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Thanksgiving: A Myth — «Everything You’ve Been Taught About Thanksgiving is A Lie» — (PDF/Videos)

<div itemscope> <div style="text-align: center"> <a class="highlightJBM" href="http://www.benjaminmadeira.com/2015/11/thanksgiving.html"> <img alt="Thanksgiving Is an Origin Myth That Whitewashes Native American Genocide - Official Website - BenjaminMadeira" border="0" itemprop="photo" oncontextmenu="alert('BenjaminMadeira.com - Official Website');return false" oncopy="alert('BenjaminMadeira.com - Official Website');return false" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgkpE_ZskYu64KXtfe3GmAUpSShyUyRqmOSv79ZGnuIFsDQOzdohteG6xBXUju1SrAVt5DFEKDMSmQvewaTaNWKOo5FTfgLWJ9TP7qPc37MDV_TLK08Hle2TmjdrBkOJXvWhaVO8X34KJ-L/s280/thanksgiving-Pequot-Indians-BenjaminMadeira-com.jpg" style="width: 280px;height: 175px;" title="Thanksgiving Is an Origin Myth That Whitewashes Native American Genocide - Official Website - BenjaminMadeira"/> </a><br />
<span> <a href="#pdf" style="text-decoration: none;"><font color="#301ce2"> Destruction of the Pequot Indians by Colonial Forces in New England. </font></a> - Photo: <a href="https://www.google.com/#q=Thanksgiving Is an Origin Myth That Whitewashes Native American Genocide+site:benjaminmadeira.com" style="text-decoration: none;" target="_blank" title="Thanksgiving+Is+an+Origin+Myth+That+Whitewashes+Native+American+Genocide"><font color="#FF4000"> © c.1637 Giclee Print</font></a> / <a alt="Thanksgiving Is an Origin Myth That Whitewashes Native American Genocide" href="http://www.benjaminmadeira.com/search/label/religion" style="text-decoration: none;" target="_blank" title="Thanksgiving Is an Origin Myth That Whitewashes Native American Genocide"><font color="#FF4000"> illustration </font></a> </span> </div> </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;">  — [http://goo.gl/nx7pZB] Thanksgiving Is an Origin Myth That Whitewashes Native American Genocide____________________The Dark Historical Roots Of American 'Thanksgiving' </span></div></H2> <br /><br />

<div class="citajbm"> :: RT: The Dark Historical Roots ▶ http://goo.gl/xE65i2 ◀ Of American 'Thanksgiving' | #History #USA #Politics #Immigration #Culture #Society </div> <br /><br />

<div class="JBMCode"> Myths propagated about a supposed feast between Native Americans and the Pilgrims ignore the brutal history of why the Thanksgiving holiday was created and the horrific acts that its founders intended to celebrate. Here are 4 facts that bust the myths surrounding the origin of the holiday.</div> <br /> <br />

<H2> <div style="text-align: center"> 1. William Bradford wanted a holiday to give thanks to mass slaughter. </div></H2> <br /><br />

<div class="citajbm"> William Bradford, then-governor of Plymouth, was intent on claiming the land for the white settlers and sought to completely eradicate the Native Americans whose land they were occupying. Bradford truly believed in the punishment-heavy religious traditions taught by those like Richard Baxter and viewed the Indians not as human, but agents of demonic forces, describing them as “savage people, who are cruel, barbarous, and most treacherous.” <br /> <br />

In 1637, the war on the Pequot villages of Southeastern Connecticut began, and <a alt="Settlers savagely slaughtered Pequots" href="http://images.pcmac.org/SiSFiles/Schools/Al/MuscleShoals/MuscleShoalsHigh/Uploads/DocumentsCategories/Documents/10%20Days%20Chapter%201%20Massacre%20at%20Mystic0001.pdf?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Settlers savagely slaughtered Pequots"><font color="#FF4000">settlers savagely slaughtered Pequot men, women, and children by the hundreds</font></a>. Bradford’s own notes described the savagery of his men in graphic detail: </div> <br />

<div class="comillas"> “Others ran into their houses, and brought out fire, and set them on fire, which soon took in their mats, and, standing close together, with the wind, all was quickly on a flame, and thereby more were burnt to death than was otherwise slain,” Bradford wrote. “Those that escaped the fire were slain with the sword; some hewed to pieces, others run through with their rapiers, so as they were quickly dispatched, and very few escaped. <br /> <br />

It was conceived they thus destroyed about 400 at this time. It was a fearful sight to see them thus frying in the fire...horrible was the stink and scent thereof, but the victory seemed a sweet sacrifice, and they gave the prayers thereof to God, who had wrought so wonderfully for them.” —Bradford's History of Plymouth Plantation, pp. 425-426</div> <br /> <br />

<div class="JBMCode"> After some 500 Pequots were slaughtered in massacres in May, June, and July, Bradford declared victory in November and stated that the massacre of the Pequots would be a holiday celebrated by all white settlers, writing: <br /> <br />

“For the next 100 years, every Thanksgiving Day ordained by a Governor was in honor of the bloody victory, thanking God that the battle had been won.”</div> <br /> <br />

<H2> <div style="text-align: center"> 2. Squanto was kidnapped and forced into child slavery. </div></H2> <br /><br />

<div class="citajbm"> The famous story of Squanto, the kind Wampanoag man who learned English and helped the Pilgrims learn how to survive through the winter, is incredibly misleading. <a alt="Squanto was first captured as a boy in 1605" href="http://www.sacred-texts.com/neu/nda/nda27.htm?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Squanto was first captured as a boy in 1605"><font color="#FF4000">Squanto was first captured as a boy in 1605</font></a> and sold into slavery in England. He was later able to convince a merchant he worked for to allow him passage back to his people in present-day Massachusetts. <br /> <br />

But despite Squanto’s best efforts to escape and live free, he was kidnapped again by British slave traders and again enslaved in Spain. After several more years, Squanto managed to talk his way into a ship back to England, and then proceeded to get on a ship headed to Cape Cod in 1619. Squanto learned English not to help white people grow crops, but as a necessity to escape slavery and get back to his homeland. </div> <br /> <br />

<H2> <div style="text-align: center"> 3. The Pilgrims were against religious freedom. </div></H2> <br /><br />

<div class="JBMCode"> If there was one thing the puritans wanted, it certainly wasn’t religious freedom. Their interpretation of the Bible was particularly strict, and the Pilgrims strongly believed others who practiced different beliefs were doomed to be cast into hell. One example of puritan religious leadership was <a alt="The puritans and the Bible" href="https://kenbaker.wordpress.com/2007/11/16/the-puritans-and-the-bible/?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="The puritans and the Bible"><font color="#FF4000">Richard Baxter</font></a>, who cited Jesus’ parables in <a alt="Matthew 25" href="http://biblehub.com/matthew/25.htm?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Matthew 25"><font color="#FF4000">Matthew 25</font></a> as one of the defining scriptures that clearly differentiates between the benefits obtained by true believers and the punishments meted out to those who didn’t adhere to the Word of God. Baxter also preached the importance of <a alt="2 Thessalonians 1, verses 8-10" href="http://biblehub.com/2_thessalonians/1.htm?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="2 Thessalonians 1, verses 8-10"><font color="#FF4000">2 Thessalonians 1, verses 8-10</font></a>, which reads:</div> <br /> <br />

