Between Memory and Belonging

Finding identity in Chicago’s Lithuanian DP Community
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DOI:
Even today, Chicago is considered the most important hub of the Lithuanian diaspora. This has much to do with the migrations that took place as a result of the Second World War. What connects members of the DP Community with their family histories today? And how does their identity shape their everyday lives?
If one searches for clues1 in the Marquette Park district in the southwest of Chicago, then one quickly comes across signs that the Lithuanian community was once firmly anchored here. From the monument to the famous Lithuanian American pilots Steponas Darius (1896-1933) and Stasys Girėnas (1893-1933) it is only a short walk to the Lithuanian Plaza Court, where the Nativity of the Blessed Virgin Mary still holds church services in Lithuanian. The nearby Brighton Park district is also closely connected to this chapter of the city’s history, and is still home to the Balzekas Museum of Lithuanian Culture. It was founded in 1966 by its namesake Stanley Balzekas (1924-2020) with the aim of giving the diaspora a “home away from the homeland”2. In the meantime, the centre of the Lithuanian community has relocated to the western suburbs of Chicago, where the Lithuanian World Center with its varied programme of events has become a popular place to meet. All of these institutions contribute to making greater Chicago one of the most important centres of the Lithuanian diaspora worldwide.
Lithuanian migration to the United States is very varied and has been shaped by diverse historical experiences. There are several groups of people who have had a strong influence on local diaspora structures. This includes people who left Lithuania during the time of the 
Russian Empire
rus. Российская империя, rus. Rossijskaja imperija, deu. Russisches Zarenreich, rus. Всероссийская империя, rus. Wserossijskaja imperija, deu. Kaiserreich Russland, deu. Russisches Kaiserreich, deu. Russisches Reich, deu. Russländisches Reich, deu. Russländisches Kaiserreich

The Russian Empire (or Empire of Russia) was a state that existed from 1721 to 1917 in Eastern Europe, Central Asia and North America. The country was the largest contiguous empire in modern history in the mid-19th century. It was dissolved after the February Revolution in 1917. The state was regarded as autocratically ruled and was inhabited by about 181 million people.

, which 
Lithuania
deu. Litauen, lit. Lietuva

Lithuania is a Baltic state in northeastern Europe and is home to approximately 2.8 million people. Vilnius is the capital and most populous city of Lithuania. The country borders the Baltic Sea, Poland, Belarus, Russia and Latvia. Lithuania only gained independence in 1918, which the country reclaimed in 1990 after several decades of incorporation into the Soviet Union.

was part of from 1795 to 1917. The decision to emigrate at this time was often driven by economic need and hunger or a fear of being conscripted into the army. The harsh realities of life in Chicago for such people were exposed by the 1906 novel “The Jungle” by Upton Sinclair (1878-1968). Another group came to the city following the collapse of 
Soviet Union
deu. Union der Sozialistischen Sowjetrepubliken, deu. Sowjetunion, rus. Sovetskiy Soyuz, rus. Советский Союз, . Совет Ушем, . Советонь Соткс, rus. Sovetskij Soûz, . Советий Союз, yid. ראַטן־פֿאַרבאַנד, yid. סאוועטן פארבאנד, yid. sovətn farband, yid. sovʿtn-farband, yid. sovətn-farband, . Советтер Союзу, . Совет Союзы, . Советон Цæдис, . Совет Эвилели

The Soviet Union (SU or USSR) was a state in Eastern Europe, Central and Northern Asia that existed from 1922 to 1991. It emerged from the so-called Soviet Russia, the successor state of the Russian Empire. The Russian Soviet Republic formed the core of the union and at the same time its largest part, with further constituent republics added. Their number varied over time and was related to the occupation of other countries (Estonia, Latvia, Lithuania), Soviet republics that existed only for a short time (Karelo-Finlandia) or the division or merger of Soviet republics. In addition, there were numerous autonomous republics or other territorial units with an autonomy status that was essentially limited to linguistic autonomy for minorities.

Before its formal dissolution, the USSR consisted of 15 Soviet republics with a population of approximately 290 million people. At around 22.4 million km², it was the largest territorial state in the world at the time. The Soviet Union was a socialist soviet republic with a one-party system and an absence of separation of powers.

