The First and the Forced
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Reimagining Chinese Indonesians in Democratic Indonesia
Asia Pacific Bulletin Number 109 | May 10, 2011 Reimagining Chinese Indonesians in Democratic Indonesia BY RAY HERVANDI Indonesia’s initiation of democratic reforms in May 1998 did not portend well for Chinese Indonesians. Constituting less than 5 percent of Indonesia’s 240 million people and concentrated in urban areas, Chinese Indonesians were, at that point, still reeling from the anti-Chinese riots that had occurred just before Suharto’s fall. Scarred by years of discrimination and forced assimilation under Suharto, many Chinese Indonesians were uncertain—once again—about what the “new” Indonesia had in store for them. Yet, the transition to an open Indonesia has also resulted in greater space to be Chinese Indonesian. Laws and regulations discriminating against Chinese Indonesians have been Ray Hervandi, Project Assistant at repealed. Chinese culture has grown visible in Indonesia. Mandarin Chinese, rarely the the East-West Center in language of this minority in the past, evolved into a novel emblem of Chinese Washington, argues that Indonesians’ public identity. Indonesians need to “restart a civil Notwithstanding the considerably expanded tolerance post-Suharto Indonesia has conversation that examines how shown Chinese Indonesians, their delicate integration into Indonesian society is a work [Chinese Indonesians fit] in in progress. Failure to foster full integration would condemn Chinese Indonesians to a continued precarious existence in Indonesia and leave them vulnerable to violence at the Indonesia’s ongoing state- and next treacherous turning point in Indonesian politics. This undermines Indonesia’s nation-building project. In the ideals that celebrate the ethnic, religious, and cultural pluralism of all its citizens. -
Re-Examining the Philosophical Underpinnings of the Melting Pot Vs. Multiculturalism in the Current Immigration Debate in the United States
Re-examining the Philosophical Underpinnings of the Melting Pot vs. Multiculturalism in the Current Immigration Debate in the United States Daniel Woldeab College of Individualized Studies, Metropolitan State University, St. Paul, MN, USA [email protected] https://orcid.org/0000-0002-8267-7570 Robert M. Yawson School of Business, Quinnipiac University Hamden, CT, USA [email protected] https://orcid.org/0000-0001-6215-4345 Irina M. Woldeab Minnesota Department of Natural Resources, St. Paul, MN, USA [email protected] In: Harnessing Analytics for Enhancing Healthcare & Business. Proceedings of the 50th Northeast Decision Sciences Institute (NEDSI) Annual Meeting, Pgs. 264 - 285. Virtual Conference, March 26-27, 2021. https://doi.org/10.31124/advance.14749101.v1 Copyright ©2021 Daniel Woldeab, Robert M. Yawson, and Irina Woldeab 2 Abstract Immigration to the United States is certainly not a new phenomenon, and it is therefore natural for immigration, culture and identity to be given due attention by the public and policy makers. However, current discussion of immigration, legal and illegal, and the philosophical underpinnings is ‘lost in translation’, not necessarily on ideological lines, but on political orientation. In this paper we reexamine the philosophical underpinnings of the melting pot versus multiculturalism as antecedents and precedents of current immigration debate and how the core issues are lost in translation. We take a brief look at immigrants and the economy to situate the current immigration debate. We then discuss the two philosophical approaches to immigration and how the understanding of the philosophical foundations can help streamline the current immigration debate. Keywords: Immigration, multiculturalism, melting pot, ethnic identity, acculturation, assimilation In: Harnessing Analytics for Enhancing Healthcare & Business. -
Mutual Integration Versus Forced Assimilation
Mutual Integration Versus Forced Assimilation: The Conflict between Sandinistas and Miskitu Indians, 1979-1987 by Jordan Taylor Towne An honors thesis submitted to the Honors Committee of The University of Colorado at Boulder Spring 2013 Abstract: This study aims to i) disentangle the white man’s overt tendency of denigrating indigenous agency to ethnic identity and, through the narrative of the Miskitu people of Nicaragua’s Atlantic Coast, display that this frequent ethnic categorization oversimplifies a complex cultural identity; ii) bring to the fore the heterogeneity inherent to even the most seemingly unanimous ethnic groups; iii) illustrate the influence of contingent events in shaping the course of history; and iv) demonstrate that without individuals, history would be nonexistent—in other words, individuals matter. Through relaying the story of the Miskitu Indians in their violent resistance against the Revolutionary Sandinistas, I respond contrarily to some of the relevant literature’s widely held assumptions regarding Miskitu homogeneity, aspirations, and identity. This is achieved through chronicling the period leading to war, the conflict itself, and the long return to peace and respectively analyzing the Miskitu reasons for collective resistance, their motives in supporting either side of the fragmented leadership, and their ultimate decision to lay down arms. It argues that ethnic identity played a minimal role in escalating the Miskitu resistance, that the broader movement did not always align ideologically with its representative bodies throughout, and that the Miskitu proved more heterogeneous as a group than typically accredited. Accordingly, specific, and often contingent events provided all the necessary ideological premises for the Miskitu call to arms by threatening their culture and autonomy—the indispensible facets of their willingness to comply with the central government—thus prompting a non-revolutionary grassroots movement which aimed at assuring the ability to join the revolution on their own terms. -