<div class="comillas"> <b>8</b> He will punish those who do not know God and do not obey the gospel of our Lord Jesus. <b>9</b> They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might <b>10</b> on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you. </div> <br /> <br />

<div class="citajbm"> The puritans didn’t evolve past their fundamentalism, either. A descendant of the first puritan settlers was Jonathan Edwards — the first-ever “fire and brimstone” preacher who penned the sermon <a alt="Sinners in the Hands of an Angry God" href="http://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1053&context=etas?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Sinners in the Hands of an Angry God"><font color="#FF4000">Sinners in the Hands of an Angry God</font></a>. Among other things, the sermon preached that everyone was doomed to an eternity in hell unless they completely gave in and practiced the strict interpretations of Puritan faith. </div> <br /> <br />

<div class="comillas"> God is not altogether such an one as themselves, tho’ they may imagine him to be so. The Wrath of God burns against them, their Damnation don’t slumber, the Pit is prepared, the Fire is made ready, the Furnace is now hot, ready to receive them, the Flames do now rage and glow. The glittering Sword is whet, and held over them, and the Pit hath opened her Mouth under them. —<a alt="Sinners in the Hands of an Angry God" href="http://hs.pequannock.org/ourpages/auto/2015/10/2/63749328/Sinners%20in%20the%20hands%20of%20an%20angry%20God.pdf?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Sinners in the Hands of an Angry God"><font color="#FF4000">Sinners in the Hands of an Angry God</font></a>. A Sermon Preached at Enfield, July 8th, 1741 </div> <br /> <br />

<div class="JBMCode"> Even after 1741, when this sermon was originally delivered, this extremist form of Christianity remained strong and was deeply-represented in the first federal governments. <a alt="Aaron Burr" href="http://www.senate.gov/artandhistory/history/resources/pdf/aaron_burr.pdf?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Aaron Burr"><font color="#FF4000">Edwards’ grandson, Aaron Burr</font></a>, served as Thomas Jefferson’s first Vice President, from 1801 to 1805.</div> <br /> <br />

<H2> <div style="text-align: center"> 4. The Pilgrims were the first illegal immigrants. </div></H2> <br /><br />

<div class="citajbm"> As Ric Burns recently explained in an interview with the <a alt="Mother Nature Network" href="http://www.mnn.com/lifestyle/arts-culture/stories/pbs-busts-thanksgiving-myth-pilgrims?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Mother Nature Network"><font color="#FF4000">Mother Nature Network</font></a>, the Pilgrims were originally chartered to sail from the Old World to Virginia by the Virginia Company, but <a alt="The Pilgrims ended up in Massachusetts due to dangerous waters" href="https://www.plimoth.org/learn/just-kids/homework-help/who-were-pilgrims?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="The Pilgrims ended up in Massachusetts due to dangerous waters"><font color="#FF4000">they ended up in Massachusetts due to dangerous waters</font></a>. This was far north of their originally charted route, technically making them some of the first illegal immigrants in North America. <br /> <br />

Along with bringing their religious beliefs, the first white settlers in America brought along foreign germs, which, starting in 1616, caused <a alt="A plague killed between 50 percent and 90 percent of Native American populations" href="http://www.mnn.com/lifestyle/arts-culture/stories/pbs-busts-thanksgiving-myth-pilgrims?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="A plague killed between 50 percent and 90 percent of Native American populations"><font color="#FF4000">a plague that killed between 50 percent and 90 percent of Native American populations</font></a> all the way down the Eastern Seaboard. This is part of what made it possible for the Pilgrims to maintain their foothold on the land they occupied — <a alt="Previous voyages by Norsemen in the 10th century were unsuccessful" href="http://www.sacred-texts.com/neu/nda/nda27.htm?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Previous voyages by Norsemen in the 10th century were unsuccessful"><font color="#FF4000">previous voyages by Norsemen in the 10th century were unsuccessful</font></a>, as they were hopelessly outnumbered before the European-induced plagues of the 17th century. </div> <br /> <br />

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<div style="text-align: center"><span style="color: blue"><span style="font-size: 13pt; line-height:12pt"> <strong> American History Textbooks' Lies: Everything Your Teacher Got Wrong - Myths, Education (1995). </strong> </span></span></div> 
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<span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;">  —  REFERENCES | Works cited:  </span> <br /><br />

• [1] Bradford. <b><a alt="Bradfords History of Plymouth Plantation" href="https://faculty.gordon.edu/hu/bi/ted_hildebrandt/nereligioushistory/bradford-plimoth/bradford-plymouthplantation.pdf?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="Bradfords History of Plymouth Plantation"><font color="#FF4000">Bradford's History of Plymouth Plantation</font></a>, </b> written between 1620-47 but not published until the nineteenth century. Print. <br /> <br />

• [1] Cahill, Tom. <b><a alt="Tom Cahill" href="mailto:tom.v.cahill@gmail.com" style="text-decoration: none;" target="_blank" title="Tom Cahill"><font color="#FF4000">Tom Cahill is a writer. He specializes in coverage of political, economic, and environmental news</font></a> </b>. Web. <br /> <br />

• [2] Zinn, Howard (1999), Oxford University Press. <b><a alt="A Peoples History of America, by Howard Zinn" href="http://www.thegoyslife.com/Documents/Books/A%20People's%20History%20of%20the%20United%20States-%20Howard%20Zinn.pdf?origin=http://www.benjaminmadeira.com/2015/11/thanksgiving.html" style="text-decoration: none;" target="_blank" title="A Peoples History of America, by Howard Zinn"><font color="#FF4000">A People's History of America.</font></a> </b> New York, New York, USA. HarperCollins Publishers.  1999. Print. </div> <br /> <br />

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Thanksgiving: A Myth — «Everything You’ve Been Taught About Thanksgiving is A Lie» — (PDF/Videos)

Destruction of the Pequot Indians by Colonial Forces in New England. - Photo: © c.1637 Giclee Print / illustration — [...

