Supporting standards comprise 35% of the U. S. History Test

26 (B)

Supporting Standard (26)The student understands how people from various

groups contribute to our national identity.

The Student is expected to:(B) Discuss the Americanization movement to

assimilate immigrants & American Indians into American culture

Supporting Standard (26)The student understands how people from various

groups contribute to our national identity.

The Student is expected to:(B) 1 Discuss the Americanization movement to

assimilate immigrants into American culture

Americanization

Americanization is the process of an immigrant to the U. S. becoming a person who shares American values, beliefs and customs and

is assimilated into American society. This process typically involves learning English and adjusting to American culture, and customs, while

keeping the old foods and religion.

The Americanization movement was a nationwide organized effort in the 1910s to bring millions of recent immigrants into the American cultural system. 30+ states passed laws requiring Americanization programs; in hundreds of cities the

chamber of commerce organized classes in English language and American civics; many factories cooperated. Over 3,000 school boards, especially in the Northeast and Midwest, operated after-school and Saturday classes. Labor unions, especially

the coal miners, (United Mine Workers of America) helped their members take out citizenship papers. In the cities, the YMCA and YWCA were especially active, as were organization of descendants of the founding generation such as the

Daughters of the American Revolution. The movement climaxed during World War I, as eligible young immigrant men were drafted into the Army, and the nation made every effort to integrate the European ethnic groups into the national identity.

The Americanization movement was a nationwide organized effort in the 1910s to bring millions of recent immigrants into the American cultural system. 30+ states passed laws requiring Americanization programs; in hundreds of cities the

chamber of commerce organized classes in English language and American civics; many factories cooperated. Over 3,000 school boards, especially in the Northeast and Midwest, operated after-school and Saturday classes. Labor unions, especially

the coal miners, (United Mine Workers of America) helped their members take out citizenship papers. In the cities, the YMCA and YWCA were especially active, as were organization of descendants of the founding generation such as the

Daughters of the American Revolution. The movement climaxed during World War I, as eligible young immigrant men were drafted into the Army, and the nation made every effort to integrate the European ethnic groups into the national identity.

The term “Americanization” was brought into general use during the organization of “Americanization Day” celebrations in a number of cities for July 4, 1915. Interest in the process of assimilation had been increasing for many years before

such programs were designated “Americanization.” The publication of a report of the U. S. Immigration Commission in 1911 marked the culmination of an attempt to formulate a constructive national policy toward immigration and

naturalization and was the basis of many of the programs adopted afterwards. Private agencies also gave high priority to Americanization projects. The Ford Motor Company had an especially well-publicized program. Among the religious

groups carrying on systematic programs of work among immigrants were most of the larger Protestant denominations, the National Catholic War Council, the Y.M.C.A, the Y.W.C.A, the Knights of Columbus and others.

The term “Americanization” was brought into general use during the organization of “Americanization Day” celebrations in a number of cities for July 4, 1915. Interest in the process of assimilation had been increasing for many years before

such programs were designated “Americanization.” The publication of a report of the U. S. Immigration Commission in 1911 marked the culmination of an attempt to formulate a constructive national policy toward immigration and

naturalization and was the basis of many of the programs adopted afterwards. Private agencies also gave high priority to Americanization projects. The Ford Motor Company had an especially well-publicized program. Among the religious

groups carrying on systematic programs of work among immigrants were most of the larger Protestant denominations, the National Catholic War Council, the Y.M.C.A, the Y.W.C.A, the Knights of Columbus and others.

In Henry Ford’s Ford English School (established in 1914), the graduation ceremony for immigrant employees involved symbolically stepping off an

immigrant ship and passing through the melting pot, entering at one end in costumes designating their nationality and emerging at the other end in

identical suits and waving American flags.

In Henry Ford’s Ford English School (established in 1914), the graduation ceremony for immigrant employees involved symbolically stepping off an

immigrant ship and passing through the melting pot, entering at one end in costumes designating their nationality and emerging at the other end in

identical suits and waving American flags.

Business Successes of the Early-20th Century

Henry Ford (1863-1947) and the American Auto Industry

• large-scale business

• mass production• assembly line

production process

Ford (left) made the accurate prediction, “I am going to

democratize the automobile. When I am through everybody will be

able to afford one.”

