Here, There, Yet Many—Portuguese-American Experience(S)

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Here, There, Yet Many—Portuguese-American Experience(S) Here, There, Yet Many—Portuguese-American Experience(s) Margarida Vale de Gato Universidade de Lisboa Trailblazers of travel, expansion, commerce, and foreign settlement in the Modern Age, the Portuguese have a tradition of intercultural encounters. Matched with the multiculturality that is the essence of the Americas, Portuguese heritage might yield fruitful historical, sociological, or aesthetic-oriented perspectives on the phenomena of diversity and ambivalence posited by the relational complexity of individuals and communities today. The present volume results from an ongoing dialogue between scholars on both sides of the Atlantic, which dates back at least to 2008, when the International Conference on Storytelling, titled “Narrating the Portuguese Diaspora (1928–2008)” took place at the University of Lisbon. That Conference opened joint research avenues for the organizers, resulting in two collaboratively edited books that in many ways have inspired the efforts of the guest editors of this IJPDS issue: the homonymous Narrating the Portuguese Diaspora, in English (2011), and Portugal Pelo Mundo Disperso, in Portuguese (2013). It is appropriate to refer to the Introduction of Narrating the Portuguese Diaspora, which asserts that the concept of diaspora can be fruitfully applied, that is, it has heuristic value, in the interpretation and study of “the dispersal of a huge segment of the Portuguese nation throughout over six centuries.” As stated in the Introduction of this book, “the migration-based Portuguese diaspora, roughly starting in the seventeenth century and culminating with the 1974 Carnation Revolution” (ix), is the result of the emigration of 2 million Portuguese (out of a population of roughly 10 million) in the mid-twentieth century alone, and an estimated 4.5 million Portuguese and their descendants currently live outside Portugal. In the case of North America this Transatlantic movement has an arguable onset in the early 16th century, with Portuguese navigators exploring the coast in the service of the Spanish Crown, the most famous example being the first European to set foot in California, João Rodrigues Cabrilho (aka Juan Rodriguez Cabrillo), in 1542.1 Organized emigration has been charted by pioneers of American-Portuguese Studies, such as Leo Pap, August Mark Vaz, or Francis Rogers, systematized 181 182 │ InterDISCIPLINARY Journal of Portuguese Diaspora Studies Vol. 4.2 (2015) and/or enriched by a growing number of scholars committed to the field (Almeida, Monteiro, Scott, and DaCosta Holton and Klimt, to name a few). Portuguese workers coming to the US were first comprised mainly of Azoreans recruited for the whaleships since the 18th century (Almeida, “Comunidades” 343–44). Islanders from both Madeira and the Azores were increasingly enticed, in the 19th century, by farming on the West Coast, especially in the San Joaquin Valley, and the industrial boom on the East Coast, namely New England (Almeida, “Comunidades” 344). Dulce Maria Scott locates the first wave of Portuguese immigration at the turn of the 20th century and the second wave starting in the late 1950s and reaching its peak at the turn of the 1970s (41–43). As economics, politics, and general welfare stabilized in Portugal since the demise of the Estado Novo regime (1933–1974), Portuguese emigration greatly decreased until the first decade of the 21st century, so much so that it was once feared that Portuguese heritage in North America would be engulfed by acculturation.2 However, as shown in several of the essays in this volume, cultural heritage can extend far beyond the lifespan of first-generation immigrants, especially when the policies of the welcoming country shift the stress from assimilation to multiculturalism.3 This has been the case of the US since the mid-60s on the heels of the Civil Rights Movement and of racial integration policies actively sought by governments in power, such as those of John F. Kennedy and Lyndon Johnson. In 1959, the then U.S. Senator John F. Kennedy was the first recipient of the Peter Francisco Award, “honoring people who promote the Portuguese culture” (as stated in the “Peter Francisco—Hercules of the Revolution” website). In spite of the arguable representativeness of this prize (most likely profit-driven, as it was instituted by the Luso-American Life Insurance Society), its first attribution is an instance of the multivocality of the umbrella term chosen for the essays here collected: “Portuguese-American Experience.” The phrase acknowledges immigration and Portuguese descendancy, but extends to other modes of transnational connectivity, including testimonies of exiles, travelers, and diplomats, as well as literary—or more