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CulturalStudies — «Out of Ireland» — The Story of Irish Emigration to America

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<span> <a href="#mp4" style="text-decoration: none;"><font color="#301ce2"> The Story of Irish Emigration to America </font></a> - Photo: <a alt="Out of Ireland: The Story of Irish Emigration to America" href="http://www.benjaminmadeira.com/search/label/cultural-studies" style="text-decoration: none;" target="_blank" title="Out of Ireland: The Story of Irish Emigration to America"><font color="#FF4000"> illustration </font></a> </span> </div> </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;">  — [http://goo.gl/Nh4Yrg] Out of Ireland: The Story of Irish Emigration to America.  _______________________Immigration</span></div></H2> <br /><br />

<div class="citajbm"> :: RT: Video http://goo.gl/Nh4Yrg Out of Ireland: The Story of Irish Emigration to America | #Immigration #Irish #SocialStudies #CulturalStudies #EthnicRelations #Ethnology #Americanization #Emigration #Immigrants #History #Ethnicity #Nationalism #IrishAmericans #Immigration #SocialStudies #CulturalStudies #Society #Culture </div> <br /><br />

<div class="JBMCode"> "Passage to the United States seems to produce the same effect upon the exile of Erin as the eating of the forbidden fruit did upon Adam and Eve. In the morning, they were pure, loving, and innocent; in the evening guilty." - The Liberator, August 11, 1854 <br /> <br />

*The term America is used in this post to mean the United States of America.</div> <br />

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CulturalStudies — «Out of Ireland» — The Story of Irish Emigration to America

The Story of Irish Emigration to America - Photo: illustration — [http://goo.gl/Nh4Yrg] Out of Ireland: The Story of Iri...

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Essay — «Crevecoeur and Monica Ali’s Brick Lane» — Cultures [PDF/Videos]

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<span> <a href="#pdf" style="text-decoration: none;"><font color="#301ce2"> Crevecoeur vs Monica Ali </font></a> - Photo: <a alt="Crevecoeur —Letter III, What is an American— and Monica Ali Brick Lane" href="http://www.benjaminmadeira.com/search/label/essays" style="text-decoration: none;" target="_blank" title="Crevecoeur —Letter III, What is an American— and Monica Ali Brick Lane"><font color="#FF4000"> Deliss/Godong/Corbis/illustration </font></a> </span> </div> </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;">  — [http://goo.gl/qlYsOI] Crevecoeur —Letter III, What is an American— and Monica Ali’s Brick Lane.  _______________________Immigration</span></div></H2> <br /><br />

<div class="citajbm"> :: RT: Writing http://goo.gl/qlYsOI an essay on Crevecoeur —Letter III, What is an American— and Monica Ali's Brick Lane; Interdisciplinary Course with Cultural Studies | #Essay #Immigration #Bangladesh #Muslims #British #Americans #StudyNotes #UniversityStudies #SocialStudies #CulturalStudies #Society #Culture What is an American? What is a Bangladeshi in Brick Lane? </div> <br /><br />

<div class="JBMCode"> Exam in Interdisciplinary course (combines both literature and cultural studies: UK/American Literature and UK/American Culture) <br /><br />

The earliest articulation of the melting pot concept came in 1782, from J. Hector St. John Crevecoeur, a French officer turned New York settler, who envisioned assimilated Europeans as ingredients in a vast melting pot of cultures. The concept of the melting pot later expanded to include people from different races and backgrounds, as it became one of the cornerstones of assimilation theory. While many academics dispute the relevance of the term, the model of the melting pot offers an idealistic vision of U.S. society and identity, combining people from diverse ethnic, religious, political, and economic backgrounds together into a single people. <br /><br />

In The Journals and Miscellaneous Notebooks of Ralph Waldo Emerson, ed. by William H. Gilmanetal. (Cambridge, Mass.: The Belknap Press of Harvard University Press, 1960-1982), vol. IX, 1843-1847, ed. by Ralph H. Orthand Alfred R. Ferguson (1971), pp. 299f., the following entry for 1845 can be found:  <br /><br />

Well, as in the old burning of the Temple at Corinth, by the melting & intermixture of silver & gold & other metals, a new compound more precious than any, called the Corinthian Brass, was formed so in this Continent, -asylum of all nations, the energy of Irish, Germans, Swedes, Poles, & Cossacks, & all the European tribes, - of the Africans, & of the Polynesians, will construct a new race, a new religion, a new State, a new literature, which will be as vigorous as the new Europe which came out of the smelting pot of the Dark Ages [...] </div> <br />

<div class="citajbm"> "Cultural identification" :: how a culture or ethnic group is identified in the literary text.<br /><br />

In "Brick Lane" and "Letter III, What is an American?" we have several cultural groups identified in the text, white Europeans, Muslims, Bangladeshi, British, and so on. We know that's what they are because they're identified as such.<br /><br />

However, we know that every author chooses the images and vocabulary, metaphors, and so on--all the narrative techniques we can employ in crafting a story--with an eye toward achieving that particular effect or story. So, for instance, how is Muslims presented here, by what means, and to what effect?<br /><br />

That's what we mean by "cultural identification" and analyzing that culture.<br /><br />

How are those elements presented in these two texts, "Brick Lane" and "Letter III, What is an American?". By choosing one culture in each text (for example, Muslims and Americans), one can handle them in their respective texts. For instance, what does Crévecoeur do in defining American culture, and what does Ali do in defining British (or Bangladeshi) culture? Are they the same? Different? To what effect or what purpose?<br /><br />

One just needs to support one's argument with examples from the texts and understanding of the cultural context.   <br /> <br />

*The term America is used in this essay to mean the United States of America.</div> <br />

