=========================================================================
Date:         Mon, 9 Nov 1998 10:45:54 -0500
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Lawrence Levine 
Subject:      Lawrence Levine's Opening Statement
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Dear Colleagues,

I=92m delighted to participate with you in this discussion of teaching
cultural history.

=93Culture,=94 Raymond Williams has written, =93is one of the two or three
most complicated words in the English language.=94 It has been and remains
a word with myriad and changing meanings. [For an interesting discussion
of the term=92s evolution, see Williams, KEYWORDS (1983), 87-93] For
teachers of history the two most salient meanings of culture refer
to (1) a specific way of life characterizing a people or a period; and
(2) a body of intellectual and artistic activity including literature,
theater, music, dance, painting, sculpture, architecture, film, journalism,
and most recently electronic media such as radio, television, and even the
World Wide Web.

=93Culture=94 may be an old and evolving word but cultural history as a
distinct field is a relatively recent development,  in the U.S. at least.
When I was a student and young teacher in the 1950s and early 1960s,
cultural history was certainly not one of the recognized areas of
specialization and my learning and early teaching were largely bereft of
the study of culture as such, though scholars in American Studies were
opening a number of important doors. I would argue that, as we now know
it, cultural history came into being in the 1960s, a period of political
and cultural ferment during which many of us worried consciously about
the relationship of articulate leaders to their followers whose voices
were drowned out and lost to posterity and who thus were transformed
into what the novelist Ralph Ellison called =93the void of faceless faces,
of soundless voices lying outside history.=94 =93We who write no novels,
histories or other books,=94 Ellison=92s protagonist in INVISIBLE MAN muses.=

=93What about us?=94 It was a question that began to engross a growing numbe=
r
of us.

To answer it we started to pay attention to voices we had hitherto
neglected or ignored: the voices of slaves, workers, immigrants, women,
Native Americans, ethnic and racial minorities, as well as everyday people
of myriad types. It is important to remember that the problem was not
simply one of ethnicity, race, or gender but also of power since the
ignored and the neglected have included untold millions of White Anglo-Saxon=

Protestant American women and men.  To hear these voices we had to turn to
sources we had similarly neglected: folklore, music, popular culture,
architecture, photographs, the performing arts and expressive culture of
every imaginable type, and the letters and diaries of and interviews with
everyday people.. We also had to turn to venues we had ignored: work places
and homes, vaudeville houses and =93legitimate=92 theatres, blues joints and=

opera houses, saloons and public parks. The result has been to extend the
historical net to wider and deeper slices of our culture and society which
in turn has freed us from the verticality of the hierarchical model for a
lateral, horizontal model that allowed us to perceive and explore movement
between cultures and within cultures and helped us to comprehend that
 cultural diffusion and influence have not gone invariably in one direction:=

from top down, from =93higher=94 to =93lower.=94

The question I hope we can explore together is how to bring these voices
into our teaching, especially in view of their continued absence from many
textbooks. We would all benefit from hearing each other=92s experiences and
learning what did and perhaps did not work. In my own classes I have made
extensive use of folklore, film, music (on record and cds), the daily press
and magazines, best-sellers as well as classic novels and poems, photographs=

both professional and amateur and a wide array of other pictorial evidence
from ads to paintings. I have tried to help my students see the culture as
a whole insofar as possible. This doesn=92t mean trying to include everythin=
g
but it does mean trying to relate seemingly disparate things. Thus in
studying the Great Depression we look at the Agricultural Adjustment Act
alongside Dorothea Lange=92s photograph MIGRANT MOTHER alongside the novel
or film GRAPES OF WRATH and the book LITTLE HOUSE ON THE PRAIRIE alongside
recordings by Woody Guthrie, Big Bill Broonzy, and Leadbelly and ponder
what the fact that things agrarian AND TRADITIONAL remained so prominent
in a modern  industrial depression may tell us about the America of the
1930s. I encourage students not to take things for granted; not to say
=93of course=94 when they learn how popular GONE WITH THE WIND was in the mi=
dst
of the Great Depression but rather to think about what this might tell us
about the tastes and attitudes of the American people at the time. Not to
simply conclude =93they were funny=94 when they view the Marx Brothers but t=
o
ponder how their humor =93works=94 and what the nature of their humor tells =
us
about the people who laughed at it. For years I have asked them to read
some of Studs Terkel=92s interviews with Depression-era people and then to
try their own hand at interviewing a =93survivor=92 of the Depression. I hav=
e
 often asked them  to write a review of a 1930s film or book and then to
find a contemporary 30s review of the same work, to compare the two  and
try to determine what this might tell them about changing cultural
perceptions; about how we may differ from the people of the 1930s. There
are so many sources now available to us. For example, African American
and Yiddish American films from the 30s now exist in video format and can
be purchased or rented. I have used films like these along with Hollywood
feature films to talk about the range and complexity of American Depression
culture.

I look forward to learning from your own experiences, ideas, and questions.

Larry Levine
=========================================================================
Date:         Mon, 9 Nov 1998 11:48:31 -0500
Reply-To:     Jim Young 
Sender:       Cultural History Forum
              
From:         Jim Young 
Subject:      Re: Lawrence Levine's Opening Statement
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Content-Transfer-Encoding: 8bit

Lawrence Levine's introduction of the discussion is provocative, especially
for one such as I, who is returning to the field after some years in the
political world.

I've enjoyed some success with oral history approaches, both recorded and
live, to the study of periods and movements.  I had extraordinary good luck
with old (perhaps all dead by now) CIO activists in the 1980s.  One can
certainly find former SDSers, anti- war and civil rights activists, YAFers,
and the like to flesh out various fairly recent periods in person or through
recording (especially on video). Music is also effective, as Levine notes.
Even today's college students can relate to the popularity of Seeger's
"Little Boxes" in the early/mid-sixties, and one can build, then, toward
that era of restless dissatisfaction which took many channels, including
that of "The Ballad of the Green Beret."

I'm glad to learn about the general availability of African-American and
Jewish (Yiddish?) films from the '30s.  In the course Black Images on
American Film that I fashioned but haven't taught in 12 years, I was
frustrated by my inability to secure such resources and, so, taught mainly
white racism on American film, beginning with "Birth of a Nation."  That
approach was somewhat useful at a university that was 95 per cent white, but
it will be good to demonstrate how African-American and other minority
communities saw themselves potrayed in films marketed mainly to them.

Levine's multimedia perspective makes me think about the utility of the
internet for such purposes.  Perhaps the recent Jefferson/Hemming flap will
transform genealogical curiosity into a tool for arousing an interest in the
past.  We have much to do with this medium and, in many respects, trail
behind our students' applications of the computer to areas of interest and
discovery.
Jim Young -- Chair of Administrative and Media Studies, Central Pennsylvania
Business School
-----Original Message-----
From: Lawrence Levine 
To: CULTURALHISTORYFORUM@ASHP.LISTSERV.CUNY.EDU

Date: Monday, November 09, 1998 10:27 AM
Subject: Lawrence Levine's Opening Statement


Dear Colleagues,

I’m delighted to participate with you in this discussion of teaching
cultural history.

“Culture,” Raymond Williams has written, “is one of the two or three
most complicated words in the English language.” It has been and remains
a word with myriad and changing meanings. [For an interesting discussion
of the term’s evolution, see Williams, KEYWORDS (1983), 87-93] For
teachers of history the two most salient meanings of culture refer
to (1) a specific way of life characterizing a people or a period; and
(2) a body of intellectual and artistic activity including literature,
theater, music, dance, painting, sculpture, architecture, film, journalism,
and most recently electronic media such as radio, television, and even the
World Wide Web.

“Culture” may be an old and evolving word but cultural history as a
distinct field is a relatively recent development,  in the U.S. at least.
When I was a student and young teacher in the 1950s and early 1960s,
cultural history was certainly not one of the recognized areas of
specialization and my learning and early teaching were largely bereft of
the study of culture as such, though scholars in American Studies were
opening a number of important doors. I would argue that, as we now know
it, cultural history came into being in the 1960s, a period of political
and cultural ferment during which many of us worried consciously about
the relationship of articulate leaders to their followers whose voices
were drowned out and lost to posterity and who thus were transformed
into what the novelist Ralph Ellison called “the void of faceless faces,
of soundless voices lying outside history.” “We who write no novels,
histories or other books,” Ellison’s protagonist in INVISIBLE MAN muses.
“What about us?” It was a question that began to engross a growing number
of us.

To answer it we started to pay attention to voices we had hitherto
neglected or ignored: the voices of slaves, workers, immigrants, women,
Native Americans, ethnic and racial minorities, as well as everyday people
of myriad types. It is important to remember that the problem was not
simply one of ethnicity, race, or gender but also of power since the
ignored and the neglected have included untold millions of White Anglo-Saxon
Protestant American women and men.  To hear these voices we had to turn to
sources we had similarly neglected: folklore, music, popular culture,
architecture, photographs, the performing arts and expressive culture of
every imaginable type, and the letters and diaries of and interviews with
everyday people.. We also had to turn to venues we had ignored: work places
and homes, vaudeville houses and “legitimate’ theatres, blues joints and
opera houses, saloons and public parks. The result has been to extend the
historical net to wider and deeper slices of our culture and society which
in turn has freed us from the verticality of the hierarchical model for a
lateral, horizontal model that allowed us to perceive and explore movement
between cultures and within cultures and helped us to comprehend that
cultural diffusion and influence have not gone invariably in one direction:
from top down, from “higher” to “lower.”

The question I hope we can explore together is how to bring these voices
into our teaching, especially in view of their continued absence from many
textbooks. We would all benefit from hearing each other’s experiences and
learning what did and perhaps did not work. In my own classes I have made
extensive use of folklore, film, music (on record and cds), the daily press
and magazines, best-sellers as well as classic novels and poems, photographs
both professional and amateur and a wide array of other pictorial evidence
from ads to paintings. I have tried to help my students see the culture as
a whole insofar as possible. This doesn’t mean trying to include everything
but it does mean trying to relate seemingly disparate things. Thus in
studying the Great Depression we look at the Agricultural Adjustment Act
alongside Dorothea Lange’s photograph MIGRANT MOTHER alongside the novel
or film GRAPES OF WRATH and the book LITTLE HOUSE ON THE PRAIRIE alongside
recordings by Woody Guthrie, Big Bill Broonzy, and Leadbelly and ponder
what the fact that things agrarian AND TRADITIONAL remained so prominent
in a modern  industrial depression may tell us about the America of the
1930s. I encourage students not to take things for granted; not to say
“of course” when they learn how popular GONE WITH THE WIND was in the midst
of the Great Depression but rather to think about what this might tell us
about the tastes and attitudes of the American people at the time. Not to
simply conclude “they were funny” when they view the Marx Brothers but to
ponder how their humor “works” and what the nature of their humor tells us
about the people who laughed at it. For years I have asked them to read
some of Studs Terkel’s interviews with Depression-era people and then to
try their own hand at interviewing a “survivor’ of the Depression. I have
often asked them  to write a review of a 1930s film or book and then to
find a contemporary 30s review of the same work, to compare the two  and
try to determine what this might tell them about changing cultural
perceptions; about how we may differ from the people of the 1930s. There
are so many sources now available to us. For example, African American
and Yiddish American films from the 30s now exist in video format and can
be purchased or rented. I have used films like these along with Hollywood
feature films to talk about the range and complexity of American Depression
culture.

I look forward to learning from your own experiences, ideas, and questions.

Larry Levine
=========================================================================
Date:         Mon, 9 Nov 1998 09:09:48 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         ssekhon 
Subject:      Re: Lawrence Levine's Opening Statement
In-Reply-To:  
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To the list and Professor Levine,

I have a question on what exactly constitutes cultural history.
Specifically, what is the difference between cultural history and social
history today?


Sharon Sekhon
Department of History
University of Southern California
University Park, Los Angeles, CA 90089
=========================================================================
Date:         Mon, 9 Nov 1998 09:58:41 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Sonja Hokanson 
Subject:      Re: Lawrence Levine's Opening Statement
In-Reply-To:  
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Hello,

I am interested in your view on the role of
1) immigrants,
2) children of immigrants, and
3) citizens returning from having lived abroad,
in shaping culture.

In a nation of immigrants, what is the power of exogenous cultures? In the
over 200 years of American history, has that cultural power changed?

Sonja
=========================================================================
Date:         Mon, 9 Nov 1998 14:24:04 -0700
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Jo-Anne Berelowitz 
Subject:      Re: Lawrence Levine's Opening Statement
In-Reply-To:  
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Your comments are provocative. What approach would adopt to viewing the
cultural history of museums in California over the past century?
        Jo-Anne Berelowitz

Jo-Anne Berelowitz
Department of Art, Design and Art History
San Diego State University
=========================================================================
Date:         Mon, 9 Nov 1998 17:41:55 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Denise Spooner 
Organization: H-California
Subject:      Re: Lawrence Levine's Opening Statement
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Sharon Sekhon has raised a question I grapple with every semester when I
refine and revise the course on Cultural History I teach here at
California State University, Northridge.  While I try to construct a
course that reflects both definitions of culture presented by our
moderator, the first, the anthropological def., is the one that gives
rise to my own questions about the boundaries of cultural history.

In short, the anthropological definition is so broad it seems to include
literally everything--every aspect of life in a given historical time.
Then I ask myself, so what?  Why does that bother me?  Perhaps my own
(slight) discomfort is the residue of my own college and graduate school
experience where the emphasis was on more traditional approaches to
history---the political, intellectual, social, economic, etc. divisions.
As Prof. Levine described it, the history of the development of our
branch of the discipline, rooted as it was in the 1960s, is reflected in
cultural history's mildly subversive tendency to cut across these
divisions.

