www.lituanus.org |
|
Copyright
© 1958 Lithuanian
Students Association, Inc. December, 1958 Vol. 4, No. 4 Managing Editor P. V. Vygantas |
THE WORLD LITHUANIAN COMMUNITY
On the 28-31 of August, the World
Lithuanian Congress took place in New York City. Concurrently a
representative exhibition of Lithuanian art and a chamber music concert
were presented, at the Riverside Museum; while in Carnegie Hall the
combined forces of four choires, soloists and a symphony orchestra
performed. Thousands of Lithuanians from the U.S.A. and other Western
countries gathered in New York City for the occasion. 112 official
delegates to the congress represented Western countries having
substantial Lithuanian colonies, including the United States, Canada,
England, Australia, Argentina, Brazil, Colombia, Venezuela, Germany,
France, Italy and others. In all these countries Lithuanians have
already been organized into national communities. And with this
congress the process of welding these national groupings into one World
Lithuanian Community reached its conclusion. In view of this occasion
we would like to acquaint our readers with the reasons for the
existence of the Lithuanian World Community and with the ideas upon
which this community is based.
Concert at Carngie Hall
Photo V. Mazelis
What needs did originally evoke the idea of a World Lithuanian
Community? The old immigrants founded many organizations, particularly
in the United States, where Lithuanians are most numerous (up to
500,000 or more). The new immigrants, the former displaced persons,
also founded many organizations upon their arrival in the various
countries. And truly, there was no need for another organization, but
there was a need to combine all of the Lithuanians scattered throughout
numerous countries and numerous organizations into one. The need was
two-fold.
On the one hand, every organization not only unites but also separates.
A religious organization, obviously, cannot include atheists among its
members and inversely, Christians do not belong to a society of
freethinkers. And if in other cases the division is not as extreme, it
still exists. This differentiation leads to certain tensions which may
develop into real conflicts. It is natural, that free men differ in
their opinions. But from the national point of view there is a danger
that these differences will obscure the essential point: national ties.
Lithuanian unity is the central idea upon which the World Lithuanian
Community is based. In principle, this community unites all Lithuanians
without exception, for it excludes only those who have sold themselves
to the Soviet Union. These are a minority of the older immigrants who
have been deluded by Communism. Regardless of the individual's
religious, political or social views, the Lithuanian Community unites
all into one body, the heart of which is Lithuanian brotherhood and Lithuanian consciousness.
Lithuanian brotherhood bridges all differences, while Lithuanian
consciousness illuminates the fact that in any battle the essential tie
cannot be forgotten. The Lithuanian Community, in organized form
expresses the Lithuanian will to preserve their nationality according
to the slogan, "Lithuanians we were born, Lithuanians we must remain."
Secondly,
it is necessary that the natural feeling of brotherhood become a united
will to preserve it from degeneration into futile sentimentalism.
Individual organizations (religious, fraternal and others) can only
fulfill the limited functions for which they were founded. But they
cannot perform those functions which demand the joint effort of all.
Yet the refugees have the duty of preserving all the activities and
institutions of the free cultural life which in normal times are
fostered by the state. For the realization of these common aims the
Lithuanian refugees united into a World Lithuanian Community. The
genesis of the idea first occurred some ten years ago among displaced
persons living in Germany at that time. These people had abandoned
their native land, not of their own free will, but due to force. Some
had been deported by the Nazis for forced labor in Germany. Others fled
their homeland from the approaching Communist terror. Both groups
tragically experienced the loss of Lithuanian independence, when the
end of the war did not bring her freedom but a second occupation by
Communist forces. Whether Nazi deportees or Soviet refugees, both found
themselves sharing the common fate of a refugee. Having no other
alternative, they emigrated to various countries. Although grateful and
loyal to the new countries which accepted them, they, nevertheless,
remain a unique kind of newcomers — immigrants with the consciousness of political refugees.