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<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Five-paragraph essay on Crevecoeur —Letter III, What is an American— and Monica Ali's Brick Lane; Interdisciplinary Course with Cultural Studies, Benjamin Madeira, <a name="pdf">PDF</a> :: </span></div></H2> 
<CENTER> <a alt="Crevecoeur —Letter III, What is an American— and Monica Ali Brick Lane, PDF" href="https://drive.google.com/file/d/0B4kGy0lOHL12NVFHVWZKUm5TcVE/view?usp=sharing?origin=http://www.benjaminmadeira.com/2015/05/crevecoeur-and-brick-lane.html" target="_blank" title="Crevecoeur —Letter III, What is an American— and Monica Ali Brick Lane, PDF"><img alt="Crevecoeur —Letter III, What is an American— and Monica Ali Brick Lane, PDF - Official Website - BenjaminMadeira" border="0" height="280" itemprop="photo" oncontextmenu="alert('BenjaminMadeira.com - Official Website');return false" oncopy="alert('BenjaminMadeira.com - Official Website');return false" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgutlf6feBFedZORQpdwcy8JP-VYSsbvwbipt7-zGGe2Ogy2IdWPl5LBPvtARCCDUXgxz8tY-ipdjoFxm0YXPBM83RmCrkXXFEAShpdLR9gVXEH3Weo147jhiRJ966cwfnqnWYxWoLZ-Z6c/s280/pdf-BenjaminMadeira-com.gif" title="Crevecoeur —Letter III, What is an American— and Monica Ali Brick Lane, PDF - Official Website - BenjaminMadeira" width="280" /> </a> </CENTER> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> What is an American? What is a Bangladeshi in Brick Lane? :: </span></div></H2> 
<div class="citajbm"> In <i>Letter III</i> (1782) and <i>Brick Lane</i> (2004), both French-born American Crevecoeur and Bangladeshi-born British Monica Ali address the issue of belonging by portraying a definition of individuals’ identity on different environments. In both cases, their choice of setting serves to underline their ideological concerns. When attempting to find out what the authors’ stance is on national or individual identity, one can ask them out loud: should immigrants be one hundred percent Americans, British, without clinging to some of their native culture? In his arguments, James, the farmer, purports that immigrants lost their cultural roots and hence became Americans (Crevecoeur 54). Monica Ali, on the other hand, champions policies that have been adopted with the perspective of convergence to an endogenous, social cohesion, meaning “pluralist integration model,” which leads to uniformity. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> The « melting pot » metaphor :: </span></div></H2> 
<div class="citajbm"> By changing his name Michel-Guilluame-Jean de Crèvecœur to the Americanized James Hector St. John, French Crèvecoeur provides himself as an example in how the new race of men should act upon their arrival to the British colonies in America. Crevecoeur’s letter writer, a farmer named James Hector St. John, addresses a fictional English recipient in Letter III where he attempts to portray various perspectives of being an American; what the national identity this emerging American society should have. Crevecoeur was the first proponent of the American prototype encapsulated in the « melting pot » metaphor. This type of society would be a relatively heterogeneous entity that becomes increasingly homogenous as the varying elements met together to one harmonious whole that has a common or shared culture (Modood 3). In this American community “individuals of all nations are melted into a new race of men" (Crevecoeur 55, emphasis added). Crevecoeur’s purpose in Letter III is to delineate a monolithic integration model, which is equated with cultural assimilation and acculturation rather than a multithreaded tapestry of immigrants in modern United States society (Crevecoeur 56).  </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Either a European, or the descendant of a European :: </span></div></H2> 
<div class="citajbm"> According to James, most Americans were made up of a mixture of immigrants from some European ethnic groups, “a mixture of English, Scotch, Irish, French, Dutch, Germans, and Swedes” (Crevecoeur 51) who, if they were "honest, sober and industrious" (Crevecoeur 91), would prosper in a welcoming land of opportunity (Crevecoeur 55). "[‘Where there is bread, there is my country’] is the motto of all emigrants," postulated James (Crevecoeur 54). The fictional narrator of the text, James, the American farmer, captures that the American, “this new man […] is either a European, or the descendant of a European, hence that strange mixture of blood, which you will find in no other country” (Crevecoeur 54). According to the monolithic integration model advocated by Crevecoeur, those immigrants who left their homes, should ignore any ethnic heritage; they should strive to love their new country more than their country of origin, thus “[t]he American ought […] to love this country much better than that wherein either he or his forefathers were born” (Crevecoeur 43, 55).  </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Immigrants did not have their own home culture :: </span></div></H2> 
<div class="citajbm"> Hence, according to the monolithic integration model, the immigrants did not have their own home culture and were to embrace the dominant cultural aspects of this new white race in America (Martin 8). Immigrants are thus forced to share and use cultural aspects of the larger group so as to become culturally homogenous. As James, the farmer, advances, “[t]he American is a new man, who acts upon new principles. He must therefore entertain new ideas and form new opinions” (Crevecoeur 56). What defines Americans and British today would not be complete without mentioning the increasing pluralistic integration model where different cultures have adopted social cohesion while at the same time maintaining their cultures. The multiculturalists believe that homogeneity is to be achieved when each cultural group is recognized and treated on equal measure (Martin 8).  </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Monica Ali's  Brick Lane :: </span></div></H2> 
<div class="citajbm"> Brick Lane scrutinizes modern integration with a view to ethnic heritage. Readers will follow the story of Nazneen, a young Bangladeshi girl. She is a literary character that has depth, layers and can surprise the readers and convince them. She has ‘the incalculability of life’ about her (Forster 55); she is thus, a round character. Nazneen, at the age of eighteen is married off to Chanu, a forty year old Bengali man living in London, specifically on Tower Hamlets, a hidden place largely populated by immigrants from Bangladesh (Lane, n/p). Monica Ali utilizes diverse literary techniques when crafting her story on Bangladeshi-immigrant protagonist Nazneen. The author explores diverse themes; however, in order to elaborate shortly on this paper, the focus will be individual identity. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> The Bengali community: an entity that depends on fate :: </span></div></H2> 
<div class="citajbm"> Monica Ali begins portraying the Bengali community as an entity that depends on fate, destiny or predestination and as a consequence of this, they are passive when facing decisions in life. As the third person narrator advances: “‘[o]f course, Fate will decide everything in the end, whatever route you follow’” or “[…] you are destined to die of hunger […]” (Ali 14). Furthermore, by portraying Nazneen's mother as a saint and all her lineage, it is being implied that Nazneen is destined to be an obedient wife (Ali 80); if she suffers then she should be patient and silent within her own ethnic community and within multicultural Brick Lane. Therefore, she should know, integration cannot take place. The author depicts the Bengalis this way so as to plough the field, in Brick Lane, and thus, surprise her readers with Nazneen's changing identity while debating immigration and the pluralist integration model.  </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Interaction in local communities is a paramount aspect in human sociality :: </span></div></H2> 
<div class="citajbm"> In order for an immigrant to become integrated into a society, interaction in local communities is a paramount aspect in human sociality, the Bangladeshi villager, however, remains ‘in a very sorry state’ in her apartment, refusing to shed all vestiges of her cultural heritage. She embodies what other Bengali immigrants feel while on British soil: “[t]heir bodies are here but their hearts are back there” (Ali 32). “In all her eighteen years, she could scarcely remember a moment she had spent alone. Until she married. And came to London to sit day after day in this large box with the furniture to dust, and the muffled sound of private lives sealed away above, below and around her” (Ali 24; Parekh 197). </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Now our children are copying what they see here :: </span></div></H2> 
<div class="citajbm"> Monica Ali attempts to portray the western –British– culture from East’s perspective in doctors Azad’s words: “[...] I saw two of our young men in a very sorry state” (Ali 31), explaining why immigrants should not become integrated in western society. Nazneen’s spouse corroborates it, as the male focalizer exemplifies that: "[...] for my part, I don't plan to risk these things happening to my children. We will go back [before [my] children [are] affected by Western habits]" (Ali 32). Doctor Azad regrets, "now our children are copying what they see here, going to the pub, to nightclubs. […] The problem is our community is not properly educated about these things" (Ali 31).  In Brick Lane, Monica Ali concludes that ‘gradual fusion’ or metamorphosis should be every individual’s decision as is the case of Nazneen’s daughters. Newcomers should choose whether they want injection of regular doses of local culture or not (Parekh 197; Øien-Vikaune, Lesson 2, video: 24:09).  </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Individual identity is non-static :: </span></div></H2> 
<div class="citajbm"> “Identity” is a topic of wide variety, but can be defined for this purpose as ‘their understanding of who she is, what she wants to be recognized as.’ The concept of individual identity is non-static, it changes all the time, and immigrants, such as Nazneen, struggle with an evolving identity within themselves (Bloom 52; Fearon 4-6). Monica Ali gives her readers the feeling of the emptiness and confusion in Nazneen’s live by placing 'dead grass,' 'broken paving stones' (Ali 17), and so on, in the pages of the immigration story. Such figurative language evokes vivid images that reveal characterization and reinforce Ali's themes while contrasting Nazneen's Bangladeshi village. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Nazneen goes on to establish an extra-marital affair :: </span></div></H2> 
<div class="citajbm"> In Brick Lane, Nazneen meets obstacles, but she will demonstrate that she can overcome them by challenging the beliefs imposed on her that dictates that she is not the master of her own life. Since birth, Nazneen’s mother, Rupban, told her that it was pointless to oppose fate (Ali 14). On deciding to oppose her mother’s advice, Nazneen goes on to establish an extra-marital affair with Karim, a young Muslim from the same community, and their attraction between them destroys their moral expectations, and as time goes by, she gives up supporting her husband. Even after being almost half his life on British soil his heart is still in his country of origin; not even the tears of his daughters make the jingle of his own voice stop echoing: “[t]he pull of the land is stronger even than the pull of blood” (Ali 32). Nazneen takes her own decision on whether she will stay home or go back to the rice fields of rural Bangladesh. Unlike Chanu, Nazneen has finally being released from fate that kept her subjugated and silent for years. Nazneen can finally formulate questions and by acting this way she is even defying God’s will: “[i]f God wanted us to ask questions, he would have made us men" (Ali 80), Nazneen had been advised. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Conclusion :: </span></div></H2> 
<div class="citajbm"> Societies change—for better or worse—and the United States also does; Great Britain is not the exception to the rule. While Crevecoeur argues for the idea of a monolithic integration, Monica Ali defends the idea that immigration is good for Britain but not the blending of many cultures, languages and religions to form a single national identity as articulated by Crevecoeur. As immigrants flourish in new societies, their identity changes from their country of origin to being progressively adjusted. As Monica Ali points out, immigrants change, perhaps it is a slowly process but it happens nevertheless (Ali, 2014, video 07:12-26). Immigrants will eventually become integrated in the host society as Nazneen’s daughters and eventually Nazneen herself did. Parekh concludes that “[...] minorities have a right to maintain and transmit their ways of life, and denying it to them is both indefensible and likely to provoke resistance” (197). </div> <br />