And that is how I've come to terms with the fluidity of what cultural
history is.  It is everything, in my book, but it looks at everything
from a slightly different perspective.  So, in my course this semester
one of the texts students are reading is one some might think of as a
social history or urban history: John Kasson's _Rudeness and Civility:
Manners in Nineteenth Century Urban America_.  However, I use it as a
vehicle to explore Americans' reactions to democratic egalitarianism and
individualism.  I supplement it with a lecture strongly influenced by
our moderator's work on the bifurcation of American culture in the 19th
century, another on the Chicago World's Fair, and I show Ric Burn's
video _Coney Island_.  We end this section of the course with a group
project: a scavenger hunt for evidence that students use to answer
questions about the nature of democratic egalitarianism and
individualism as expressed in manners or amusements in various periods
of the 20th century.  By the end of this particular section of the
course, I will have taught political, social, and economic history,
although not in a traditional way.

This is not to say that I still don't wonder about those boundaries.  I
do every semester, in fact.  But I keep telling myself that subversive
is okay.  Maybe it's best in fact, if it means drawing more people into
the story of the American past and making it more relevant to students
today.


Denise Spooner
Dept. of History
California State University, Northridge
18111 Nordhoff Street
Northridge, California 91330-8250





ssekhon wrote:
>
> To the list and Professor Levine,
>
> I have a question on what exactly constitutes cultural history.
> Specifically, what is the difference between cultural history and social
> history today?
>
> Sharon Sekhon
> Department of History
> University of Southern California
> University Park, Los Angeles, CA 90089
=========================================================================
Date:         Tue, 10 Nov 1998 14:49:26 -0600
Reply-To:     richard scott hanson 
Sender:       Cultural History Forum
              
From:         "R. Scott Hanson" 
Subject:      Re: Lawrence Levine's Opening Statement
In-Reply-To:  <364799E3.4396@email.csun.edu>
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Dear Professor Levine,

Thank you for beginning this valuable discussion (and writing some great
books). As a graduate student in the Committee on the History of Culture
at the University of Chicago, I share Sharon Sekhon and Denise Spooner's
curiosity about understanding the evolution and practice of cultural
history.

The committee at U of C dates back to the 1930s--back when Jacob
Burckhardt and Johan Huizinga were recognized as founding fathers of
cultural history (aka History of Culture). Their names continued to be
invoked by Jacques Barzun in an essay from 1956, by E. H. Gombrich in a
lecture from the late '60s, by Michael Kammen in an address to the OAH
in 1985, and in several recent books on "the new cultural history."
Of course, many other scholars came to be associated with cultural
history too and it has been influenced by so many trends (American
studies, cultural anthropology, Annales school, material culture, cultural
studies, social/practice theory...) and morphed so many times that it now
only seems possible to speak of the "Varieties of Cultural History"
(the title of a recent book by Peter Burke, which I highly recommend).

If I were to characterize History of Culture at Chicago today, it serves
mainly to provide an extremely interdisciplinary program for students
that allows for all of these varieties. In fact, a course that was taught
by Karl J. Weintraub on "History of Culture" for 30 years is now taught
by many faculty members from the committee and called "Cultural
Histories." For a Ph.D. qualifying exam in cultural history, I compiled a
fairly comprehensive bibliography/reading list on the subject. Just
trying to put everything in neat, orderly clusters in some kind of
sensible, coherent way was a very challenging task (and it could no doubt
have been done differently).

My other two exams were in American religious history and American
immigration history, and I'm quite interested in merging methods from
cultural history with the other two in my work and teaching. One of the
biggest challenges, though, is trying to separate methods from cultural
history from those of social history. The lines have blurred so
significantly that it is often hard to tell them apart anymore.
So I suppose this is my main question. Your own description of cultural
history as it pertains to "ordinary people" seems to show the influence
of the New Social History from the '60s-'70s, yet your list of choices for
research and archival examination are different from the things
social historians say they're usually interested in. Another principal
difference between these two strands of history seems simply to be that
social historians are also more interested in quantitative approaches.
In the end, it's really just about writing (or teaching) history well, and
it makes sense to employ whatever methods seem appropriate for different
circumstances. But since we're talking about "cultural history" here
(albeit in a forum sponsored by the Social History Project), labels do
have some significance.

Sorry for being so verbose, but these are all major quandaries of mine as
someone who will one day "walk" in commencement and then go out looking
for a job as an American cultural historian. It seems to me that first
defining who we are to ourselves and what we are to others is important
before we even think about teaching American cultural history to students.

Thanks again.

Respectfully,

R. Scott Hanson
Ph.D. Candidate
Committee on the History of Culture
The University of Chicago
=========================================================================
Date:         Wed, 11 Nov 1998 14:02:25 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Levine 
Subject:      Cultural History
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Dear Colleagues,

In addition to questions of application, we have -- perhaps inevitably --
questions of definition. Let's address these first.

The first and most obvious thing to say is that -- as we all know --
definitions  are arbitrary and ephemeral. All of these fields  are
overlapping and to one extent or another, depending on the historian,
encompass  one another. Nevertheless, as R. Scott Hanson says, labels DO
have significance. He's completely correct in pointing out that cultural
history has a history and was not newborn in the 1960s and 70s. I  don't
pretend to be an expert on the history of cultural history but it is my
sense that much of what was called cultural history was in reality (as
Hanson himself indicates) the history of culture. It is perfectly possible
-- and once was common -- to write and teach the history of culture without
much reference to the culture in which it existed which I would call genre
history: the internal history of literature or drama or architecture or
music or, more recently, film, radio & tv, etc., largely devoid of the
outside cultural context and with little or no reference  to what else was
happening out there and of how the cultural form being studied did or did
not relate to other aspects of and events in the larger culture. What I
would argue distinguishes cultural history as it presently exists is that
the subject of the study is placed in and related to the cultural context.
Thus cultural history can focus on any form of expressive culture rare or
common, "high" or "low", popular or elite and it can focus on ANY aspect of
the society.

The example I gave in my introductory statement was the Agricultural
Adjustment Act. One can study the agrarian politics of the New Deal as
political history  focusing on the legislative apparatus, political
pressures, lobbying, goals, etc. That's a perfectly legitimate and
significant thing to do and it will always be done. But in my classes in
the 1960s at Berkeley I began to take political entities like the first and
second AAA and the Farm Credit Administration (FCA), the Resettlement
Administration (RA) the Farm Security Administratioin (FSA), etc. -- all
testaments to the fact that the New Deal went much further in implementing
agrarian than urban relief -- and place them alongside such other cultural
phenomena as popular novels like GONE WITH THE WIND, with its emphasis upon
the land which Scarlet's Irish immigrant father tells her is the basis of
all that is worthwhile and to which she repairs at the end of the novel, or
Pearl Buck's THE GOOD EARTH, ostensibly about China but containing a LOT of
domestic American resonance; the best known photographs of the decade which
had to do so disproportionately with agrarian suffering; the Abe Lincoln
fetish which continually invoked the Man from the Prairies who emerged to
lead the nation to salvation; the films of Frank Capra with their emphasis
on the small town and its traditions; the music and ballets of Aaron
Copland and George Balanchine with their emphasis on traditional themes
from our agrarian past. Placed in this context, the AAA helps illuminate
certain cultural patterns that works to define the Great Depression and
becomes part of cultural rather than political history although there are
important overlaps between the two.

This, I hope speaks  to Sharon Sekhon's query. These kinds of distinctions
help to differentiate social and cultural history. It is possible, for
example, to do a social history of African American churches which
emphasizes the church as an institution and focuses upon its role and its
effects and what parishioners did within the church, etc without
necessarily spending a great deal of time placing the church within the
larger context of African American culture or American religious and
secular  culture, etc. Cultural history is more likely pay attention to
those kinds of contexts and I, for one, would argue that if it doesn't pay
such attention it's the history of culture more than cultural history.

What I learned from writing BLACK CULTURE AND BLACK CONSCIOUSNESS is that
it is crucial to our understanding to relate as many disparate parts of a
culture as possible -- which is another feature of contemporary cultural
history. If I had stopped with Black religious music I would have treated a
crucial part of African American culture but if I made generalizations
about that culture from these sources alone I would have distorted it badly
(as not a few prior scholars and observers had in fact done.) By relating
religious music to work songs, blues, folk tales, toasts, jokes, anecdotes,
etc etc a more accurate and complex picture of African American folk
culture emerges. (And I myself ignored large parts of folkways such as
foodways, dress, decorative arts.) No single one of these genres  defines
the entire culture. I think this is one of the tasks of contemorary
cultural history. In this we have been influenced by anthropology; indeed
H. Stuart Hughes in the late 60s or early 70s actually defined history as
the anthropology of the past. But this limits us too much since we have
been influenced by a number of fields and it's this disciplinary openness
that helps to mark contemporary cultural history as well. It's willing to
try a myriad of approaches on a multitude of sources. I think that's been
its most exciting and distinctive characteristic.

This is precisely the approach I would  take to Jo-Anne Berelowitz' query
about the cultural history of museums. Museums can be studied as a genre
unto themselves -- as they too often have been. Or they can be seen as an
integral and significant part of American culture and understood in that
context. In my own teaching and writing I have tried very hard to see the
peforming arts and expressive culture in general not as a RESPITE or ESCAPE
from everyday life but as an INTEGRAL PART of everyday life and culture to
be understood ALONGSIDE the other aspects of what we do with our lives, not
as something special and distinct.

I've used a lot of words to repeat something Denise Spooner said
wonderfully succinctly: cultural history encompasses  materials from any
field  and places them in a slightly different perspective.  She gives us a
terrific example from her own teaching as does Jim Young who raises the
interesting question of the use of the internet for the teaching of
cultural history. I wonder if others have have helpful suggestions  and I
hope that  others will share  their own teaching experiences with us. And
speaking of sharing, I wonder  if R. Scott Hanson would  be willing  to
share  his reading list with us; it sounds  really valuable.

I look forward to further exchanges.

Larry Levine
=========================================================================
Date:         Wed, 11 Nov 1998 19:12:29 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Levine 
Subject:      Teaching Cultural History
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Dear Colleagues,

This is an addendum to my recent email in which I inadvertently neglected
to comment on Sonja Hokanson's questions about the role of immigrant
cultures in shaping American culture. I have addressed this subject at some
length in Part Three of my 1996 book, THE OPENING OF THE AMERICAN MIND.
This part of my book came directly out of years of teaching on ethnicity at
UC Berkeley and specifically out of a course I taught in the 1993-94
academic year with a colleague VeVe Clark in the Department of African
American Studies. We had the students read widely in the leading 19th and
20th century theories about how immigrants become Americans and then we
read in the history of several disparate ethnic groups to see to what
extent the theories and the realities measured up. It was an exciting
teaching experience to which the 200 students (a wonderfully mixed group
which mirrored contemporary America) responded with enthusiasm and engagement.

My own evolving argument is that many of the 19th century notions of the
melting pot gave a large role to the influence of immigrant groups in
shaping the emerging American culture since they viewed the crucible as
creating an amalgam of those groups  that went into the pot.  By the early
20th century, following decades of the New Immigration from Southern and
Eastern Europe, the leading notions of the Melting Pot viewed the crucible
as one which forged the various culture immersed in it into an already
existing Ameican cullture with strong northern and western European
characteristics. Thus assimilation came to mean not change for the entire
nation but primarily for the converting immigrant  groups. There were
important dissenting voices -- Horace Kallen, Randolph Bourne, W.E.B. Du
Bois -- who argued various versions of cultural pluralism, but it hasn't
been until our own time that these have begun to hold sway and that the
vision of the US as a slightly modified England has given way to ideas of a
syncretized culture; a notion that Europeans have long had about us and
which helps to explain their fascination with aspects of our culture. The
ENGLISH have never made the mistake of seeing us as modified Englishmen.
There are some scholars, myself included, who are beginning to think in
terms of the US as a creole nation: the continuing, endlessly emerging
product of the interactions of a variety of disparate cultures working on
each other, sharing cultures with one another, preserving aspects of their
own cultures even as they help to create new shared  cultures.

Whoever created the idea of America didn't promise us it would be easy to
understand. And it isn't! But it IS endlessly stimulating to think about
and it teaches wonderfully in the classroom.

Larry Levine
=========================================================================
Date:         Thu, 12 Nov 1998 13:20:07 -0500
Reply-To:     RDowning@UDel.Edu
Sender:       Cultural History Forum
              
From:         "Roland G. Downing." 
Subject:      Melting Pot
MIME-Version: 1.0
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Dear Professor Levine,

You said,

"There are some scholars, myself included, who are beginning to think in
terms of the US as a creole nation: the continuing, endlessly emerging
product of the interactions of a variety of disparate cultures working
on
each other, sharing cultures with one another, preserving aspects of
their
own cultures even as they help to create new shared  cultures."

To me the above sounds like "Melting Pot". "Help to create new shared
cultures" sounds like "MP".

I am not a historian, but I am very interested in this forum's subject.
I'm particularly concerned that multiculturalism will lead to
balkanization of the U.S. and, therefore, I want the "MP" to work. It
worked for 300 years except for Blacks and American Indians who were
disregarded or ignored until after WWII. Isn't MP now working for all
cultures?

On an emotional level doesn't each so called American sub-culture think
of the MP as creating a culture more like theirs?  Just because they
want "them to be more like me" does not mean that the melting pot is not
working and in reality making the diverse cultures more like each other,
does it?

We value our cultural or sub-cultural diversity for obviously reasons.
But do we dare encourage perpetuation of cultural diversity?

Shouldn't cultural history teachers be lauding assimilation, melting
pot, integration, unity, etc.?