. Their experiences are markedly different from those of other members of the diaspora, since they lived through the 
Lithuanian Soviet Socialist Republic
rus. Литовская Советская Социалистическая Республика, lit. Lietuvos Tarybų Socialistinė Respublika, deu. Litauische Sozialistische Sowjetrepublik, rus. Litovskaâ Sovetskaâ Socialističeskaâ Respublika

The Lithuanian Soviet Socialist Republic (LiSSR) was one of the union republics of the Soviet Union for the first time from 1940 and again from 1944 - after the end of the German occupation in the Second World War. LiSSR was founded on the basis of falsified elections after the occupation of the country by Soviet troops, who had been stationed in Lithuania since October 1939. The first years after the expulsion of the German occupiers in World War II and the restoration of Soviet power were marked by a partisan war and mass deportations of the Lithuanian population to the interior of the USSR. Russian-speaking populations were settled on a large scale, especially in the cities. On March 1, 1990, the Lithuanian government declared the country's independence, which was not recognized by the USSR until September 6.

. Members of this group are still arriving in Chicago and other cities of the Lithuanian diaspora in the US, contributing their experiences and histories to the local structures.

No Home to Go To? This historical legacy of the DP Community

If people talk about the Lithuanian diaspora in the US today, they are often referring to another group within the Lithuanian community, which describes itself as a DP community. DP stands for  Displaced Person
Displaced Person
also:
D. P., DP, Displaced Persons
After the Second World War, the Allies used the term “Displaced Person” (DP) for the approximately eleven million civilians outside their home country due to the war or persecution. These mainly included liberated concentration camp prisoners, forced laborers and deportees, prisoners of war and survivors of Nazi persecution(particularly from Central and Eastern Europe) as well as those people and their families who because of their previous experiences fled West from the renewed Soviet rule in the Baltic states. They often suffered from poor health and malnourishment. The Allies and international aid organizations made efforts to return the DPs (some of whom were temporarily housed in former concentration camps) to their home countries.
 and describes people who fled from their homelands to other regions in the course of the Second World War. Many members of the Lithuanian community in Chicago who share this experience stayed in so-called DP camps in Germany after leaving Lithuania, sometimes for many years. The  Displaced Persons Act
Displaced-Persons-Act
also:
Displaced Persons Act of 1948
The Displaced Persons Act was a law passed by the US Congress under then-President Harry S. Truman. It regulated the immigration of up to 200,000 displaced persons to the United States. The law specified fixed quotas for regions of origin and individual occupational groups, and also required prior residence in the American, British, or French occupation zones of the German Reich, Austria, or Italy on specified dates. In 1950, the law was amended, partly due to its inherent discrimination against Jewish refugees, and a decision was made to issue an additional 200,000 visas for the US.
, which was passed by the US in 1948, prompted many to travel on to cities like Chicago were there were already established Lithuanian communities. How have their identity and their everyday life been shaped by their family history? When we visited the exhibition “No Home to Go To” at the Balzekas Museum of Lithuanian Culture, three generations of members of the Lithuanian DP community gave us their answers to these questions.
The Balzekas Museum of Lithuanian Culture, founded in 1966, is located in the West Lawn district in the southwest part of Chicago. It is very close to another central institution of the local diaspora community, the editorial offices of the newspaper Draugas, which has been distributing Lithuanian-language news in the US since 1909. The exhibition, “No home to go to: The story of Baltic Displaced Persons 1944-1952” which was held there, was dedicated to the historic legacy of the DP community and its memories. The family histories of members of the DP community were told by means of numerous photographs, diary entries and interviews as well as many loaned or donated objects. During a research trip to Chicago, I had the opportunity to visit the exhibition together with members of the DP community, who later shared with me what these stories and those of their own families meant to them.

First Generation

Just how closely the exhibition “No home to go to” is connected to the personal memories of the DP community became clear when Antanas3 (87), who was visiting the exhibition with friends, suddenly shouted out: 
“Oh, that’s the camp where I went to high school!”
After leaving Lithuania as a child in 1941, he spent ten years in Germany. Antanas still speaks German and tells us with pride that he still has many German-language books in his library today. His wife Zita (79) also left Lithuania as a child and spent several years at a DP camp in Germany before moving on. When she read a story describing one family’s departure from Lithuania, she chimed in:

This right up here is almost exactly what we went through, and actually I think I know her [...] also we had to leave, everything was harnessed to a horse [...] and transferred to a train and then [...] ended up going on the ship

Remembering her arrival in the US in 1948, she reported how she quickly connected with the Lithuanian diaspora community by joining a folk-dance society and a scout group. In the US at this time there were already many social structures and cultural associations that had been established by earlier waves of immigrants. At the time, any DP wanting to enter the US required a sponsor. Often church communities took on this role, but in Zita’s case, her family’s entry was made possible by relatives already living in the US.