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<div style="text-align: center"><span style="color: blue"><span style="font-size: 13pt; line-height:12pt"> <strong> What is an American? Hector St. John Crevecoeur :: </strong> </span></span></div> 
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<div style="text-align: center"><span style="color: blue"><span style="font-size: 13pt; line-height:12pt"> <strong> Monica Ali's Brick Lane : </strong> </span></span></div> 
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<div style="text-align: center"><span style="color: blue"><span style="font-size: 13pt; line-height:12pt"> <strong> Immigration Is Good For Britain | Monica Ali : </strong> </span></span></div> 
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<div class="citajbm"> 
<span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> WORKS CITED —  REFERENCES :  </span> <br /><br />

• [1] Ali, Monica. Brick Lane, excerpt (chapters 1, 2 and 3). London: Black Swan, 2004.  11-80. Print.  <br /><br />

• [2] Bloom, William. Personal Identity, National Identity, and International Relations. Cambridge: Cambridge University Press. 1990. Print. <br /><br />

• [3] <a alt="Letters from an American farmer, 1904, PDF" href="https://drive.google.com/file/d/0B4kGy0lOHL12TDdlNVA3THUtcEk/view?usp=sharing?origin=http://www.benjaminmadeira.com/2015/04/crevecoeur-american.html" style="text-decoration: none;" target="_blank" title="Letters from an American farmer, 1904, PDF"><font color="#FF4000">Crevecoeur J. Hector St. John de. Letters from an American Farmer</font></a>. New York: Fox, Duffield and Company. (1904 [1782]). Print. Pp. 48-91.  <br /><br />

• [4] Fearon, James D. What is identity? Stanford University. 1999. Print. <br /><br />

• [5] Forster, E. M. Aspects of the Novel. New York: RosettaBooks. 1927. Print. ISBN 0-7953-0952-X <br /><br />

• [6] Lane, Harriet. Ali's in wonderland. TheGuardian, 2003. Web. Retrieved on May 2015 from http://goo.gl/OYf4lI <br /><br />

• [7] Martin, Philip. Immigration and Integration: The US Experience and Lessons for Europe. Commission for Migration and Integration Research, Vol 16, 2007. 1-14.  <br /><br />

• [8] Modood, Tariq. Remaking multiculturalism after 7/7. Open Democracy, 29(7). 2005. Web. Retrieved on May 2015 from https://goo.gl/5xT42r <br /><br />

• [9] Parekh, Bhikhu C. <a alt="Rethinking Multiculturalism" href="https://drive.google.com/file/d/0B4kGy0lOHL12VjdyVXkweFZ5Nkk/view?usp=sharing?origin=http://www.benjaminmadeira.com/2015/02/integration.html" style="text-decoration: none;" target="_blank" title="Rethinking Multiculturalism"><font color="#FF4000">“Rethinking Multiculturalism : cultural diversity and political theory” in: Chapter 7: The Political Structure of Multicultural Society</font></a>. 2000. Cambridge, Mass. : Harvard University Press. Print. ISBN: 0674004361 <br />
<div class="JBMCode"> By an academic, for academics, using academic argument forms, and with an academics meanness of spirit. </div> <br /><br />

• [10] Øien-Vikaune, Ane. Cultural Studies Unit 2: Race, and integration theory. Take Credit, NTNU: Lesson 2, 2015. Web. Retrieved on Feb 2015 from (Video) https://goo.gl/B8dZOM and (PDF) https://goo.gl/j0kSZN <br /><br />

</div>

Essay — «Crevecoeur and Monica Ali’s Brick Lane» — Cultures [PDF/Videos]

Crevecoeur vs Monica Ali - Photo: Deliss/Godong/Corbis/illustration — [http://goo.gl/qlYsOI] Crevecoeur —Letter III, What...

