The release of U.S. census data in 1910 sparked rhetoric declaring the nation had a literacy crisis and proclaiming illiterate citizens a threat to democratic life. While newspaper editors, industrialists, and officials in the federal government frequently placed the blame on newly arrived immigrants, a smaller but no less vocal group of rural educators and clubwomen highlighted the significant number of native-born illiterate adults in the Appalachian region. Author Samantha NeCamp looks at the educational response to these two distinct literacy narratives—the founding of the Moonlight Schools in eastern Kentucky, focused on native-born nonliterate adults, and the establishment of the Americanization movement, dedicated to the education of recent immigrants.
Drawing on personal correspondence, conference proceedings, textbooks, and speeches, NeCamp demonstrates how the Moonlight Schools and the Americanization movement competed for public attention, the interest of educators, and private and governmental funding, fueling a vibrant public debate about the definition of literacy. The very different pedagogical practices of the two movements—and how these practices were represented to the public—helped shape literacy education in the United States. Reading the Moonlight Schools and the Americanization movement in relation to one another, Adult Literacy and American Identity expands the history and theory of literacy and literacy education in the United States. This book will be of interest to scholars in literacy, Appalachian studies, and rhetoric and composition.
How did the vast number of Jewish immigrants from different regions of Eastern Europe form their American ethnic identity?
In his answer to this question, Daniel Soyer examines how Jewish immigrant hometown associations (landsmanshaftn) transformed old-world communal ties into vehicles for integration into American society. Focusing on New York--where some 3,000 associations enrolled nearly half a million members--this study is one of the first to explore the organizations' full range of activities, and to show how the newcomers exercised a high degree of agency in their growing identification with American society.
The wide variety of landsmanshaftn--from politically radical and secular to Orthodox and from fraternal order to congregation--illustrates the diversity of influences on immigrant culture. But nearly all of these societies adopted the democratic benefits and practices that were seen as the most positive aspects of American civic culture. In contrast to the old-country hierarchical dispensers of charity, the newcomers' associations relied on mutual aid for medical care, income support, burial, and other traditional forms of self-help. During World War I, the landsmanshaftn sent aid to their war-ravaged hometowns; by the 1930s, the common identity centered increasingly upon collective reminiscing and hometown nostalgia.
The example of the Jewish landsmanshaftn suggests that many immigrants cultivated their own identification with American society to a far greater extent than is usually recognized. It also suggests that they selectively identified with those aspects of American culture that allowed them to retain emotional attachments to old-country landscapes and a sense of kinship with those who shared their heritage.
A rare exploration of African American women athletes and national identity, Passing the Baton reveals young Black women as active agents in the remaking of what it means to be American.
At the close of the twentieth century American society is more diverse and tolerant than ever, yet haunted by the threat of ethnic fragmentation. Race Pride and the American Identity describes the rise of multiculturalism in America, identifying the political forces which in the last thirty years have created a country that is both pluralistic and factionalized.
In the wake of the Civil Rights movement, minority activists challenged universities, museums, and other institutions to expand their representation of minority heritage. Joseph Tilden Rhea argues that such struggles for cultural representation constitute a distinct social movement, which he terms the Race Pride movement. While the earlier Civil Rights movement focused on obtaining legal inclusion, the Race Pride movement aimed at achieving cultural inclusion.
After thirty years of Race Pride activism, multiculturalism is now the mainstream. However, Rhea suggests that multiculturalism's emphasis on diversity is not sufficient to solve America's racial problems. He concludes that Americans must now move beyond the celebration of difference by also affirming what is shared in the American experience.
The contributors analyze Thomas Jefferson’s legacy in light of his sexual relationship with his slave, Sally Hemings; the way that Samuel Gompers, the first president of the American Federation of Labor, rallied his organization against Chinese immigrant workers; and the eugenicist origins of the early-twentieth-century birth-control movement led by Margaret Sanger. They draw attention to the writing of Sarah Winnemucca, a Northern Piute and one of the first published Native American authors; the anti-lynching activist Ida B. Wells-Barnett; the Filipino American writer Carlos Bulosan; and the playwright Lorraine Hansberry, who linked civil rights struggles in the United States to anticolonial efforts abroad. Other figures considered include Alexis de Tocqueville and his traveling companion Gustave de Beaumont, Juan Nepomuceno Cortina (who fought against Anglo American expansion in what is now Texas), Abraham Lincoln, Theodore Roosevelt, and W. E. B. Du Bois. In the afterword, George Lipsitz reflects on U.S. racial politics since 1965.
Contributors. Bruce Baum, Cari M. Carpenter, Gary Gerstle, Duchess Harris, Catherine A. Holland, Allan Punzalan Isaac, Laura Janara, Ben Keppel, George Lipsitz, Gwendolyn Mink, Joel Olson, Dorothy Roberts, Patricia A. Schechter, John Kuo Wei Tchen, Jerry Thompson
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