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Bill White: Chapter 3

Bill White's memoir in chapter 3 was based around his Naval Aviation pilot training program (NAPTP), during  World War II, and how that lead him toward meeting the love of his life, Klondean. White's journey going into the (NAPTP), was of great timing because due to the war, College standard admissions were lowered, and the U.S. was in fear of aircrew causalities, making it a great opportunity for  White, a lower class citizen to join. Once White was in College, doors seemed to open for him in positive ways. This illustration of growth can be traced back to Benjamin Franklin, and his theory that if one works hard, he or she will be able to achieving the "American Dream." As White subconsciously followed Franklin's method, he was placed in an environment, where he meet his wife Klondean. Klondean came from a middle class background and maintained a controlled demeanor, not easily manipulated by status. White explains to his audience that meeting Klondean was by chance because if he didn't take advantage of the opportunities of the War, he and Klondean would have never met. This story is very romantic, during a time when people were being drafted into a War, and dying. It can be stated that because White was a white male, the opportunities that was at his disposal, was not the same for immigrants and people of color. Making his growth for a better life in American Society acceptable to higher authority in achieving the "American Dream." It can seem to the reader as if White Supremacist in America had the ability to change White's life by opening magical doors for him to walk through. As those magical doors opened, everything White wanted, including Klondean was manifested. This scenario shows how White Supremacist in America have the power to give or to take away opportunity, making American society a prism of calculations made strictly by a White man. White's journey in the (NAPTP), and meeting his wife Klondean was a great experience to have, but it was already planned out by higher authority. For example, White Supremacist feared aircrew casualties, so why not open training programs for all Americans?  This is an American War? We the people need all the help we can get, right? Instead those doors were only opened for lower class white citizens, in which White Supremacist's showed their allegiance toward. I would place White's memoir in the New Deal category because it definitely has a great message about working hard and achieving the "American Dream," but it can be considered propaganda because that "American Dream" is not for everyone.

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The Cultural Front

According to Michael Denning, the cultural front was a new generation of artist and intellectuals that were children of immigrants in America. These artist and intellectuals considered themselves to be communist pushing for better pay and work condition in which had plagued their parents. Their goal was to abolish any form of exploitation, particularly toward immigrant workers, for a moral and conscious society. In the article, “The Cultural Front,” Denning states, “I hope to persuade you that the cultural front reshaped American culture. Just as the radical movement of abolition, Utopian socialism, and women’s rights sparked the antebellum American Renaissance, so the communism's of the depression triggered a deep and lasting transformation of American modernism and mass culture, what I will call the laboring of American culture” (xvi). Denning is saying that these allies and children of immigrants, that were in support for the Communist Party brought their arts, entertainment, and idea’s for a movement of equality, in which helped shape American culture. One similarity between this text and another I have read this semester would be Cultural identity. For example, in the book Black Culture and Black Consciousness by Lawrence W. Levine expresses how former African American slaves helped shape American culture through their personal identity by using songs, dance, and spirituality while being oppressed during the 19th Century. Levine’s book can connect to Denning and the early 20th Century because even though there has been growth in America, the fight for equality is still alive, and has only shifted from physical enslavement toward stereotypes, and the exploitation of different class structures. The similarity in both text is that, these immigrants in American society, use their creativity as a way to push for equality making a form of art that has shaped American culture.

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Sweat Shops and Strikes before 1911

The 1911 Triangle Factory Fire testimonies gave me a deeper understanding about immigrant women, and their journey in obtaining the American Dream. The work that these women had to do wasn’t extremely difficult. But the amount of work and the long hours, made their lives hard in America. A lot of these immigrant women worked at sweatshops that were in poor conditions. White males at these jobs payed immigrant women low wages, and treated them like slaves. These conditions are sad to hear because immigrants moved to America to better their lives, while contributing their culture and traditions in American Society. These testimonies show that white supremacy was truly who the American Dream was made for, and immigrants, under false pretenses, were the machine that helped mode that ideology. By Union groups being put in place for the protection of women’s rights, has made the journey in obtaining the American Dream, more realistic, while bringing down white supremacist ideology. 