Ford’s Americanization Program

• To diminish the separateness of immigrant workers, Ford established English classes for his foreign-born employees

• He emphasized assimilation into the Melting Pot of America

Interest in the foreign born in the United States was quickened by the outbreak of World War I in 1914. Although the United States remained neutral until April 1917, the war in Europe brought this attention on the many recent immigrants in the United States. Of special concern was the issue of their political loyalty,

whether to the United States or to their mother country, and our long-term and tension regarding assimilation into American society. After the 1970s proponents of multiculturalism have attacked

Americanization programs as coercive and not respectful of immigrant culture. A major debate today is on whether speaking English is an essential component of being American.

Interest in the foreign born in the United States was quickened by the outbreak of World War I in 1914. Although the United States remained neutral until April 1917, the war in Europe brought this attention on the many recent immigrants in the United States. Of special concern was the issue of their political loyalty,

whether to the United States or to their mother country, and our long-term and tension regarding assimilation into American society. After the 1970s proponents of multiculturalism have attacked

Americanization programs as coercive and not respectful of immigrant culture. A major debate today is on whether speaking English is an essential component of being American.

The melting pot is a metaphor for a heterogeneous society becoming more homogeneous, the different elements “melting together” into a harmonious whole with a common culture. It is particularly used to describe the assimilation of immigrants

to the United States. The melting-together metaphor was in use by the 1780s. The exact term “melting pot” came into general usage in the United States after it was used as a metaphor describing a fusion of nationalities, cultures and ethnicities in the 1908 play of the same name. The desirability of assimilation and the melting pot model has been

reconsidered by some proponents of multiculturalism, who have suggested alternative metaphors to describe the current American society, such as a mosaic, salad bowl, or kaleidoscope, in which different cultures mix, but remain distinct in some aspects. Others argue that cultural assimilation is important to the maintenance of national unity, and should be promoted.

Melting Pot Metaphor

The melting pot is a metaphor for a heterogeneous society becoming more homogeneous, the different elements “melting together” into a harmonious whole with a common culture. It is particularly used to describe the assimilation of immigrants

to the United States. The melting-together metaphor was in use by the 1780s. The exact term “melting pot” came into general usage in the United States after it was used as a metaphor describing a fusion of nationalities, cultures and ethnicities in the 1908 play of the same name. The desirability of assimilation and the melting pot model has been

reconsidered by some proponents of multiculturalism, who have suggested alternative metaphors to describe the current American society, such as a mosaic, salad bowl, or kaleidoscope, in which different cultures mix, but remain distinct in some aspects. Others argue that cultural assimilation is important to the maintenance of national unity, and should be promoted.

In 1893, historian Frederick Jackson Turner also used the

metaphor of immigrants melting into one American culture. In his

essay The Significance of the Frontier in American History, he

referred to the “composite nationality” of the American

people, arguing that the frontier had functioned as a

“crucible” where “the immigrants were Americanized, liberated and fused into a mixed

race, English in neither nationality nor characteristics.”

In 1893, historian Frederick Jackson Turner also used the

metaphor of immigrants melting into one American culture. In his

essay The Significance of the Frontier in American History, he

referred to the “composite nationality” of the American

people, arguing that the frontier had functioned as a

“crucible” where “the immigrants were Americanized, liberated and fused into a mixed

race, English in neither nationality nor characteristics.”

Israel Zangwill combined the metaphor of the “crucible” or “melting pot” with a celebration of the United States as an ideal republic and a new promised land. The prophetic words of his Jewish

protagonist against the backdrop of the Statue of Liberty allude to Emma Lazarus’ famous poem The New Colossus (1883), which celebrated the statue as a symbol of American democracy and its identity as an immigrant nation. In terms of immigrants to the United States, the “melting pot” process has been equated with Americanization, that is, cultural assimilation and acculturation.

Israel Zangwill combined the metaphor of the “crucible” or “melting pot” with a celebration of the United States as an ideal republic and a new promised land. The prophetic words of his Jewish

protagonist against the backdrop of the Statue of Liberty allude to Emma Lazarus’ famous poem The New Colossus (1883), which celebrated the statue as a symbol of American democracy and its identity as an immigrant nation. In terms of immigrants to the United States, the “melting pot” process has been equated with Americanization, that is, cultural assimilation and acculturation.

Supporting Standard (26)The student understands how people from various

groups contribute to our national identity.