amply, cultural—translation efforts, back and forth, between Portugal and North America. This volume’s assumptions of cultural heritage and intercultural cross- fertilization regard general areas of creativity (with a significant, but not exclusive, stress on literary artifacts), civic participation, language policy negotiation, social conviviality, and ideological confrontation. It labors on the conviction that Portuguese-American socioeconomic, political, and cultural achievements are actively stepping out of invisibility, gradually building a momentum of affirmation (Cid 2005). This has been spurred by the following circumstances: i) a general principle of immigration according to which the grandchildren will grow attached to what first and second generations had to forego (the ancestral culture) in order to integrate is applicable to the history of the Portuguese in North America (Scott and Pinho, n. pag.)—as such, especially up to the 1960s immigrant families were less able to resist the prejudice and discrimination that forced them either into closed ethnic communities or nonconspicuous acculturation, whereas current Margarida Vale de Gato / Here, There, Yet Many │ 183 Portuguese descendants who are mostly assimilated Americans can also afford to identify as ethnic or hybrid on account of the concurrent factor explained next; ii) a gradually benign environment in the US for manifestations of cultural diversity encourages working-class immigrants to celebrate popular culture and ethnic traditions in a big way, and such celebrations are greatly supported also by the Azorean government and, to some extent, the Portuguese national government (e. g., the New England Great Feast of the Holy Ghost, in which Portuguese high- profile politicians participate every year); iii) the dissemination of Portuguese literate culture, and the development of Luso-American art forms and studies have been spurred by bilingual intellectuals as well as literate immigrants with expectations of higher education (often sought already in the US), who have contributed to the prestige of Luso-Americanness—in the numbers of immigration their weight is negligible, but at a time when the intelligentsia can benefit from modern forms of communication and travel, their impact is arguably higher than that of some predecessors (e.g., Jorge de Sena, José Rodrigues Miguéis, Laurinda C. Andrade, and Francis Rogers, among others). Scholars nowadays actively bridge English and Portuguese studies, and they converge more often with peers from the other side of the Atlantic (as in this volume), contributing also to the next factor; iv) the ongoing and changing dynamics of diaspora in its transnational scope, the globalization of knowledge and the reality of exchange students, scholarships, and visiting professorships, among others;4 v) the concurrent support of several institutions or organizations to Portuguese- American communities—from the above-mentioned structured efforts of the Governments of the Azores and Portugal (with the agency “Observatório de Emigração” being worthy of a special mention) to informal groups, and influential individuals. A growing number of civic associations, sites devoted to the enforcement of community ties or heritage archives, numerous new publications (highlighting the anthology Luso-American Literature by Moser and Tosta in 2011, and The Gávea-Brown Book of Portuguese-American Poetry by Clemente and Monteiro in 2013), cultural lobbying from such entities as, in the US, the publisher Dzanc Books and its Disquiet-International Literary Program held in Lisbon since 2011, or the Luso-American Foundation (FLAD) in Portugal, have all contributed to a modest but steady boom. In relation to scholarly attention, while for decades the foremost organized effort to consolidate the field was the courageous work of the Portuguese Studies Program at Brown University, the Portuguese-American condition is now an asset in many other Departments and Research Centers in North America: the University of Massachusetts at Dartmouth with its Research Center for Portuguese Studies and Culture, the opening of the Ferreira-Mendes Portuguese- American Archives, the creation of Tagus Press; Anderson University’s (Indiana) hosting of this very journal, IJPDS, also endorsed by Brock University in Canada. In Portugal, academic institutions have extended the scope of Luso-American research in the heritage culture. The joint venture in July 2013 of the first conference in continental Portugal exclusively dedicated to the Portuguese- 184 │ InterDISCIPLINARY Journal of Portuguese Diaspora Studies Vol. 4.2 (2015) American experience spread throughout the campus of the two public academic institutions devoted to the Humanities in Lisbon, the “Classic” and the “New” universities of Lisbon. The incentive to research
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