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Posts Tagged ‘readings’

As part of the background reading for the I-496 project, I read John Bodnar, Roger Simon and Michael P. Weber’s Lives of Their Own: Blacks, Italians, and Poles in Pittsburgh, 1900-1960. I would recommend this to anyone interested in urbanization, industrialization, migration or immigration.  It provides an interesting case study of Pittsburgh on all of these topics.

At the most basic level, their argument is that urbanization and industrialization treat different people differently.  They argue this by looking at how migration to Pittsburgh and then adapting to life in an industrial Pittsburgh affected Poles, Italians and Blacks differently.  They considered background and expectations, work and residence, family dynamics, neighborhood formation, and occupational mobility (devoting a chapter to each) for each group from 1900-1960.

Pittsburgh c. 1900 - from Encyclopedia Britannica

The authors found that each group was affected differently; however Italian and Polish immigrants had similar experiences and Black migrants’ experiences differed drastically.  Family played a major role in migration patterns, job choice and housing for Poles and Italians.  They were able to supply housing and jobs because they had enough clout within their industrial sectors to get their friends and family into companies.  However, for Blacks, family was important for providing information about migration and housing, but couldn’t help their family find work because they were “unable to establish beachheads in any major local industry” (7).

This resulted in different groups raising their children differently.  African American families stressed individualism and the necessity for their children to rely on their own abilities, while other groups stressed the importance of familial relationships more.

The same issues seemed to surface for each category the authors discussed.  African Americans in Pittsburgh faced more negative implications of urbanization, industrialization and migration than the other groups.  The authors argued that all of these groups experienced racism.  For example, as soon as one of these groups would move into a neighborhood, the native population would move out.  However, Italians and Poles benefitted from the stereotypes (they were seen as dependable, hard workers), while African Americans suffered (seen as inefficient, unstable).  Poles and Italians were able to get (and keep) stable jobs, which aided them in creating secure ethnic neighborhoods.  However, the African American population couldn’t get steady jobs and were scattered throughout the neighborhoods.  Thus, they were unable to create a solid, racial community.  Partially because of this, as time went on, Italians and Poles were seen as more stable and almost as natives, but African Americans continued to be seen as migrants.

The authors make an important point in the conclusion of their book.  They say, “racism…did not operate in isolation…[Italians, Poles and Blacks] lived out their lives in response to multiple pressures exerted by tradition, discrimination, urban structure and industrial employment” (264).  I find this one of the most intriguing parts of their book.  Through the research they present, it is evident that racism and discrimination could not really be separated from the other pressures.  It influenced industrial employment and housing, which in turn influenced how children were raised.  It is clear that other factors were important: unions excluded African Americans, unions became ineffective in Pittsburgh after agitators in the 1892 Homestead Steel Strike were blacklisted from working in the industrial sphere anywhere, competition increased in the industrial sector, and mechanization increased the demand for unskilled labor (and drastically reduced the demand for skilled labor).  However, racism was deeply intertwined with the other pressures that resulted from industrialization, urbanization and migration in Pittsburgh during this time period.

[It is interesting to look at two different perspectives on the Homestead Steel Strike, I came across.  Here is the PBS version based on a film about Andrew Carnegie.  Here is the AFL-CIO version.]

This book also has implications for our research on the I-496 development in Lansing.  It is important to consider the role of racism, but also to consider the authors statement about Pittsburgh.  What other pressures were at play?  Was this a simple case of racism?

It was also interesting to learn that one of the few African American neighborhoods was eliminated in Pittsburgh: the lower Hill district.  This neighborhood was eliminated as a result of the “Pittsburgh renaissance.”  It took 1,551 families out of the neighborhood to build a domed arena and new high rent apartments that would accommodate 594 families.  The authors say this “attests to the lack of political power of the residents” (221).  These African American families that had resided here moved to other ethnically populated neighborhoods – usually ones that already had a Black population, which then expanded.  However, the old residents of these neighborhoods generally left as the Black population increased.  Unfortunately the authors only spend about a page on this topic.  It still presents important parallels for our work.  They also say to look into Roy Lubove‘s work for further description of the Pittsburgh Renaissance.  This suggests that the development of I-496 in Lansing was not an isolated incident, but rather may have been part of  a larger pattern.  This provides important context for our own research.  It puts our research into better perspective knowing what was happening in other cities.

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Well now we are really getting started on our I-496 project, where I will really delve into “public history.”  We will look at the construction of I-496.  The construction of I-496 meant the destruction of the largest African-American community in Lansing during the 1960s since the highway was to be built right over top of their neighborhood.

Before I read the first article about the construction of I -496, I first read Nearby History: Exploring the Past Around You by David E. Kyvig and Myron A. Marty.  It was an extremely helpful book that is written in a plain, get to the point way that any college student juggling classes, work, internship (plus anything else that is going on) can appreciate.  The second chapter of gives hundreds of questions to stimulate research based on many different categories.  While these questions do not particularly pertain to this topic, they suggested similar questions that could/should be asked for this project.  Here are some of the questions I think should/could be asked, which I separated by categories:

The Decision:

How did it get decided that the highway would be placed through that neighborhood?  Who got to decide this? What factors did they look at?