Indigenous People of Western New York
FACT SHEET / FEBRUARY 2018 Indigenous People of Western New York Kristin Szczepaniec Territorial Acknowledgement In keeping with regional protocol, I would like to start by acknowledging the traditional territory of the Haudenosaunee and by honoring the sovereignty of the Six Nations–the Mohawk, Cayuga, Onondaga, Oneida, Seneca and Tuscarora–and their land where we are situated and where the majority of this work took place. In this acknowledgement, we hope to demonstrate respect for the treaties that were made on these territories and remorse for the harms and mistakes of the far and recent past; and we pledge to work toward partnership with a spirit of reconciliation and collaboration. Introduction This fact sheet summarizes some of the available history of Indigenous people of North America date their history on the land as “since Indigenous people in what is time immemorial”; some archeologists say that a 12,000 year-old history on now known as Western New this continent is a close estimate.1 Today, the U.S. federal government York and provides information recognizes over 567 American Indian and Alaskan Native tribes and villages on the contemporary state of with 6.7 million people who identify as American Indian or Alaskan, alone Haudenosaunee communities. or combined.2 Intended to shed light on an often overlooked history, it The land that is now known as New York State has a rich history of First includes demographic, Nations people, many of whom continue to influence and play key roles in economic, and health data on shaping the region. This fact sheet offers information about Native people in Indigenous people in Western Western New York from the far and recent past through 2018. -
9 Tokyo Standardization, Ludic Language Use and Nascent Superdiversity
9 Tokyo Standardization, ludic language use and nascent superdiversity Patrick Heinrich and Rika Yamashita The study of language in the city has never been a prominent subject in Japanese sociolinguistics. The negligence of city sociolinguistics in Japan notwithstanding, there is a wide range of issues to be found in Tokyo, which reveal the intricate ways in which language and society relate to one another.1 In this chapter, we discuss two interrelated issues. Firstly, we outline the case of language standardization, which subsequently led to various destandardization phenomena and ludic language use. Secondly, we discuss how language diversity in Tokyo has grown in recent years and how it is no longer swept under the carpet and hidden. Tokyoites, too, are diversify- ing as an effect. We shall start, though, with a brief sociolinguistic history of Tokyo. From feudal Edo to Tokyo as a global city There exists no such place as “Tokyo City”. There is “Inner Tokyo”, comprised of 23 wards; there is “Metropolitan Tokyo” made up of the 23 wards and the Tama region; and there is “Greater Tokyo”, which refers to Metropolitan Tokyo plus the surrounding prefectures of Chiba, Kanagawa and Saitama. The Tama region, rural until 1920, is now home to one third of the population of Tokyo Metropolis, while Kanagawa, Chiba and Saitama prefecture have doubled their population over the past 50 years. Greater Tokyo comprises more than 35 million inhabitants. It is the largest urban center on earth. One third of the Japanese population lives there on less than 4% of the Japanese territory – and the number of inhabitants continues to grow. -
RELIGIOSITY and REFORM in OBERLIN, OHIO, 1833-1859 Matthew Inh Tz Clemson University, [email protected]
Clemson University TigerPrints All Theses Theses 5-2012 PARADISE FOUND: RELIGIOSITY AND REFORM IN OBERLIN, OHIO, 1833-1859 Matthew inH tz Clemson University, [email protected] Follow this and additional works at: https://tigerprints.clemson.edu/all_theses Part of the United States History Commons Recommended Citation Hintz, Matthew, "PARADISE FOUND: RELIGIOSITY AND REFORM IN OBERLIN, OHIO, 1833-1859" (2012). All Theses. 1338. https://tigerprints.clemson.edu/all_theses/1338 This Thesis is brought to you for free and open access by the Theses at TigerPrints. It has been accepted for inclusion in All Theses by an authorized administrator of TigerPrints. For more information, please contact [email protected]. PARADISE FOUND: RELIGIOSITY AND REFORM IN OBERLIN, OHIO, 1833-1859 A Thesis Presented to the Graduate School of Clemson University In Partial Fulfillment of the Requirements for the Degree Master of the Arts History by Matthew David Hintz May 2012 Accepted by: H. Roger Grant, Committee Chair C. Alan Grubb Orville V. Burton ABSTRACT Founded as a quasi-utopian society by New England evangelists, Oberlin became the central hub of extreme social reform in Ohio’s Western Reserve. Scholars have looked at Oberlin from political and cultural perspectives, but have placed little emphasis on religion. That is to say, although religion is a major highlight of secondary scholarship, few have placed the community appropriately in the dynamic of the East and West social reform movement. Historians have often ignored, or glossed over this important element and how it represented the divergence between traditional orthodoxy in New England and Middle-Atlantic states, and the new religious hybrids found in the West. -