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Paper 1:

The part in the white devil that I am finding most interesting was the fact that the economy was declining, and people were dying of illnesses. Killers were murdering people without consequences, yet higher authority wanted to commemorate the landing of Columbus in America. This puzzled me because Columbus is being celebrated for leading a civilization in America, in which is full of crime, violence and poverty. At this time, the English, who have settled and capitalized in America is nothing more than blood sucking vampires, feeding on the land and the people (including their own). The exhibits that catch my attention are The Eskimo Village,  Penobscot Indians, The Chinese Theater, The South Sea Islanders, Java’s Quaint, The Aztecs. I would love to add the Slave Trade, and when it was abolished. The connection that I can make between other books and topics is that: where there is physical power, there is greed and darkness, and where there is poverty and suffering, there is creativity and strength.

THE ESKIMO VILLAGE - In the fall of 1892, there arrived at Chicago a colony of Esquimaux, taken from a point as far south in Labrador as Esquimaux could be found, and labeled as denizens of a land as far north as could be reached. But southerners as they might be, in Labrador, it was feared they would do ill in Chicago, where great heats prevail in July; hence a whole winter was allowed to them for acclimatization. In order to give them a supposed advantage, the colonists were admitted to Jackson Park proper, where they were allowed to build a stockage and charge an admission fee. No sooner did summer appear than dissensions arose; the fur coats were thrown aside, whereas the public desired to see the customary habiliments of the North, and at last ten of the twelve tribes set up a kingdom elsewhere, claiming that they had been deceived by the contractor who had taken them from home. Our picture shows the nearly deserted settlement as it appeared after the revolt, and the northmen at the game they constantly played with "black snake" whips. One of the semi-spherical huts may be seen at the left of the native on our left, and the meager attendance of visitors is representative of the small patronage that rewarded their exhibition. Had the Esquimaux settled on Midway Plaisance and held together, their remarkable ethnological character would have received earnest public attention. 

PENOBSCOT INDIANS - The engraving represents the exhibit of four familes of Penobscot Indians, living in their birch-bark wigwams, near the Ethnological Building, under the care of Mr. H. E. Hunt, Indian agent at Oldtown, Maine. These Indians had birch-bark canoes which they paddled in the waters of the Exposition, particularly on the South Pond, near by. The birch-bark hut, on the left, was one of several belonging to the living representatives of the Iroquois who lived in Jackson Park all summer as part of New York State's exhibit. They also had bark canoes and dug-outs on the South Pond. The presence of these red men, with many others, gave to the directors of amusements an opportunity to secure impersonations of aborigines on the floats at night, and red men multiplied prodigiously after dark on festive occasions. The good behavior of these first families of North America during their residence in Chicago was the subject of universal remark, and it was learned by the whites that they have not yet secured the self-control and sense of equity which the Indians displayed on all great days. The ticket-takers averred that the Indians were best fitted to be in an assemblage like that of Chicago day, when seven hundred and fifty-one thousand people were present. To classify the American Indians, and understand them ethnologically seems a hopeless task to the layman, but those who may be interested in the Penobscots will find an article by L. Sabine, in the Christian Examiner, volume 62, pages 27 and 210. An article entitled "Ancient Penobscot, or Panawanskek," is in the Historical Magazine, volume 21, page 85.

THE CHINESE THEATRE - Although a considerable distance from the western gate, this structure was the most noticeable object on the north side of Midway Plaisance, going in. Its color was blue, its trimmings were reddish, and its architecture was too open and too evidently ornamental to please the Western taste. The Wah Mee Exposition Company was organized by a Chinaman named Sling, who came from Ogden, Utah. The fact that Chicago carpenters built this temple may account for the somewhat angular appearance of the principal towers, and the early bankruptcy of the Wah Mee Company suggested either the prejudice of Americans against the Chinese, or their lack of the qualities of entertainment. As the Receiver continued in business, it is probable that the patronage of the last months of the Fair was more satisfactory. A large troupe of actors played a drama called "A God in Heaven," with Joss and other idols on the stage. Men impersonated female parts, as in the early days of our own drama. A perfectly hideous noise made on a great brazen gong rendered the stay of a Caucasian terrible in these precincts, and probably ruined the commercial prospects of the enterprise. In the bazaar, entrance to which was free, a very wise Chinaman, with huge and mirth-provoking spectacles, told fortunes to an admiring circle of men, women and children. The wise man had an interpreter, who read and explained the prophetic writings.

