19th Century America Research Articles

Muslim Immigrants in the Early 20th Century America: Some Have Forsaken, While Others Preserved Their Identity

<p>This article explores the challenges that immigrant Muslims faced in pre-1965 America in their efforts to find acceptance within the American host society. To understand this phenomenon I have used the ethnographic methods of research and collecting data focusing on a Palestinian Muslim family (Abukhdeir) who came to America in 1910 and settled in Provo, Utah as Kader family and adopted Mormonism. As such, this article demonstrates that the identity crisis of early generation Muslim immigrants resulted in the following consequences: (1) Who assimilated to the prevailing American melting pot culture of mainstream society, including converting to American religions; (2) Who did not assimilate, rather escaped the pressure of assimilation by returning to their home countries and resettled there without coming back to live in America; and (3) Who both assimilated and preserved their Islamic identities, as they were the children of returnees, which coincided with the wake of multiculturalism in America in the late 1960s. These grown-up children of the returnees then shared the new process of assimilation into the multicultural America, replacing melting pot culture, and affiliated with the fastest growing Muslim communities.</p><p>Artikel ini membahas tantangan yang dihadapi imigran Muslim di Amerika pra-1965 untuk diterima oleh masyarakat Amerika. Untuk memahami fenomena ini, penelitian ini menggunakan metode etnografi dan mengumpulkan data yang berfokus pada keluarga Muslim Palestina, Abukhdeir, yang datang ke Amerika pada tahun 1910 dan menetap di Provo, Utah sebagai keluarga Kader lalu mengadopsi Mormonisme. Artikel ini menunjukkan bahwa krisis identitas imigran Muslim generasi awal menghasilkan konsekuensi berikut: (1) Berasimilasi dengan budaya Amerika, yang berlaku di masyarakat mayoritas, termasuk beralih ke agama-agama Amerika; (2) Tidak berasimilasi, keluar dari tekanan asimilasi dengan kembali ke negara asal mereka dan bermukim di sana tanpa harus tinggal di Amerika; dan (3) Berasimilasi dan mempertahankan identitas Islam, sebagai keturunan dari para imigran yang kembali, bersamaan dengan menguatnya multikulturalisme di Amerika pada akhir 1960an. Keturunan dari para imigran yang kembali ini kemudian membentuk proses asimilasi baru dalam budaya multikultural Amerika, menggantikan budaya peleburan “melting pot”, dan berafiliasi dengan komunitas Muslim yang berkembang dengan cepat.</p>

Progressive education parallels? A critical comparison of early 20th century America and early 21st century Scotland

Curriculum for Excellence in Scotland is at a watershed moment. The task, in order to meet new global circumstances, is to encourage bold and innovative thinking on learning and teaching, lessen the attainment gap for socially disadvantaged learners and increase vocational learning. These challenges closely reflect those of early 20th century America, where administrative progressives with an interest in school governance and curriculum arrangements pursued an agenda at odds with pedagogical progressives, who encouraged by the multiple writings of John Dewey, afforded a greater emphasis to the interests of the child. Critically analysing these tensions, through a detailed review of the Gary Schools Plan in Gary, Indiana highlights many of the concerns and influences Scottish education needs to critically consider.

Philip Hillkowitz The "Granddaddy of Medical Technologists" and Cofounder of the American Society for Clinical Pathologists and the Jewish Consumptives' Relief Society.

