Growing up, I never really paid a lot of attention to my heritage. Since moving to New York for school, I have noticed that family origin is much more important in the North than in the South where I grew up. In high school, it was very unusual for someone to ask me where my family was from, but during my first few years in New York, I was asked that by almost every person that I met. Unfortunately for a long time I did not know a lot about my family’s past. We believe that my Dad’s side of the family is from Ireland, although as far as I know we do not have any actual proof of that. We believe my last name- Meneilly- used to be McNeil or McNeilly and that it was changed at some point. We know very little about when they came to the United States or what caused them to leave Ireland.
We know much more about my mom’s side of the family and their immigration into the United States because she was with them when they immigrated. She was only about five years old, so she does not remember a lot of it, but she has still experienced it firsthand. Her family was originally from Austria-Hungary. Ethnically, they were German, but they lived in a Slovak area of what was at the time Yugoslavia. Their forefathers left Austria-Hungary immediately after the Protestant Reformation because they were being persecuted for their Catholic beliefs. At the beginning of World War II her parents, my grandparents, lived on a very small farm in which they were barely able to provide for themselves. The farm was part of a small village; their house had no running water and no electricity. They grew or raised most of the food that they ate; the animals stayed in the house and the field was farther away. They spent most of their time during the war on the farm because it was very dangerous to leave the area because they could be shot by either the Germans or the rebel Yugoslavians.
In 1943 after World War II had been going on around them for four years, my mom Helga Juran was born. Throughout the German occupation, the Juran family was treated very well because they spoke German. Around April 1945, the Russians began to conquer the Germans in Yugoslavia. At this time, a group of German soldiers came to the farm. To the family’s surprise, the Germans told them that they were retreating from the Russians, and that they were afraid that the Russians would kill the family because they spoke German instead of Yugoslavian. The soldiers took my grandmother, who was pregnant at the time, and my mom from the farm and put them on a train. They left my grandfather and his mother behind because they wanted to save the woman and children first. While on the train, the small amount of food that they took with them fell between the seats, and they were unable to retrieve it. They went without food for the 24 hours that they were on the train. This is one of the few vivid memories my mom has of their journey. When the train finally stopped, they found themselves in Austria where they were left with no provisions or instructions. The group that they were with began walking until they came to a deserted prisoner of war camp. They used the shelter that they found there to start their own displaced persons camp. Eventually, the British troops came to the camp, and they began using at as an official displaced persons camp. In June, my aunt, Elfrieda Juran was born.
Meanwhile, my grandfather and his mother did not know what to do. If they stayed on the farm, they might never see their family again, but if they left, they would risk their lives. Eventually, they decided to gather some supplies and hide in the forest until nightfall. Each night, they would walk west, away from the Russian troops; during the day they would hide in the forests because the Yugoslav partisans would shoot everyone that they saw. After several weeks and about 125 miles, they crossed the border to Austria and safety. They went from camp to camp asking for Hedwig and Helga. Approximately five weeks after the soldiers came to the farm, my grandmother and her two small children were standing in a food line when Helga shouted, “Daddy!” Hedwig looked up and saw her husband. The reunited family lived in the displaced persons camp for about two more months. After that, Joseph, Hedwig, and Fanny got jobs working on a large estate in Austria. My Aunt Lilly was born there in December 1946. Finally, the family was able to immigrate to the United States because my grandmother had a relative in New York that sponsored them. On July 17, 1947 they arrived on Ellis Island.
Once my mom’s family arrived in the United States they continued to struggle. My mom got sick not long after arriving and spent a couple months in the hospital. While there, the nurses taught her English, which was especially important because speaking German was extremely frowned upon at the end of World War II. My grandfather found work in a beer factory, where he continued to work until his retirement many years later. My grandmother found a job in a nearby knitting factory and also struggled with raising three small girls. After a few years, my grandparents were able to achieve the American dream. By the time I knew them, they were completely “American”. Although they were never wealthy by any means, they had bought they own house in Queens, were able to provide for themselves, and sent all three of their children to college.
“The Slovenes, a Slavic people, migrated southwestward across present-day Romania in about the sixth century A. D., and settled in the Julian Alps” (Yugoslavia: The Slovenes, p 1). The Slovene language, Slovenian, was common to the peasant people; the upper class spoke German or Italian. “The Slovene economic links with Germany and Italy strengthened in the seventeenth and eighteenth centuries, and living conditions improved” (Yugoslavia: The Slovenes, p. 1). Over the next century, the Slovenes built themselves up to the middle class and created a true sense of pride and national identity (Yugoslavia: The Slovenes, p. 2). The Slovenes were “the most westernized but least numerous of the Slavs” and were “…the most economically advanced of the South Slavs at the close of the nineteenth century (Yugoslavia: The Slovenes, p. 1). After the dismantling of Yugoslavia, the Slovenes created Slovenia. It’s “level of prosperity remained higher than that of the other Yugoslav republics throughout the socialist era….and Slovenia had the highest proportion of its population employed in industry, the lowest rate of unemployment, and the highest value of exports per capita” (Yugoslavia: The Slovenes, p. 2). The Slovene culture that surrounded my mom and her family explains the strong will that they showed during the war. Slovenes worked hard and succeeded in their activities; my family persevered through low food supplies, gunfights, separation, and immigration to start a new life. The resilient culture that surrounded them influenced them in their lifestyle, activities, and emotional characteristics.
The Soviet Offensive that caused my mom’s family to have to move began in July 1943 and continued through May 1945. With the aid of the United States and the United Kingdom, “the Red Army…created a very large force that the Soviets were able to convert from defense at Kursk to offense almost immediately” (McDonald, 2000, p. 1). During the next two years, the Soviets systematically moved across the Eastern Front and into German territory. In 1944, “a forced march through the mountains of Yugoslavia….was completed in mid-November. On September 28, the Red Army began its liberation of Yugoslavia and marched on the capital of Belgrade on October 20” (McDonald, 2000, p. 2).
There were approximately 1,500,000 to 2,000,000 displaced persons at the end of World War II; many of them were Jews that had just been released from concentration camps. The rest of the people “…refused or could not return to their prewar homes” (Menszer, 2000, p. 1). At the end of the war there were over 45,000 displaced persons housed in Austria alone. The accommodations in each camp differed, but many “…consisted of standard prefabs or barracks…” (Milac, 2003, p. 1). Many refugees were forced to beg at nearby farms, and, in desperate situations, steal from the fields. Most camps were fenced off from the outside world. People with trades could find work on the army base, which provided a small income for families (Stabins, p. 1). Many displaced persons did not wish to return to their former lands or even to their native country; there were too many bad memories for them there. In 1948 the United States passed the Displaced Persons’ Act and “between 1945 and 1952 approximately 400,000 displaced persons immigrated to the United States” (Menszer, 2000, p. 1). The conditions that the Juran family lived through during their short stay in displaced persons camp were not easy. They fought through hunger, poorly constructed shelter, and overcrowding until they eventually began a new life living the American dream.
Library of Congress. (n.d.). Library of Congress country studies. Yugoslavia: The Slovenes. Retrieved November 14, 2008 from www.lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+yu0015).
McDonald, Jason. (2000). The soviet offensive, July 1943-May 1945. Retrieved November 15, 2008 from www.worldwar2database.com/html/sovietoffensive.htm.
Meneilly, Helga (2008) Personal communication.
Menszer, John. (2000). Encyclopedia: Displaced persons. Retrieved November 16, 2008 from www.holocaustsurvivors.org/cgi-bin/data.show.pl?di=record&da=encyclopedia&ke=51.
Milac, Metod. (2003). Displaced persons camps: St. Veit an der Glan Camp, the Kellerberg Camp, Graz, and Studentenlager Hochsteingasse. Retrieved November 18, 2008 from www.dspcamps.org/dpcamps.graz.html.
Stabins, Andrew. (n.d.). Glasenbach and Rauchenbuchler/Rachenbichl displace person camps. Retrieved November 15, 2008 from www.dpcamps.org/dpcamps/glasenbach.html.
Monday, November 24, 2008
Sunday, November 23, 2008
Impact of Heritage on My Culture
Understanding one’s ethnicity plays a large role in helping an individual understand his or her background and culture. I have always known that I was unique in the sense that I am 100% Polish; however, I’ve never really understood the impact that my heritage has had on my way of life.
Poland is a country located in central Europe, bordered by Germany, Czechoslovakia, and Russia. It is a country in which agriculture plays a big role in its economy. Approximately 35% of the population lives in rural areas. It also has a wealth of natural resources, including coal, sulfur, salt and copper. Poland is also considered to be an example of a successful transition from a Communist to market economy. It was under Communist rule until 1989, and then shifted into a democratic government. It is also known as the location for the Auschwitz internment camps during World War II. The majority of the population is Catholic, and one important figure within the Polish Catholic church is Pope John Paul II.
All my relatives, including my parents, have been born and raised in Poland. My mother and father both immigrated to the United States when they were each eighteen years old. When speaking to my parents, they have both told me that they chose to leave behind their families and the only way of life they knew, to pursue a better future for themselves and for their children. Since both my mother and father grew up on farms, the pressure to work was constantly applied. As children of farmers, education was placed on the back burner. Neither of my parents could fathom living the rest of their lives like that, knowing there were better opportunities elsewhere. When they were growing up, Poland was still under Communist rule, which is another reason why they chose to leave. So when both turned eighteen years old, my mother and father chose to immigrate to America.
