity and Canadian mainstream life more frequently and are comfortable with switching identities across transnational boundaries. Their new perception in maintaining a transnational identity is widely accepted among the educated and fairly new generation of young immigrants from Kerala, and it is a new derivative of this research as well.

Having understood the perceptions of the new immigrants from this region, this research also identified that the process of integration for many new comers is a time consuming dilemma and that their cultural identity with strong inherited values would not affect it negatively, though it restricts. On one hand, for many of them integration is going to be the end result of their degree of ‘contact and participation’ with other cultures and the social mainstream. On the other hand they are convinced that it would happen only with the dynamic interplay of factors such as attitude, tolerance, adaptability and social inclusion of both partners, the new comers and the host society on a reciprocal basis. Their basic belief is in productive economic participation on the road to integration.

In relation to the objectives of this study, this research also found out the importance of their language in preserving the much valued identity and various active efforts of the community in nurturing and maintaining that unique heritage, including efforts to encourage children and youngsters to pursue those values through active community participation. The researcher is convinced that Keralite community has the skills and motivation to overcome hurdles, and that the mechanisms adopted to preserve their cultural heritage are valid and in the desired direction.

As part of the efforts to identify specific influences on the integration of Keralite community, this research brought together various challenges faced by the community like branding in terms of geographical considerations, similarity of Malayalam language to Tamil spoken by people from another state and another country in the Indian sub-continent and identifying both communities together, difference in expectations and attitudes and adaptability of both the new comer and mainstream population etc that are also considered as systemic barriers. Challenges like exposure to the system, especially on credential evaluations, accreditation standards of professional regulatory bodies, support programs for the new immigrants, ability to learn with self initiative, building social capital and proficiency in the English language with more emphasis on the pace of speaking, the slang and need for a more proactive communication are more individual centered barriers, that most new comers can overcome with effort and practice.

Many of the respondents felt that there are drawbacks in the system, and pointed to the need for making the policies more reality oriented and transparent, and the need for training immigration officials placed in South Asian countries with a more realistic perspective based on the experiences of immigrants struggling within the country.

Within the professional mandate and relevant code of ethics, social workers can advocate for reforms, for more transparency in immigration policies and can also provide professional guidance to individuals beyond borders on the challenges new comers face more realistically. Internally, with the immigrant population social workers should act as resource centers – connecting to appropriate resources and bridging gaps in expectations and realities faced by new immigrants. There is a lot more to be done to raise awareness levels regarding immigrant women in terms of productive community participation, gaining cultural competence, rights and equal opportunity for women, rights of children, upgrading skills etc.

However, possessed with a strong family-centered cultural value base, with its members highly educated, skilled and blessed with rich multicultural work experience nationally and internationally and with the further preparedness to adapt, this research found that the Keralite community is poised to contribute substantially to Canadian mainstream life, and to build an equally strong and self directed younger generation.































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