Roland Downing
=========================================================================
Date:         Thu, 12 Nov 1998 13:51:46 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Sonja Hokanson 
Subject:      Re: Melting Pot
In-Reply-To:  <364B26BD.2C1F@udel.edu>
Mime-Version: 1.0
Content-Type: text/plain; charset="us-ascii"

Roland, and list,
Then what happens when political activism is successful? What forces drive
the balance... what creates imbalance?
Sonja



At 01:20 PM 11/12/98 -0500, you wrote:
>Dear Professor Levine,
>
>You said,
>
>"There are some scholars, myself included, who are beginning to think in
>terms of the US as a creole nation: the continuing, endlessly emerging
>product of the interactions of a variety of disparate cultures working
>on
>each other, sharing cultures with one another, preserving aspects of
>their
>own cultures even as they help to create new shared  cultures."
>
>To me the above sounds like "Melting Pot". "Help to create new shared
>cultures" sounds like "MP".
>
>I am not a historian, but I am very interested in this forum's subject.
>I'm particularly concerned that multiculturalism will lead to
>balkanization of the U.S. and, therefore, I want the "MP" to work. It
>worked for 300 years except for Blacks and American Indians who were
>disregarded or ignored until after WWII. Isn't MP now working for all
>cultures?
>
>On an emotional level doesn't each so called American sub-culture think
>of the MP as creating a culture more like theirs?  Just because they
>want "them to be more like me" does not mean that the melting pot is not
>working and in reality making the diverse cultures more like each other,
>does it?
>
>We value our cultural or sub-cultural diversity for obviously reasons.
>But do we dare encourage perpetuation of cultural diversity?
>
>Shouldn't cultural history teachers be lauding assimilation, melting
>pot, integration, unity, etc.?
>
>Roland Downing
>
>
=========================================================================
Date:         Thu, 12 Nov 1998 21:29:02 -0500
Reply-To:     RDowning@UDel.Edu
Sender:       Cultural History Forum
              
From:         "Roland G. Downing." 
Subject:      Re: Melting Pot
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Sonja Hokanson wrote:
>
> Roland, and list,
> Then what happens when political activism is successful? What forces drive
> the balance... what creates imbalance?
> Sonja
>

Dear Sonja,

Thanks for your questions?  Would you be kind enough to expand?  I
suppose that you are suggesting that only through "fair competition" of
cultures can worthy new cultures emerge.
Roland
=========================================================================
Date:         Fri, 13 Nov 1998 12:13:34 -0500
Reply-To:     RDowning@UDel.Edu
Sender:       Cultural History Forum
              
From:         "Roland G. Downing." 
Subject:      Re: Melting Pot
MIME-Version: 1.0
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Sonja Hokanson wrote:
> =

> Dear Roland and colleagues,
> =

> You mean by "MP" a homeostasis, right?
> "Melting Pot" is a balance, compromise, borrowing, changing, relinquish=
ing
> of bits of exogenous cultures to concoct a new cultural brew, but with
> recognizable herbs and vegetables of the heritage cultures.
> =

> I meant my questions to further probe your idea of the balkanization
> danger... Political activism seems to change both the arena of competit=
ion
> from the social to the political sphere, and to change the relative pow=
er
> of the "ingredients," if you don=B4t mind extending this tired food met=
aphor
> some more.
> =

> To take an example, look at the state of New Mexico. I first lived ther=
e
> from 1969-73, when there were no political demonstrations nor activism =
of
> any size involving ethnicity. I went back to live there from 1991-94.
> Native Americans, recent immigrant communities from Mexico, old Spanish=

> communities dating from the 1500=B4s, and various communities with West=
ern
> European heritage all report perceiving heightened tensions in their
> striving for a bigger share of government benefits of various sorts.
> Political activism seems to sway the balance of decisions that would
> otherwise be made in economic and social arenas, quite different from t=
he
> political scene.
> =

> So, what happens when political activism is successful? Increase or
> decrease the balkanization danger, for example?
> =

> And, what would be a definition of "fair competition" as regarding cult=
ures
> in contact?
> =

> Sonja

Dear Sonja and Forum,

Such an inticing menu and delightful dining experience!

If there is such a thing as a cultural axis with balkanization at one
end and homostasis at the other, i.e. meat & potato to stew to puree, I
fear the former but not the latter (because puree can never happen but
balkanization can and has). We live in the stew stage and I want unity
themes lauded so balkanization will not occur.  If "melting pot" is a
process of unifying, then I admit that it has it's practical limits.
Even if external forces pulzerized the stew, some unforseen chemical
change would take place to cause a congomerate to appear. (I'm more of a
chemist than a cook.) As Americans, we simply will never all become the
same, but we can aspire to ideals that will keep the reactions in the
same flask.  =


So I continue to worry about what I call the excesses of
multiculturalism.  Valuing cultural diversity should not be a license to
perpetuate. To tolerate, yes, but to encourage, no! If one of the
sub-cultures has superior traits, then all sub-cultures should be
encouraged to emulate.  If there are inferior traits, then all sub-units
should be encouraged to shun. =


What if political activism is successful?  Is that more likely to lead
to balkanization?  Depends on the goals of the activism. If the goals
are to be separate but equal then... .  Obviously, I can't be against
political activism. So let the games begin!

I wish I had never used the term "fair competetion".  I meant democratic
civil interactions between groups having many common long range goals.

What's for dessert?  Roland
=========================================================================
Date:         Fri, 13 Nov 1998 11:00:21 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Daniel Max Ulibarri 
Organization: Ulibarri & Associates
Subject:      Re: Melting Pot
Comments: To: RDowning@UDel.Edu
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Roland, et al.

Melting pot and assimilation to what and to who.  Who defines what the
standard cultural characteristics of America.  The Anglo Europeans who
came to Florida, the Southwest and other territories where cities and
civilizations like Hispanic cultures were in full flourish.  You left
off Hispanics in your notation of Blacks and Indians.  Hispanics or
mexicanos (which I use to refer to those who won their independence from
Spain, started Mexico and then were "ceded" to the U.S.

In short diversity is inevitable and ongoing--as natural as learning
from living.  Any attempt to foist an ambiguous, at best, majority
culture or a subculture on anybody will fail.  Balkanization results
from ethnocentrism and there can be no greater form of ethnocentrism
than thinking that there is or ever was a dominant culture.  That ended,
if if ever existed, when the United States decided to annex, cede or
imperialize lands outside its original boundaries (e.g, northern Mexico
or the Southwest States).

A most exciting thing about the U.S. is that it differs from other
countries precisely because of the diversity, tolerance and openness it
represents--even though it is sometimes painful-- at least it happens.
If you leave people alone they will automatically seek a "cultural
equilibrium" that represents growth and  learning.

Dan Ulibarri
=========================================================================
Date:         Sat, 14 Nov 1998 12:15:20 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Levine 
Subject:      American identity
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Dear Colleagues,

I'm enjoying the discussion, though I would love to sponsor an agreement to
abandon food analogies in the future. My students do this all the time
comparing the US and its people to salads, stews, compotes, etc.  They
have, I fear, learned this from us, their teachers. The problem is that
people are more complex and less predictable in  their behavior than
radishes, carrots, and hunks of beef. Because we have been a nation of
immigrants from the outset, we have spent a good deal of time speculating
on the process by which immigrants become Americans. And, from the outset,
people have acted in ways which have confounded the boxes and categories we
have created for them.

As I tried to indicate earlier, the term "melting pot" has not had a single
monolithic meaning in our history. From the late 18th to the early 20th
century, people like Crevecoeur, Emerson, Melville, Whitman, Turner, and
Zangwill envisioned the MP as a cauldron mixing the changing components put
into it into an ever evolving and transforming identity. What was American
depended on what went into the pot. For many Americans this was an overly
tenuous definition of identity to live with and by the time I entered
school in the 1930s that definition had given way to a MP constructed more
along the lines of John Quincy Adams' 1818 proclamation to prospective
immigrants that they had to "shed the European skin never to resume it";
had to, that is, lose their native identity completely and assume an
already constructed American identity. These two very different notions of
the MP lived uneasily side by side until the latter pretty much vanquished
the former around WWI. In our own time we have shifted back to the former
definition with many amendations. It is this shift that has upset so many
people.

In any case, when Roland Downing uses the term MP it's important for him,
and all of us, to indicate which of the variations of the MP he's referring
to. If he thinks my notion of creolization is simply the MP then he's
definitely casting his lot with the more complex notion of assimilation.
But his worries about fragmentation indicates that his heart is still with
the simpler definition. When he asks: "Shouldn't cultural history teachers
be lauding assimilation, melting pot, integration, unity, etc.?" I would
say that our duty is not to push any specific notion of assimilation but
rather to teach our students how in fact assimilation and acculturation
actually have taken place and how the process of creating an American
identity has actually functioned. If we don't do this, then we're not
equipping our students to understand the realities of their own country's
history and their own situation. That's precisely why I try to teach this
aspect of our cultural history by putting the ideals -- the THEORIES of
assimilation -- alongside the HISTORICAL REALTIES -- how people have in
fact assimilated and how IN FACT American identity has been forged.

I agree with Daniel Max Ulibarri that fragmentation results from
ethnocentrism and NOT from teaching the realities of the complex process
that has in fact resulted in the forging of our identity, which
contemporary scholars like Francis X. Femminella have argued is and has
been an "emerging" identity resulting  from the constant integration of new
cultural syntheses from the constant interaction of new cultural forms.
America is never  fully formed; it is always emerging. This is not an easy
or simple reality to grasp -- I tell my students that it often "hurts the
mouth" to even articulate  it. But if we don't teach these comoplex
realities, if we substitute for them theories that we WISH had been true,
we are not doing our job of teaching the ways America has worked and the
components of its distinctiveness. Fragmentation doesn't result from these
realities but rather from blocking access to mobility to certain groups and
cultures. Preventing them from access to the American mainstream and not
teaching them the truths about its contours is what creates cultural
fragmentation and alienation.

I look forward to more . . . Larry Levine
=========================================================================
Date:         Sat, 14 Nov 1998 14:57:42 -0500
Reply-To:     RDowning@UDel.Edu
Sender:       Cultural History Forum
              
From:         "Roland G. Downing." 
Subject:      Re: Melting Pot
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Dear Mr. Ulibarri,

I reread my previous message to see if I had made the mistake of
assuming that assimilation would be a one-way street into some "anglo"
culture. I don't think I said that. I meant that cultures would
assimilate into each other to form new American cultures. But I do not
want cultural diversity to increase to the point of balkanization which
I view as a real threat. I think I clearly said that diversity would not
(nor could not) ever be totally eliminated so that extreme is really not
a possibility.  Our sub-cultures should be thinking about unity more
than they are today. There will always be diversity - it's our nature.

(In all this I'm defining culture as things learned after birth, not
inherited by genitics such as racial characteristics.  Race has no place
in this discussion.)

We know that language is the most important carrier of culture.
Unfortunately, for Hispanics to assimilate, they must learn English
which means the ultimate loss of some of their ancestor's culture.

Do you want Hispanics to learn English?  Essentially all other
sub-cultures who make up the U.S. learn English, correct?  If Hispanics
do not learn English, isn't that ethnocentric?  (By the way, my
assimilated grandchildren are learning Spanish in those southwestern
areas you mention.)

We have to focus on the future to make this country work. That means
that all of us must change.

You said that, "there can be no greater form of ethnocentrism
than thinking that there is or ever was a dominant culture."  Perhaps we
have a different definition of "culture", because there were dominant
cultures in the past.

When the Spanish first set foot in the new world, they simply
disregarded the American Indians. Spanish culture was so superior
(religion, art, technology including organizational technology, degree
of superstition, etc) that the Spanish felt they were justified in using
them only as beasts of burden.  (They probably felt the same way about
the Blacks that they came in contact with in Africa.)  Human rights was
really not a topic of discussion back then. The law of the land was to
take advantage of whoever you could. The Spanish were way ahead in the
ability of "taking advantage". The Spanish had their match in the
Muslims and other European kingdoms, but they were clearly superior to
the indigenous cultures of the western hemisphere.  This is not to say
that the American Indians did not have great cultures and make great
achievements.  It is just that they were not as great.  (One of the
reasons they behaved as racists back then was they could not distinguish
between race and culture.  Technology had not developed to the point
that they could make that distinction.  As we know now, its the culture
that really counts - racial characteristics really hve no place in
discussions of cultural differences.)

Perhaps you are saying that we should value (feel good about) each
culture equally (I've been told that multicultralist say that). Well, I
feel good about the old Spaniards and the Aztecs too, but I do not value
their cultures equally.  If I were to meet those people today I would
hope to treat them equally as individuals.  But people didn't think that
way back then.  Even in todays world (on other continents) there are
vast differences in cultures and some are clearly superior to others.

I was in a discussion in Mexico City years ago when I criticized the
Spaniards for their cruelty toward the Aztecs.  My hosts quickly
reminded me that they were proud of the Spanish blood in their veins
because they brought a superior culture to them.  Since then I have
learned that the Spanish had no monopoly on cruelty.  (I also noticed
that the Mexicans in the cities discriminated against the Indians from
the country side.  Does that attitude still exist today?)

Now that we finally have laws to prevent discrimination, we need to
emphasize individual achievement measured by the same set of standards.
Different standards for different groups will eventually lead to
balkanization.  This is why the multiculturalists are bad for America's
future.  This is why affirmative action will eventually have to be ended
if balkanization is to be avoided. This is why present day groups need
to be working toward unity.

Do you think forming a separate country in the southwest for Hispanics
is a good idea?

As for "leaving people alone", political activism by Hispanic groups is
"leaving people alone"?  As my vertual dining partner Sonja points out,
"What happens when political activism succeeds?"

Roland Downing
=========================================================================
Date:         Sun, 15 Nov 1998 22:17:55 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Sonja Hokanson 
Subject:      Re: Melting Pot
In-Reply-To:  <364DE074.1207@udel.edu>
Mime-Version: 1.0
Content-Type: text/plain; charset="iso-8859-1"
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Dear Roland and other colleagues,

I worry about balkanization. I look at Canada and am not calmed.=20

To avoid the food metaphor and return to considering cultural traits
themselves, I would like to note a simple definition:

Loss + or - gain =3D change

i.e., it seems unreasonable to expect that people from one culture could
mix with those from another culture and remain unchanged. They will gain
things (abilities, customs, traits) and, as the need for old traits
disappears, they will lose things. The big issues are about exactly WHAT
gets LOST or GAINED by WHOM.