My father studied English in high school so he was able to communicate with people once he arrived in the U.S. When he arrived, he lived in Yonkers, N.Y. with some relatives. However, he worked hard to improve his language skills by reading a lot of books and translating Polish texts to English. My father said it was difficult to find a good job at first because many employers were hiring people who were able to fluently speak English and had a college degree. His first job was working in a junkyard, taking apart cars. He then worked in a woodworking store, finishing furniture for a couple of years before working as a security guard in NYC. During that time, he decided to go to a trade school, where he studied for an engineering degree. After graduating, he obtained a job as an operating engineer in a commercial building in Manhattan. My father said that he initially faced prejudice at his job because his co-workers harbored resentment that a foreigner could obtain a good job. He would often be singled out to do the more tedious tasks, even when he was promoted. Although my father never formally graduated from college, through hard work and dedication, he was able to get a respected and well-paying job. During this time, his English became fluent and today he does not have an accent.
When she arrived in Elizabeth, NJ, my mother lived with relatives who spoke only Polish inside the home for about a year. During this time, she worked in their deli business, so she was not able to acquire any English skills. It wasn’t until she got her own apartment and took an ESL night class that she began learning English. She also worked as a housekeeper in a hotel for a short time, which also helped improve her English skills. Since she had no college education, it was difficult for her to find a good job. When she married my father, she decided to be a stay at home mother. When my sister and I entered school, she decided to take classes at the local community college to further improve her English. Several years ago, she began working for as technical operator in the packaging department of a pharmaceutical company.
Both my parents have achieved personal success. They have served as an inspiration to me throughout my life. Although they have lived in this country for over thirty years, they have never forgotten their roots and have encouraged me to embrace my heritage as well. My parents still speak Polish at home, and when I was a child, I was also able to fluently communicate with them in Polish. However, as I entered school, I was socialized into the dominant culture and have since lost my ability to speak two languages fluently. On special occasions, my mother will cook traditional Polish dishes, such as pierogies and kielbasa. Growing up, my parents took my sister and I to a local festival sponsored by a Polish organization that celebrates Polish culture. It was an opportunity for me to learn the traditional songs, dances, and plays. Through my parents, I have been able to experience Polish culture firsthand, and it has enabled me to take pride in my heritage. I can honestly say that I am proud to be Polish!
Poland is a country located in central Europe, bordered by Germany, Czechoslovakia, and Russia. It is a country in which agriculture plays a big role in its economy. Approximately 35% of the population lives in rural areas. It also has a wealth of natural resources, including coal, sulfur, salt and copper. Poland is also considered to be an example of a successful transition from a Communist to market economy. It was under Communist rule until 1989, and then shifted into a democratic government. It is also known as the location for the Auschwitz internment camps during World War II. The majority of the population is Catholic, and one important figure within the Polish Catholic church is Pope John Paul II.
All my relatives, including my parents, have been born and raised in Poland. My mother and father both immigrated to the United States when they were each eighteen years old. When speaking to my parents, they have both told me that they chose to leave behind their families and the only way of life they knew, to pursue a better future for themselves and for their children. Since both my mother and father grew up on farms, the pressure to work was constantly applied. As children of farmers, education was placed on the back burner. Neither of my parents could fathom living the rest of their lives like that, knowing there were better opportunities elsewhere. When they were growing up, Poland was still under Communist rule, which is another reason why they chose to leave. So when both turned eighteen years old, my mother and father chose to immigrate to America.
My father studied English in high school so he was able to communicate with people once he arrived in the U.S. When he arrived, he lived in Yonkers, N.Y. with some relatives. However, he worked hard to improve his language skills by reading a lot of books and translating Polish texts to English. My father said it was difficult to find a good job at first because many employers were hiring people who were able to fluently speak English and had a college degree. His first job was working in a junkyard, taking apart cars. He then worked in a woodworking store, finishing furniture for a couple of years before working as a security guard in NYC. During that time, he decided to go to a trade school, where he studied for an engineering degree. After graduating, he obtained a job as an operating engineer in a commercial building in Manhattan. My father said that he initially faced prejudice at his job because his co-workers harbored resentment that a foreigner could obtain a good job. He would often be singled out to do the more tedious tasks, even when he was promoted. Although my father never formally graduated from college, through hard work and dedication, he was able to get a respected and well-paying job. During this time, his English became fluent and today he does not have an accent.
When she arrived in Elizabeth, NJ, my mother lived with relatives who spoke only Polish inside the home for about a year. During this time, she worked in their deli business, so she was not able to acquire any English skills. It wasn’t until she got her own apartment and took an ESL night class that she began learning English. She also worked as a housekeeper in a hotel for a short time, which also helped improve her English skills. Since she had no college education, it was difficult for her to find a good job. When she married my father, she decided to be a stay at home mother. When my sister and I entered school, she decided to take classes at the local community college to further improve her English. Several years ago, she began working for as technical operator in the packaging department of a pharmaceutical company.
Both my parents have achieved personal success. They have served as an inspiration to me throughout my life. Although they have lived in this country for over thirty years, they have never forgotten their roots and have encouraged me to embrace my heritage as well. My parents still speak Polish at home, and when I was a child, I was also able to fluently communicate with them in Polish. However, as I entered school, I was socialized into the dominant culture and have since lost my ability to speak two languages fluently. On special occasions, my mother will cook traditional Polish dishes, such as pierogies and kielbasa. Growing up, my parents took my sister and I to a local festival sponsored by a Polish organization that celebrates Polish culture. It was an opportunity for me to learn the traditional songs, dances, and plays. Through my parents, I have been able to experience Polish culture firsthand, and it has enabled me to take pride in my heritage. I can honestly say that I am proud to be Polish!
Friday, November 21, 2008
critical project 3
Critical project 3
Hi everyone my name is Diana Ritchie I was born in Iran in late 1978, just before the Iranian Revolution. Before the revolution Iran was somewhat of a democracy. During the time of Reza Shah Pahlavi, the king of Iran at the time, Iran was an “indispensable ally to the west” (Iran Chamber Society, 2008). The shah also stood for many other things such as voting rights for women and the elimination of illiteracy in the country (Iran Chamber Society, 2008). Iran was a peaceful country that loved and respected its citizens.
In April 1979 the Ayatollah Khomeini came into power. The shah had been exiled and the country was in turmoil. Our peaceful country was no longer peaceful. My mum told me many stories of how the streets were in chaos. People were fighting everywhere. People were divided by those who followed the shah and those who were happy with the new Islamic republic. For us it was hard because we were not Muslim. As Jews we now stood out in this new republic.
I was born into a somewhat privileged family. My family was a large one as were most Persian families. My grandfather was one of thirteen children. My family followed Persian Jewish traditions. However, they always saw themselves first as Iranians than as Jews. Children would normally follow in the footsteps of their parents. Boys would run their fathers businesses once their fathers had grown old. Girls were brought up to know how to run the households and look after children. All children in my family were educated although they were never pushed toward being doctors or lawyers like most others; they knew that they had to run the family business. My family mostly dealt in Persian rugs and antiques this was considered a very traditional and prestigious job.
During 1979 most of my family members managed to flee Iran. We were all scattered between England, America and Israel. Most of my family members managed to bring a little something with themselves so they would be able to get started in their new countries. All of my family members went into the carpet or antique business as this is all that they knew. But it all paid off in the end.
Persian rugs are seen as a sign of wealth. Kings and noblemen looked at them as a sign of prestige and distinction (persianruggallery.com). Knowing Persian rugs is not an easy occupation however I have been lucky to be able to learn a few things about rugs. Persian rugs are extremely expensive item as are antiques. My family set up Persian their own rug stores as well as dealing with auctioneers such as Christies and Sotheby’s. They would also supply to big department stores such as Bloomingdales. This is how my family was able to make a new life for themselves in their new countries. They took family traditions and lifestyles and continued with it in the new land.
Now a day’s one can find Persian rugs anywhere, even Ikea. Although, good quality rugs are still hard to come by they can be found in specialty rugs stores such as those my family runs. They can also be found in place like Christies and Sotheby’s like mentioned before. So sometimes it pays to listen to what your parents may be teaching you as it could end up as your future job. I am very proud to be part of this tradition and be able to spot out good rugs or antiques when necessary.
References
Iran Chamber Society. Retrieved November 21st 2008.
http://www.iranchamber.com/history/mohammad_rezashah/mohammad_rezashah.php.
PersianRugsGallery.com. Retrieved November 21st 2008.
http://www.persianruggallery.com/History.htm
Hi everyone my name is Diana Ritchie I was born in Iran in late 1978, just before the Iranian Revolution. Before the revolution Iran was somewhat of a democracy. During the time of Reza Shah Pahlavi, the king of Iran at the time, Iran was an “indispensable ally to the west” (Iran Chamber Society, 2008). The shah also stood for many other things such as voting rights for women and the elimination of illiteracy in the country (Iran Chamber Society, 2008). Iran was a peaceful country that loved and respected its citizens.
In April 1979 the Ayatollah Khomeini came into power. The shah had been exiled and the country was in turmoil. Our peaceful country was no longer peaceful. My mum told me many stories of how the streets were in chaos. People were fighting everywhere. People were divided by those who followed the shah and those who were happy with the new Islamic republic. For us it was hard because we were not Muslim. As Jews we now stood out in this new republic.