- In the early 20th century, the future of hospital-based clinical pathology practice was uncertain and this situation led to the formation of the American Society for Clinical Pathologists in 1922. Philip Hillkowitz, MD, and Ward Burdick, MD, were its cofounders. No biography of Hillkowitz exists. - To explore the life, beliefs, and accomplishments of Philip Hillkowitz. - Available primary and secondary historical sources were reviewed. - Hillkowitz, the son of a Russian rabbi, immigrated to America as an 11-year-old child in 1885. He later attended medical school in Cincinnati, Ohio, and then moved to Colorado, where he began his clinical practice, which transitioned into a clinical pathology practice. In Denver, he met Charles Spivak, MD, another Jewish immigrant and together they established the Jewish Consumptives' Relief Society, an ethnically sensitive tuberculosis sanatorium that flourished in the first half of the 20th century because of its national fundraising network. In 1921, Hillkowitz and Burdick, also a Denver-based pathologist, successively organized the pathologists in Denver, followed by the state of Colorado. Early the next year, they formed the American Society for Clinical Pathologists (ASCP). Working with the American College of Surgeons, the ASCP put hospital-based practice of clinical pathology on solid footing in the 1920s. Hillkowitz then established and oversaw the ASCP Board of Registry of Medical Technologists. - Philip Hillkowitz changed the directions of clinical pathology and tuberculosis treatment in 20th century America, while simultaneously serving as a successful ethnic power broker within both the American Jewish and Eastern European immigrant communities.

Recipes for Revision: Digesting American Empire in the Philippines via Filipina Literature in Spanish

This essay investigates the intersections of American empire and American feminism via literature by Filipinas in Spanish. Texts written in Manila by hispanophone Filipinas who were also American subjects and American nationals present a defamiliarizing phenomenon that casts anew standard historical-literary accounts of the 20th century United States. The literary output of Maria Paz Zamora, for instance, reveals an America that emerges on shores not commonly taken to be American at all and yet are more indicative, arguably, of the modern United States than any other. Paz Zamora was the first Asian woman to produce a short story collection in Spanish (Mi obolo, 1924), the co-author of a bilingual cookbook (Everyday Cookery for the Home, 1930 and 1934), and the only Filipina known to have published a World War II memoir in Spanish. Like all Filipinos during the American colonization of the archipelago, however, Paz Zamora was also an American subject designated by the United States as an American national. This essay analyzes her oeuvre within the contexts of early Filipina literature in general and within the gender politics of the Spanish-language press in Manila of her day, but argues ultimately that a principal reason for studying her is to seek a globalized revision of what has been, ever since 1898, a globalized America.

デューイというモナドが映す有機的統一の思想 : 若きデューイと「個人の時代」を考える(報告論文,デューイというモナドが映す有機的統一の思想-若きデューイと「個人の時代」を考える-,フォーラム2)

デューイというモナドが映す有機的統一の思想 : 若きデューイと「個人の時代」を考える(報告論文,デューイというモナドが映す有機的統一の思想-若きデューイと「個人の時代」を考える-,フォーラム2)

B. F. Skinner and technology's nation: Technocracy, social engineering, and the good life in 20th-century America.

Psychologist B. F. Skinner developed and promoted a technology of behavior as the basis for widespread social reform over much of his career. In 1948, he published his behaviorally engineered vision of the good life in his utopian novel Walden Two (Skinner, 1948). Skinner's efforts were part of a much larger social engineering tradition that received one of its fullest expressions in the Technocracy Movement of the 1930s. Fifteen years before Skinner's Walden Two, at the height of the Technocracy Movement's public visibility in the United States, technocrat Harold Loeb (1933/1996) published his utopia, Life in a Technocracy: What It Might Be Like. In this article, I place the socially engineered visions of the good life promoted by the Technocracy Movement and by Skinner on an intellectual and ideological continuum to amplify and explore American attitudes toward psychology, technology, and social engineering during the middle decades of the 20th century. I argue that responses to both reveal the possibilities and limits of the social engineering enterprise, and suggest that historians of technology might consider how the history of psychology and other psy-disciplines can deepen conceptualizations of the relationships among the psychological, the social, and the technological in this period. (PsycINFO Database Record

세기말에 여성은 왜 팜므 파탈이 되었는가?(II) - 팜므 파탈에서 탁선무녀로

세기말에 여성은 왜 팜므 파탈이 되었는가?(II) - 팜므 파탈에서 탁선무녀로

池末陽子+辻和彦, 『悪魔とハープ-エドガー・アラン・ポーと十九世紀アメリカ』, 東京, 音羽書房鶴見書店, 2008, 210+46pp.(中部英文学)