The Student is expected to:(B) 2 Discuss the Americanization movement to

assimilate American Indians into American culture

Cultural assimilation of Native Americans

The cultural assimilation of Native Americans was an assimilation effort by the United States to transform Native American culture to European–American culture between the years of 1790–1920. George Washington & Henry Knox and  were first to propose, in an

American context, the cultural transformation of Native Americans. They formulated a policy to encourage the “civilizing” process. With increased waves of immigration from Europe, there was growing public support for education to encourage a standard set of cultural

values and practices to be held in common by the majority of citizens. Education was viewed as the primary method in the acculturation process for minorities.

The cultural assimilation of Native Americans was an assimilation effort by the United States to transform Native American culture to European–American culture between the years of 1790–1920. George Washington & Henry Knox and  were first to propose, in an

American context, the cultural transformation of Native Americans. They formulated a policy to encourage the “civilizing” process. With increased waves of immigration from Europe, there was growing public support for education to encourage a standard set of cultural

values and practices to be held in common by the majority of citizens. Education was viewed as the primary method in the acculturation process for minorities.

George Washington formulated a policy to encourage the “civilizing” process. He had a six-point plan for civilization which included:

1. impartial justice toward Native Americans2. regulated buying of Native American lands3. promotion of commerce4. promotion of experiments to civilize or improve Native American society5. presidential authority to give presents6. punishing those who violated Native American rights.

George Washington formulated a policy to encourage the “civilizing” process. He had a six-point plan for civilization which included:

1. impartial justice toward Native Americans2. regulated buying of Native American lands3. promotion of commerce4. promotion of experiments to civilize or improve Native American society5. presidential authority to give presents6. punishing those who violated Native American rights.

Indians fascinated Thomas Jefferson. A voracious reader and book collector, he studied Indian customs and recorded Native languages. He prepared a display at Monticello, his home in Virginia, of tribal objects collected during the Lewis and Clark expedition (1803-1806). Unlike many

of his contemporaries, Jefferson considered the Indian to be by nature equal to the white man. He considered Indians were brave, strong, intelligent and articulate–the latter was proven by the Mingo headman James Logan (ca. 1725-1780), whom Jefferson compared to Demosthenes and Cicero,

the greatest orators of ancient Greece and Rome. The only thing Indians needed, Jefferson insisted, was the civilizing influence of agriculture. (Like English theorists since John Locke, Jefferson willfully ignored extensive and highly productive Native farming which did not use European

implements.) By abandoning hunting and adopting farming, he counseled, Indians would rise from “savagery” to “civilization” and eventually be absorbed into American society. As president, he extolled the virtues of agriculture in meetings with Native leaders, in correspondence and in

speeches. “In leading [Indians] to agriculture,” he told Congress in 1803, “I trust and believe that we are acting for their greatest good.”

Thomas Jefferson’s view

Indians fascinated Thomas Jefferson. A voracious reader and book collector, he studied Indian customs and recorded Native languages. He prepared a display at Monticello, his home in Virginia, of tribal objects collected during the Lewis and Clark expedition (1803-1806). Unlike many

of his contemporaries, Jefferson considered the Indian to be by nature equal to the white man. He considered Indians were brave, strong, intelligent and articulate–the latter was proven by the Mingo headman James Logan (ca. 1725-1780), whom Jefferson compared to Demosthenes and Cicero,

the greatest orators of ancient Greece and Rome. The only thing Indians needed, Jefferson insisted, was the civilizing influence of agriculture. (Like English theorists since John Locke, Jefferson willfully ignored extensive and highly productive Native farming which did not use European

implements.) By abandoning hunting and adopting farming, he counseled, Indians would rise from “savagery” to “civilization” and eventually be absorbed into American society. As president, he extolled the virtues of agriculture in meetings with Native leaders, in correspondence and in

speeches. “In leading [Indians] to agriculture,” he told Congress in 1803, “I trust and believe that we are acting for their greatest good.”

Americanization policies were based on the idea that when indigenous people learned United States (American) customs and values, they would be able to merge tribal traditions with American culture

and peacefully join the majority society. After the end of the Indian Wars, in the late 19th and early 20th centuries, the government outlawed the practice of traditional religious ceremonies. It established Native American boarding schools which children were required to attend. In these schools they were forced to

speak English, study standard subjects, attend church, and leave tribal traditions behind.

Americanization policies were based on the idea that when indigenous people learned United States (American) customs and values, they would be able to merge tribal traditions with American culture

and peacefully join the majority society. After the end of the Indian Wars, in the late 19th and early 20th centuries, the government outlawed the practice of traditional religious ceremonies. It established Native American boarding schools which children were required to attend. In these schools they were forced to

speak English, study standard subjects, attend church, and leave tribal traditions behind.