Black Seminoles Vs. Red Seminoles
Black Seminoles vs. Red Seminoles Indian tribes across the country are reaping windfall profits these days, usually from gambling operations. But some, like the Seminole Nation of Oklahoma, are getting rich from belated government payouts for lands taken hundreds of years ago. What makes the Seminoles unique is that this tribe, unlike any other, has existed for nearly three centuries as a mixture of Indians and blacks, runaway slaves who joined the Indians as warriors in Florida. Together, they fought government troops in some of the bloodiest wars in U.S. history. In the late 1830s, they lost their land, and were forced to a new Indian home in present-day Oklahoma. Over the years, some tribe members have intermarried, blurring the color lines even further. Now the government is paying the tribe $56 million for those lost Florida lands, and the money is threatening to divide a nation. Seminole Chief Jerry Haney says the black members of the tribe are no longer welcome. After 300 years together, the chief says the tribe wants them to either prove they're Indian, or get out. Harsh words from the Seminole chief for the 2,000 black members of this mixed Indian tribe. In response, the black members say they're just as much a Seminole as Haney is. www.jupiter.fl.us/history On any given Sunday, go with Loretta Guess to the Indian Baptist church in Seminole County, Okla., and you'll find red and black Seminoles praying together, singing hymns in Seminole, sharing meals, and catching up on tribal news. -
Of African Descent? Blackness and the Concept of Origins in Cultural Perspective
genealogy Article Of African Descent? Blackness and the Concept of Origins in Cultural Perspective Sarah Abel ID Faculty of Social and Human Sciences, University of Iceland, 101 Reykjavík, Iceland; [email protected] Received: 22 January 2018; Accepted: 28 February 2018; Published: 5 March 2018 Abstract: Over the past decade, the DNA ancestry-testing industry—based largely in the United States—has experienced a huge upsurge in popularity, thanks partly to rapidly developing technologies and the falling prices of products. Meanwhile, the notion of “genetic genealogy” has been strongly endorsed by popular television documentary shows in the US, particularly vis-à-vis African-American roots-seekers—for whom these products are offered as a means to discover one’s ancestral “ethnic” origins, thereby “reversing the Middle Passage.” Yet personalized DNA ancestry tests have not had the same reception among people of African descent in other societies that were historically affected by slavery. This paper outlines and contextualizes these divergent responses by examining and comparing the cultural and political meanings that are attached to notions of origin, as well as the way that Blackness has been defined and articulated, in three different settings: the United States, France and Brazil. Keywords: DNA ancestry testing; genetic genealogy; Blackness; origins; ethnicity; race; Brazil; United States; France 1. Introduction Virtually since the emergence of the first genetic ancestry testing companies in the early 2000s, personalized DNA-testing products have been presented in the United States as tools that hold a particular significance for the descendants of enslaved Africans, whose cultures and kin structures were systematically suppressed and ruptured by the dehumanizing mechanisms of chattel slavery. -
"I Did Not Get That Job Because of a Black Man...": the Story Lines and Testimonies of Color- Blind Racism Author(S): Eduardo Bonilla-Silva, Amanda Lewis and David G
"I Did Not Get That Job Because of a Black Man...": The Story Lines and Testimonies of Color- Blind Racism Author(s): Eduardo Bonilla-Silva, Amanda Lewis and David G. Embrick Source: Sociological Forum, Vol. 19, No. 4 (Dec., 2004), pp. 555-581 Published by: Springer Stable URL: http://www.jstor.org/stable/4148829 . Accessed: 01/08/2014 17:53 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Springer is collaborating with JSTOR to digitize, preserve and extend access to Sociological Forum. http://www.jstor.org This content downloaded from 152.2.176.242 on Fri, 1 Aug 2014 17:53:41 PM All use subject to JSTOR Terms and Conditions Sociological Forum, Vol. 19, No. 4, December 2004 (? 2004) DOI: 10.1007/s11206-004-0696-3 "I Did Not Get that Job Because of a Black Man...": The Story Lines and Testimonies of Color-BlindRacism Eduardo Bonilla-Silva,1,4 Amanda Lewis,2,3and David G. Embrick' In this paper we discuss the dominant racial stories that accompany color- blind racism, the dominant post-civil rights racial ideology, and asses their ideological role. Using interview datafrom the 1997Survey of College Students Social Attitudes and the 1998 Detroit Area Study, we document the prevalence of four story lines and two types of testimonies among whites. -