Second Generation

If we reflect on the three principal phases of the immigration, that is, from the Russian Empire, in the course of the Second World War and following the restoration of national independence to Lithuania, it is striking how often the second and even the third generation identify with the experiences and stories that were characteristic of that particular phase. This sense of connection was mentioned by the interviewees again and again and appears to be something they feel very strongly even though they did not experience the immigration themselves. For example, Jonas (62), who himself was born in the US, described how both of his parents had to leave Lithuania during the Second World War and how they were housed in German DP camps before carrying on to the US. Reflecting on what this family background means to him and how it shapes his everyday life today, he said:

[My parents] were torn away by the war [...] They were farmers [...] and things were actually going quite well for them [...] My parents knew that because of their economic success as farmers  [...] they would have to leave, otherwise they would have been shipped off to Siberia and would have frozen to death there. And so, they left [...] They tied their cow to the wagon [...] and travelled from Lithuania to Germany […] Most of my friends are Lithuanians [...] It’s like a large extended family. Even if you’re not friends, you suddenly have this connection [...] Her parents were in the same situation […] So we share a similar background, the experience of being driven out of your own country because of a war … I mean, this is a huge catastrophe [...] There is this frugal, resourceful, hard-working mentality, that all of these people have, people who came over and had to adapt in order to survive, […], and who had to start again from scratch, usually both with the language and with their careers, in order to become established, build a house, find friends [...] Most of us also talk about the kind of values that our parents passed onto us, because they had to start again.

Jonas also pointed out differences that he thinks can be seen when one compares the DP community to other groups within the Lithuanian immigrant community, highlighting the distinctions within the diaspora:

They came for different reasons … my parent’s generation came because of the war […], before that, many came for economic reasons. Many came here to find a job [...] The group that came here following independence, most of them came for economic reasons [...] This group from the Second World War, they were under the impression that they would only be here temporarily [...] My father [...] thought […], the war will be over […], we will go back [...] This is why they took such care to preserve their language, while the previous generation [...] just wanted to fit in, they didn’t want to go back. They are all Lithuanians, but people often speak about, […], how different they are, because they came for different reasons and so they had different priorities.

Third Generation

The descriptions given by Emilija (23) demonstrate that preserving and passing on ideas about Lithuanian culture also played an important role for the grandchildren of the immigrants:

While I was growing up, there was actually some kind of Lithuanian activity every day of the week […]. We went to the Lithuanian church, then there was the youth group, [...] the Lithuanian dance group, choir, Saturday school, the Lithuanian basketball club[.]

Emilija’s grandparents also left Lithuania during the Second World War and lived in German DP camps before travelling to the US. When she visited the “No home to go to” exhibition, she recognized the story of her own grandparents in the family biographies that were presented. She described how important the experiences of this generation had been for her; as far as she was concerned, the experience of having to leave one’s home and the strong desire to keep one’s traditions and one’s culture alive were highly relevant aspects of her own personal history.
The memories of the DP community often relate to the interwar period, that is, the short period between the First and Second World Wars. These remembered images of Lithuania which are preserved through stories and passed on from generation to generation often form a stark contrast with the situation in that country today. Remembering her first trip to Lithuania, Emilija described the clash between what she expected and what she actually saw:

In many ways it was exactly what I pictured and in other ways it was very much not what I pictured. It was the first time [...] that I felt the most American [...] Also for the first time I realized that there’s like different types of Lithuanian [...] you know I spent my whole life growing up here being told by my parents and my grandparents – Oh, we’re 100% Lithuanian [...] And then you go there and you’re like, wait a minute, these people are far different from me [...] I definitely am still Lithuanian but it’s definitely different than the modern Lithuanians living there.

Diversity and Change

If we return to the beginning of our search for traces of the Lithuanian diaspora community in Chicago, it is not only the different historical waves of immigration that have led to different daily experiences of family history and identity. The voices of the DP community also show how diverse experiences are, both within the community and within the generations. 
With its established institutions and a multitude of people committed to preserving them, the greater Chicago area is certain to remain a living part of the Lithuanian diaspora in the US. And just as previous phases of migration have marked and changed the community with their different memories, so too will new migration stories become part of the everyday lives of the Lithuanian community. The coming years will surely show how a new, younger generation from Lithuania, which has not experienced the Soviet era at first hand, will leave its own traces in the Chicago diaspora community. And this generation will in turn contribute to the preservation of the varied character of the Lithuanian diaspora in Chicago, even as the homeland that shaped it continues to change.
English translation: Gwen Clayton

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