I was born into a somewhat privileged family. My family was a large one as were most Persian families. My grandfather was one of thirteen children. My family followed Persian Jewish traditions. However, they always saw themselves first as Iranians than as Jews. Children would normally follow in the footsteps of their parents. Boys would run their fathers businesses once their fathers had grown old. Girls were brought up to know how to run the households and look after children. All children in my family were educated although they were never pushed toward being doctors or lawyers like most others; they knew that they had to run the family business. My family mostly dealt in Persian rugs and antiques this was considered a very traditional and prestigious job.
During 1979 most of my family members managed to flee Iran. We were all scattered between England, America and Israel. Most of my family members managed to bring a little something with themselves so they would be able to get started in their new countries. All of my family members went into the carpet or antique business as this is all that they knew. But it all paid off in the end.
Persian rugs are seen as a sign of wealth. Kings and noblemen looked at them as a sign of prestige and distinction (persianruggallery.com). Knowing Persian rugs is not an easy occupation however I have been lucky to be able to learn a few things about rugs. Persian rugs are extremely expensive item as are antiques. My family set up Persian their own rug stores as well as dealing with auctioneers such as Christies and Sotheby’s. They would also supply to big department stores such as Bloomingdales. This is how my family was able to make a new life for themselves in their new countries. They took family traditions and lifestyles and continued with it in the new land.
Now a day’s one can find Persian rugs anywhere, even Ikea. Although, good quality rugs are still hard to come by they can be found in specialty rugs stores such as those my family runs. They can also be found in place like Christies and Sotheby’s like mentioned before. So sometimes it pays to listen to what your parents may be teaching you as it could end up as your future job. I am very proud to be part of this tradition and be able to spot out good rugs or antiques when necessary.
References
Iran Chamber Society. Retrieved November 21st 2008.
http://www.iranchamber.com/history/mohammad_rezashah/mohammad_rezashah.php.
PersianRugsGallery.com. Retrieved November 21st 2008.
http://www.persianruggallery.com/History.htm
Thursday, November 20, 2008
From Sea to Shining Sea: A Journey to America
Thalia Ann Bethel
EDGE 6101
Critical Reflection Project #3
From Sea to Shining Sea: A Journey to America
When I was young girl, I wasn’t familiar with my family history until my tenth birthday. I always knew my mother’s family and my father’s family looked completely different from one another because of their skin color. On my father’s side of the family, all my relatives are very light skin and could pass for white. However, my mother’s relatives are either tan or very dark skin, but could only pass as black. The main reason for this color difference was my parent’s place of origin. Both of my parents have West Indian ancestry in their families, but since the Caribbean is a diversified place there isn’t any segregation of color. After my tenth birthday, I decided to ask my mother about my family history and where my father and she came from. She was born in Birmingham, England and my father originated from the island of Grenada. To explain her heritage, my mother decided to begin with her parents’ ancestry and their journey to the United States which connected her and my father’s relationship.
On May 2nd, 1955 McKenon Francis, my grandfather, arrived in Dover, England after a two week voyage from his native island of St. Kitts and Nevis. The voyage to England took two weeks because it was cheaper to take a ship than an airplane. The ship voyage included coming from St. Kitts and Nevis to arriving in Montserrat. From Montserrat, the ship went to the Mediterranean and arrived in Italy where my grandfather had to take a train to his destination. He described his experience as “an uplifting and exciting travel to a new world.” McKenon realized that life in Dover was different from St. Kitts and Nevis because he had to work a full day, where on the island he was able to work early and relax for the rest of the day. McKenon responded, “In St. Kitts and Nevis, I worked from 7am-4pm and in the evening I could relax by playing a game of cricket with my friends.”
When my grandfather arrived in England, not having any family there he had to live with a friend named Wesley Carthy. With only a high school education and few skills in carpentry, McKenon settled down and tried to find work in England. Like other West Indian immigrants’ reasons for emigrating to Great Britain, my grandfather’s reasons was the overpopulation, high unemployment rates in his native island, and the doors were closed for the United States at the time (Peach 3). After the post World War II era, the United States legislation proposed the McCarran-Walter Immigration Act of 1952 where it only set a quota of 100 West Indian nations to enter the country (Dinnerstein 100). McKenon’s primary reason for coming to Great Britain was its unlimited employment opportunities in finding a job. Since it was after World War II, the United Kingdom was left in devastation from bombings that had destroyed many buildings (Peach 3). The high employment rate helped McKenon and other immigrants find jobs in factories or construction. According to his account of employment in England, my grandfather stated that “England was full of work. My first job was in a factory named Imperial Chemical Industry where they discovered the new chemical called titanium for making airplane engines. I worked in this factory for about 15 years where there were alternate shifts such as I would do the night shift one week and the day shift the next week.”
While my grandfather was living in the United Kingdom, Shirley Henderson, his girlfriend, made an expedition to visit him in April 1958. They both knew each other since living in St. Kitts and Nevis. The main reason for Shirley’s expedition to England was to marry McKenon and start their family together in Birmingham. Three years before Shirley arrived in the U.K., it was difficult for McKenon to find housing because the English residents did not want to rent or sell their homes to black immigrants. They were racist toward the black people because they were different from them and afraid to open their doors to foreigners. It took about two months for McKenon to find a house for his newlywed wife.
McKenon and Shirley got married in July 1958. In February 1959, Avalin, my mother, was the first child to be born to my grandparents. After Avalin’s birth, my grandparents had two more children Shaun and Sharene. The Francis family spent fifteen years in the United Kingdom before deciding to come to America. As McKenon recalls, “I decided to bring my family to the United States because they were now opening their doors to West Indian immigrants and there was higher paying jobs in America compared to England,” According to historian Holger Henke, the McCarran-Walter Immigration Act of 1952 was abolished in 1965, thus triggering a new wave of migration that marked a notable turning point in the history of Caribbean-American migration in America (Henke 28). This law had an impact on my grandparent’s decision of first immigrating to England and then coming to the U.S. They did not plan to stay long in England because they had relatives in America where they could form a family community for their children. The United States Immigration Act of 1965 allowed many West Indian immigrants enter the country by the following requirements which was they either had to have close relatives of U.S. residents or they were refugees from communist goverments (Dinnerstein 104). Sarah Browne, my grandfather’s older sister, sponsored his family to enter the United States in 1968.
On November 16, 1968 at 12pm in John F Kennedy airport of New York City, the Francis family finally arrived in America. They came only with four suitcases to start their new life because they had to sell their old home to pay for their expenses to this country. Compared to his arrival in Great Britain, McKenon had relatives and friends in America that he and his family could stay with before living on their own. They spent two weeks with his sister, who helped find an apartment in Brooklyn. Similar to other West Indian immigrant families, the Francis family moved into a four-family apartment building on East 95th Street in East Flatbush. East Flatbush was beginning to have a great West Indian community during this time. Just like his early days in England, he had to find employment and quality education for his three children. McKenon remembered that he had to place the children in their zone school, which was the educational system of placing children in their neighborhood school.
Avalin was placed in P.S. 219 where they were a large number of Jewish and Italian students with very few Hispanic and West Indian students. Majority of the teachers in the school were Jewish women who were racist to the newly arrived black immigrants. Avalin experienced discrimination at a young age, “I was 9 years old when I came to America and the school children were very cruel to me because of my British accent and how I dressed. I also felt the school teacher did not help me adapt to the American school system,” Avalin recalls her experience in school. It also took her a long time to grow accustomed to American culture. For example, when my mother first encountered pizza, a popular American takeout food, she was disgusted because it reminded her of vomit on bread. As she got older, she assimilated to different American foods and the words they used to describe certain things. She was still use to British English spellings and words compared to Standard American English. Avalin had to adjust to several traditions and customs before she saw herself as a true American.
After living in America for about two months, my mother, grandfather, and grandmother had different viewpoints about the lifestyles of the U.S.:
Avalin: Although I was 9 years old, I remembered viewing America as small and
dirty because I had to live in an apartment which I was not used to living
in. In England, there was countryside for me to run around and America
did not have any backyards when you live in a small apartment.
McKenon: It was strange to me because the houses were different compared to
England. These houses were know as apartments because each floor had a
set of rooms for each family. I dislike the apartments because I was not
accustomed to them.
Shirley: It was a big comparison because the streets were dirty and the apartments
were a different housing style. The weather was different from England
meaning when it was cold in America, it was really cold.
For the first six weeks of living in the U.S., McKenon worked in a plastic factory in Queens until his immigration papers arrived. He found a new job working with a banking company called Banker’s Trust in New York City. He worked with this company for 25 years as a check processor and distributor until he retired. While on the job, he experienced discrimination from the elite white upper-class men who received higher pay than the blacks. McKenon explains, “The harder jobs received less money because they could not find anyone to do them, so they gave them to the black people. I received many of those hard jobs which had low paying salaries, but I gained a lot of experience from them.” Although he was assigned more difficult jobs, it did not discourage him from trying to make a living for his family. One thing that he promised his children was that they would eventually have a better job than him by pursuing a college degree.