池末陽子+辻和彦, 『悪魔とハープ-エドガー・アラン・ポーと十九世紀アメリカ』, 東京, 音羽書房鶴見書店, 2008, 210+46pp.(中部英文学)

Queer Space in Herman Melville’s <i>Typee</i>

The queer space in Herman Melville’s first book Typee is primarily constructed around two recurring queer motifs: the erotic male body and the all-male loving couple. The sexual panic of the protagonist Tommo is manifested in his interactions with Typee males. His final escape from Typee island signals a surrender of his queer nature to his Christian spirit. The wretched end of Typee reveals Melville’s pessimistic view on being a queer—there is no possibility for queer relationships to sustain. By utilizing a queer discourse, Melville attacks the sexually repressive Western culture and expresses his concern about the destiny of the marginalized queers in his time. As a queer writer living in the 19th century America, Melville calls for a tolerant and humane society in which queer love can be valued and respected.

Doctor's Don't Do So Much Good: Traditional Practices, Biomedicine, and Infant Care in the 20th-Century United States.

Doctor's Don't Do So Much Good: Traditional Practices, Biomedicine, and Infant Care in the 20th-Century United States.

American Prophets: Seven Religious Radicals and their Struggle for Social and Political Justice by Albert J. Raboteau

Reviewed by: American Prophets: Seven Religious Radicals and their Struggle for Social and Political Justice by Albert J. Raboteau Casey Bohlen Albert J. Raboteau, American Prophets: Seven Religious Radicals and their Struggle for Social and Political Justice (Princeton: Princeton University Press 2016) In American Prophets, historian Albert J. Raboteau provides concise, lucid biographical sketches of seven religious radicals, each of whom contributed to movements for social justice in the 20th-century United States. His subjects include intellectuals and activists from a diverse set of faith traditions, including the familiar faces of Dr. Martin Luther King, Jr., Dorothy Day, and Fannie Lou Hamer, as well as the less well-known Jewish theologian Abraham Heschel, heterodox iconoclast A.J. Muste, Black Protestant intellectual Howard Thurman, and Catholic monk Thomas Merton. Although these individuals hailed from disparate theological backgrounds, Raboteau argues that they were united by a shared religious commitment to social justice, defined by moral solidarity with the socially marginalized and faith in the redemptive power of nonviolent direct action. For readers who are unfamiliar with the history of the mid-century [End Page 339] religious left, this book offers a readable and illustrative introduction to the field, told through the lives of some of its most influential participants. Raboteau's central argument is that members of the religious left have served as a prophetic voice in 20th-century United States politics, blending civic and theological language to develop effective moral arguments against injustice and inspire grassroots movements for social change. Their political vision was defined by what Raboteau dubs "divine pathos" – meaning a heightened sense of compassion for the least among us, derived from a religious belief in the divine dignity of each individual, the spiritual unity of humanity, and categorical opposition to systems rooted in violence and coercion. Inspired by this divine pathos, religious radicals played pivotal roles in a wide variety of social justice movements across the course of the century, ranging from the long civil rights movement to radical labour organizing to anti-war resistance. They mounted campaigns rooted in nonviolent direct action, drew on religious networks to organize activists at the grassroots, and delivered soaring political speeches redolent with religious imagery, appealing to the consciences of their fellow citizens through both word and deed. These appeals were often successful, most notably in the case of the Southern freedom struggle, which unsurprisingly takes centre stage here. But of equal importance, Raboteau argues, they passed their sense of divine pathos on to their audiences, engendering new moral awakenings and sustaining the religious left across generations in a manner that other branches of the United States left have notably failed to do. This combination of interpersonal encounters, flexible moral language, and effective protest tactics have made religious radicals capable of adapting their relatively consistent set of principles and strategies to a diverse set of causes. In doing so, they have had an outsized impact on United States politics over the course of the century. Raboteau delivers this argument episodically, organizing American Prophets into seven independent chapters, each devoted to one of his subjects' intellectual biography and history of social engagement. The book is already succinct, clocking in at just under two-hundred pages, but because each chapter can stand alone, educators might consider exploring Raboteau's overarching argument by assigning excerpts on just one or two of his subjects. His chapter on Thomas Merton is a prime candidate for such treatment. Merton was a Trappist monk whose early writings called on readers to seek God by withdrawing from the world, but who reemerged as a preeminent social critic and political advocate in the 1960s. Raboteau's discussion of him is rife with meaty block quotes, which articulate Merton's seemingly-paradoxical fusion of contemplative life and worldly engagement, his analysis of the relationship between systems of social violence and personal alienation, and his deep skepticism of the ability of white liberals and civil rights legislation to unravel the tangled knots of racial inequality in America. His writing is rich and provocative, and his thinking on race relations feels especially prescient today, marking Merton as one of the most intellectually challenging voices in this collection. Also noteworthy are...