Who assimilates the most? Those who have the most to gain by assimilation.
I am coming around to the position taken by the Hispanic parents of the
children I taught Spanish. They really did not want their children taught
Spanish in school unless I could offer some sort of guarantee that such
heritage language support would not harm their children=B4s acquisition of
English. I was really puzzled at first. I had expected the parents to be
pleased at this acknowledgement of the importance of Spanish. Their stand:
"My kids need good jobs. Don=B4t let their Spanish keep them down."

I believe that we ignore at our peril the unifying and separating functions
of language. A large part of initial acceptance of anyone into any human
group is the "sounds like us" test. Platitudes are no substitute, not even
when sincerely felt by their holders, because the "sounds like us" test
operates automatically, whether we will it to or not. The "acts like us"
test for cultural acceptability runs a close second in automaticity.

I=B4m pleased to be at your virtual dining table, nice analogy, and I am
aware of trying to couch my contributions in terms that will be acceptable
in this venue. Even regarding levels of discourse, even among culturally
similar individuals, we who wish to join the group are aware that we will
be held to the "sounds like us" standards.

Sonja Hokanson


At 02:57 PM 11/14/98 -0500, you wrote:
>Dear Mr. Ulibarri,
>
>I reread my previous message to see if I had made the mistake of
>assuming that assimilation would be a one-way street into some "anglo"
>culture. I don't think I said that. I meant that cultures would
>assimilate into each other to form new American cultures. But I do not
>want cultural diversity to increase to the point of balkanization which
>I view as a real threat. I think I clearly said that diversity would not
>(nor could not) ever be totally eliminated so that extreme is really not
>a possibility.  Our sub-cultures should be thinking about unity more
>than they are today. There will always be diversity - it's our nature.
>
>(In all this I'm defining culture as things learned after birth, not
>inherited by genitics such as racial characteristics.  Race has no place
>in this discussion.)
>
>We know that language is the most important carrier of culture.
>Unfortunately, for Hispanics to assimilate, they must learn English
>which means the ultimate loss of some of their ancestor's culture.
>
>Do you want Hispanics to learn English?  Essentially all other
>sub-cultures who make up the U.S. learn English, correct?  If Hispanics
>do not learn English, isn't that ethnocentric?  (By the way, my
>assimilated grandchildren are learning Spanish in those southwestern
>areas you mention.)
>
>We have to focus on the future to make this country work. That means
>that all of us must change.
>
>You said that, "there can be no greater form of ethnocentrism
>than thinking that there is or ever was a dominant culture."  Perhaps we
>have a different definition of "culture", because there were dominant
>cultures in the past.
>
>When the Spanish first set foot in the new world, they simply
>disregarded the American Indians. Spanish culture was so superior
>(religion, art, technology including organizational technology, degree
>of superstition, etc) that the Spanish felt they were justified in using
>them only as beasts of burden.  (They probably felt the same way about
>the Blacks that they came in contact with in Africa.)  Human rights was
>really not a topic of discussion back then. The law of the land was to
>take advantage of whoever you could. The Spanish were way ahead in the
>ability of "taking advantage". The Spanish had their match in the
>Muslims and other European kingdoms, but they were clearly superior to
>the indigenous cultures of the western hemisphere.  This is not to say
>that the American Indians did not have great cultures and make great
>achievements.  It is just that they were not as great.  (One of the
>reasons they behaved as racists back then was they could not distinguish
>between race and culture.  Technology had not developed to the point
>that they could make that distinction.  As we know now, its the culture
>that really counts - racial characteristics really hve no place in
>discussions of cultural differences.)
>
>Perhaps you are saying that we should value (feel good about) each
>culture equally (I've been told that multicultralist say that). Well, I
>feel good about the old Spaniards and the Aztecs too, but I do not value
>their cultures equally.  If I were to meet those people today I would
>hope to treat them equally as individuals.  But people didn't think that
>way back then.  Even in todays world (on other continents) there are
>vast differences in cultures and some are clearly superior to others.
>
>I was in a discussion in Mexico City years ago when I criticized the
>Spaniards for their cruelty toward the Aztecs.  My hosts quickly
>reminded me that they were proud of the Spanish blood in their veins
>because they brought a superior culture to them.  Since then I have
>learned that the Spanish had no monopoly on cruelty.  (I also noticed
>that the Mexicans in the cities discriminated against the Indians from
>the country side.  Does that attitude still exist today?)
>
>Now that we finally have laws to prevent discrimination, we need to
>emphasize individual achievement measured by the same set of standards.
>Different standards for different groups will eventually lead to
>balkanization.  This is why the multiculturalists are bad for America's
>future.  This is why affirmative action will eventually have to be ended
>if balkanization is to be avoided. This is why present day groups need
>to be working toward unity.
>
>Do you think forming a separate country in the southwest for Hispanics
>is a good idea?
>
>As for "leaving people alone", political activism by Hispanic groups is
>"leaving people alone"?  As my vertual dining partner Sonja points out,
>"What happens when political activism succeeds?"
>
>Roland Downing
>
>
=========================================================================
Date:         Mon, 16 Nov 1998 09:19:48 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Tom Dicristo 
Organization: Milwaukee Area Technical College
Subject:      Culture
MIME-Version: 1.0
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Content-Transfer-Encoding: 7bit

Hello Group

I'm a teacher of at-risk students in our "adult" high school which is
mostly 17-19 years olds presently.  I developed courses in Comparative
Cultures and the Vietnam War which gets into cultural aspects quite
often.  I agree with Sonja when she says that "A large part of initial
acceptance of anyone into any human group is the 'sounds like us' test.
Platitudes are no substitute, not even when sincerely felt by their
holders, because the 'sounds like us' test
operates automatically, whether we will it to or not. The 'acts like us'
test for cultural acceptability runs a close second in automaticity."
I remember the second year I taught the Vietnam War course, in 1982, I
had a Vietnam veteran who had tears in his eyes after class and came up
to me to say that he had just realized the the Viet Cong had mothers and
wives and other relatives that cried for their war dead just as we in
America did.  He admitted that prior to that time he had looked at the
enemy as less than human.  I believe that on the high school level that
it's extremely important to stress not the dissimilarities among
cultures but the "human" similarities.  I've been fortunate enough to
spend summers studying in China, India, Japan and Hong Kong and have
come away with the realization that one of the best things I can do for
my students is to let them in not only on the uniqueness of these
cultures but also the ways in which they are similar to us.
I would hope that this forum might give me additional insights into
practical techniques of bringing cultural distinctions and similarities
to my students.
Tom
=========================================================================
Date:         Mon, 16 Nov 1998 15:29:30 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Denise Spooner 
Organization: H-California
Subject:      Re: Culture
Mime-Version: 1.0
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Content-Transfer-Encoding: 7bit

Hello to the list,

I would like to add one piece of historical evidence to the discussion
about whether there were ever dominant cultures.  I certainly believe
that there have been times and places where one culture dominated and
offer the case of the Californios and Euro-Americans in post-gold rush
California (approximately 1850-1890) as evidence.

As Euro-Americans quickly became the majority, in terms of proportion of
the population, they took over the state's political institutions,
challenged and ultimately changed traditional land holding patterns and
land use practices, and even transformed the nature of the experience of
community from one where Californios were tied together by bonds of
family and labor, to one (generally) where bonds were more strongly
based on econoomic exchange.  Gradually, the Californios' power and
prestige was undermined by the Yankees.  (See both Leonard Pitt's
_Decline of the Californios: A Social History of Spanish-Speaking
Californians 1846-1890* and Douglas Monroy, *Thrown Among Strangers: The
Making of Mexican Culture in Frontier California*.)

Within the context of this discussion, there are a of couple pertinent
points about the situation of the Californis.  First, according to the
provisions of the Treaty of Guadalupe Hidalgo, laws were supposed to
have been translated in to Spanish, which did not happen. On the other
hand, for a variety of reasons, English literacy and language skills
among Spanish-speaking Californians remained low throughout the 19th
century.  So, ultimately, the language issue helped the Californios
retain their culture, but it also undermined their power in the region.
Second, although language remained a problematic issue, as it is today,
cultural exchange did occur between the Californios and the
Euro-Americans.  For example, the Californios were forced to adapt to
important aspects of Euro-American culture, such as survey-reliant
property titles, but--and here's the important part, I think--the
Euro-Americans adopted aspects of the Californios' culture, such as
particpating in celebrations commemorating a somewhat mythical
Californio past.

Last, and here I'll end this rather long post, I try to get students in
my cultural history course to deal with this issue of adaptation,
assimilation, change through an exercise I call A Bite of Cultural
History.  (Sorry to be back on the food thing here, Larry.)  Here's how
it works.

Students have to identify a recipe that has been part of their family's
food tradition, one they would like to learn to make.  If language is
one of the first aspects of immigrant culture that goes, foodways might
be one of the last.  I require that they write a brief essay on the
reason why they have picked that dish.

In the next assignment they have to do some research on that dish.  How
did it become part of their family tradition?  How was it passed on?
Who has been in charge of it?  How has it changed over time?  I ask them
to do two kinds of research here, one is family history and the other is
to try to understand how larger historical developments might help
explain the history of their dish.  Again, they write a short essay
focusing on these questions of context.

Third, they have to learn to make the dish or teach it to a young person
if they are an older student. Again, they have to write up their
experience.

Finally, they have to make the dish for the day of the final exam when
each of them are required to give a five minute presentation to the
class about their experience of the whole assignment.  No one loses
points for being a bad cook and students are not expected to feed the
class.  Just a taste, for those interested.

From this assignment students learn about the ways their families have
been affected a number of the historical developments we've studied in
the class.  Of course, immigration is a common theme.  However,
migration also very common.  Similarities and differences are apparent
in those two developments.  Finally, by the end of the course each
student has a dish they can take to a potluck in the future and maybe
shore-up the decline of that once-wonderful type of get-together. I'm on
a one-woman campaign to ditch the myraid bags of chips and dips at
potlucks and replace them with real food!

Best to all, and thaks for hanging in there through this long post,

Denise Spooner
Department of History
California State University, Northridge
18111 Nordhoff Street
Northridge, California 19330-8250
=========================================================================
Date:         Thu, 19 Nov 1998 09:05:55 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Levine 
Subject:      Teaching Cultural History
Mime-Version: 1.0
Content-Type: text/plain; charset="us-ascii"

Dear Colleagues,

We seem to remain focused very much on the multicultural track. Though this
is by no means all there is to teachiing the history of American culture it
is obviously a crucial and central issue and it is worth concentrating on.
During one of the many UC Academic Senate debates on adopting a campus wide
requirement in American Cultures (making every student take a course in
some aspect of American diversity -- which ultimately passed and is today a
GREAT success) I remarked that it is very difficult for the products of a
bad education to recognize a good one when they see it. The remark won me
few friends  but it was -- and remains -- true (witness the Vietnam vet Tom
Decristo wrote about who was not taught that Asian peoples had cultures.
Similarly, when I was a kid during WWII I learned we were fighting Japs,
and during the Korean War ("my" war) we fought Gooks. I had no ammunition
against these terms because I was not taught a thing in school about peole
like these either in Asia or in my own country. Similarly Jewish veterans
of WWII have spoken about the amazement of some of their fellw soldiers who
were meeting their  first Jews to find out they had neither hump backs or
horns. On the issue of culture most of us were given very bad educations by
people who themselves had very bad educations, and now we find it our
responsibility to break the syndrome and give our students a good cultural
education. It is not a small responsibility or an easy task and it's no
wonder we falter and feel burdened.

The first thing we have to do,  I think, is to stop thinking vertically and
begin to envision things horizontally -- at least, that's what I encourage
my own students to do. As I understand the multiculturalist position it
doesn't argue that all cultures are equal (whatever that means) but that
all peoples have cultures and if we want to understand them we must try to
comprehend their cultures -- their ways of life. And, when we talk of
immigrants to this country, how those  ways of life interacted with others
they encountered in the US. When Roland Downing writes that "Spanish
culture was so superior
(religion, art, technology including organizational technology, degree
of superstition, etc)" to the indiginous cultures they met in the New World
he's reflecting the type of education we all have received. He may be an
exception, but most of us were taught little or nothing of the religion,
art, sytle of life, music, familial relations, everyday life, etc. of the
people whom the Europeans met in the US, Africa, Asia. Thus when Mr.
Downing concludes that "The Spanish had their match in the
Muslims and other European kingdoms, but they were clearly superior to
the indigenous cultures of the western hemisphere.  This is not to say
that the American Indians did not have great cultures and make great
achievements.  It is just that they were not as great." I  wonder  how much
this is based on real knowledge of the cultures he's concluding were not
"as great" and how much it's based on the hubris of the West which taught
us all that technological superiority meant cultural superiority. This is
the trap verticality leads us all into: The cultures on top of the power
pyramid MUST be superior and since we all believe in gravity, cultural
influence and diffusion must proceed from them -- from top to bottom.

The multiculturalism I try to teach my students is based not on judging
cultures  but on understanding them. This understanding is an absolute
prerequisite to comprehending how American identity was formed.
Multiculturalism as I understand it derives from Horace Kallen's cultural
pluralism which simply argued that the MP as we traditionally conceived it
had never worked and that while the immigrant cultures to the US blended,
diffused, altered, syncretized, they never totally disappeared and thus
while a central shared culture united us all, there were distinct separate
cultures as well. This is the insight that modern scholars like Nathan
Glazer and Daniel Moynihan built on in their still instructive book BEYOND
THE MELTING POT. We simply have to look around us to see the truth of this
formulation. The Irish have been here for a century and a half and they
still remain an identifiable  group no matter what changes have occurred.
The Jews have met unprecedented success in the US and what do they do: they
worry endlessly about the high intermarriage rate and about disappearing
into the Gentile Other. All of us could extend these examples and they are
a living testament to why we have been and remain a multicultural nation
with an endlessly emerging culture.