Just like McKenon, Shirley had to find employment in America to support her family. Her first job was in a shipping agency where she did secretarial work. After two years, she worked at Chemical Bank as an analyst in the banking department. While working there, she faced discrimination on the job where certain employees were given low paying salaries. She says, “Although I was given certain jobs with the low paying salaries, it was an eye-opener for me because America is not always the land of opportunity.” Like other West Indian immigrants, Shirley thought this country was built on liberty and democracy for every individual regardless of economic status. Although my grandmother only had a high school diploma from St. Kitts, she continued to work hard to receive the higher paying positions that whites held. Whites were able to find jobs more easily than other racial groups because the majority of the staff at these top companies was white.
While my grandparents were adjusting to their jobs in America, my mother was adapting to the education system in Brooklyn. She attended South Shore High School which was an all-white high school with a black population of ten percent. Avalin experienced discrimination daily from the white students when she wanted to join student organizations and activities. She remembers, “They would make it very difficult to join a club because they didn’t want black students in majority of the organizations. I participated in very few clubs due to their prejudice remarks about blacks.” Throughout her four years at South Shore, she disliked the student atmosphere that her only focus was to graduate in 1977. McKenon and Shirley took their children’s education very strongly and encourage them to attend college after high school. Like many West Indian parents, they saw education as a social mobility to survive in the U.S.
On November 20, 1980, the Francis family became official U.S. citizens. My grandfather remembered taking a citizenship test which consisted of all kinds of questions that related to U.S. history and math. Although he found it quite difficult, he managed to pass it and received his citizenship. Since his children had attended American schools, it was easier for them to pass and become citizens. This was a major turning point for the family because they weren’t seen as immigrants and did not have to show their papers whenever they filed taxes or decided to buy a house.
After my mother graduated from high school, she was given the opportunity to attend Hunter College in Manhattan. In those days, a college education was inexpensive because financial aid helped pay my mother’s college tuition. Unlike South Shore High School, there was a larger population of minority groups such as Asians, Hispanics, Indians, and Blacks. Avalin enjoyed her college experience at Hunter because it was the first time she didn’t experience discrimination from the white race. In 1982, Avalin was the first person in the Francis family to graduate with a bachelor of arts in Mass Media Communications and find a job at Merrill Lynch as a dividend broker. McKenon and Shirley were very proud of their daughter and decided to have a graduation party for her. They invited family and friends in the neighborhood to their new house on Brooklyn Avenue in Flatbush. After all these years in America, the family was able to own a house in a white neighborhood. The house had belonged to an Italian family who decided to sell it and move to Long Island.
The same year my mother became a citizen, my father Humphrey Bethel arrived in the States. He came during the third largest West Indian migration during the 1980s. Humphrey came from Petit Martinique, Grenada and was the first family member in the Bethel family to arrive in New York legally. While living in Grenada, he managed to save money from his boat industry to pay for the plane ticket to New York. Upon his arrival, he stayed with his uncle’s family in Brooklyn where they provided him with food and shelter. Like McKenon’s immigrant experience, Humphrey had to search for employment that would accept his high school education. He finally found a job in carpentry because he had great hand skills when it came to building things. Back in Grenada, he worked as boatman where he fixed and sold boats so fixing cabinets and doing woodwork was simple to him. Although my father was a light-skin West Indian immigrant, he encountered discrimination and prejudice remarks from his Jewish and Italians employers. After working at the carpentry ship for five years, he found employment at Gem Pawnbrokers in Flatbush. He continues to work at Gem today and is one of the head managers at this company.
In 1983, Humphrey and Avalin met at a concert in Brooklyn College. At this time, my father was pursuing a degree in Accounting at the college and would later drop out due to the expenses and family situations. When they began dating, McKenon and Shirley didn’t approve of the relationship because of Humphrey’s religion, nationality, and he had a child from a previous relationship. McKenon and Shirley were Methodist that took their family and church beliefs very serious. They wanted Avalin to find an educated college man and someone of their same religion. Humphrey was Catholic and wasn’t quite as religious as the Francis family. He was trying to pursue a college degree, but the expenses and his employment at Gem interfered with his education. He also had a son in Trinidad that he had to help support with money and clothes.
Finally with McKenon and Shirley approval, Humphrey and Avalin married on May 11th, 1985. During the first year of marriage, they lived with Humphrey’s uncle, Roderick Deroche on East 29th Street in Brooklyn. The newlywed couple was searching for an apartment where they can place their new family. On February 25th, 1986, I was born at Brookdale Hospital in East Flatbush. My grandfather decided to help the new family by giving them an apartment in the four-family building that he now own on East 95th Street. My family would reside there for fourteen years before moving to a new house. Then on February 28, 1989, my brother Gervase was born and the same year my father’s sister Mary Bethel came to live with us. In the beginning, my mother and she didn’t get along because of their different beliefs in family and traditions. She believed that West Indian traditions of music and food should surround the children so they do not forget my father’s native island. Since my mother grew up in America, she has already assimilated into American culture and food.
My father instilled his West Indian culture into my brother and I by exposing us to popular West Indian music and foods. Both of my parents would tell us how important an education is in this country because it is the only source of survival. My father would always say, “The standard of living in this country is based on your educational accomplishments. Make sure you pursue a college education even if I have to break my back to pay for it. I want my children to only have what I didn’t have in life which is the best.”
However, my father wasn’t the only person to instill his West Indian culture in my sibling and I. My grandparents would tell us their stories from the island and encourage us to go back to visit the island every year. Since Brooklyn has a great West Indian presence, my mother would take us to the annual West Indian American Day Parade on Eastern Parkway because the Brooklyn carnival is an important tool for creating ethnic identity in the U.S. and marks the presence of West Indians from various countries. I have attended the parade almost every year and it has helped me embrace my West Indian heritage by joining the Caribbean Students Associations in my school.
As a second generation immigrant, I understand the struggles and hardships that my grandparents dealt with when arriving in this country. From the time the U.S. set a quota of 100 West Indian immigrants which became known as Mc-Carren Walter Immigration Act of 1952, this hinder my grandparents decisions to enter America directly. Even though the immigration system in America has changed, new immigrants experience the same feelings of disappointment and suffering by the existence of racial discrimination. Compared to previous West Indian immigrants in the 1920s, my grandparents and parents didn’t have any problems with African Americans because they settled in the West Indian area of New York. Unlike early West Indian immigrants, they did not settle in Harlem, but in East Flatbush, Brooklyn. They did not have any distinct differences with African American such as religion, customs, or traditions (Osofsky 136-137). Similar to early West Indian immigrants, my grandparents and parents did encounter racism from many Jews and Italians on the job and in their neighborhoods. Majority of Jewish women became teachers and taught in the New York City schools (Binder 116). In my early elementary school years, Jewish teachers made up a large population in the school atmosphere and some had their prejudice against my fellow classmates. I have lived in this country all my life and I still feel that prejudice and racism has affected my life. Although it is not such a big issue as before, it continues to exist in my neighborhood, at school, and at work. I have made my grandparents’ proud by getting an education in a country that took a long journey to arrive here.
Works Cited
Bethel, Avalin. Personal Interview. 30 Nov. 2005
Bethel, Humphrey. Personal Interview. 20 Apr. 2006
Binder, Frederick M. & Reimers, David M. All the Nations Under Heaven. New York: Columbia University Press, 1995: 116
Dinnerstein, Leonard & Reimers, David M. Ethnic Americans: A History of Immigration. New York: Harper & Row Publishers, 1988: 100,104
Francis, McKenon. Personal Interview. 3 Dec. 2005
Francis, Shirley. Personal Interview. 4 Dec. 2005
Henke, Holger. The West Indian Americans. Westport: Greenwood Press, 2001: 28
Osofsky. Harlem: The Making of a Ghetto.
Peach, Ceri. West Indian Migration to Britain. London: Oxford Press, 1968: 3
EDGE 6101
Critical Reflection Project #3
From Sea to Shining Sea: A Journey to America
When I was young girl, I wasn’t familiar with my family history until my tenth birthday. I always knew my mother’s family and my father’s family looked completely different from one another because of their skin color. On my father’s side of the family, all my relatives are very light skin and could pass for white. However, my mother’s relatives are either tan or very dark skin, but could only pass as black. The main reason for this color difference was my parent’s place of origin. Both of my parents have West Indian ancestry in their families, but since the Caribbean is a diversified place there isn’t any segregation of color. After my tenth birthday, I decided to ask my mother about my family history and where my father and she came from. She was born in Birmingham, England and my father originated from the island of Grenada. To explain her heritage, my mother decided to begin with her parents’ ancestry and their journey to the United States which connected her and my father’s relationship.
On May 2nd, 1955 McKenon Francis, my grandfather, arrived in Dover, England after a two week voyage from his native island of St. Kitts and Nevis. The voyage to England took two weeks because it was cheaper to take a ship than an airplane. The ship voyage included coming from St. Kitts and Nevis to arriving in Montserrat. From Montserrat, the ship went to the Mediterranean and arrived in Italy where my grandfather had to take a train to his destination. He described his experience as “an uplifting and exciting travel to a new world.” McKenon realized that life in Dover was different from St. Kitts and Nevis because he had to work a full day, where on the island he was able to work early and relax for the rest of the day. McKenon responded, “In St. Kitts and Nevis, I worked from 7am-4pm and in the evening I could relax by playing a game of cricket with my friends.”