BROKEN PROMISES: Continuing Federal Funding Shortfall for Native Americans
U.S. COMMISSION ON CIVIL RIGHTS BROKEN PROMISES: Continuing Federal Funding Shortfall for Native Americans BRIEFING REPORT U.S. COMMISSION ON CIVIL RIGHTS Washington, DC 20425 Official Business DECEMBER 2018 Penalty for Private Use $300 Visit us on the Web: www.usccr.gov U.S. COMMISSION ON CIVIL RIGHTS MEMBERS OF THE COMMISSION The U.S. Commission on Civil Rights is an independent, Catherine E. Lhamon, Chairperson bipartisan agency established by Congress in 1957. It is Patricia Timmons-Goodson, Vice Chairperson directed to: Debo P. Adegbile Gail L. Heriot • Investigate complaints alleging that citizens are Peter N. Kirsanow being deprived of their right to vote by reason of their David Kladney race, color, religion, sex, age, disability, or national Karen Narasaki origin, or by reason of fraudulent practices. Michael Yaki • Study and collect information relating to discrimination or a denial of equal protection of the laws under the Constitution Mauro Morales, Staff Director because of race, color, religion, sex, age, disability, or national origin, or in the administration of justice. • Appraise federal laws and policies with respect to U.S. Commission on Civil Rights discrimination or denial of equal protection of the laws 1331 Pennsylvania Avenue, NW because of race, color, religion, sex, age, disability, or Washington, DC 20425 national origin, or in the administration of justice. (202) 376-8128 voice • Serve as a national clearinghouse for information TTY Relay: 711 in respect to discrimination or denial of equal protection of the laws because of race, color, www.usccr.gov religion, sex, age, disability, or national origin. • Submit reports, findings, and recommendations to the President and Congress. -
Slavery in the United States - Wikipedia Page 1 of 25
Slavery in the United States - Wikipedia Page 1 of 25 Slavery in the United States Slavery in the United States was the legal institution of human chattel enslavement, primarily of Africans and African Americans, that existed in the United States of America in the 18th and 19th centuries. Slavery had been practiced by Americans under British rule from early colonial days, and was legal in all Thirteen Colonies at the time of the Declaration of Independence in 1776. It lasted until the end of the American Civil War. By the time of the American Revolution (1775–1783), the status of slave had been institutionalized as a racial caste associated with African ancestry.[1] When the United States Constitution was ratified (1789), a relatively small number of free people of color were among the voting citizens (male property owners).[2] During and immediately following the Revolutionary War, abolitionist laws were passed in most Northern states and a movement developed to abolish slavery. Most of these states had a higher proportion of free labor than in the South and economies based on different industries. They abolished slavery by the end of the 18th century, some with gradual systems that kept adults as slaves for two decades. However, the rapid expansion of the cotton industry in the Deep South after the invention of the cotton gin greatly increased demand for slave labor, and the An animation showing when United States territories and states Southern states continued as slave societies. Those states attempted to extend slavery into the new Western forbade or allowed slavery, 1789–1861. -
The Second Raid on Harpers Ferry, July 29, 1899
THE SECOND RAID ON HARPERS FERRY, JULY 29, 1899: THE OTHER BODIES THAT LAY A'MOULDERING IN THEIR GRAVES Gordon L. Iseminger University of North Dakota he first raid on Harpers Ferry, launched by John Brown and twenty-one men on October 16, 1859, ended in failure. The sec- ond raid on Harpers Ferry, a signal success and the subject of this article, was carried out by three men on July 29, 1899.' Many people have heard of the first raid and are aware of its significance in our nation's history. Perhaps as many are familiar with the words and tune of "John Brown's Body," the song that became popular in the North shortly after Brown was hanged in 1859 and that memorialized him as a martyr for the abolitionist cause. Few people have heard about the second raid on Harpers Ferry. Nor do many know why the raid was carried out, and why it, too, reflects significantly on American history. Bordering Virginia, where Harpers Ferry was located, Pennsylvania and Maryland figured in both the first and second raids. The abolitionist movement was strong in Pennsylvania, and Brown had many supporters among its members. Once tend- ing to the Democratic Party because of the democratic nature of PENNSYLVANIA HISTORY: A JOURNAL OF MID-ATLANTIC STUDIES, VOL. 7 1, NO. 2, 2004. Copyright © 2004 The Pennsylvania Historical Association PENNSYLVANIA HISTORY the state's western and immigrant citizens, Pennsylvania slowly gravitated toward the Republican Party as antislavery sentiment became stronger, and the state voted the Lincoln ticket in i 86o.