One  of the ways I make this clear to my students as well is to teach them
about the endless refrain in this country beginning in the early 17th
century -- when the Puritans complained about the Scotch Irish coming to a
country where they were not wanted and to which they would never assimilate
or in the mid 18th century when Ben Franklin proclaimed that the Germans in
Pennsylvania would NEVER learn English or become Americans -- that the
current crop of immigrants would not assimilate or learn English or become
good Americans. The fears we currently have are over 300 years old: they
never  leave us and they never  come true. I still harbor the faint hope
that if only we could teach our students more accurately and completely
about the dynamics  of assimilation and the formation of American identity
we might finally end the  pattern of paranoia and hyteria and allow
Americans to see themselves as the marvelous complexity they are.

Thanks again to Denise Spooner for translating all this into concrete
things we can actually do in class. What she describes is a perfect example
of the kind of "horizontal" cultural learning I think we have to engage in.
And, to reiterate, this is not to mindlessly equate all cuisines but to
simply make the point that all the many peoples in this country brought
foodways with them and that they influenced one another enormously and
helped to produce an American cuisine we're all familiar with as well as
discrete cuisines we're still discovering. A shared cuisine does NOT negate
the posibility of the continued existence of discrete cuisines, and that's
been true of religion, music, language, and culture in all of its forms.
Thus Denise' example is not a bad analogy for the larger culture, though I
guess I'm breaking my ban on food metaphors. Just like all teachers: do
what I say not what I do.

Let's keep this up and let's by all means keep suggesting ways to teach
American culture in all its manifestations to our students.

Peace, Larry Levine
=========================================================================
Date:         Fri, 20 Nov 1998 11:30:20 -0500
Reply-To:     Jim Young 
Sender:       Cultural History Forum
              
From:         Jim Young 
Subject:      Re: Melting Pot
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I share with Sonja Hokanson a concern about balkanization, not only from a
nationalistic perspective -- although I am certainly a nationalist -- but in
terms of the vulnerability of the balkanized to well-organized, powerful
interests who have anything but the people's common good as a value. From
within the current paradigm, one witnesses the loss/retreat of national
governmental power to private corporate
interests and can only wonder at a future lacking in governments that can
act -- however imperfectly -- as counterweights to private power.

The labor movement stands as one alternative source of power for ordinary
people, but it's struggling to survive in the U.S. and elsewhere and hasn't
shown a concerted interest in forging a strong international strategy,
despite some hopeful signs.
-----Original Message-----
From: Sonja Hokanson 
To: CULTURALHISTORYFORUM@ASHP.LISTSERV.CUNY.EDU

Date: Monday, November 16, 1998 1:05 AM
Subject: Re: Melting Pot


Dear Roland and other colleagues,

I worry about balkanization. I look at Canada and am not calmed.

To avoid the food metaphor and return to considering cultural traits
themselves, I would like to note a simple definition:

Loss + or - gain = change

i.e., it seems unreasonable to expect that people from one culture could
mix with those from another culture and remain unchanged. They will gain
things (abilities, customs, traits) and, as the need for old traits
disappears, they will lose things. The big issues are about exactly WHAT
gets LOST or GAINED by WHOM.

Who assimilates the most? Those who have the most to gain by assimilation.
I am coming around to the position taken by the Hispanic parents of the
children I taught Spanish. They really did not want their children taught
Spanish in school unless I could offer some sort of guarantee that such
heritage language support would not harm their children´s acquisition of
English. I was really puzzled at first. I had expected the parents to be
pleased at this acknowledgement of the importance of Spanish. Their stand:
"My kids need good jobs. Don´t let their Spanish keep them down."

I believe that we ignore at our peril the unifying and separating functions
of language. A large part of initial acceptance of anyone into any human
group is the "sounds like us" test. Platitudes are no substitute, not even
when sincerely felt by their holders, because the "sounds like us" test
operates automatically, whether we will it to or not. The "acts like us"
test for cultural acceptability runs a close second in automaticity.

I´m pleased to be at your virtual dining table, nice analogy, and I am
aware of trying to couch my contributions in terms that will be acceptable
in this venue. Even regarding levels of discourse, even among culturally
similar individuals, we who wish to join the group are aware that we will
be held to the "sounds like us" standards.

Sonja Hokanson


At 02:57 PM 11/14/98 -0500, you wrote:
>Dear Mr. Ulibarri,
>
>I reread my previous message to see if I had made the mistake of
>assuming that assimilation would be a one-way street into some "anglo"
>culture. I don't think I said that. I meant that cultures would
>assimilate into each other to form new American cultures. But I do not
>want cultural diversity to increase to the point of balkanization which
>I view as a real threat. I think I clearly said that diversity would not
>(nor could not) ever be totally eliminated so that extreme is really not
>a possibility.  Our sub-cultures should be thinking about unity more
>than they are today. There will always be diversity - it's our nature.
>
>(In all this I'm defining culture as things learned after birth, not
>inherited by genitics such as racial characteristics.  Race has no place
>in this discussion.)
>
>We know that language is the most important carrier of culture.
>Unfortunately, for Hispanics to assimilate, they must learn English
>which means the ultimate loss of some of their ancestor's culture.
>
>Do you want Hispanics to learn English?  Essentially all other
>sub-cultures who make up the U.S. learn English, correct?  If Hispanics
>do not learn English, isn't that ethnocentric?  (By the way, my
>assimilated grandchildren are learning Spanish in those southwestern
>areas you mention.)
>
>We have to focus on the future to make this country work. That means
>that all of us must change.
>
>You said that, "there can be no greater form of ethnocentrism
>than thinking that there is or ever was a dominant culture."  Perhaps we
>have a different definition of "culture", because there were dominant
>cultures in the past.
>
>When the Spanish first set foot in the new world, they simply
>disregarded the American Indians. Spanish culture was so superior
>(religion, art, technology including organizational technology, degree
>of superstition, etc) that the Spanish felt they were justified in using
>them only as beasts of burden.  (They probably felt the same way about
>the Blacks that they came in contact with in Africa.)  Human rights was
>really not a topic of discussion back then. The law of the land was to
>take advantage of whoever you could. The Spanish were way ahead in the
>ability of "taking advantage". The Spanish had their match in the
>Muslims and other European kingdoms, but they were clearly superior to
>the indigenous cultures of the western hemisphere.  This is not to say
>that the American Indians did not have great cultures and make great
>achievements.  It is just that they were not as great.  (One of the
>reasons they behaved as racists back then was they could not distinguish
>between race and culture.  Technology had not developed to the point
>that they could make that distinction.  As we know now, its the culture
>that really counts - racial characteristics really hve no place in
>discussions of cultural differences.)
>
>Perhaps you are saying that we should value (feel good about) each
>culture equally (I've been told that multicultralist say that). Well, I
>feel good about the old Spaniards and the Aztecs too, but I do not value
>their cultures equally.  If I were to meet those people today I would
>hope to treat them equally as individuals.  But people didn't think that
>way back then.  Even in todays world (on other continents) there are
>vast differences in cultures and some are clearly superior to others.
>
>I was in a discussion in Mexico City years ago when I criticized the
>Spaniards for their cruelty toward the Aztecs.  My hosts quickly
>reminded me that they were proud of the Spanish blood in their veins
>because they brought a superior culture to them.  Since then I have
>learned that the Spanish had no monopoly on cruelty.  (I also noticed
>that the Mexicans in the cities discriminated against the Indians from
>the country side.  Does that attitude still exist today?)
>
>Now that we finally have laws to prevent discrimination, we need to
>emphasize individual achievement measured by the same set of standards.
>Different standards for different groups will eventually lead to
>balkanization.  This is why the multiculturalists are bad for America's
>future.  This is why affirmative action will eventually have to be ended
>if balkanization is to be avoided. This is why present day groups need
>to be working toward unity.
>
>Do you think forming a separate country in the southwest for Hispanics
>is a good idea?
>
>As for "leaving people alone", political activism by Hispanic groups is
>"leaving people alone"?  As my vertual dining partner Sonja points out,
>"What happens when political activism succeeds?"
>
>Roland Downing
>
>
=========================================================================
Date:         Sun, 22 Nov 1998 15:27:40 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Levine 
Subject:      Teaching Cultural History
Mime-Version: 1.0
Content-Type: text/plain; charset="us-ascii"

Dear Colleagues,

November  is rapidly  slipping by and a number  of us (myself included)
will be away from our computers and email for all or part of the long
Thanksgiving weekend. Our discussion of cultural  history seems to have
become mired in the subject of multiculturalism which can be a stimulating
springboard for discussing teaching culture or, as I think has been the
case here, can become a  fear-ridden dead end leading to concerns about
union in the US, Canada, and the labor movement -- important subjects
certainly but not necessarily central to the discussion we entered into a
few weeks ago.

More than 130 people signed up for this discussion and only a handful have
as yet entered it. I invite more of you to share with us your experiences,
thoughts, questions, and suggestions concerning bringing cultural history
into the classroom.

In the event this plea fails and the Silence continues, I'll take this
occasion to wish you all a happy, safe, and delicious Thanksgiving break.

Peace, Larry Levine
=========================================================================
Date:         Sun, 22 Nov 1998 20:09:15 -0600
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         "R. Scott Hanson" 
Subject:      cultural history exam/book list
In-Reply-To:  <3.0.32.19981111191205.00694fd4@osf1.gmu.edu>
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Dear Professor Levine and fellow colleagues,

I have been interested in all the recent posts about various models of
ethnic relations (and I don't mean to stop discussion about this important
topic), but I thought I'd try to start a new thread--or, rather, return to
one that I began with my first post on Nov. 10.

In response to Professor Levine's opening statement about (American)
cultural history, I had commented on my own understanding of the field as a
graduate student in the Committee on the History of Culture at the
University of Chicago. I also mentioned a book list I had compiled for my
Ph.D. qualifying exams, and in Professor Levine's next message he asked if
I would be willing to share my list with the forum.

I guess I have hesitated to do this because it took me so long to compile
the list and prepare for the exam (a challenging and often frustrating
year!), and it seemed somewhat unfair to make it public when I would
probably end up getting little credit beyond a thank you on the forum. I
had intended to turn it into a historiographical essay, but that hasn't
happened yet (I just finished my exams in May). Because I'm so interested
in the forum myself, however, (and comments that I might gain from sharing
my list), I decided to post it with a kind of disclaimer and appeal to
everyone's sense of fairness about such matters--hoping that I will be
cited somehow if the list proves to be of real use to anyone.
We all benefit from random recommendations and suggestions by colleagues on
various listservs (H-Net and the like), but rarely is an entire list like
this posted.

I certainly don't pretend to have compiled THE definitive list. For exams
in my committee, students are asked to limit the list to around 25 books. I
went over by quite a ways (and articles are treated differently), but I
think it addresses a number of significant clusters in the history of
cultural history.
I have seen bibliographies which are much longer, but paring it down to
something this size allows one to discern some kind of instructive rough
chronology. For the written part of my qualifying exam, I was actually
asked to turn my list into a syllabus and then defend it--which brings us
back to teaching (American) cultural history.

So... attached you will find the same file saved in two different formats:
one saved as a Microsoft Word 98 doc for Mac and one saved as RTF. I hope I
attached it successfully and everyone can open it, and I hope it might then
lead to a fruitful discussion about sources and the field in general.

Respectfully,

Scott

Richard Scott Hanson
Ph.D. Candidate
Committee on the History of Culture
The University of Chicago

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TimesDear Professor Levine
and fellow colleagues,


I have been interested in all the recent posts about various models of
ethnic relations (and I don't mean to stop discussion about this
important topic), but I thought I'd try to start a new thread--or,
rather, return to one that I began with my first post on Nov. 10.


In response to Professor Levine's opening statement about (American)
cultural history, I had commented on my own understanding of the field
as a graduate student in the Committee on the History of Culture at the
University of Chicago. I also mentioned a book list I had compiled for
my Ph.D. qualifying exams, and in Professor Levine's next message he
asked if I would be willing to share my list with the forum.


I guess I have hesitated to do this because it took me so long to
compile the list and prepare for the exam (a challenging and often
frustrating year!), and it seemed somewhat unfair to make it public
when I would probably end up getting little credit beyond a thank you
on the forum. I had intended to turn it into a historiographical essay,
but that hasn't happened yet (I just finished my exams in May). Because
I'm so interested in the forum myself, however, (and comments that I
might gain from sharing my list), I decided to post it with a kind of
disclaimer and appeal to everyone's sense of fairness about such
matters--hoping that I will be cited somehow if the list proves to be
of real use to anyone.

We all benefit from random recommendations and suggestions by
colleagues on various listservs (H-Net and the like), but rarely is an
entire list like this posted.


I certainly don't pretend to have compiled THE definitive list. For
exams in my committee, students are asked to limit the list to around
25 books. I went over by quite a ways (and articles are treated
differently), but I think it addresses a number of significant clusters
in the history of cultural history.

I have seen bibliographies which are much longer, but paring it down to
something this size allows one to discern some kind of instructive
rough chronology. For the written part of my qualifying exam, I was
actually asked to turn my list into a syllabus and then defend
it--which brings us back to teaching (American) cultural history.


So... attached you will find the same file saved in two different
formats: one saved as a Microsoft Word 98 doc for Mac and one saved as
RTF. I hope I attached it successfully and everyone can open it, and I
hope it might then lead to a fruitful discussion about sources and the
field in general.


Respectfully,


Scott


Richard Scott Hanson

Ph.D. Candidate

Committee on the History of Culture

The University of Chicago


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lA'NJ$9a`BA)JIAY)G@jd,#"-H@jZ,#"PC#iJIAYFD5"8D'8J6Q9h)%0eE(4eFQ&
X)%KTFh4[FRPpHb!S3Q9bDf9XCANX)$%j1$NT,JeFF'&b)%aK3f&`FQ%X)%4[E@P
ZD@0V,L"pHeaT)%KTFh4[FRNJB@jN)%0bDA4TBfPcEAel)#K*G'KKBf%X)$%j1$8
T,L!0A("KFL"IAepI,L"pHeaT)&0[G@jND@jRFb"TEL"$FQPdD@0KE#"8D'9[FRP
pHb!S5A4SB@0K,#!a16Jj+5i0A("KFL"3Eh0dCA)X)%eKFQXZ)(elA'NJ3h9XG(9
bB@`J5'PcG'pbH5"KEQ3J8'pcG'e[C'9bEQPdH6SJ4'PcBfP`E'PZBA*j)&*PB@4
TEQGc)'&ZC#"$D'&XE'9ZCf9cIAXJA(4KBL!S6Q9h)&P[FQXX)$%j16FT,JeFF'&
b)!eFF'&b)(epZF!!!!:
--============_-1300335534==_============--
=========================================================================
Date:         Mon, 23 Nov 1998 08:50:31 -0600
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Carl Schulkin 
Subject:      Re: Teaching Cultural History
Mime-Version: 1.0
Content-Type: text/plain; charset="us-ascii"

Dear Larry Levine,

        I have enjoyed reading your postings and eavesdropping on the
interesting conversation.  Now that the discussion of multiculturalism has
died down and you are in need of other suggestions, I thought I would jump
in a somewhat narrow concern.