When my grandfather arrived in England, not having any family there he had to live with a friend named Wesley Carthy. With only a high school education and few skills in carpentry, McKenon settled down and tried to find work in England. Like other West Indian immigrants’ reasons for emigrating to Great Britain, my grandfather’s reasons was the overpopulation, high unemployment rates in his native island, and the doors were closed for the United States at the time (Peach 3). After the post World War II era, the United States legislation proposed the McCarran-Walter Immigration Act of 1952 where it only set a quota of 100 West Indian nations to enter the country (Dinnerstein 100). McKenon’s primary reason for coming to Great Britain was its unlimited employment opportunities in finding a job. Since it was after World War II, the United Kingdom was left in devastation from bombings that had destroyed many buildings (Peach 3). The high employment rate helped McKenon and other immigrants find jobs in factories or construction. According to his account of employment in England, my grandfather stated that “England was full of work. My first job was in a factory named Imperial Chemical Industry where they discovered the new chemical called titanium for making airplane engines. I worked in this factory for about 15 years where there were alternate shifts such as I would do the night shift one week and the day shift the next week.”
While my grandfather was living in the United Kingdom, Shirley Henderson, his girlfriend, made an expedition to visit him in April 1958. They both knew each other since living in St. Kitts and Nevis. The main reason for Shirley’s expedition to England was to marry McKenon and start their family together in Birmingham. Three years before Shirley arrived in the U.K., it was difficult for McKenon to find housing because the English residents did not want to rent or sell their homes to black immigrants. They were racist toward the black people because they were different from them and afraid to open their doors to foreigners. It took about two months for McKenon to find a house for his newlywed wife.
McKenon and Shirley got married in July 1958. In February 1959, Avalin, my mother, was the first child to be born to my grandparents. After Avalin’s birth, my grandparents had two more children Shaun and Sharene. The Francis family spent fifteen years in the United Kingdom before deciding to come to America. As McKenon recalls, “I decided to bring my family to the United States because they were now opening their doors to West Indian immigrants and there was higher paying jobs in America compared to England,” According to historian Holger Henke, the McCarran-Walter Immigration Act of 1952 was abolished in 1965, thus triggering a new wave of migration that marked a notable turning point in the history of Caribbean-American migration in America (Henke 28). This law had an impact on my grandparent’s decision of first immigrating to England and then coming to the U.S. They did not plan to stay long in England because they had relatives in America where they could form a family community for their children. The United States Immigration Act of 1965 allowed many West Indian immigrants enter the country by the following requirements which was they either had to have close relatives of U.S. residents or they were refugees from communist goverments (Dinnerstein 104). Sarah Browne, my grandfather’s older sister, sponsored his family to enter the United States in 1968.
On November 16, 1968 at 12pm in John F Kennedy airport of New York City, the Francis family finally arrived in America. They came only with four suitcases to start their new life because they had to sell their old home to pay for their expenses to this country. Compared to his arrival in Great Britain, McKenon had relatives and friends in America that he and his family could stay with before living on their own. They spent two weeks with his sister, who helped find an apartment in Brooklyn. Similar to other West Indian immigrant families, the Francis family moved into a four-family apartment building on East 95th Street in East Flatbush. East Flatbush was beginning to have a great West Indian community during this time. Just like his early days in England, he had to find employment and quality education for his three children. McKenon remembered that he had to place the children in their zone school, which was the educational system of placing children in their neighborhood school.
Avalin was placed in P.S. 219 where they were a large number of Jewish and Italian students with very few Hispanic and West Indian students. Majority of the teachers in the school were Jewish women who were racist to the newly arrived black immigrants. Avalin experienced discrimination at a young age, “I was 9 years old when I came to America and the school children were very cruel to me because of my British accent and how I dressed. I also felt the school teacher did not help me adapt to the American school system,” Avalin recalls her experience in school. It also took her a long time to grow accustomed to American culture. For example, when my mother first encountered pizza, a popular American takeout food, she was disgusted because it reminded her of vomit on bread. As she got older, she assimilated to different American foods and the words they used to describe certain things. She was still use to British English spellings and words compared to Standard American English. Avalin had to adjust to several traditions and customs before she saw herself as a true American.
After living in America for about two months, my mother, grandfather, and grandmother had different viewpoints about the lifestyles of the U.S.:
Avalin: Although I was 9 years old, I remembered viewing America as small and
dirty because I had to live in an apartment which I was not used to living
in. In England, there was countryside for me to run around and America
did not have any backyards when you live in a small apartment.
McKenon: It was strange to me because the houses were different compared to
England. These houses were know as apartments because each floor had a
set of rooms for each family. I dislike the apartments because I was not
accustomed to them.
Shirley: It was a big comparison because the streets were dirty and the apartments
were a different housing style. The weather was different from England
meaning when it was cold in America, it was really cold.
For the first six weeks of living in the U.S., McKenon worked in a plastic factory in Queens until his immigration papers arrived. He found a new job working with a banking company called Banker’s Trust in New York City. He worked with this company for 25 years as a check processor and distributor until he retired. While on the job, he experienced discrimination from the elite white upper-class men who received higher pay than the blacks. McKenon explains, “The harder jobs received less money because they could not find anyone to do them, so they gave them to the black people. I received many of those hard jobs which had low paying salaries, but I gained a lot of experience from them.” Although he was assigned more difficult jobs, it did not discourage him from trying to make a living for his family. One thing that he promised his children was that they would eventually have a better job than him by pursuing a college degree.
Just like McKenon, Shirley had to find employment in America to support her family. Her first job was in a shipping agency where she did secretarial work. After two years, she worked at Chemical Bank as an analyst in the banking department. While working there, she faced discrimination on the job where certain employees were given low paying salaries. She says, “Although I was given certain jobs with the low paying salaries, it was an eye-opener for me because America is not always the land of opportunity.” Like other West Indian immigrants, Shirley thought this country was built on liberty and democracy for every individual regardless of economic status. Although my grandmother only had a high school diploma from St. Kitts, she continued to work hard to receive the higher paying positions that whites held. Whites were able to find jobs more easily than other racial groups because the majority of the staff at these top companies was white.
While my grandparents were adjusting to their jobs in America, my mother was adapting to the education system in Brooklyn. She attended South Shore High School which was an all-white high school with a black population of ten percent. Avalin experienced discrimination daily from the white students when she wanted to join student organizations and activities. She remembers, “They would make it very difficult to join a club because they didn’t want black students in majority of the organizations. I participated in very few clubs due to their prejudice remarks about blacks.” Throughout her four years at South Shore, she disliked the student atmosphere that her only focus was to graduate in 1977. McKenon and Shirley took their children’s education very strongly and encourage them to attend college after high school. Like many West Indian parents, they saw education as a social mobility to survive in the U.S.
On November 20, 1980, the Francis family became official U.S. citizens. My grandfather remembered taking a citizenship test which consisted of all kinds of questions that related to U.S. history and math. Although he found it quite difficult, he managed to pass it and received his citizenship. Since his children had attended American schools, it was easier for them to pass and become citizens. This was a major turning point for the family because they weren’t seen as immigrants and did not have to show their papers whenever they filed taxes or decided to buy a house.
After my mother graduated from high school, she was given the opportunity to attend Hunter College in Manhattan. In those days, a college education was inexpensive because financial aid helped pay my mother’s college tuition. Unlike South Shore High School, there was a larger population of minority groups such as Asians, Hispanics, Indians, and Blacks. Avalin enjoyed her college experience at Hunter because it was the first time she didn’t experience discrimination from the white race. In 1982, Avalin was the first person in the Francis family to graduate with a bachelor of arts in Mass Media Communications and find a job at Merrill Lynch as a dividend broker. McKenon and Shirley were very proud of their daughter and decided to have a graduation party for her. They invited family and friends in the neighborhood to their new house on Brooklyn Avenue in Flatbush. After all these years in America, the family was able to own a house in a white neighborhood. The house had belonged to an Italian family who decided to sell it and move to Long Island.
The same year my mother became a citizen, my father Humphrey Bethel arrived in the States. He came during the third largest West Indian migration during the 1980s. Humphrey came from Petit Martinique, Grenada and was the first family member in the Bethel family to arrive in New York legally. While living in Grenada, he managed to save money from his boat industry to pay for the plane ticket to New York. Upon his arrival, he stayed with his uncle’s family in Brooklyn where they provided him with food and shelter. Like McKenon’s immigrant experience, Humphrey had to search for employment that would accept his high school education. He finally found a job in carpentry because he had great hand skills when it came to building things. Back in Grenada, he worked as boatman where he fixed and sold boats so fixing cabinets and doing woodwork was simple to him. Although my father was a light-skin West Indian immigrant, he encountered discrimination and prejudice remarks from his Jewish and Italians employers. After working at the carpentry ship for five years, he found employment at Gem Pawnbrokers in Flatbush. He continues to work at Gem today and is one of the head managers at this company.
In 1983, Humphrey and Avalin met at a concert in Brooklyn College. At this time, my father was pursuing a degree in Accounting at the college and would later drop out due to the expenses and family situations. When they began dating, McKenon and Shirley didn’t approve of the relationship because of Humphrey’s religion, nationality, and he had a child from a previous relationship. McKenon and Shirley were Methodist that took their family and church beliefs very serious. They wanted Avalin to find an educated college man and someone of their same religion. Humphrey was Catholic and wasn’t quite as religious as the Francis family. He was trying to pursue a college degree, but the expenses and his employment at Gem interfered with his education. He also had a son in Trinidad that he had to help support with money and clothes.