Community

To what extent were people involved in community affairs, local government, etc.?  Did this affect how/if the community fought the decision to demolish their homes?  Did this change after they were relocated?

Were the houses, buildings, stores, etc. that were demolished owned or rented?

What was type of community was it, e.g. primarily residential, business, recreational?  Or did it have some of everything?

Did any buildings/institutions have special significance to the population there?  Why?  Did they find a replacement?

Who were the community leaders?  How did they react

Effects

Where did people move to?

How did people in this neighborhood earn a living before the interstate?  Did this change after they were forced to move?

How did relocation and the destruction of their neighborhood affect different age groups?

Did the social activities of the community change after relocation?

Then I read Matthew Miller’s article “Looking Back: I-496 Construction: A Complicated Legacy” from 2009 in The Lansing State Journal. This helped me really create three some more specific questions for the project and validated some of the questions I had already created.

Miller mentions Stuart Dunnings, Jr. as a lawyer who worked on civil rights issues in the city.  Who exactly was he?  What other cases did he work on?  How did he become involved in this issue (his own initiative or was he approached)?  Was he a member of the community?  A leader?

In his article, Miller also quotes someone who said that most people who were forced to leave and whose businesses were demolished, never reopened their businesses.  What did they do afterwards then?

Miller also reports that the Chamber of Commerce argued at the time that more white houses would be ruined.  By looking at the map that shows the population breakdown of where the interstate now lies, you can see that some white homes were destroyed (I am not a math major for a reason and so didn’t do the math to figure out if there were more white homes destroyed or not).  However, what was the reaction in the white community who had to relocate?  What did their compensation packages look like?

Out of these three questions, I find the first most compelling.  I am particularly interested in the community’s response to the decision to demolish their neighborhood.  I think knowing who was involved in the fight for compensation/relocation packages is important.  What other kinds of cases he tried as a civil rights lawyer provides the context for the “racial atmosphere” during the time that this decision was made.  Was this just one more decision in a parade of seemingly racist policies/decisions?  Or was it an isolated decision? If he was indeed a member and leader of the community, if we could learn about him, it might give us an idea about popular strains of thought of the community during this period.

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Today I listened to an episode of Cavalcade of America, which was a radio program done by the American Historical Association. I had heard old radio shows about Sherlock Holmes, Agatha Christie’s Monsiour Poirot, the Green Lantern, and others. However, this was my first exposure to this program, which ran from 1935 until the mid 1950s. It was meant to bring history to the masses in an entertaining way. As Ian Tyrrell says in Historians in Public, “Cavalcade sought to use the the past to legimate the present…” (105).  This episode supported this argument.

The episode I listened to was called “William Penn and the Holy Experiment,” which originally aired on October 13, 1937. By reading the title, I thought this was going to be about the type of colony William Penn created in Pennsylvania, specifically how he extended religious freedom to many different religions (hence the “Holy Experiment”). I was mistaken. It was about how Penn set up a colony, but had little to do with the religious freedom extended. While, the issue of the persecution of Quakers did come up (Penn defended them to King Charles II) and it was mentioned that everyone would be free, the majority of the episode focused on relations between newly arrived Europeans and, as they were called in the show, Indians/Injuns/Painted Red Men. You hear Penn refuse 6,000 pounds from a company that wanted to have a monopoly to trade with the Native Americans. To which Penn responds, “‘There shall be freedom and equality for all”‘ and that they should try to ‘”make friendship and a league with them.”‘ This topic continues to arise throughout the episode as you witness Penn making peace and friendship at the first meeting with the local tribes, trying to convince his friend that the Native Americans are good, and as he discovers that one of the local tribesmen rescued his friends daughter who was lost in the woods. This validates Tyrrell’s claim that the purpose of the series was to legitimize the present with the past. By showing Penn’s relationship with the natives as kind, giving, and understanding, it argues that Europeans presence and then the creating of the Untied States here is okay and just because the Native Americans wanted us to be like brothers (as the Chief tells Penn in the first meeting, “Injuns brothers with Yankees”).

The “Holy Experiment” refers not to the experiment of extending religious freedom to all as I had assumed, but instead refers to the experiment of colonizing Pennsylvania. It is holy because Penn describes it as a gift from God. God chose them (him and his brother were talking at this point) to create a country there. Once again, the past is serving to legitimize the present by insinuating that the United States was a gift of God.. If God wanted Penn to create a colony there, who are we to argue with God?

There were some other aspects of the show that I found very interesting.

