As South Asians in Norway navigate their identities, they balance cultural heritage with local integration, reflecting on the complexities of belonging and community in a Scandinavian context.
As Indians and Pakistanis around the world celebrate their independence from British rule, an Indian-origin writer in Norway delves into the intricacies of South Asian identity within this Scandinavian nation. The exploration highlights how new immigrants and second-generation individuals navigate the complex intersections of belonging, solidarity, and the challenges they face.
In a surprising twist of fate, Bollywood icon Shahrukh Khan found himself overshadowed by a Norwegian-Pakistani actor and producer during the 1990s while filming ‘Badshah’ in Norway. Nasrullah Qureshi, who had migrated to Norway with his family in 1976 at the age of 14, served as the line producer for the film’s songs shot in the country. During a break at a gas station, a bus full of children approached Qureshi for photographs, leaving Khan amused at his lack of recognition.
“Kahin aap, Kahin hum,” Qureshi told Khan, translating to “In some places, it’s you. In others, it’s us.” This phrase encapsulates the duality of identity that many South Asians in Norway experience.
Qureshi’s contributions to Norwegian television include his role as Khalid Shah in the popular family series ‘De Syv Søstre’ (The Seven Sisters), which aired from 1996 to 2000. For over two decades, he has organized the Bollywood Festival, attracting packed audiences primarily in Lørenskog, near Oslo. “Urdu, Hindi, and Punjabi become shared languages among us,” Qureshi noted, reflecting on the concept of Southasianism in Norway.
Despite some shared linguistic ties, South Asians in Norway have not formed a cohesive unit of identification. However, the Norwegian media is increasingly recognizing this otherwise largely invisible community. Notable figures like Qureshi and groups with South Asian roots, such as the rap duo Karpe, which includes Chirag Rashmikant Patel of Indian and Ugandan descent, have established a distinct presence in the cultural landscape.
Migration patterns to Norway began in the 1970s, primarily led by Pakistanis seeking skilled and unskilled work. Norwegians tend to relate most closely to this community among South Asians, alongside other immigrant groups. Indians began migrating around the same time, followed by Sri Lankan Tamils fleeing civil war, Afghans seeking asylum, and later, Bangladeshis and Nepalis. By the end of 2024, immigrants are projected to make up just over 17% of Norway’s population of 5.5 million, with 5% originating from Asia.
“Norway seemed culturally homogenous in the 1970s,” remarked Anantha Krishnan, a global development and technology expert who moved from India. Krishnan, a civil servant and activist, has worked to build anti-racist collectives and foster transnational solidarity. He noted that the South Asian presence is more visible today, with a growing sense of solidarity rooted in shared experiences of migration, racism, and identity negotiation.
Several individuals have played pivotal roles in enhancing this public presence through political activism. Fakhra Salimi, a Pakistan-born human rights activist, founded the MiRA Resource Centre for Black, Immigrant, and Refugee Women in Oslo in 1989. Similarly, Farida Ahmadi, an Afghan academic and artist, has highlighted the challenges faced by women in both Afghanistan and Norway.
In the literary realm, Norwegian South Asians have made significant contributions. Zeshan Shakar, a best-selling novelist raised by a Norwegian mother and Pakistani father, captures the experiences of second-generation South Asians. Yohan Shanmugaratnam, a Norwegian-Japanese-Sri Lankan Tamil author, addresses the intersections of politics, culture, and history in his writings.
Prominent politicians of South Asian descent include Kamzy Gunaratnam, Arvinn Eikeland Gadgil, Hadia Tajik, and Abid Qayyum Raja, all of whom have made their mark in Norwegian politics. Khriezomeno, an advisor to international students from Northeast India, reflects on her journey from Kohima to Tromsø, where she connected with her Indigenous roots through Sámi rights activism.
For Jisha, a 29-year-old born in Norway to a Sri Lankan Tamil family, the guarantees of freedom and equality are reasons to celebrate. She recalls bonding with fellow South Asian students over strict school routines and Shahrukh Khan movies, often opting for biryani at birthday parties over pizza, yet also embracing local favorites like Peppe’s Pizza.
However, shared identities do not always emerge organically, even in the presence of biryani. Events like the annual Mela Festival in Oslo, initiated in 2001, aim to foster community. The Bangladeshi community in Tromsø has also hosted celebrations for International Mother Language Day, bringing together people from various backgrounds. Yet, the COVID-19 pandemic disrupted these efforts, as noted by Sharmin Jahan, a mother language teacher who moved to Tromsø in 2015.
For many new immigrants, the challenges of integration are compounded by language barriers and social dynamics. Binod Baniya, a senior engineer from Nepal, emphasizes the importance of learning Norwegian for long-term residency. However, the introduction of tuition fees for non-EU students in 2023 has led to a significant drop in international student attendance, further complicating the landscape.
Despite individual communities organizing their own festivals, a cohesive South Asian identity remains elusive. Baniya observes that South Asians often do not collaborate on events, and socializing within Norwegian culture can be challenging. Alia, a South Asian mother, shares her experience of struggling to form deep relationships due to cultural differences in socialization.
Barriers to integration persist, including a weak collective presence and ongoing discrimination against children of color in schools. Reports from the Norwegian Directorate for Children, Youth and Family Affairs indicate that children from minority backgrounds face bullying and unfair treatment. For second-generation Norwegian-South Asians, the label of ‘immigrant’ continues to shape their experiences and perceptions.
As South Asians in Norway grapple with their identities, the complexities of race, class, and caste emerge. Ari Gautier, a Franco-Dalit poet, highlights the persistence of caste as a social construct among South Asians, despite Norway’s equal rights regime. For many young Norwegians of South Asian descent, religion has become a prominent aspect of identity, overshadowing national and linguistic affiliations.
As the South Asian diaspora navigates these challenges, Krishnan asserts that they must become vital actors in the pursuit of justice, sustainability, and global solidarity.
Source: Original article