Finally with McKenon and Shirley approval, Humphrey and Avalin married on May 11th, 1985. During the first year of marriage, they lived with Humphrey’s uncle, Roderick Deroche on East 29th Street in Brooklyn. The newlywed couple was searching for an apartment where they can place their new family. On February 25th, 1986, I was born at Brookdale Hospital in East Flatbush. My grandfather decided to help the new family by giving them an apartment in the four-family building that he now own on East 95th Street. My family would reside there for fourteen years before moving to a new house. Then on February 28, 1989, my brother Gervase was born and the same year my father’s sister Mary Bethel came to live with us. In the beginning, my mother and she didn’t get along because of their different beliefs in family and traditions. She believed that West Indian traditions of music and food should surround the children so they do not forget my father’s native island. Since my mother grew up in America, she has already assimilated into American culture and food.
My father instilled his West Indian culture into my brother and I by exposing us to popular West Indian music and foods. Both of my parents would tell us how important an education is in this country because it is the only source of survival. My father would always say, “The standard of living in this country is based on your educational accomplishments. Make sure you pursue a college education even if I have to break my back to pay for it. I want my children to only have what I didn’t have in life which is the best.”
However, my father wasn’t the only person to instill his West Indian culture in my sibling and I. My grandparents would tell us their stories from the island and encourage us to go back to visit the island every year. Since Brooklyn has a great West Indian presence, my mother would take us to the annual West Indian American Day Parade on Eastern Parkway because the Brooklyn carnival is an important tool for creating ethnic identity in the U.S. and marks the presence of West Indians from various countries. I have attended the parade almost every year and it has helped me embrace my West Indian heritage by joining the Caribbean Students Associations in my school.
As a second generation immigrant, I understand the struggles and hardships that my grandparents dealt with when arriving in this country. From the time the U.S. set a quota of 100 West Indian immigrants which became known as Mc-Carren Walter Immigration Act of 1952, this hinder my grandparents decisions to enter America directly. Even though the immigration system in America has changed, new immigrants experience the same feelings of disappointment and suffering by the existence of racial discrimination. Compared to previous West Indian immigrants in the 1920s, my grandparents and parents didn’t have any problems with African Americans because they settled in the West Indian area of New York. Unlike early West Indian immigrants, they did not settle in Harlem, but in East Flatbush, Brooklyn. They did not have any distinct differences with African American such as religion, customs, or traditions (Osofsky 136-137). Similar to early West Indian immigrants, my grandparents and parents did encounter racism from many Jews and Italians on the job and in their neighborhoods. Majority of Jewish women became teachers and taught in the New York City schools (Binder 116). In my early elementary school years, Jewish teachers made up a large population in the school atmosphere and some had their prejudice against my fellow classmates. I have lived in this country all my life and I still feel that prejudice and racism has affected my life. Although it is not such a big issue as before, it continues to exist in my neighborhood, at school, and at work. I have made my grandparents’ proud by getting an education in a country that took a long journey to arrive here.
Works Cited
Bethel, Avalin. Personal Interview. 30 Nov. 2005
Bethel, Humphrey. Personal Interview. 20 Apr. 2006
Binder, Frederick M. & Reimers, David M. All the Nations Under Heaven. New York: Columbia University Press, 1995: 116
Dinnerstein, Leonard & Reimers, David M. Ethnic Americans: A History of Immigration. New York: Harper & Row Publishers, 1988: 100,104
Francis, McKenon. Personal Interview. 3 Dec. 2005
Francis, Shirley. Personal Interview. 4 Dec. 2005
Henke, Holger. The West Indian Americans. Westport: Greenwood Press, 2001: 28
Osofsky. Harlem: The Making of a Ghetto.
Peach, Ceri. West Indian Migration to Britain. London: Oxford Press, 1968: 3
Sunday, November 2, 2008
Religion in School Controversy
The debate of whether or not religion should be taught in school is one that is seeped in controversy. As Alexis de Tocqueville once quipped, “America’s political problems eventually become its legal ones, so do America’s moral questions.” Unfortunately, the issue of religion in school trickles down to children and the schools that they attend. With that in mind, the questions that beg to be asked are” should schools teach morality, if so, whose morality? Should they be forced to recite the pledge of allegiance? Should creationism be incorporated into scientific textbooks?
Our country’s moral dilemmas are displayed daily on television and print. The tragic deaths of the Columbine high school students and the terrorist attacks of September 11th took on renewed religious urgency. To some, these events provided evidence that there is in fact a need to reinstate public school devotionals that sends a message of approval for prayer. Millions of Americans turned to God for comfort and salvation to obtain deeper meaning of those events. Government-led prayer led to criticism, including those in public schools which were equated with a lack of sympathy towards victims and survivors. Such patriotic fervor needs closer examination especially when preachers such as Jerry Falwell and Pat Robertson suggest that the sins of insufficiently religious persons have led an exasperated deity to withdraw his protection, thus exposing America to terrorist attack.
Religion and national identity tend to go hand in hand in America especially in the wake of the 9/11 aftermath. Public schools also became a point of controversy involving the post-9/11 use of the term “God Bless America.” These three ubiquitous words filled churches, libraries and billboards. Many people objected to using those three words because of the many religions found in America and because of the inevitable danger that lurks when government and religion unite. The Columbine tragedy and the terrorist acts of 9/11 were not due to a tear in our country’s moral fiber but because of religious extremism.
Legislative measures have been implemented to reaffirm a secular vision of our society. The U.S. House of Representatives joined the fray by passing a nonbinding resolution: “That it is the sense of the Congress that public schools may display the words ‘God Bless America’ as an expression of support for the nation” (107th Congress, 1st Session, H. Con. Res. 248[2001]). As Delfattore (2004) stated, “Congress defended its resolution by stating that ‘God Bless America’ is not a religious sentiment but an affirmation of patriotism but failed to make a distinction between students’ rights to say ‘God Bless America’ and the schools’ right to post it” (p.307).
The fact that school-prayer cases appear on court calendars throughout the country lead to further questions: Have we as a nation progressed in resolving disagreements over religion in public schools? The answer is a tricky ‘yes and no.’
The difficulty in answering what is meant by the American religious heritage is one that polarizes the debate over school prayer: those who want their children to join in a common prayer and those who favor equal access or no religion in schools. Many favor majority prayer to assimilate or “Americanize” incomers. While others oppose justifying a government/state sponsored notion to promote any specific religious tradition. Teaching our students about the founding fathers’ religion and the role they played in this nation, is part of the disagreement over a common American religious tradition. Conservatives feel that our founding fathers’ traditions should not be altered the outcome, meanwhile, is that the beliefs of immigrants become marginalized. The equal-access approach has united parties from both camps including those who favor government sponsored prayer and those who oppose all prayer in schools.
It is difficult to escape the debate over beliefs that so many people hold while trying to come to a definitive resolution. As Berason (2006) states, “religious guarantees operate at two levels: at the institutional or structural level in the case of non-establishment; and at the individual and libertarian level in the case of free exercise. They are not like ships passing in the night, but rather like ships following the same general course but that occasionally meet requiring one to give right-of-way to the other” (p.277). Educators must be dynamic in their approach towards religion and “inform themselves of the religious groups in their community and in their school” (Gollnick and Chinn, p.281). Religious belief is in constant flux, it ebbs and flows from conservative to liberal depending on socio-political climate of the day. Religion and schools are not always mutually exclusive but respect and acceptance must be promoted by educators. Promoting acceptance can create a balance between the realm of politics and theology.
Works Cited
Bezanson, R. (2006). How Free Can Religion Be? University OF Illinois Press.
Delfattore, J. (2004). The Fourth R: Conflicts Over Religion in America’s Public Schools. Yale University Press.
Dierenfield, B. (2007). The Battle Over School Prayer. University of Kansas.
Gollnick, D., and Chinn, P., (2008). Multicultural Education in a Pluralistic Society. Eighth Edition, Upper Saddle River: Pearson Education.
Our country’s moral dilemmas are displayed daily on television and print. The tragic deaths of the Columbine high school students and the terrorist attacks of September 11th took on renewed religious urgency. To some, these events provided evidence that there is in fact a need to reinstate public school devotionals that sends a message of approval for prayer. Millions of Americans turned to God for comfort and salvation to obtain deeper meaning of those events. Government-led prayer led to criticism, including those in public schools which were equated with a lack of sympathy towards victims and survivors. Such patriotic fervor needs closer examination especially when preachers such as Jerry Falwell and Pat Robertson suggest that the sins of insufficiently religious persons have led an exasperated deity to withdraw his protection, thus exposing America to terrorist attack.
Religion and national identity tend to go hand in hand in America especially in the wake of the 9/11 aftermath. Public schools also became a point of controversy involving the post-9/11 use of the term “God Bless America.” These three ubiquitous words filled churches, libraries and billboards. Many people objected to using those three words because of the many religions found in America and because of the inevitable danger that lurks when government and religion unite. The Columbine tragedy and the terrorist acts of 9/11 were not due to a tear in our country’s moral fiber but because of religious extremism.