        I have used your article "Slave Songs and Slave Consciousness,"
among other works, to guide me in teaching about slave culture.  I am not
aware of any recent scholarship on the subject.  Am I just out of touch or
has there been new little scholarship in this area?  Whether or not there
has been much new scholarship in this area, would you comment on how your
own thinking on this and related topics has changed since you wrote BLACK
CULTURE AND BLACK CONSCIOUSNESS.

        Thank you.

Carl Schulkin
Pembroke Hill School
Kansas City, MO
=========================================================================
Date:         Mon, 23 Nov 1998 10:10:58 -0500
Reply-To:     dhuber@den.k12.de.us
Sender:       Cultural History Forum
              
From:         Dave Huber 
Organization: B'Wine school district
Subject:      Re: Teaching Cultural History
MIME-version: 1.0
Content-type: text/plain; charset=us-ascii
Content-transfer-encoding: 7bit

Dr. Levine,

What is your take on such works as the Portland Baseline Essays?

--David Huber
Springer Middle School
Wilm., DE
=========================================================================
Date:         Mon, 23 Nov 1998 12:20:20 -0500
Reply-To:     Jim Young 
Sender:       Cultural History Forum
              
From:         Jim Young 
Subject:      Re: cultural history exam/book list
MIME-Version: 1.0
Content-Type: multipart/alternative;
              boundary="----=_NextPart_000_0026_01BE16DB.A361D820"

This is a multi-part message in MIME format.

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        charset="iso-8859-1"
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It's good that you share.
Jim Young
    -----Original Message-----
    From: R. Scott Hanson 
    To: CULTURALHISTORYFORUM@ASHP.LISTSERV.CUNY.EDU =

    Date: Sunday, November 22, 1998 9:52 PM
    Subject: cultural history exam/book list
   =20
   =20
    Dear Professor Levine and fellow colleagues,
   =20
    I have been interested in all the recent posts about various models =
of ethnic relations (and I don't mean to stop discussion about this =
important topic), but I thought I'd try to start a new thread--or, =
rather, return to one that I began with my first post on Nov. 10.
   =20
    In response to Professor Levine's opening statement about (American) =
cultural history, I had commented on my own understanding of the field =
as a graduate student in the Committee on the History of Culture at the =
University of Chicago. I also mentioned a book list I had compiled for =
my Ph.D. qualifying exams, and in Professor Levine's next message he =
asked if I would be willing to share my list with the forum.
   =20
    I guess I have hesitated to do this because it took me so long to =
compile the list and prepare for the exam (a challenging and often =
frustrating year!), and it seemed somewhat unfair to make it public when =
I would probably end up getting little credit beyond a thank you on the =
forum. I had intended to turn it into a historiographical essay, but =
that hasn't happened yet (I just finished my exams in May). Because I'm =
so interested in the forum myself, however, (and comments that I might =
gain from sharing my list), I decided to post it with a kind of =
disclaimer and appeal to everyone's sense of fairness about such =
matters--hoping that I will be cited somehow if the list proves to be of =
real use to anyone.
    We all benefit from random recommendations and suggestions by =
colleagues on various listservs (H-Net and the like), but rarely is an =
entire list like this posted.
   =20
    I certainly don't pretend to have compiled THE definitive list. For =
exams in my committee, students are asked to limit the list to around 25 =
books. I went over by quite a ways (and articles are treated =
differently), but I think it addresses a number of significant clusters =
in the history of cultural history.
    I have seen bibliographies which are much longer, but paring it down =
to something this size allows one to discern some kind of instructive =
rough chronology. For the written part of my qualifying exam, I was =
actually asked to turn my list into a syllabus and then defend it--which =
brings us back to teaching (American) cultural history.
   =20
    So... attached you will find the same file saved in two different =
formats: one saved as a Microsoft Word 98 doc for Mac and one saved as =
RTF. I hope I attached it successfully and everyone can open it, and I =
hope it might then lead to a fruitful discussion about sources and the =
field in general.
   =20
    Respectfully,
   =20
    Scott
   =20
    Richard Scott Hanson
    Ph.D. Candidate
    Committee on the History of Culture
    The University of Chicago=20

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        charset="iso-8859-1"
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It's good that you =
share.
Jim =
Young

    
-----Original =
Message-----
From:=20
    R. Scott Hanson <rshanson@MIDWAY.UCHICAGO.EDU=
>
To:=20
    CULTURALHISTO=
RYFORUM@ASHP.LISTSERV.CUNY.EDU=20
    <CULTURALHISTO=
RYFORUM@ASHP.LISTSERV.CUNY.EDU>
Date:=20
    Sunday, November 22, 1998 9:52 PM
Subject: cultural =
history=20
    exam/book list

Dear Professor Levine and fellow=20
    colleagues,

I have been interested in all the recent posts =
about=20
    various models of ethnic relations (and I don't mean to stop =
discussion=20
    about this important topic), but I thought I'd try to start a new=20
    thread--or, rather, return to one that I began with my first post on =
Nov.=20
    10.

In response to Professor Levine's opening statement about =

    (American) cultural history, I had commented on my own understanding =
of the=20
    field as a graduate student in the Committee on the History of =
Culture at=20
    the University of Chicago. I also mentioned a book list I had =
compiled for=20
    my Ph.D. qualifying exams, and in Professor Levine's next message he =
asked=20
    if I would be willing to share my list with the forum.

I =
guess I have=20
    hesitated to do this because it took me so long to compile the list =
and=20
    prepare for the exam (a challenging and often frustrating year!), =
and it=20
    seemed somewhat unfair to make it public when I would probably end =
up=20
    getting little credit beyond a thank you on the forum. I had =
intended to=20
    turn it into a historiographical essay, but that hasn't happened yet =
(I just=20
    finished my exams in May). Because I'm so interested in the forum =
myself,=20
    however, (and comments that I might gain from sharing my list), I =
decided to=20
    post it with a kind of disclaimer and appeal to everyone's sense of =
fairness=20
    about such matters--hoping that I will be cited somehow if the list =
proves=20
    to be of real use to anyone.
We all benefit from random =
recommendations=20
    and suggestions by colleagues on various listservs (H-Net and the =
like), but=20
    rarely is an entire list like this posted.

I certainly don't =
pretend=20
    to have compiled THE definitive list. For exams in my committee, =
students=20
    are asked to limit the list to around 25 books. I went over by quite =
a ways=20
    (and articles are treated differently), but I think it addresses a =
number of=20
    significant clusters in the history of cultural history.
I have =
seen=20
    bibliographies which are much longer, but paring it down to =
something this=20
    size allows one to discern some kind of instructive rough =
chronology. For=20
    the written part of my qualifying exam, I was actually asked to turn =
my list=20
    into a syllabus and then defend it--which brings us back to teaching =

    (American) cultural history.

So... attached you will find the =
same=20
    file saved in two different formats: one saved as a Microsoft Word =
98 doc=20
    for Mac and one saved as RTF. I hope I attached it successfully and =
everyone=20
    can open it, and I hope it might then lead to a fruitful discussion =
about=20
    sources and the field in=20
    general.

Respectfully,

Scott

Richard Scott=20
    Hanson
Ph.D. Candidate
Committee on the History of =
Culture
The=20
    University of Chicago=20


------=_NextPart_000_0026_01BE16DB.A361D820--
=========================================================================
Date:         Mon, 23 Nov 1998 15:40:41 -0500
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Sophie Lau 
Subject:      Re: Teaching Cultural History
Mime-Version: 1.0
Content-Type: text/plain; charset=US-ASCII
Content-Transfer-Encoding: quoted-printable

Similar to Carl Schulkin, I have been reading the debate on multiculturalis=
m but have not felt compelled to respond. However, in the interest of =
encouraging the "History Matters" forums to continue as "exchanges," I =
will share some ideas that I have used to teach cultural history. I teach =
the A.P. U.S. survey course, so it is difficult to diverge too much from =
the traditional narrative. However, I have found that the collection =
"Discovering the American Past" ed. by Wheeler and Becker, has some great =
documents that are very accessible to high school students. I recently =
used parts of their lessons on the Lowell Mill Girls -- even the A.P. =
examiners acknowledge the importance of the "cult of true womanhood," and =
the documents in DAP present the conflict between  societal ideals and =
economic realities.  Last year I used another set from them about middle =
class homes in the late 19th century.  The students did a great job of =
understanding photographs as texts.=20
My own interest is in "the history of reading" in the antebellum U.S. -- =
novels - in particular those written by women - offer a great window into =
American society.  I have tried to use excerpts from Susanna Rowson's =
"Charlotte Temple" - I am still working on how to incorporate fiction =
smoothly without diverging from the A.P. curriculum.=20
Sophie Lau
The Pingry School
Martinsville, NJ
=========================================================================
Date:         Mon, 23 Nov 1998 14:33:15 -0700
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Katie Curtiss 
Subject:      Re: Teaching Cultural History
MIME-Version: 1.0
Content-Type: text/plain

I would like to comment on the generosity of sharing in this discussion of
cultural history. I teach in a small community college in Northern Wyoming
and there is very little cultural diversity within the student population.
Therefore the web sites and links that have been provided in this discussion
are extremely helpful and I thank everyone for their generosity.  Because of
both cultural and geographical isolation students here tend to be very naive
about the rest of the country and are exposed  to, to many sweeping
generalizations about other cultures.

I am brand new in terms of using technology in the classroom so this
discussion has been extremely helpful as I now have some good web sites to
use to present more cultural history in my classroom. In the survey class
the students are reading the Autobiography of Frederick Douglass, however
visuals are also critical for students who rarely travel outside their
immediate area.  Thanks to all who had input into the discussion.
Katie Curtiss

> ----------
> From:         Levine[SMTP:llevine1@OSF1.GMU.EDU]
> Sent:         Sunday, November 22, 1998 4:27 PM
> To:   CULTURALHISTORYFORUM@ASHP.LISTSERV.CUNY.EDU
> Subject:      Teaching Cultural History
>
> Dear Colleagues,
>
> November  is rapidly  slipping by and a number  of us (myself included)
> will be away from our computers and email for all or part of the long
> Thanksgiving weekend. Our discussion of cultural  history seems to have
> become mired in the subject of multiculturalism which can be a stimulating
> springboard for discussing teaching culture or, as I think has been the
> case here, can become a  fear-ridden dead end leading to concerns about
> union in the US, Canada, and the labor movement -- important subjects
> certainly but not necessarily central to the discussion we entered into a
> few weeks ago.
>
> More than 130 people signed up for this discussion and only a handful have
> as yet entered it. I invite more of you to share with us your experiences,
> thoughts, questions, and suggestions concerning bringing cultural history
> into the classroom.
>
> In the event this plea fails and the Silence continues, I'll take this
> occasion to wish you all a happy, safe, and delicious Thanksgiving break.
>
> Peace, Larry Levine
>
=========================================================================
Date:         Mon, 23 Nov 1998 18:12:18 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Levine 
Subject:      Teaching Cultural History
Mime-Version: 1.0
Content-Type: text/plain; charset="us-ascii"

Dear Colleagues,

Thanks to Scott Hanson for sending us all a copy of his very impressive and
very helpful list. There are a number of items I didn't know and hope to
read or peruse before too long. Scott, I don't see any reason why sending
us this list should preclude you from writing a historiographical piece. I
hope you do it if you can find the time; it would make your labors even
more valuable to yourself and to us all. I don't mean to sound maudlin, but
I've found in my 43 years of teaching that sharing my ideas and even drafts
of my work early and often with my students, colleagues, and friends has
been one of the most significant and nurturing things I've done in my
career. I'm sure there are some people out there  who take and use the work
of others  without attribution, but we can't let them define what we do and
how we act. Thanks again Scott, and when I get the opportunity to go over
your list in greater detail if I find anything I think would interest you
I'll send it on. I hope others will do the same.

To Carl Schulkin: There's been a lot of work on slave culture since I
published my slave song article in 1971 and my book on black culture  in
1977. Indeed, more of it than I've probably read since I've worked on other
subjects since then. But you would find valuable material in Gene Genovese,
ROLL, JORDAN, ROLL; Charles Joyner, DOWN BY THE RIVERSIDE; Leon Litwack,
BEEN IN THE STORM SO LONG; Al Raboteau, SLAVE RELIGION; works by Deborah
White on slave women and Mary Washington Creel on various aspects of slave
culture. (I'm afraid my books on this subject are in Berkeley while I'm now
in Washington, DC, so I haven't got all the titles in my head.) I don't
quite know how to answer your question about how my own thinking on this
subject has changed since 1977 when BLACK CULTURE AND BLACK CONSCIOUSNESS
was published. Writing the book itself and listening seriously to those
voices which had been so  long ignored was perhaps the most profound
experience of my career and has shaped  much of what I've done since. I've
learned about the significance, and often the profundity of the thought of
everyday folk and I've learned how to listen to disparate historical voices
and how to use them to build a historical picture; and I've been led to try
to find aspects of folk culture in the worlds of mass and popular culture.
All of this derives from what I learned working on African American folk
culture. My wife and I are currently working on a book on the letters
American people wrote to FDR during the Great Depression and WWII and once
again I'm deeply impressed by how much these kinds of sources have to teach
us about so many aspects of our past and our society and about the people
-- the everyday people -- who have been and continue to be the foundation
of what we've been and are.

