job was so much in one's blood that one developed a certain pride, a degree of admiration for the tools of one's trade, learned a few new customs and patterns, adopted the technical terms of the trade into a bastardized form of Finnish. This gave confidence to speak the language more boldly, to learn a bit more of it, making it possible to establish a closer relationship with one's fellow toilers in this `live and let live' world. Soon the desire to own a bit of land of one's own might become predominating in one's hopes, and with that a certain dualism was already present in the soul of the Finn: he still felt himself strongly to be a Finn, but his daily life seemed to draw him away gradually from that feeling. Even the Finnish American press, speaking to him in his own language, contributed to this process of Americanization: it told him of American customs and laws even at a time when he was learning his first words of the new language, and brought him impressions of the new society in which he had to accomodate himself. The attitude of the organizations to which he belonged was originally against this Americanization, but even these organizations gradually began to adopt new procedures and began to fit themselves into this new world, so that even they became instruments in this process of Americanization. The church, perhaps, was originally an obstacle to progress, as long as it preserved its old forms, but in order to keep the second generation within its fold it had to choose between the aging older Finnish generation or its very preservation as a Finnish church, so it was forced to compromise as well: the church became a force in the Americanization process when it held two generations within its walls and tried to forge them into one unified group.

With all this, it can still be said that the first generation never became completely Americanized. At least some degree of language difference remained, together with inherited customs - clothing, food, the sauna and Finnish surnames. On the other hand, indicative of the degree of change which could be effected is evident in an article by Oskari Tokoi 9 describing a family gathering on the occasion of his departure on a trip to Finland. Thirty-eight persons were present, twelve had been unable to attend: the `family' had grown to fifty persons, but who were these fifty?

"One of my sisters was dead," wrote Tokoi, "but her husband was still living; my other sister was living, but her husband was dead, so that the members of my family that had been born in Finland only two were alive in addition to myself. Each of my

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