THE SOUTH SEA ISLANDERS - Opposite the Javanese Settlement, at Madison avenue, on Midway Plaisance, was the rude theatre and village of the Samoan and Wallis Islanders, and these were the best physical specimens of manhood offered by the World's Fair. The engraving shows five of the men seated for a song. Their Kava-house is in the background. The Samoans were the most industrious entertainers on the Plaisance. On a high platform overlooking the street were two hollow logs. Two men usually belabored these logs in the name of music, and as there was much rhythm and some variation of sound, this music, like that of the Turks, would soon take possession of the mind. Forming in single procession, the villagers would march out of their front gate and by semi-circle into their theatre, enticing a dozen, a score, or a hundred of followers at a fee of twenty-five cents. This march would be repeated while the audience waited, and when a sufficient "house" was obtained the four dances and songs which comprised the programme would be given with ardor and realistic effect. The engraving shows their costume. Their skins were of a bright yellow, well oiled. They were not Kanaks, and were superior in all ways to that great but unhappy tribe of men. There were four women and a little girl, who were dressed in the latest American fashion. The dances were quite remarkable, showing unity, skill, and ingenuity. 

  JAVA'S QUAINT EXHIBIT - The exhibit which is portrayed in the engraving was placed in the east gallery of the Agricultural Building, and it was by covering a window and creating this artistic typanum that the picturesque effect was produced. While it might be thought that this was an out-of-the-way nook, and that few would care to note the quaint and modest display of the humble Javanese, still enough millions came that way to entirely destroy the matting, which, as may be seen in the picture, was beginning to give away when this scene was perpetuated by the camera. On the central show case was the model of a Javanese bridge, made after the fashion of Javanese engineering without nails, screws or mortises, but by merely lashing the timbers together. Here the principles of the truss and arch are demonstrated. The Japanese operate in a similar way. The show case contained bunches of grass and tea, for the Javanese, like the people of Ceylon, while famous as coffee makers, are most desirous to secure some of the tea trade which China and Japan enjoy. The glass jars contained samples of tea or coffee in the leaf or berry. The scene in the center of the tympanum is an English painting of a Javanese landscape, while the low estate of native art may be noted in the rude carvings and paintings which are seen at the sides. THE AZTECS - Between the Scenic Theatre and the Illinois Central Railroad viaduct, on the north side of Midway Plaisance, during the last sixty days of the Fair, a band of Mexican Indians was settled behind the structure which is here portrayed, and for the sum of ten cents the visitor might enter. The sign reads: "The Aztec's Village. Alive and on exhibition here. Original home-life and industries. Weavers and metal workers; sports, pastimes and ceremonies; singing and dancing." The people in the photograph are going westward, and the entertainment is not open. It was never a successful enterprise, following, in this respect, the history of other far Southwestern exhibitors that have come to Chicago. Lieutenant Schwatka's Cliff-Dwellers, the original Moquis, utterly failed to arouse either scientific or lay attention, when shown in the Owings Building, several years ago, and the poor creatures endured extraordinary privations before they reached their own country again. There was some doubt, too, in the public mind as to the genuineness of the Midway Aztecs. Their serapes were said to have been made in Germany. Their booths were filled with trinkets, however, and if general knowledge of Mexican aborigines had been greater, a good trade might have gone on, for the Midway was crowded. There are so many different tribes of Indians in Mexico that only such scholars as Prof. Powell can even name them.

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I am taking this week off from posting about Frederick Jackson Turner and Leslie Silko. Not feeling well. My body is trying to adjust to the weather.

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  3: Freedom, Culture, and Religion Footnote: #3

 Levine quotes this message to guide his audience into a better understanding about former slaves, and their creative cultural customs at a time of oppression. Levine is trying to get the reader to feel and see the complexity of dance and song rituals the former slaves used as a source of manifestation, and freedom. The angle that Levine is using to analyze this source is through a close read, with an afterlife/legacy implication. The lyrics of this song gives an emotional vibration to the reader. For example, in the song it states, ‘“I fasted an’ I prayed tell I came thew, Thank God A’mighty, I’s free at las!’” (137). This quote expressed a practice of fasting, which can be considered a ritual of cleansing the evil from around the former slaves. Also, these former slaves was connecting to a higher source, that they believed would do the work of freeing them from the oppressor. Levine is using an Afterlife/legacy implication because parts of this quote was reused in a 1963 speech called “I Have a Dream,” by Martin Luther King Jr., a descendant from former slaves, and a warrior for justice and black equality. This message has evolved overtime because in 2008 Barack Obama, a colored President used his platform for freedom to all, especially for the black culture, paying homage toward the former slaves, and their push for freedom and change. The words in this message has become a forceful engine that keeps on moving and growing as time evolves. The words of this message was shared by the staff of the Virginia Writers Project, in which their goal was to collect material of folklore, oral history, music etc. The Virginia Writers Project published The Negro in Virginia in New York, in 1940. The Virginia Writers Project collected over 4,000  transcriptions of folklore and folk songs,while also interviewing 300 former slaves  between the mid 1930′s and 40′s. This extra information support Levine's interpretation of this message because the Virginia Writers Project has personal accounts of what life was like for former slaves, and. the magic of their adaptation on American soil.