To David Huber: I have to admit that while I've read about the Portland
Base Essays (mostly attacks on them if I recall correctly) I myself have
never  read them. Mea Culpa! But I will say that based on the teaching
universes I inhabit and the many colleges I visit and lecture at all over
the country, the teaching that  focuses on the eclectic cultures  that make
up the US is far more varied, balanced, and creative than many of the
critics of contemporary education would have us believe.

Thanks so much to Sophie Lau for writing of her experiences and the
techniques she's tried in the classroom. I hope others of you will do the
same before our session on cultural history ends a week from today. I've
also used photographs in my teaching  and my own experience with them as
ways of stimulating student interest and response has  been very positive.
I ask students to "read" the photos; to tell us what they see in them and
I've found that students who are shy about discussing books and essays are
frequently willing to go out on a limb in interpreting  photographs, which
are, after all, familiar objects to them. Once this door is open, of
course, there are so many opportunities to discuss the complexity of the
artifacts of everyday life and the many different ways of reading and
understanding them. I've had particularly good results from using  John Kuo
Wei Tchen's book, GENTHE'S PHOTOGRAPHS OF SAN FRANCISCO'S OLD CHINATOWN.
It's a Dover paperback and at $10.95 it's reasonable for a book of
photographs.

I've written all of this now because I'm leaving early Weds for NYC
thanksgiving festivities and won't return until late Saturday. I hope that
those  of you  who remain closer to your computers will give us more to
think about and comment on before we ourselves become part of history at
the close of Monday, 30 November.

Peace, Larry Levine
=========================================================================
Date:         Mon, 23 Nov 1998 18:05:43 -0600
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Eileen Walsh 
Subject:      Re: Teaching Cultural History
In-Reply-To:  <3.0.32.19981123181122.00699e7c@osf1.gmu.edu>
Mime-Version: 1.0
Content-Type: text/plain; charset="us-ascii"

We just got a real "overhead" projector planted in the ceiling of the
classroom
I use most often, and it is a wonderful thing!  In teaching Minnesota
history I
now can use the web in the classroom.  I was able to access the Minnesota
Historical Society collection of digitalized photos (of course I practiced
this
ahead of time and crossed my fingers, too).  When the site popped up I was
able
to do a search for the city in which my university is located (Bemidji), and
whenever I came across a  "thumbprint" or "thumbnail" or whatever they call
those tiny photos, I could enlarge it by clicking on it.  Then my students
would have fun noticing what was in each photo--and then *really* noticing
what
was in it.  This included gender roles, class relations, ethnic relations,
family structure, age-specific behavior, locale ("Hey, that tree is still
there
only it's a lot bigger!"), season of the year, etc.

For the next class meeting, I asked students to bring in a photo of anytime in
Minnesota history (like, say, our recent gubernatorial election).  And read
the
photo for historical context, and then write that in a paragraph they were to
bring with them to class, also.  On the appointed day, I had them swap photos
(which they were doing anyway) and write a paragraph about that photo, too.
Then they compared notes with their partner.  The idea was to see whether they
noticed the same things.

Interesting things:
* Predictably, some students had brought family photos and therefore included
info on the relationships of the people in the photos which was not always
obvious to their partners in class.  Students came to understand the limits of
photos as historical text, learning the mistakes they were making in
looking at
someone's personal photo.
* Students dropped gender analysis as quickly as they picked it up.  It seemed
they got it when it was pointed out to them but did not transfer that insight
to the next moment.  It seemed normal to them; they were just as unlikely to
note that all the humans had two arms and two legs.
* They got "race" relations as more significant, basing their awareness on
differences in dress and purpose of photo being taken.  Since this would
change
over time, I'm wondering if I could do an activity specifically on this
matter.
* When they got class relations, they were able to maintain that awareness
from
photo to photo, looking for consumer goods, and even who was not in the photos
but might easily have been there.
* The most thought-provoking part was the effort to explain why each photo was
taken in the first place.  What did it say about the photographer, the
subjects
of the photo, the period and place in which they lived?  I notice the History
Matters puzzle for October
http://historymatters.gmu.edu/puzzle/puzzle2Ans.htm   is a great example of
exactly this kind of nuance.  Very useful.

All of this says something about who my students are, but it also says
something about the value of shared practice of analysis of historical
documents.  I think.  What do you all think?


Dr. Eileen Walsh
History Department
Acting Director, Center for Professional Development
Bemidji State University
Bemidji MN  USA  56601
(218) 755-4355  office   ewalsh@vax1.bemidji.msus.edu
http://cal.bemidji.msus.edu/history/Faculty/walsh.html
=========================================================================
Date:         Tue, 24 Nov 1998 11:01:29 +0000
Reply-To:     dbensman@rci.rutgers.edu
Sender:       Cultural History Forum
              
From:         dbensman 
Subject:      Re: Teaching Cultural History
Comments: To: Sophie Lau 
In-Reply-To:  
MIME-Version: 1.0
Content-type: text/plain; charset=US-ASCII
Content-transfer-encoding: 7BIT

Your transmission didn't come through clearly.  Could you resend it.
Do you know Mary Jean Suopis in the library at your school.
She just completed her MA in the program I teach in (Labor and
Industrial Relations)
=========================================================================
Date:         Tue, 24 Nov 1998 13:49:19 -0500
Reply-To:     dhuber@den.k12.de.us
Sender:       Cultural History Forum
              
From:         Dave Huber 
Organization: B'Wine school district
Subject:      Re: Teaching Cultural History
MIME-version: 1.0
Content-type: MULTIPART/ALTERNATIVE;
              BOUNDARY="Boundary_(ID_lhmgNwj8B3Y6iuZsOdiUwA)"

--Boundary_(ID_lhmgNwj8B3Y6iuZsOdiUwA)
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An interesting bit I found on the web under a search of "afrocentrism:"

"Afrocentrism is an idea whose time has come. Afrocentrists have been
erroneously attacked as being racists in reverse or as people who are seeking
to divide America. Nothing can be farther from the truth. They are essentially
passionate people for their cause. If a few are over enthusiastic is this
anything new? Besides, who is qualified to cast the first stone? Who made some
people judge and jury over other people? History shows us that when a new idea
comes on the stage to challenge an existing one, it is normally attacked by
those of the status quo. If the proponents of the new idea persist, a large
part of the idea will come to be tolerated or grudgingly accepted. In the long
run, the attackers may even turn around and claim that it was their own idea in
the first place."

--by Fola Soremekun, PhD

URL: http://www.afrocentrix.com/afrocentrism.htm

Question:  Is Leonard Jeffries (among others), who claims whites are "Ice
People" and blacks are "Sun People" (the former being barbaric and ruthless and
the latter caring and intelligent) merely "over-enthusiastic?" And it's not a
racist idea? What if a white person made the same claim in reverse?

Question:  If one espouses the "Holocaust-as-Myth" scenario enough (and is
"passionate" about it and "over-enthusiastic"), would this eventually be
"grudgingly accepted" and "tolerated?"

--Dave H.




--Boundary_(ID_lhmgNwj8B3Y6iuZsOdiUwA)
Content-type: text/html; charset=us-ascii
Content-transfer-encoding: 7bit



An interesting bit I found on the web under a search of "afrocentrism:"
"Afrocentrism is an idea whose time has come. Afrocentrists have been
erroneously attacked as being racists in reverse or as people who are seeking
to divide America. Nothing can be farther from the truth. They are essentially
passionate people for their cause. If a few are over enthusiastic is this
anything new? Besides, who is qualified to cast the first stone? Who made
some people judge and jury over other people? History shows us that when
a new idea comes on the stage to challenge an existing one, it is normally
attacked by those of the status quo. If the proponents of the new idea
persist, a large part of the idea will come to be tolerated or grudgingly
accepted. In the long run, the attackers may even turn around and claim
that it was their own idea in the first place."
--by Fola Soremekun, PhD
URL: http://www.afrocentrix.com/afrocentrism.htm
Question:  Is Leonard Jeffries (among others), who claims
whites are "Ice People" and blacks are "Sun People" (the former being barbaric
and ruthless and the latter caring and intelligent) merely "over-enthusiastic?"
And it's not a racist idea? What if a white person made the same claim
in reverse?
Question:  If one espouses the "Holocaust-as-Myth" scenario
enough (and is "passionate" about it and "over-enthusiastic"), would this
eventually be "grudgingly accepted" and "tolerated?"
--Dave H.

 

 

 

--Boundary_(ID_lhmgNwj8B3Y6iuZsOdiUwA)--
=========================================================================
Date:         Wed, 25 Nov 1998 10:31:04 -0600
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         "Middleton, Jeanne" 
Subject:      Re: Teaching Cultural History
MIME-Version: 1.0
Content-Type: text/plain

i think it's a great idea - what level?  fresh, soph, jr, sr?  jeanne

> -----Original Message-----
> From: Eileen Walsh [SMTP:ewalsh@VAX1.BEMIDJI.MSUS.EDU]
> Sent: Monday, November 23, 1998 6:06 PM
> To:   forsyjm@topaz2.millsaps.edu
> Subject:      Re: Teaching Cultural History
>
> We just got a real "overhead" projector planted in the ceiling of the
> classroom
> I use most often, and it is a wonderful thing!  In teaching Minnesota
> history I
> now can use the web in the classroom.  I was able to access the Minnesota
> Historical Society collection of digitalized photos (of course I practiced
> this
> ahead of time and crossed my fingers, too).  When the site popped up I was
> able
> to do a search for the city in which my university is located (Bemidji),
> and
> whenever I came across a  "thumbprint" or "thumbnail" or whatever they
> call
> those tiny photos, I could enlarge it by clicking on it.  Then my students
> would have fun noticing what was in each photo--and then *really* noticing
> what
> was in it.  This included gender roles, class relations, ethnic relations,
> family structure, age-specific behavior, locale ("Hey, that tree is still
> there
> only it's a lot bigger!"), season of the year, etc.
>
> For the next class meeting, I asked students to bring in a photo of
> anytime in
> Minnesota history (like, say, our recent gubernatorial election).  And
> read
> the
> photo for historical context, and then write that in a paragraph they were
> to
> bring with them to class, also.  On the appointed day, I had them swap
> photos
> (which they were doing anyway) and write a paragraph about that photo,
> too.
> Then they compared notes with their partner.  The idea was to see whether
> they
> noticed the same things.
>
> Interesting things:
> * Predictably, some students had brought family photos and therefore
> included
> info on the relationships of the people in the photos which was not always
> obvious to their partners in class.  Students came to understand the
> limits of
> photos as historical text, learning the mistakes they were making in
> looking at
> someone's personal photo.
> * Students dropped gender analysis as quickly as they picked it up.  It
> seemed
> they got it when it was pointed out to them but did not transfer that
> insight
> to the next moment.  It seemed normal to them; they were just as unlikely
> to
> note that all the humans had two arms and two legs.
> * They got "race" relations as more significant, basing their awareness on
> differences in dress and purpose of photo being taken.  Since this would
> change
> over time, I'm wondering if I could do an activity specifically on this
> matter.
> * When they got class relations, they were able to maintain that awareness
> from
> photo to photo, looking for consumer goods, and even who was not in the
> photos
> but might easily have been there.
> * The most thought-provoking part was the effort to explain why each photo
> was
> taken in the first place.  What did it say about the photographer, the
> subjects
> of the photo, the period and place in which they lived?  I notice the
> History
> Matters puzzle for October
> http://historymatters.gmu.edu/puzzle/puzzle2Ans.htm   is a great example
> of
> exactly this kind of nuance.  Very useful.
>
> All of this says something about who my students are, but it also says
> something about the value of shared practice of analysis of historical
> documents.  I think.  What do you all think?
>
>
> Dr. Eileen Walsh
> History Department
> Acting Director, Center for Professional Development
> Bemidji State University
> Bemidji MN  USA  56601
> (218) 755-4355  office   ewalsh@vax1.bemidji.msus.edu
> http://cal.bemidji.msus.edu/history/Faculty/walsh.html
=========================================================================
Date:         Wed, 25 Nov 1998 16:11:50 EST
Reply-To:     Cultural History Forum
              
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From:         JBrowne865@AOL.COM
Subject:      Re: Teaching Cultural History
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I am a student who taught for the first time (at John Jay College) last
semester. I was really looking forward to incorporating video and other
electronic media into my world civ. class, but I found several obstacles.
First, I was teaching on the weekend, and John Jay closed their audio-visual
services on weekends.  And when I tried to correspond with my students online
and introduce certain web sites, I found that a surprising number had no
access to email (or even computers) at home, and worked during the day when
school computer labs are open.  It is really a shame, because they responded
really well to the primary sources (photographs, excerpts) that I was able to
bring to class.  If any one has any suggestions of other ways to introduce
students to a broader array of cultural sources, I would love to hear them.
                                         Dorothy Browne
                                          City University Graduate Center
=========================================================================
Date:         Sat, 28 Nov 1998 08:35:57 -0500
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Shane White 
Subject:      Cultural History Reading List

First, I've been a lurker for the month and have enjoyed much that has gone on.

I'd like to take up Professor Levine's suggestion and put forward a few additions to R. Scott Hanson's reading list.
From my perspective, 7,487 miles from San Francisco according to the United Airlines count, the list strikes me as
somewhat Euro/American-centric. If I could be equally parochial and recommend a few readings from work that I'd suggest
has been some of the best in ethnographic history in the last decade or so I'd point people towards the so-called
"Melbourne Group." The main members are Rhys Isaac, Greg Dening, Inga Clendinnen and Donna Merwick.

Rhys Isaac, The Transformation of Virginia (partic the note on method)

Inga Clendinnen, Ambivalent Conquests
Inga Clendinnen, Aztecs

All of the Melbourne Group write well but Clendinnen has the angels looking over her shoulder when she has pen in hand.
Her article on Cortes is the best article on any subject I have read in 20 years.
Inga Clendinnen, ""Fierce and Unnatural Cruelty": Cortes and the Conquest of America," Representations 33 (1991), 65-100.