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Essay — «Irish—in the USA» — integrated into mainstream society [PDF/Videos]

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<span> <a href="#pdf" style="text-decoration: none;"><font color="#301ce2"> Minority group integrated into mainstream society </font></a> - Photo: <a alt="Irish— minority group —living in the USA—, and their integration into mainstream society" href="http://www.benjaminmadeira.com/search/label/essays" style="text-decoration: none;" target="_blank" title="Irish— minority group —living in the USA—, and their integration into mainstream society"><font color="#FF4000"> illustration </font></a> </span> </div> </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;">  — [http://goo.gl/XTthkV] Irish— a minority group —living in the USA—, and their integration into mainstream society.  _______________________Immigration</span></div></H2> <br /><br />

<div class="citajbm"> :: RT: Writing http://goo.gl/XTthkV an essay on a minority group —living in the USA—, and its integration into mainstream society: While 1) Irish immigrants struggled in the past to become well-adjusted in the United States society, 2) their integration was speeded up by undergoing biological assimilation, and 3) today they are integrated into mainstream society | #Essay #Immigration #Irish #English #StudyNotes #UniversityStudies #SocialStudies #CulturalStudies #Society #Culture  #EthnicRelations #Ethnology #Americanization #Emigration #Immigrants #History #Ethnicity #Nationalism #IrishAmericans   </div> <br /><br />

<div class="JBMCode"> Exam in Interdisciplinary course (combines both literature and cultural studies: UK/American Literature and UK/American Culture)   <br /><br />

The Irish, who, at home, readily sympathize with the oppressed everywhere, are instantly taught when they step upon [American] soil to hate and despise the Negro.... Sir, the Irish-American will one day find out his mistake. - Frederick Douglass, May 10, 1853 -as quoted in Ignatiev, Noel. "How the Irish Became White." New York: Routledge, 1995. </div> <br />

<div class="citajbm"> The key themes here are: immigration, ideology, identity, ethnicity, social class and prejudice/discrimination.   <br /> <br />

Once seen as threats to mainstream society, Irish Americans have become an integral part of the American story. More than 40 million Americans claim Irish descent, and the culture and traditions of Ireland and Irish Americans have left an indelible mark on U.S. society. <br /> <br />

Integration is a process wherein immigrant newcomers and the communities in which they settle — both the individuals and institutions — mutually adapt to one another. Integration is also an endpoint reached when individuals only minimally perceive themselves and others in ethnoracial and national terms, when these attributes have, at most, a negligible negative impact on opportunities and life chances. (Richard Alba and Victor Nee, "Remaking the American Mainstream: Assimilation and Contemporary Immigration." Cambridge, MA: Harvard University Press, 2003.) <br /> <br />