The normal immigrants leave their homeland in search for a better
livelihood and more or less sever their ties with the native land. They
exchange homelands hoping for a better and happier environment. A
political refugee, on the contrary, does not seek a higher standard of
living but is primarily fighting his political fate. Not the search for
happiness, but rather loyalty to one's self is the main concern of such
a refugee.
For many of them personal welfare problems hardly
exist: during the ten years of immi-grational life a comfortable
standard of living has been achieved. Usually newcomers would be quite
satisfied with this achievement, but a comfortable standard of living
is not sufficient for political immigrants. Personal welfare cannot
supplant the feeling of tragedy in face of the threatened destruction
of one's nation. Nations are mortal. In this age it is not difficult to
annihilate a nation of about three millions. Genocide is being carried
out in Lithuania while the world is silent and refuses to see what it
does not want to see. No Lithuanian, faced with this tragic
possibility, can remain satisfied only with personal well-being and
enjoy his personal happiness. The question does not concern only the
restoration of a Lithuanian state, but it Involves the life or death of
the whole Lithuanian nation. In view of this, every Lithuanian exerts
the will to remain within his own nationality regardless of the country
assigned to him by fate. The World Lithuanian Community is the best
means of expressing the will of Lithuanians in the free world to remain within the nationality, to preserve the ties and to remain Lithuanian wherever they may be.
But
how can this will be realized In the "melting pot" reality which Is the
lot of all immigrants? How can the loyalty to one's native land be
reconciled with loyalty to the new country? The problem can be solved
without recourse to the "melting pot." And although the "melting pot"
is the usual fate of the immigrant, It Is an essentially futile
solution. Futile from two points of view: that of the immigrant himself
and that of this new country. For denationalization always implies
de-spiritualization; all interests are reduced to the primitive drive
for personal happiness; in fact this is equivalent to the stifling of
all the profounder interests, for it involves abandoning all roots in
the spiritual reality which is the respective national tradition. And
in this manner, the country which gains this individual gains nothing
more than mere "labor force." This "labor force" can be desirable and
valuable as "raw material." Its social integration, however, always
gives rise to problems. (It is not surprising that the question of
personal and social adjustment, as well as juvenile delinquency,
experiences its greatest intensity in the United States, which has
frequently been identified with the "melting pot" approach).
The
World Lithuanian Community is the expression of the Lithuanian
determination to become acclimated not through passive submission, but
through positive contribution of their culture to the country which has
become their new homeland. This is determination to become integrated
not through the loss of self, but through the preservation of one's
self, and at the same time through the contribution of all that is
valuable in the national tradition. This is the more difficult road,
but it is certainly more fruitful. From the personal point of view, an
individual, determined to follow this road, also chooses to face the
tension between two cultures. In certain cases this cultural tension
may give rise to problems of adequate adjustment. At the same time,
however, this determination enables the individual to integrate himself
freely and creatively within the new country rather than blindly
submerge in the "melting pot." All countries are worthy of respect and
patriotic love. But love, which remains blind, is of little value. True
love is never satisfied with that which is, for it is always
accompanied by the search for new roads and the imperative of
profounder ideals. All countries are worthy of being valued, but no
country is the "Kingdom of God," the final perfection. And, therefore,
those who can enrich the cultures of their new countries by means of
their particular national heritage are always of greater value than
those who lose themselves and feel that the adoption was successful,
while in reality it only added to the masses which are equally
international in their primitive-ness. Freedom not to think, "peace of
mind," Coca-Cola, portable radios, television crime stories and
tasteless advertisements is not what America stands for; it means
freedom of thought, the pioneering spirit, Emerson and James, Th. Wolfe
and E. Hemingway, E. O'Neill and W. Faulkner. The same analogy is
applicable to any other country. The acquisition of new customs and
learning new language do not constitute complete integration. The loss
of one's self is not necessary in this process. Everywhere it is
possible to remain oneself and everywhere this is necessary in order
that one's individuality could enrich others. In founding the World
Lithuanian Community, the Lithuanians of the free world have determined
not to succumb to the "melting pot," but to remain what they are and at
the same time make their own valuable contribution.
J. Girnius