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Chapter 17: Franklin’s Defense of the Frontier

In this chapter, I see Benjamin Franklin's determination for power and respect among higher authority. Franklin took charge in building a line of forts as a defense for the northwestern frontier, even though he didn’t consider himself qualified for that responsibility. One of his goals were to go to Gnadenhut, a village filled with Moravian’s, and bury those who had died by the hands of the Indians. Franklin was very successful along his journey, as well as building positive relationships with his troops.  This chapter made me reflect on Franklin's childhood when he told a story about being a leader within his group. For example, in chapter one Franklin states, “when in a boat or canoe with other boys, I was commonly allowed to govern, especially in any case of difficulty; and upon other occasions I was generally a leader among the boys” (17).  This quote connects with chapter 17 because Franklin already knew the role he wanted to play in this world, which was one of leadership and power. Even though Franklin moved up within the military, he always tried to find ways to solve problems whether it be troops attending religious services for rum or the customs of he Moravian’s and arranged marriages. Franklin understood that in order to live the American Dream, one will have to lead with confidence, while maintaining humility for those that are being led.

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Chapter 3: Indian Experience of the Atlantic

This chapter expressed the intelligence and wisdom that the natives had living in North America. The Indians had had a great deal of knowledge about Europeans and other cultures around the world. For example, they lived in Europe for periods of time in order to understand Europeans way of life as a way of keeping themselves aware of threats and profits. When the English decided to colonize America, the Indians had already had a century worth of information about these newcomers. The Indians new that the Europeans voyage was based on obtaining valuable goods, so the natives would trade with the English for exchange of furs. In exchange for goods, both parties built deeper relationships. European men, who were stranded on American soil due to shipwrecks, some from the battle with the Spaniards and other natural disasters, found themselves becoming part of the Indian tribe either by force or due to survival. These shipwrecks was one form of trade for the Indians, especially those on the Florida coast because those ships had gold on them. As America became more of a valuable trading port, others from abroad conformed to the native population in North America, making colonization by the Europeans easier due to partnership with the Indians. Ultimately, the Indian experience of the Atlantic was of great knowledge due to their record keeping of other people and the land they lived on. Without the knowledge and help from the natives in America, European settlers would have never been able to colonize, let alone survive.  

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Robert Warrior’s presidential address touched upon how the American Studies Association(ASA) has become a home and community for scholars that live on the edge of institutional and societal structures. Warrior feels that American studies is thought of as a home, an academic home, that has an agenda to understand the meaning of the present. Warrior expresses that the central challenge of the ASA is to expand how people view person-hood including places and the people living on them. Warrior addressed how everyone and everything is connected. For example, Warrior uses pathos to persuade his audience by telling personal stories about attending “the home for the holidays” concert in support of his brother, who died of Aids. And, a  tribute song about his grandfather, who passed away after war. He ties in how both stories can seem very different, but are connected in a lot of ways. The song for his grandfather evoked memories from what his brother experienced with Aids, which was a war against gay men. He also ties in how the gay men chorus from the concert and tribute song for his grandfather was a connection of home, but yet so different. Warrior’s address has similarities when compared with Mary Helen Washington presidential address of 1997. Washington inaugural address touched upon the challenges African American scholars have faced in academia. For example, African American scholars helped shape the ASA, but are not recognized for their efforts. Washington feels that the ASA is based around white supremacy and their experience in America. Washington’s feeling can be considered a war of racism against a program that has overlooked the true meaning of America. Washington’s address is similar to Warriors address because they share a sense of inequality within a society that has social norms. Both addresses have differences because Washington deals with reconstructing the ASA, and pushing for equal resources, while Warrior wants to understand the past, and present in order to move forward.