*The term America is used in this essay to mean the United States of America.</div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Five-paragraph essay on Irish— a minority group —living in the USA—, and their integration into mainstream society; Interdisciplinary Course with Cultural Studies, Benjamin Madeira, <a name="pdf">PDF</a> :: </span></div></H2> 
<CENTER> <a alt="Irish— a minority group —living in the USA—, and their integration into mainstream society, PDF" href="https://drive.google.com/file/d/0B4kGy0lOHL12VHM3dU9JRGp6akk/view?usp=sharing?origin=http://www.benjaminmadeira.com/2015/05/irish-in-usa.html" target="_blank" title="Irish— a minority group —living in the USA—, and their integration into mainstream society, PDF"><img alt="Irish— a minority group —living in the USA—, and their integration into mainstream society, PDF - Official Website - BenjaminMadeira" border="0" height="280" itemprop="photo" oncontextmenu="alert('BenjaminMadeira.com - Official Website');return false" oncopy="alert('BenjaminMadeira.com - Official Website');return false" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgutlf6feBFedZORQpdwcy8JP-VYSsbvwbipt7-zGGe2Ogy2IdWPl5LBPvtARCCDUXgxz8tY-ipdjoFxm0YXPBM83RmCrkXXFEAShpdLR9gVXEH3Weo147jhiRJ966cwfnqnWYxWoLZ-Z6c/s280/pdf-BenjaminMadeira-com.gif" title="Irish— a minority group —living in the USA—, and their integration into mainstream society, PDF - Official Website - BenjaminMadeira" width="280" /> </a> </CENTER> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Integration of the Irish in the American Society :: </span></div></H2> 
<div class="citajbm"> Immigration has undoubtedly constituted a fundamental element of the United States of America. The composition of American society today goes beyond people derived from the finest of a few selected European countries (Alba and Nee, Kindle Locations 401-402; Crevecoeur 51). A large proportion of the American populace has in fact its roots traced to other parts of the world (Øien-Vikaune, Lesson 1, video: 00:33-50). On several occasions, the United States has been termed as the “melting pot” (Alba and Nee, Kindle Locations 401-402). Of course, this necessitates full integration and adjustments both among immigrants and their progeny. Furthermore, scholars acknowledge that the speed of integration and adjustment may vary within a new society whose members are from different countries and races (Ignatiev 43). When dealing with the contentious issue of examination or discussion on minorities, immigration or integration, one cannot relegate Irish immigrants to a sphere that does not impinge on their adjustment in the United States. While Irish immigrants struggled in the past to become well-adjusted in the United States society, a selective group of them speeded up their own integration; they underwent biological assimilation, and today, despite the heterogeneity of Irish Immigrants, the Irish population in general has over time become integrated into the mainstream United States society but still emulating Irish traditions. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Emigration from Ireland is not homogenous :: </span></div></H2> 
<div class="citajbm"> While some critics may argue that emigration from Ireland was triggered by both famine in the nineteenth century, economic climate and oppression, one can also argue that emigration from Ireland is not a homogenous issue; immigration experiences for Irish people differed by gender and from one person to the other (Schwaninger 51; Salins 26; Øien-Vikaune, Lesson 1, video: 03:04-31; 05:21-06:59). For Meagher “[t]here may never be a last Irish immigrant as long as Ireland and the United States exist” (3). According to Meagher, Irish people living in the US today ought to be separated into two main groups; most of those who call themselves Irish "are either Protestant or had ancestors that were" (4). When general public refer to Irish, they are talking about those who emigrated during the nineteenth- and twentieth-century. However, "most of today’s self-identified Irish in America came here in the eighteenth century" (Meagher 4).  Those first Irish immigrants –before, during and after Napoleonic Wars– moved to the United States in search of economic prosperity (Abed 90-91); the post-famine Irish found a way of escaping the significant oppression they suffered in the hands of the Britons while searching for prosperity as well (Øien-Vikaune, Lesson 1, video: 02:26-57; Ignatiev 2).  On their arrival, all of them became a complex Irish community. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Complex Irish people on American soil :: </span></div></H2> 
<div class="citajbm"> Without question, Irish people on American soil make a complex picture which is difficult to categorize; even historians are still attempting to make sense of the history of Irish Americans. Today, political scientists cannot explain how the Irish achieved such economic success and political power despite the fact that they had been such outsiders, and had been such rejected group in society (Wagner, video 46:30-47:19). However, there is an Irish group that one can pin down. During one of the racist periods of nineteenth-century US, there was an Irish group compound of men and women who were among the fiercest enemies of black American slaves (Meagher 5). Ironically, those Irish immigrants, under the English Penal Laws, in 1695, had undergone the same experience as American slaves underwent (Ignatiev 34-39; Abed 17, 24; Parnell, 1808, 1-226; Parnell, 1825, 1-159). In the initial years of immigration, the Irish married Asians or blacks slaves in most places where they settled in large numbers, where they also were in the same class competing for similar jobs (Wagner, video 26:08-57; 37:55-38:24; Meagher 5). However, in spite of their history of being oppressed in a tyrannical land, and their fight for rights and freedom (Ignatiev 34-36), and even the consistent pleas to support abolitionists (Ignatiev 6-29), the Irish immigrants realized that they could effectively gain acceptance by the mainstream society as good citizens through cooperating in the persistent oppression of African Americans (Ignatiev 110-111).  </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Caucasian characteristics :: </span></div></H2> 
<div class="citajbm"> Integration into a new Western society can be very or less problematic depending on where immigrants originally come from. In general, immigrants who come from Western societies whose governments are driven by liberal democratic principles integrate themselves in a better and faster way into another Western society, especially if those newcomers have Caucasian characteristics. These Irish immigrants struggled to become integrated into the mainstream society because of marginalization, based on their cultural values, economic status and religious beliefs but first and foremost due to their biological characteristics (Wagner, 39:12-47). As a matter of fact, the Irish immigrants were perceived as a separate race (Øien-Vikaune, Lesson 2, video: 3:10-3:38). In the antebellum period, the Irish were usually regarded as “niggers turned inside out [and blacks as] smoked Irish” (Ignatiev 41-42) and several others racial epithets. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Total cultural assimilation requires biological assimilation :: </span></div></H2> 
<div class="citajbm"> British-Indian political philosopher Bhikhu Parekh (198) writes that assimilation would not be a promise for wholesome acceptance into the society and that total cultural assimilation requires biological assimilation. This comes out clearly in the case of the Irish. Those fiercest enemies of black American slaves, who did not have Caucasians features, adopted a pragmatic stance; those nineteenth-century Irish underwent a biological assimilation in the United States (Alba and Nee, Kindle Location 1760-1766). The interaction between Irish and blacks did not last long as the former realized the advantages that came with intermarrying with other members of the dominant societies rather than the African Americans who were seen as the underdogs in American society (Ignatiev 49). When deciding on whether they had to be impervious to outside influence, giving up their own values that constituted their identity, Irish married beyond their own ethnic group; they found spouses from among other Caucasians, and stopped intermarrying with other Catholics and American slaves (Alba and Nee, Kindle Location 1760-1766). This is an early version of what has since become known as Anglo-conformity, described as “Americanization”, in the US, the expectation that all nation’s members should “share a common national culture, including common values, ideals of excellence, moral beliefs and social practices” while simultaneously disgorging their own cultural heritage (Healey & O'Brien 45; Parekh 197-199; Øien-Vikaune, Lesson 2, video: 20:47). </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> The assimilationist integration model :: </span></div></H2> 
<div class="citajbm"> In adopting some of the native-born’s prejudices toward blacks, Irish adopted the assimilationist integration model as described by Parekh: “In the assimilationist view the choice before minorities is simple. If they wish to become part of society and be treated like the rest of their fellow-citizens, they should assimilate. If they insist on retaining their separate cultures, they should not complain if they are viewed as outsiders and subjected to discriminatory treatment” (197). The early articulation of the melting pot conception of assimilation expressed by the French-born J. Hector St. John Crevecoeur has a very contemporary ring: "<i>He</i> is an American, who leaving behind him all his ancient prejudices and manners, receives new ones from the new mode of life he has embraced, the new government he obeys [...]”(Crevecoeur 54). After several generations, as their Caucasian features became clear, the Irish finally moved up the socioeconomic ladder, as stated by Peter Salins, they elevated their status “primarily because of the whiteness of their skins” (27); now there was no big color difference between native-born Americans, known as nativists, and these Irish. </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> Conclusion :: </span></div></H2> 
<div class="citajbm"> Thus, the Irish world on American soil is a messy business; it is more complicated than simply mechanically affirming and reaffirming that the Irish are fully assimilated in the United States of America. While some of Irish men and women have fought hard to successfully achieve what they were unable in Europe, others, ironically, realized that their integration in the American society depended primarily on taking a pragmatic stance; giving African Americans a wide berth and supporting the whites in oppressing them. In general, while celebrating their adaptation in American society, most of Irish immigrants and their offspring show vestiges of their cultural heritage (Parekh 197), especially their religion beliefs and their folkloric traditions (Wagner, video 1:18:50-1:23:16). When answering on whether Irish became assimilated, Alba and Nee argue that [a]ssimilation is not a static or unchanging concept; [...] [furthermore] [c]onceptions of the American mainstream likewise have changed as immigration has contributed to the growing diversity of ethnic and racial groups that inhabit the United States" (Kindle Location 306-307). Meagher agrees that "any ethnic group like Irish Americans is dynamic—it changes—" (6).  Thus, as of 2000 “more than 35 million Americans identified themselves as being of Irish ancestors (Øien-Vikaune, Lesson 1, video: 07:12-35). Alba and Nee argue that “[t]he descendants may choose to celebrate their ethnic identity and cultural roots, but their ethnicity has greatly diminished as an ascriptive trait that decisively shapes life chances” (Kindle Locations 11-12). Nevertheless, American historian, Marcus Lee Hansen, the son of Danish immigrants, concludes that ethnicity is preserved among immigrants; it is true that it weakens in the minds of their children but it returns reverberating through the veins of their grandchildren because "[w]hat the son wishes to forget, the grandson wishes to remember" (qtd. in Alba and Nee, Kindle Locations 421-422). </div> <br />

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<div class="citajbm"> 
<span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;"> WORKS CITED —  REFERENCES : FURTHER READING: </span> <br /><br />

• [1] Abed, Antsar A. Irish immigration to the United States of America 1815-1850. Dissertation. Ph.D of Art in Modern History. Warsaw: Faculty of History, University of Warsaw. 2014. Print.<br />
<div class="JBMCode"> This dissertation concerns the history and the causes of the Irish emigration to the United States in the first half of the 19th century. Author, using British Irish, and to lesser extent also American primary sources. </div> <br /><br />

• [2] Alba, Richard D, and Victor Nee. Remaking the American Mainstream: Assimilation and Contemporary Immigration. Cambridge, Mass: Harvard University Press, 2003. Ebook, Kindle Edition. ISBN: 9780674020115<br />
<div class="JBMCode"> In this age of multicultural democracy, the idea of assimilation--that the social distance separating immigrants and their children from the mainstream of American society closes over time--seems outdated and, in some forms, even offensive. But as Richard Alba and Victor Nee show in the first systematic treatment of assimilation since the mid-1960s, it continues to shape the immigrant experience, even though the geography of immigration has shifted from Europe to Asia, Africa, and Latin America. Institutional changes, from civil rights legislation to immigration law, have provided a more favorable environment for nonwhite immigrants and their children than in the past. Assimilation is still driven, in claim, by the decisions of immigrants and the second generation to improve their social and material circumstances in America. But they also show that immigrants, historically and today, have profoundly changed our mainstream society and culture in the process of becoming Americans. Surveying a variety of domains--language, socioeconomic attachments, residential patterns, and intermarriage--they demonstrate the continuing importance of assimilation in American life. And they predict that it will blur the boundaries among the major, racially defined populations, as nonwhites and Hispanics are increasingly incorporated into the mainstream.  Of special interest is, for this essay, the chapter about "Racial Distinctiveness of New Immigrant Groups."</div> <br /><br />