The movement to reform Indian administration and assimilate Indians as citizens originated in the pleas of people who lived in close association with the natives and were shocked by the fraudulent and indifferent management of

their affairs. They called themselves “Friends of the Indians” and lobbied officials on their behalf. Gradually the call for change was taken up by Eastern reformers. Typically the reformers were Protestants from well-organized denominations who considered assimilation necessary to the Christianizing of the Indians; Catholics were also

involved. The 19th century was a time of major efforts in evangelizing missionary expeditions to all non-Christian people. In 1865 the government began to make contracts with various missionary societies to operate Indian schools

for teaching citizenship, English, and agricultural and mechanical arts.

The movement to reform Indian administration and assimilate Indians as citizens originated in the pleas of people who lived in close association with the natives and were shocked by the fraudulent and indifferent management of

their affairs. They called themselves “Friends of the Indians” and lobbied officials on their behalf. Gradually the call for change was taken up by Eastern reformers. Typically the reformers were Protestants from well-organized denominations who considered assimilation necessary to the Christianizing of the Indians; Catholics were also

involved. The 19th century was a time of major efforts in evangelizing missionary expeditions to all non-Christian people. In 1865 the government began to make contracts with various missionary societies to operate Indian schools

for teaching citizenship, English, and agricultural and mechanical arts.

In 1882, Interior Secretary Henry M. Teller called attention to the “great hindrance” of Indian customs to the progress of assimilation. The resultant “Code of Indian Offenses” in 1883 outlined the procedure for

suppressing “evil practices.” A Court of Indian Offenses, consisting of three Indians appointed by the Indian Agent, was to be established at each Indian agency. The Court would serve as judges to punish offenders.

Outlawed behavior included participation in traditional dances and feasts, polygamy, reciprocal gift giving and funeral practices, and intoxication or sale of liquor. Also prohibited were “medicine men” who “use any of the arts of the conjurer to prevent the Indians from abandoning their heathenish rites and customs.” The

penalties prescribed for violations ranged from 10 to 90 days imprisonment and loss of government-provided rations for up to 30 days.

In 1882, Interior Secretary Henry M. Teller called attention to the “great hindrance” of Indian customs to the progress of assimilation. The resultant “Code of Indian Offenses” in 1883 outlined the procedure for

suppressing “evil practices.” A Court of Indian Offenses, consisting of three Indians appointed by the Indian Agent, was to be established at each Indian agency. The Court would serve as judges to punish offenders.

Outlawed behavior included participation in traditional dances and feasts, polygamy, reciprocal gift giving and funeral practices, and intoxication or sale of liquor. Also prohibited were “medicine men” who “use any of the arts of the conjurer to prevent the Indians from abandoning their heathenish rites and customs.” The

penalties prescribed for violations ranged from 10 to 90 days imprisonment and loss of government-provided rations for up to 30 days.

The Dawes Act of 1887, which allotted tribal lands in severalty to individuals, was seen as a way to create individual homesteads for Native Americans. Land allotments were made in exchange for Native Americans’ becoming US citizens and giving up some forms of tribal

self-government and institutions. It resulted in the transfer of an estimated total of 93 million acres from Native American control. Most was sold to individuals. The Indian

Citizenship Act of 1924 was also part of Americanization policy.

The Dawes Act of 1887, which allotted tribal lands in severalty to individuals, was seen as a way to create individual homesteads for Native Americans. Land allotments were made in exchange for Native Americans’ becoming US citizens and giving up some forms of tribal

self-government and institutions. It resulted in the transfer of an estimated total of 93 million acres from Native American control. Most was sold to individuals. The Indian

Citizenship Act of 1924 was also part of Americanization policy.

The Dawes Act of 1887• Implied Indian ways

were inferior to white ways

• Aimed to bring Indians into mainstream of American life by making them live like the white man

• The Indians resistedSenator Henry

Dawes

Calls for reform of American Indian Policy• Susette La Flesche—an Omaha

Indian—drew attention to Indian grievances through writings & lecture tours

• Helen Hunt Jackson wrote A Century of Dishonor (1881)—outlined broken treaties between U. S. & Indians and Ramona (1884)—the Uncle Tom’s Cabin of Indian policy

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