Legislative measures have been implemented to reaffirm a secular vision of our society. The U.S. House of Representatives joined the fray by passing a nonbinding resolution: “That it is the sense of the Congress that public schools may display the words ‘God Bless America’ as an expression of support for the nation” (107th Congress, 1st Session, H. Con. Res. 248[2001]). As Delfattore (2004) stated, “Congress defended its resolution by stating that ‘God Bless America’ is not a religious sentiment but an affirmation of patriotism but failed to make a distinction between students’ rights to say ‘God Bless America’ and the schools’ right to post it” (p.307).
The fact that school-prayer cases appear on court calendars throughout the country lead to further questions: Have we as a nation progressed in resolving disagreements over religion in public schools? The answer is a tricky ‘yes and no.’
The difficulty in answering what is meant by the American religious heritage is one that polarizes the debate over school prayer: those who want their children to join in a common prayer and those who favor equal access or no religion in schools. Many favor majority prayer to assimilate or “Americanize” incomers. While others oppose justifying a government/state sponsored notion to promote any specific religious tradition. Teaching our students about the founding fathers’ religion and the role they played in this nation, is part of the disagreement over a common American religious tradition. Conservatives feel that our founding fathers’ traditions should not be altered the outcome, meanwhile, is that the beliefs of immigrants become marginalized. The equal-access approach has united parties from both camps including those who favor government sponsored prayer and those who oppose all prayer in schools.
It is difficult to escape the debate over beliefs that so many people hold while trying to come to a definitive resolution. As Berason (2006) states, “religious guarantees operate at two levels: at the institutional or structural level in the case of non-establishment; and at the individual and libertarian level in the case of free exercise. They are not like ships passing in the night, but rather like ships following the same general course but that occasionally meet requiring one to give right-of-way to the other” (p.277). Educators must be dynamic in their approach towards religion and “inform themselves of the religious groups in their community and in their school” (Gollnick and Chinn, p.281). Religious belief is in constant flux, it ebbs and flows from conservative to liberal depending on socio-political climate of the day. Religion and schools are not always mutually exclusive but respect and acceptance must be promoted by educators. Promoting acceptance can create a balance between the realm of politics and theology.
Works Cited
Bezanson, R. (2006). How Free Can Religion Be? University OF Illinois Press.
Delfattore, J. (2004). The Fourth R: Conflicts Over Religion in America’s Public Schools. Yale University Press.
Dierenfield, B. (2007). The Battle Over School Prayer. University of Kansas.
Gollnick, D., and Chinn, P., (2008). Multicultural Education in a Pluralistic Society. Eighth Edition, Upper Saddle River: Pearson Education.
Thursday, October 23, 2008
Approaching Religious Diversity in Schools
The role of schools and educators in students’ lives is complex and all encompassing. Included in this role, is the task of equipping students to become citizens who are able to and will participate and effectively contribute to a liberal democracy and society. In order for this to occur, the education priced to students must include understanding all aspects of diversity and the diversity of their fellow students and citizens. This diversity encompasses a wide spectrum, including racial, culturally, ethnic, and religious diversity. Providing students with the opportunity to learn about such diversity is particularly important when diversity spurns conflict about how people live together in a society, locally and globally (Kunzman, 2006). In light of the recent events surrounding our involvement in the Middle East, including the events of September 11, the need to teach students and foster understanding of religious diversity has sailed to the forefront of essential issues. The problems that many educators face, especially in public schools, is how to teach religious diversity in general as well as how to do so while staying in the confines of the law.
A vital element of diversity and recently, conflict, is religion. According to the American Religious Identification Survey, 73% of Americans identified themselves as “somewhat religious” and “religious” (American Religious Identification Survey, 2001). While the majority of the population of the United States is Catholic or Protestant, religious diversity in the United States continues to grow (Kunzman, 2006). Because of this fact, schools need to help students to understand religious diversity and foster acceptance between individual students. By doing so, students will be able to better understand the current conflicts surrounding religion in the United States as well as globally. This task is not an easy one, as it requires educators to present religion to students in such as way that will provide students with insight into the lives of others, hopefully encouraging a respect for other members of society, starting with the other students in the classroom.
While it is clear what the role of educators is, the application of such a task can extremely difficult for various reasons. The issue of what is appropriate when teaching religion in the classroom is addressed by law. According to May (2006), there is a distinct difference between religious activity and religious instruction. Religious activity constitutes teaching students that the aspects of one religion are true and should be followed while religious instruction constitutes teaching about religion, such as the beliefs different denominations have and what members believe.
According to the U.S. Department of Education (2008), religious activity is strictly prohibited in the classroom and teachers are also prohibited from discouraging activity because of its religious content or encouraging any anti-religious activity. Teaching about religion, especially religious diversity can be very difficult when having to do so within these strict guidelines. Wagner and Benavante-McEnery (2008) offer the insight that by limiting the amount of “God talk” by students in the classroom, educators are actually inhibiting the self-expression of the students in the classroom. Silencing “God talk” sometimes happens in classrooms, as many teachers fear that too much exploration into this topic would welcome some sort of redress. Unfortunately, while teachers are following the guidelines set out for them, they are sometimes discouraging open and direct inquiry (Wagner & Benavente-McEnery, 2008).
In order to teach religious diversity in the classroom, there are certain approaches educators can pursue that fall within the guidelines as well as provide students with engaging material that does indeed foster inquiry. Educators need to not only teach students the factual aspects of different religions, but allow them to explore the religions more independently. Students need not agree with everything they find or learn, but they should respect all perspectives, regardless of how different those perspectives are from their own. An important element of teaching religious diversity is to introduce the idea of “different” not with a negative connotation, but as an essential and beneficial part of the makeup of the United States. Students are often presented with the idea of tolerance and acceptance at an early age, but usually in terms of race and cultural. Due to the increasing religious pluralism in the U.S., religious tolerance and diversity needs to be introduced to students as early as possible (Wagner & Benavente-McEnery, 2008).
It is the responsibility of educators to teach religious diversity to students in order to prepare them to be influential citizens, who are equipped with the knowledge and understanding necessary to succeed. This task includes teaching students about religious diversity. By downplaying its importance because of the tight confines placed upon teaching about religion in the classroom, educators are doing a serious disservice to students, who need to be aware of how to navigate the conflicts caused by religion in a global society. By allowing students to explore different religions, encouraging inquiry, and introducing religious acceptance at an early stage, effectively teaching religious diversity in the classroom can become a reality.
Kosman, B., Mayer, E., & Kosman, A. (2001). The American Religious Identification Survey. The Graduate Center of the City University of New York. Retrieved October 18, 2008, from http://www.gc.cuny.edu/faculty/research_briefs/aris.pdf
Kunzman, R. (2006). Imaginative engagement with religious diversity in public schools classrooms. Religious Education, 101(4), 516-531.
May, C. (2006). Religion’s legal place in the schoolhouse. School Administrator, 63(9), 30-34.
U.S. Department of Education. (2008). Religious expression in public schools 2003.
Retrieved October 18, 2008, from
http://www.ed.gov/policy/gen/guid/religionandschools/prayer_guidance.html
Wagner, P. & Benavente-McEnery, L. (2008). Genuine religious olerance: Is it a thing of the
past in public schools? Interchange: A Quarterly Review of Education, 39(3), 327-350.
A vital element of diversity and recently, conflict, is religion. According to the American Religious Identification Survey, 73% of Americans identified themselves as “somewhat religious” and “religious” (American Religious Identification Survey, 2001). While the majority of the population of the United States is Catholic or Protestant, religious diversity in the United States continues to grow (Kunzman, 2006). Because of this fact, schools need to help students to understand religious diversity and foster acceptance between individual students. By doing so, students will be able to better understand the current conflicts surrounding religion in the United States as well as globally. This task is not an easy one, as it requires educators to present religion to students in such as way that will provide students with insight into the lives of others, hopefully encouraging a respect for other members of society, starting with the other students in the classroom.
While it is clear what the role of educators is, the application of such a task can extremely difficult for various reasons. The issue of what is appropriate when teaching religion in the classroom is addressed by law. According to May (2006), there is a distinct difference between religious activity and religious instruction. Religious activity constitutes teaching students that the aspects of one religion are true and should be followed while religious instruction constitutes teaching about religion, such as the beliefs different denominations have and what members believe.
According to the U.S. Department of Education (2008), religious activity is strictly prohibited in the classroom and teachers are also prohibited from discouraging activity because of its religious content or encouraging any anti-religious activity. Teaching about religion, especially religious diversity can be very difficult when having to do so within these strict guidelines. Wagner and Benavante-McEnery (2008) offer the insight that by limiting the amount of “God talk” by students in the classroom, educators are actually inhibiting the self-expression of the students in the classroom. Silencing “God talk” sometimes happens in classrooms, as many teachers fear that too much exploration into this topic would welcome some sort of redress. Unfortunately, while teachers are following the guidelines set out for them, they are sometimes discouraging open and direct inquiry (Wagner & Benavente-McEnery, 2008).