First, at the beginning of the show the explain when and where Penn was born and then move quickly to his meeting with King Charles II. Through this, though, we discover that Penn lived in England his whole life (36 years) at the time of his meeting with the King. I find it interesting that although he has lived there for 36 years, he has no English accent. The King and his brother, who was also at the meeting, had British accents, but Penn did not. The only explanation I came up with for this is that the writers, producer, whomever, wanted to further show Penn as an American, not English. It does nothing to legitimate American present if an Englishman did all these things; it is only possible if he is American. By choosing not to give Penn an English accent, they are accentuating his “Americanness”.

Also, I found their choice of background music interesting. The background (and three minute introduction) to the show was an instrumental version of “Here in My Arms” from the operetta Dearest Enemy. Throughout the show, the narrator continued to make connections between Penn and the formation of the United States that would happen about a century later. This choice simply continued this trend since this operetta was about the Revolutionary War. It just serves as another reminder for the audience of Penn’s influence on where America was in 1937.

While this did make the audience faintly aquatinted with William Penn. It seems that this is not the intention. When truly reviewing the content of the show, it becomes clear that very little is actually told about Penn. The only thing one truly learns about him is his date of birth, he was married, had a daughter and son, and wanted to create peaceful relations with the Native Americans (which seems accurate). However, it doesn’t discuss how these peaceful relations seemed to be the exception rather than the norm. It doesn’t discuss how this did not apply to Pennsylvania after William Penn. It doesn’t talk about the role of religion in Pennsylvania. The list could go on and on.

Why not include these things? The answer relates back to the intention of the show. It would be harder to legitimize the present through the past if the show had presented the ways Native Americans had been negatively treated. My best guess as to why the freedom of religion wasn’t covered was because this show was run on popular radio (CBS and NBC), so they were trying to draw in the most listeners possible. By not discussing religion, they did not isolate any groups of people (like anyone who was anti-Catholic or anti-Semitic) and could thus get more people to listen.

So, is this good or bad? Is it better to provide a more accurate picture and have less people receive it? Or is it better to give a general (or partial), glossed over, only positive picture that more people will listen to? I don’t actually think these are the only options though. I think it is possible to provide a more accurate picture of history in an engaging way that pushes people to challenge what they know and think. This is what I hope to do with my audience. I don’t want to use history to legitimize anything. Instead I want to use history to challenge my future students to think critically. I would want them to question what their history books are telling them. What is being told? Who’s perspective is this? What is missing? What does all this mean to us today? To assume that the audience of the Cavalcade of America or my future students are incapable of doing this is a misperception. I believe they are capable of this and would actually become more interested and engaged in history in the process.

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As I read the Prologue and Part 1 of Ian Tyrell’s book Historians in Public and Alan Brinkley’s article “Historians and their Publics” from The Journal of American History (Vol. 81, No. 3), I found myself picturing historians and their publics in a very peculiar way.  Picture historians in a boat in the middle of the sea.  All around this boat are the public (audiences).  They are trying to get on the boat and want to get on the boat.  However, the historians are unable to help them for several reasons.  First, because they split up into little groups to try to reach the people.  Second, they are trying to create complex machines and riggings to pull the people in instead of simply throwing the buoy overboard and pulling the people up.  So instead the people are swimming to shore, finding pieces of drift wood, etc.  While this is a crude, and not completely accurate picture, this is how the academic historical field seems to appear to me from these authors explanations.

Both authors identify specialization as a key reason for dispute within the field and its failure to reach outside audiences.  However, I do not think specialization is necessarily the problem.  Some specialization is required in the historical field.  Just like the general public may not be interested in a 300 page book on some minute detail of one battle of the civil war, they will also not be interested in a 1,000 page book that covers the entire civil war.  There needs to be some balance in between when trying to reach the public in general.  Rather than specialization, I think language, discourse and presentation is the greater culprit.  When the general public is looking for history, which they are, they are not looking for a school lesson.  They are looking to learn while enjoying themselves.  Lofty, complex language filled with words that would easily win you a scrabble game do not entertain.  This isn’t to say that the goal of history should solely be to entertain.  However, if you are interested in a nonacademic audience, than one must consider what that audience is looking for.

Even I, as a history major, are just as likely to go to a non-history scholar source as I am to something else when looking at historical issues outside of a class.  Why? Because when I am not in class, I don’t want to be taught through dry facts, simply because they are facts.  I want to be engaged.  I want to learn, but in an engaging manner.  In many ways historical scholars have lost this ability.  It is not enough to string together facts, but instead they must be presented in a way that invites the public to engage in the topic with the scholar rather than simply learn from the scholar.  The public is out there waiting for a life raft.

As a future teacher, I feel like I am in an interesting position of both waiting for a life raft and eventually being the one trying reach those in the sea.  These ideas are so important for me to remember as well.  I cannot simply give my future students the information and facts assuming they will engage because the facts themselves are interesting.  I have to make the interesting and accessible, which is sometimes easier said than done.  I think this is not something I or history scholars can simply learn once and be done; it is, and should be, a conscious struggle with each topic, book, lesson or unit.  It is important to not only know the facts, but to keep your intended audience in mind.

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