Greg Dening, History's Anthropology, republished slightly rewritten as The Death of William Gooch:A History's Anthropology
Greg Dening, Mr Bligh's Bad Language

The above give a taste of the distinctive style of this group. The following articles debate their approaches:

Jean-Christophe Agnew's, "History and Anthropology: Scenes from a Marriage," Yale Journal of Criticism 3 (Spring 1990), 29-50.

Clifford Geertz, "History and Anthropology," New Literary History 21 (Winter 1990), 321-35.

and then Rhys Isaac responds in:

Rhys Isaac, "On Explanation, Text, and Terrifying Power in Ethnographic History," Yale Journal of Criticism 6 (Spring 1993), 217-36. (a shorter and different version is reprinted in Donna Merwick ed. Dangerous Liaisons: Essays in Honor of Greg Dening (Publication of the History Dept. at the University of Melbourne, 1994, 297-314).

Doubtless others will have other suggestions. cheers shane

Shane White
History Department
University of Sydney
NSW 2006
Australia
=========================================================================
Date:         Sun, 29 Nov 1998 16:01:29 +0000
Reply-To:     dbensman@rci.rutgers.edu
Sender:       Cultural History Forum
              
From:         dbensman 
Subject:      Re: Lawrence Levine's Opening Statement
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        For me, the most perplexing problem is how to teach students
that people in the past were different from them (were culturally
different), but  that the people in the past are linked to them in
important ways.
        If students don't  see the difference
between themselves and others in the past, they can't learn about the
past, and thus, about themselves.  But if they don't see how they are
linked, they won't care enough about the past to learn about it.
        I try in each of my courses to enable the students to see direct
connections between history and their own lives. In one class,
influenced by James Loewen, I ask students to compare the textbook
they studied in high school with the textbook they are using in
college (Who Built America?)  In another class, I ask students to
write social histories of their families, based on interviews with
parents and grandparents.  I ask the students to read either Black
Boy, Out of This Furnace, or The Dollmaker before they write the
social history of their own family, so they will have an idea of the
possibilities they can explore in their interviews.
        These assignments have powerful impacts on many students.  From the
first assignment, they come to see their education as a socially
structured phenomenon; it causes them to ask themselves questions
about their place in society, and often they begin to see history as
full of important stories previously denied to them.  From the second
assignment, many students see a connection between their own
experience and that of their ancestors, and see that context as
fitting within a larger story of American history (as well as the
history of the West Indies, Eastern Europe, Africa, etc.)
        However, I'm not sure how I could go further to explore the
otherness as well as the connectedness that study of cultural history
requires.  I'd appreciate suggestions.
David Bensman
Rutgers University
=========================================================================
Date:         Sun, 29 Nov 1998 23:06:28 -0500
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From:         DSMSMA@RITVAX.ISC.RIT.EDU
Subject:      CONVERSATION
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        Although I have found these converstions very interesting I am struck
by the lack of conversation about class. While we all try to pay heed to the
mantra of race gender and class, the latter seems to get lost in the horizontal
explorations of race and gender and their attendant hierarchies.
        As an urban secondary teacher I find that increasingly it is class that
serves as a common reference for my students. Although most of my students are
classified as people of color (delightful diversity) their experiences and
backgrounds vary greatly. Many of them are newly arrived from Viet Nam, Africa,
Bosnia, Jamaica, Haiti and many other places. In order to learn about my
students I give two assignments the first week of school. One is to write about
the three or four most important issues, events, people, and experiences which
have shaped their lives so far. The second assignment is to interview a family
member and one other adult about the most important public event in their life
and the reason they chose that event. Through these assignments I get to know
my students and they begin to learn about the public and personal connections
to history.
        I think that secondary teachers have used cultural history fairly
widely although Larry Levine correctly points out that context is critical. I
was reminded of this reality recently at the American Studies Association
meeting in Seattle. Scholars of cultural studies discussed intricate and often
intimate explorations of a wide variety of sub cultures in a shared language
which didn't always reveal connections to time and/or place. I had organized a
panel on Teaching Class which explored a variety of approaches which included
history, film, music and literature but I was also struck by the importance of
the discussions of setting or sites of teaching.
        I am troubled by the politics of the sub culture in which I work and
live-an inner city neighborhood. The increasing racial segregation of this
particular place has been accompanied by really serious and increasing economic
deprivation by government, business and even social institutions like the YMCA.
These conditions have a profound impact on my teaching. I use E-Mail from my
home on my husband's account .  My classroom finally got a telephone this year
but I no longer have acess to tape recordersor players, slide projectors or
fully operational VCR'S much less a computer and internet. Although I buy a lot
of supplies and equipment I can't offer my students the same resources as an
adjacent suburban school a mile away.  This year more than evermy students
speak about the dichotomies of urban and suburban life as different cultures.
I am attempting to transfer these insights to include historical differences
and the variety of ways that marginalized groups resisted and revolted against
their positions at the same time that they created their own culture.
        The final comment that I would like to make is that many of the new
standards and tests will have a critical effect on the kinds and amounts of
cultural history taught on the pre-collegiate level.  I am horrified at the
dearth of knowledge of African American culture I encounter among my students.
Since I taught "Black History" in a college in the early 1970's I do a lot of
"add-ons" in my American History courses but the increasing test pressures
challenge those activities. Any ideas?

Doris M. Meadows
Wilson Magnet High School
Rochester, New York
=========================================================================
Date:         Mon, 30 Nov 1998 10:09:42 +0000
Reply-To:     dbensman@rci.rutgers.edu
Sender:       Cultural History Forum
              
From:         dbensman 
Subject:      Re: CONVERSATION
Comments: To: DSMSMA@RITVAX.ISC.RIT.EDU
In-Reply-To:  <01J4RJA6GN9WEPFHSA@ritvax.isc.rit.edu>
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Do you know Annette Lareau's book Home Advantage Social Class and
Parental Involvement in Elementary Education.  It's written in a
straightforward manner.  Maybe your students could read and critique
it.

On 29 Nov 98 at 23:06, DSMSMA@RITVAX.ISC.RIT.EDU wrote:

> Date:          Sun, 29 Nov 1998 23:06:28 -0500
> Reply-to:      Cultural History Forum              
> From:          DSMSMA@RITVAX.ISC.RIT.EDU
> Subject:       CONVERSATION
> To:            CULTURALHISTORYFORUM@ASHP.LISTSERV.CUNY.EDU

>         Although I have found these converstions very interesting I am struck
> by the lack of conversation about class. While we all try to pay heed to the
> mantra of race gender and class, the latter seems to get lost in the horizontal
> explorations of race and gender and their attendant hierarchies.
>         As an urban secondary teacher I find that increasingly it is class that
> serves as a common reference for my students. Although most of my students are
> classified as people of color (delightful diversity) their experiences and
> backgrounds vary greatly. Many of them are newly arrived from Viet Nam, Africa,
> Bosnia, Jamaica, Haiti and many other places. In order to learn about my
> students I give two assignments the first week of school. One is to write about
> the three or four most important issues, events, people, and experiences which
> have shaped their lives so far. The second assignment is to interview a family
> member and one other adult about the most important public event in their life
> and the reason they chose that event. Through these assignments I get to know
> my students and they begin to learn about the public and personal connections
> to history.
>         I think that secondary teachers have used cultural history fairly
> widely although Larry Levine correctly points out that context is critical. I
> was reminded of this reality recently at the American Studies Association
> meeting in Seattle. Scholars of cultural studies discussed intricate and often
> intimate explorations of a wide variety of sub cultures in a shared language
> which didn't always reveal connections to time and/or place. I had organized a
> panel on Teaching Class which explored a variety of approaches which included
> history, film, music and literature but I was also struck by the importance of
> the discussions of setting or sites of teaching.
>         I am troubled by the politics of the sub culture in which I work and
> live-an inner city neighborhood. The increasing racial segregation of this
> particular place has been accompanied by really serious and increasing economic
> deprivation by government, business and even social institutions like the YMCA.
> These conditions have a profound impact on my teaching. I use E-Mail from my
> home on my husband's account .  My classroom finally got a telephone this year
> but I no longer have acess to tape recordersor players, slide projectors or
> fully operational VCR'S much less a computer and internet. Although I buy a lot
> of supplies and equipment I can't offer my students the same resources as an
> adjacent suburban school a mile away.  This year more than evermy students
> speak about the dichotomies of urban and suburban life as different cultures.
> I am attempting to transfer these insights to include historical differences
> and the variety of ways that marginalized groups resisted and revolted against
> their positions at the same time that they created their own culture.
>         The final comment that I would like to make is that many of the new
> standards and tests will have a critical effect on the kinds and amounts of
> cultural history taught on the pre-collegiate level.  I am horrified at the
> dearth of knowledge of African American culture I encounter among my students.
> Since I taught "Black History" in a college in the early 1970's I do a lot of
> "add-ons" in my American History courses but the increasing test pressures
> challenge those activities. Any ideas?
>
> Doris M. Meadows
> Wilson Magnet High School
> Rochester, New York
>
=========================================================================
Date:         Mon, 30 Nov 1998 15:09:02 -0800
Reply-To:     Cultural History Forum
              
Sender:       Cultural History Forum
              
From:         Levine 
Subject:      Teaching Cultural History
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Dear Colleagues,

It's been a busy Thanksgiving weekend for the Cultural History Forum and I
join Katie Curtiss in thanking everyone for their generosity and time.

We've had a number of fine suggestions  for the teaching  of cultural
history. I certainly agree with David Bensman that "If students don't  see
the difference between themselves and others in the past, they can't learn
about the past, and thus, about themselves.  But if they don't see how they
are
linked, they won't care enough about the past to learn about it." Beginning
with the students' own lives, families, social surroundings, etc., as
Bensman suggests, is a great way to achieve these ends. Eileen Walsh gives
wonderful examples of precisely how to do this. I too have often had
students interview their families. For example, at UC Berkeley there are a
significant number of students whose families came to California during
the Dust Bowl migration. I ask them to interview their parents,
grandparents, and other members of their families and to bring in family
photos from the migration period if they exist. The class shares these
interviews and photos and compares them to such sources as GRAPES OF WRATH,
and the FSA photographs and other contemporary materials. The dymanic from
this type of learning situation creates a wonderful  atmosphere that
involves students and it's possible to do this type of thing with a myriad
of subjects. I've done it with immigration to this country, the move from
country to city, leaving a tight-knit social group (ethnic, geographical,
class, religious) to enter a larger  social situation (like the
university). In my ethnicity class, as I've already mentioned, I have
students move from ideas about assimilation to the actual experiences of
ethnic groups in both the past and the present. This is a subject they ALL
can relate to in one way or another. Since so much of history is a mystery
I try to get students involved on that level as  well. I've regularly
taught a course on the year 1919 in which students read nothing but primary
materials which I've xeroxed for them and then try to figure  out that
perplexing year for themselves. Although 1919 is a long way from these
students they really do get involved in it and care about trying to figure
it out like a horde of Sherlock Holmeses. I've found this approach works on
a variety of problems not excluding trying to figure out why the Puritans
tried and executed witches in 17th century Mass. I've had students begin
with modern materials such as Miller's THE CRUCIBLE or the McCarthy
hearings and then try to figure out whether these were useful models for
comprehending Salem. Once we put our minds to it there are a plethora of
ways to get students to experience the similarities and differences between
their own societies and those of the past.

I empathize with Dorothy Brown's `problems; having no audio-visual services
is a problem and having students with no access to the net is as well. But
it is possible to either bring things like photos to class (and enlist the
students in bringing photos and other materials as well as both David
Bensman and Eileen Walsh do) and to send students to the library and
museums to find materials they can share with their peers. I've had
students search for advertising from the past and bring examples to class
and "read" and explain them to us comparing techniques from the past to
those of the present as ways to understand changes and continuities. I've
done the same thing with paintings or buildings which they can find
reproductions of in books. Having said this, I don't mean for a moment to
downplay the problem  that both  Dorothy Brown and Doris Meadows underline:
without the proper tools the already complex task of teaching becomes
stressfully difficult. For the past several years I've been fortunate to
teach at an institution -- George Mason University -- which understands the
importance of computers to education. These new technologies have become
what the historian Jack Hexter once called "tracking devices" that are
becoming essential to both the teaching and writing of history and students
without access to them are seriously disadvantaged.

This observation brings us to the essential subject of class. I suspect
many of will agree with Doris Meadows that class is often the missing
ingredient in our teaching and our explanations  of the past. Like others
who have written over the past holiday weekend she has wonderful
suggestions for classroom strategies which enable students to begin to
understand one another and people like themselves from earlier epochs. As
she herself points out so clearly and movingly, the major reasons Americans
have tended to ignore or downplay class are the ethnic and racial
disparities, injustices, polarities that too often characterize our society
and therefore our schools.

Thanks to Shane White for bringing us up to date on thoughts and books
concerning cultural history  that have come out of the Antipodes in the
past several decades. I should mention that White himself is the author of
a recently published book -- STYLIN' --  on African American culture  in
slavery and freedom which is an important breakthrough in the writing of
cultural history and deals with such neglected everyday phenomena as hair
styles and clothing. It contains great material for teaching and I
recommend it highly.
=========================================================================
Date:         Mon, 30 Nov 1998 15:40:40 -0800
Reply-To:     Cultural History Forum
              
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From:         Levine 
Subject:      Goodby & Thanks
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Dear Colleagues,

I inadvertently sent my last message before I said goodby and thanks to all
of you who registered for this discussion and especially those who
participated in it and shared their thoughts and experiences.

In my teaching experience it's common, when a class is going well, for the
semester to end just a bit too soon -- just when we're all beginning to
loosen up and really communicate with each other. But I suppose it's better
to end this way, considering the alternative.

I've enjoyed being with you and learning from you -- not only about history
and teaching but about ingenuity and perseverance -- and I wish you all the
very best,

Larry Levine