“Doctor’s Don’t Do So Much Good”: Traditional Practices, Biomedicine, and Infant Care in the 20th-Century United States

“Doctor’s Don’t Do So Much Good”: Traditional Practices, Biomedicine, and Infant Care in the 20th-Century United States

19世紀後半アメリカにおける国立大学設立論 : ジョン・ホイトの国立大学論形成を中心として

19世紀後半アメリカにおける国立大学設立論 : ジョン・ホイトの国立大学論形成を中心として

The Devil in the Deal: Notes Toward an Anthropology of Confidence

This essay uses Melville's analysis of confidence to look at the importance of uncertainty in contemporary capitalism. I focus, in particular, on the invocation of confidence in political spheres as a way to index ostensibly underlying economic realities. In The Confidence Man, Herman Melville proposed that scrutiny of confidence was crucial for any understanding of 19th century America. He posited that, following P. T. Barnum, a larger and larger portion of communicative events were becoming conceivable as "pitches," where a seller tried to turn his or her interlocutor into a "buyer." The decision to buy required that the buyer accept the seller's claims about his subject position at a moment in which the buyer had very little to go on. The appeal of this economistic approach to communication has only increased with time, making an understanding of confidence urgent. Anthropologists of finance and politics in the United States ask us to consider the importance of debt, risk, and precarity. This essay proposes that confidence is the other face of this oft-tossed coin.

An End to Wandering?: Jonas B. Phillips and Mary Shelley's "The Evil Eye"

The essay focuses on Jonas B. Phillips (1805–1869), a largely forgotten author, poet, and playwright who was one of the first Jews to enjoy success in early 19th-century America. Phillips won his fame mainly by writing popular stage melodramas that did not openly explore themes, causing him — like other writers of his time and interests — to be excluded from histories of American writing, since his work has been seen by scholars as neither Jewish nor literary enough. The essay argues that Phillips' play The Evil Eye (1831), an adaptation of a short story by Mary Shelley, gives covert expression to the challenges of early American citizenship by reworking the image of the Wandering Jew, a mythic figure that had recently been revitalized in Romantic and Gothic literature. Though he is never identified openly with the Wandering Jew, the hero of Shelley's story and of Phillips' play bears striking similarities to the famous wanderer, and in Phillips' adaptation he comes to represent the menacing foreigner who is miraculously recognized as kin and welcomed back into the family. Offering an allegory for the Jews' homecoming in the newly established United States, the play also reflects lingering fear of anti-Semitism in its efforts to tone down the wanderer's Gothic otherness. A later, uncompleted attempt by Phillips to make a villainous Jew into the hero of a new melodrama points to his lingering interest in Gothic iterations of the Jew, while also suggesting the danger that such demonized figures presented to authors in the young Republic.

“Abandon All Hope Ye Who Enter Here”: The Critique of Consumer Society in American Psycho and Fight Club

This article explores the politics of two films, namely American Psycho (Mary Harron, 2000) and Fight Club (David Fincher, 1999), both of which portray a privileged, white collar protagonist suffering from a personality disorder that leads him to commit violent acts. Set in the late 20th century America characterized by rampant consumerism, stark materialism and fierce competition, both films suggest that it is the debilitating impact of the commodifed, commodity-driven consumer society that leads the protagonists to resort to violence as a way of transcending their depthless, shallow, one-dimensional existence. The aim of this article is to demonstrate that both American Psycho and Fight Club present a critique of American society through the portrayal of protagonists whose pathologically violent behaviour stems from the dehumanizing effects of consumer culture on the individual psyche.