In order to teach religious diversity in the classroom, there are certain approaches educators can pursue that fall within the guidelines as well as provide students with engaging material that does indeed foster inquiry. Educators need to not only teach students the factual aspects of different religions, but allow them to explore the religions more independently. Students need not agree with everything they find or learn, but they should respect all perspectives, regardless of how different those perspectives are from their own. An important element of teaching religious diversity is to introduce the idea of “different” not with a negative connotation, but as an essential and beneficial part of the makeup of the United States. Students are often presented with the idea of tolerance and acceptance at an early age, but usually in terms of race and cultural. Due to the increasing religious pluralism in the U.S., religious tolerance and diversity needs to be introduced to students as early as possible (Wagner & Benavente-McEnery, 2008).
It is the responsibility of educators to teach religious diversity to students in order to prepare them to be influential citizens, who are equipped with the knowledge and understanding necessary to succeed. This task includes teaching students about religious diversity. By downplaying its importance because of the tight confines placed upon teaching about religion in the classroom, educators are doing a serious disservice to students, who need to be aware of how to navigate the conflicts caused by religion in a global society. By allowing students to explore different religions, encouraging inquiry, and introducing religious acceptance at an early stage, effectively teaching religious diversity in the classroom can become a reality.
Kosman, B., Mayer, E., & Kosman, A. (2001). The American Religious Identification Survey. The Graduate Center of the City University of New York. Retrieved October 18, 2008, from http://www.gc.cuny.edu/faculty/research_briefs/aris.pdf
Kunzman, R. (2006). Imaginative engagement with religious diversity in public schools classrooms. Religious Education, 101(4), 516-531.
May, C. (2006). Religion’s legal place in the schoolhouse. School Administrator, 63(9), 30-34.
U.S. Department of Education. (2008). Religious expression in public schools 2003.
Retrieved October 18, 2008, from
http://www.ed.gov/policy/gen/guid/religionandschools/prayer_guidance.html
Wagner, P. & Benavente-McEnery, L. (2008). Genuine religious olerance: Is it a thing of the
past in public schools? Interchange: A Quarterly Review of Education, 39(3), 327-350.
Educational Empowerment
Educational Empowerment: Higher than the Plain Bottom line
Empowerment, which has its roots in the self-help movement, has become a popular buzzword across many disciplines including education. Empowerment can best be defined as enabling or permitting someone to do something. In educational empowerment, students are encouraged to think on a higher level of realization about themselves, life and the world. The information, knowledge, and way of thinking that was acceptable in previous generations are no longer effective to survive and compete in this ever rapidly changing world. “Adaptation to the changing realties requires higher order thinking skills”. (Brady 2008)
Currently in the American education system, students’ knowledge gained is measured by the outcome of standardized test and exams. This method of evaluation only reflects how well a student was able to regurgitate information back to the instructor. This can be practical in many cases and would accomplish the “bottom-line” for the instructors’ learning goals and objectives for the students. The educational system is set up with uniformed standard learning objectives and not based on individuals’ weaknesses and strengths. In most cases, students who do not work well in the standardized method of instruction can have problems succeeding in school.
In general, there are three “chances” or opportunities to help students in learning: the first is the original encoding of the information to be learned, second the maintenance of that memory of information, and last the retrieval of the learning through test and exams. In each of the examples provided to help students’ learning, educators have the opportunity to expand students thinking and knowledge by taking engaging students to think beyond the basics. It is important to have the information not only retained but ingrained. A successful approach is making a connection of what is being taught to something relevant to the students’ lives. Individuals can remember things that they can connect back to their own personal experiences.(Jansen 2005)
Alfred North Whitehead from England stated in an address in 1916 to the Mathematical Association that the second handedness of the learned world is the secret of its mediocrity. (Brady 2008). Students optimize learning when they are able to make a connection with information and by thinking it through the manner in which they best process it. Some learn best and intrinsically motivated through visuals, audio, or through hands on activities. It would be beneficial for the American society if educators empowered students to become independent thinkers and doers and not reliant on someone spoon-feeding them. A great educator of his time, Paulo Freire, coined the term banking education. This concept of “banking education” discusses and illustrates students as mere “containers” filled by teachers who measures their teaching success by their ability to fill students with knowledge. This can cause laziness and have one accept things in the world as is and not question or challenge it. Students can become robotic as they continually engage in remote memorization and not engage in activities and thinking that would make them more human. (King & Wang, 2007)
The educator is in the place of authority of knowledge and the student is submissive or “oppressed”. Freire mentions that it is not the educator who knows and the pupils who don't, but both are co-learners and educators. It is only through communication the walls of elitism can be broken down and the lateral bridge can be built educational empowerment. (Gadotti 1994)
As we expand more in to this technological era, computers and machines are outsourcing people. “The educated individual is the adapted person, because he is a better “fit” for the world”. (King and Wang p. 201). People need to be more conscience of themselves and the world in which they live in. This has to begin in the early stages of our lives in elementary schools and continue through our workforce training. The lessons to be learned are the same however the questions that are asked have to change. There has to be a revision in the way information is presented, maintained and recalled. This might call for new methodologies of facilitating learning, testing, and relevance. No longer can bottom line education suffice, students need to learn how to tackle issues for themselves, the skills needed to be productive citizens of society. (Brady p.64)
Reference:
Brady, M., (2008, February). Cover the Material-Or Teach Students to Think? Educational Leadership, (Vol. 8, Num. 5, pp.64-67).
Jensen, E., (2005) Teaching with the Brain in Mind (2nd Edition). Association for Supervision & Curriculum Development, (p 106).
King, K.P. & Wang, V. (Eds.). (2007). Comparative Adult Education Around the Globe. Hangzhou. PR China: Zheijiang University Press. Worldwide distribution: Transformation Education LLC.
Gadotti, M., (1994) Reading Paulo Freire: His Life & Work. State University of New York Press.
Empowerment, which has its roots in the self-help movement, has become a popular buzzword across many disciplines including education. Empowerment can best be defined as enabling or permitting someone to do something. In educational empowerment, students are encouraged to think on a higher level of realization about themselves, life and the world. The information, knowledge, and way of thinking that was acceptable in previous generations are no longer effective to survive and compete in this ever rapidly changing world. “Adaptation to the changing realties requires higher order thinking skills”. (Brady 2008)
Currently in the American education system, students’ knowledge gained is measured by the outcome of standardized test and exams. This method of evaluation only reflects how well a student was able to regurgitate information back to the instructor. This can be practical in many cases and would accomplish the “bottom-line” for the instructors’ learning goals and objectives for the students. The educational system is set up with uniformed standard learning objectives and not based on individuals’ weaknesses and strengths. In most cases, students who do not work well in the standardized method of instruction can have problems succeeding in school.
In general, there are three “chances” or opportunities to help students in learning: the first is the original encoding of the information to be learned, second the maintenance of that memory of information, and last the retrieval of the learning through test and exams. In each of the examples provided to help students’ learning, educators have the opportunity to expand students thinking and knowledge by taking engaging students to think beyond the basics. It is important to have the information not only retained but ingrained. A successful approach is making a connection of what is being taught to something relevant to the students’ lives. Individuals can remember things that they can connect back to their own personal experiences.(Jansen 2005)
Alfred North Whitehead from England stated in an address in 1916 to the Mathematical Association that the second handedness of the learned world is the secret of its mediocrity. (Brady 2008). Students optimize learning when they are able to make a connection with information and by thinking it through the manner in which they best process it. Some learn best and intrinsically motivated through visuals, audio, or through hands on activities. It would be beneficial for the American society if educators empowered students to become independent thinkers and doers and not reliant on someone spoon-feeding them. A great educator of his time, Paulo Freire, coined the term banking education. This concept of “banking education” discusses and illustrates students as mere “containers” filled by teachers who measures their teaching success by their ability to fill students with knowledge. This can cause laziness and have one accept things in the world as is and not question or challenge it. Students can become robotic as they continually engage in remote memorization and not engage in activities and thinking that would make them more human. (King & Wang, 2007)
The educator is in the place of authority of knowledge and the student is submissive or “oppressed”. Freire mentions that it is not the educator who knows and the pupils who don't, but both are co-learners and educators. It is only through communication the walls of elitism can be broken down and the lateral bridge can be built educational empowerment. (Gadotti 1994)
As we expand more in to this technological era, computers and machines are outsourcing people. “The educated individual is the adapted person, because he is a better “fit” for the world”. (King and Wang p. 201). People need to be more conscience of themselves and the world in which they live in. This has to begin in the early stages of our lives in elementary schools and continue through our workforce training. The lessons to be learned are the same however the questions that are asked have to change. There has to be a revision in the way information is presented, maintained and recalled. This might call for new methodologies of facilitating learning, testing, and relevance. No longer can bottom line education suffice, students need to learn how to tackle issues for themselves, the skills needed to be productive citizens of society. (Brady p.64)
Reference:
Brady, M., (2008, February). Cover the Material-Or Teach Students to Think? Educational Leadership, (Vol. 8, Num. 5, pp.64-67).
Jensen, E., (2005) Teaching with the Brain in Mind (2nd Edition). Association for Supervision & Curriculum Development, (p 106).
King, K.P. & Wang, V. (Eds.). (2007). Comparative Adult Education Around the Globe. Hangzhou. PR China: Zheijiang University Press. Worldwide distribution: Transformation Education LLC.
Gadotti, M., (1994) Reading Paulo Freire: His Life & Work. State University of New York Press.
Subscribe to:
Posts (Atom)
Posts