Evolution of drought management policies and practices in the United States

The evolution of United States (US) national and federal drought policies is examined, and the relative effectiveness of the hierarchy of federal, state and local drought management programs and practices is evaluated within the context of changing philosophies of water management. While there is no ‘national’ drought management policy, there is a strong federal policy that attempts to coordinate the management responses of numerous federal agencies. Drought and flood management comprise the key components of assuring national ‘water security’. Early 20th century US water resources management was very effective in providing the essential prerequisites of ‘water and economic security’ through a rapid expansion of water storage capacity, flood control, hydropower, irrigation and conveyance facilities as the basis for a robust national economic development program. Increasing water supply capacity has proven to be the most effective strategic drought management option. Today, federal drought management policies and programs focus mainly on demand reduction strategies, buttressed by a powerful array of environmental regulatory programs that strive to attain sustainable resource use. Climate uncertainty will again require greater focus on supply-side options that increase water supply robustness and resilience, especially in the growing urban areas of the semi-arid west.

Appropriating Pools: At Play in the Spaces of the City

This essay examines skateboarding as an architectural act of pleasure that allows private spaces in cities to be appropriated for alternative uses. In particular, the appropriation of swimming pools by skateboarders will be explored, from the renegade to the officially sanctioned, to explore socio-political aspects of space. The film Dogtown and Z-Boys (Stacy Peralta, 2001) provides a primary source for this examination, and will be used as a vehicle through which to examine these issues, particularly in Los Angeles. Recent appropriations of swimming pools in New York will provide a secondary reference. In Dogtown and Z-Boys, swimming pools form a playground in which skaters in 1970s Los Angeles re-appropriated urban space for their own use. This paper will argue that the appropriation of swimming pools by skateboarders has provided a viable venue for alternative uses of the city that include both play and dissent. By framing the history of swimming pools in late 20th century America, a case will be presented for how skateboarders’ appropriation of swimming pools in 1970s Los Angeles can provide clues to continual opportunities for alternative configurations and uses of twenty-first century urban space.

“No Body to be Kicked?” Monopoly, Financial Crisis, and Popular Revolt in 18th-Century Haiti and America

Contemporary law and legal theory are resigned to the view that the corporation is a mere nexus of contracts, a legal person lacking both body and soul. This essay explores that commitment to the immateriality of the corporation through a discussion of the 18th-century revolt against the Indies Company in Saint-Domingue (Haiti) and British North America. Opponents of the joint-stock monopoly in these Atlantic settings believed, like critics of transnational corporate power today, that the company form represented a merger of wealth and power operating to subvert the liberties of disenfranchised outsiders. Financial crisis served to destabilize the fiscal and political environment that insulated the Indies Company from its critics, who took advantage of these openings by attacking the material embodiments of the corporation in the name of “free trade.” The 18th-century opposition to monopoly privilege suggests that corporate personality was neither dismissed as fiction nor accepted as reality, and that in some circumstances, at least, the corporate body could indeed be held to account for the sins of a person without conscience.

Paradise Lost or Fantasy Island? The Payment of British Authors in 19th Century America

The payments to British authors by American publishers during the mid-19th century, when the works of British authors lacked American copyright protection, has been presented as evidence that copyright might have little benefit to authors. This paper reexamines the evidence that has been used to support this claim and then presents previously unexamined information on payments to British authors by leading American publishers of the period. The main finding is that payments to British authors were minimal or non-existent prior to the establishment of a no-compete agreement among leading American publishers. Even after implementation of this agreement, many British authors were not paid, and those who were paid received considerably less than they would have received under copyright. Because antitrust disallows such agreements, this 19th natural experiment indicates that the removal of copyright in modern economies would likely eviscerate payments to authors.