• [4] Healey, Joseph F. & ‎Eileen O'Brien. Race, Ethnicity, Gender, and Class: The Sociology of Group Conflict and Change. 2014. SAGE Publications. Print.  <br /><br />

• [5] Ignatiev, Noel. How the Irish Became White. New York: Routledge, 1995. Print. ISBN: 0415913845 <br />
<div class="JBMCode"> How the Irish Became White explodes a number of myths surrounding race in our society. Focusing on how the Irish were assimilated as "whites" in America, Noel Ignatiev uncovers the roots of conflict between Irish Americans and African Americans and draws a powerful connection between Irish "success" in nineteenth-century American society and their embrace of white supremacy. </div> <br /><br />

• [6] Kuper, Leo. “Plural Societies” in Guibernau, Montserrat and Rex, John (eds.): The Ethnicity Reader, Nationalism, Multiculturalism and Migration, Cambridge, UK: Polity Press, 2001. Print.  ISBN: 0745619223<br />
<div class="JBMCode"> The Ethnicity Reader presents a highly accessible introduction to the study of ethnicity by providing an original approach to nationalism, multiculturalism and migration. </div> <br /><br />

• [7] Meagher, Timothy J.. Columbia Guide to Irish American History. 2005. Columbia University Press. Print. ISBN: 1423733983 <br />
<div class="JBMCode"> In this age of multicultural democracy, the idea of assimilation--that the social distance separating immigrants and their children from the mainstream of American society closes over time--seems outdated and, in some forms, even offensive. But as Richard Alba and Victor Nee show in the first systematic treatment of assimilation since the mid-1960s, it continues to shape the immigrant experience, even though the geography of immigration has shifted from Europe to Asia, Africa, and Latin America. Institutional changes, from civil rights legislation to immigration law, have provided a more favorable environment for nonwhite immigrants and their children than in the past. Assimilation is still driven, in claim, by the decisions of immigrants and the second generation to improve their social and material circumstances in America. But they also show that immigrants, historically and today, have profoundly changed our mainstream society and culture in the process of becoming Americans. Surveying a variety of domains--language, socioeconomic attachments, residential patterns, and intermarriage--they demonstrate the continuing importance of assimilation in American life. And they predict that it will blur the boundaries among the major, racially defined populations, as nonwhites and Hispanics are increasingly incorporated into the mainstream. </div> <br /><br />

• [8] Modood, Tariq. Remaking multiculturalism after 7/7. Open Democracy, 29(7). 2005. Web. Retrieved on May 2015 from https://goo.gl/5xT42r  <br /><br />

• [10] Parnell, Henry. A History of the Penal Laws Against the Irish Catholics: From the Treaty of Limerick to the Union. Dublin: H. Fitzpatrick, 4, Capel-Street, 1808. Web. Retrieved on May 2015 from https://goo.gl/2PLw3t  <br />
<div class="JBMCode"> A History of the Penal Laws Against the Irish Catholics. Original material. </div> <br /><br />

• [11] Parnell, Henry, and Henry Brooke Parnell Congleton. A History of the Penal Laws Against the Irish Catholics: From the Year 1689, To the Union. 1825. London: Longman, Hurst, Rees , Orme, Brown, and Green. Web. Web. Retrieved on May 2015 from
https://goo.gl/tsj0hO <br />
<div class="JBMCode"> A History of the Penal Laws Against the Irish Catholics. Original material. </div> <br /><br />

• [12] Rex, John. "The concept of a multicultural society“ in Guibernau, Montserrat and Rex, John (eds.): The Ethnicity reader, Nationalism, Multiculturalism and Migration, Cambridge, UK: Polity Press, 2001. Print. ISBN: 0745619223 <br />
<div class="JBMCode"> The Ethnicity Reader presents a highly accessible introduction to the study of ethnicity by providing an original approach to nationalism, multiculturalism and migration. </div> <br /><br />

• [13] Salins, Peter D. Assimilation, American Style. New York: Basic Books, 1997. Print. ISBN: 0465098177<br />
<div class="JBMCode"> The past few years have witnessed an intensification of anti-immigration sentiment in America. </div> <br />

• [14] Schwaninger, Julia. “Analysing Colm Tóibín’s Novel Brooklyn and Selected Short Stories of Mothers and Sons for the Purposes of Teaching in the EFL Classroom.” 2011. Web. March 2015. http://goo.gl/oo6U5W  <br /><br />

• [15] Wagner, Paul; Kerby Miller, Paul Wagner. Out of Ireland: The Story of Irish Emigration to America. PBS: 1995. Video. Web. Retrieved on May 2015 from https://www.youtube.com/watch?v=UM4UWh9EwKA <br />
<div class="JBMCode"> This documentary chronicles the 200-year history and experiences of Irish-American immigrants. The film is comprised of a blend of still photographs, drawings, and on location re-creations. It also includes the personal stories of many famous Irish-Americans including modern actors Aidan Quinn and Liam Neeson. The film also includes interviews with historians and commentators. Narrated by Kelly McGillis. </div> <br /><br />

• [16] Øien-Vikaune, Ane. Cultural Studies Unit 1: Immigration history. Take Credit, NTNU: Lesson 1, 2015. Web. Retrieved on Jan 2015 from (Video) https://goo.gl/IPNH8D and (PDF) https://goo.gl/D6Uqp2 <br /><br />

——— Cultural Studies Unit 2: Race, and integration theory. Take Credit, NTNU: Lesson 2, 2015. Web. Retrieved on Feb 2015 from (Video) https://goo.gl/B8dZOM and (PDF) https://goo.gl/j0kSZN <br /><br />

——— Cultural Studies Unit 4: Cultural and political impact. Take Credit, NTNU: Lesson 4, 2015. Web. Retrieved on Feb 2015 from (Video) https://goo.gl/8gcDzz and (PDF) https://goo.gl/WFQ27q <br /><br />

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Essay — «Irish—in the USA» — integrated into mainstream society [PDF/Videos]

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Essay — «Cultural Studies» — "Immigrant integration" — Study notes - (PDF)

<div itemscope> <div style="text-align: center"> <a class="highlightJBM" href="http://www.benjaminmadeira.com/2015/02/integration.html"> <img alt="Study Notes - Official Website - BenjaminMadeira" border="0" height="199" itemprop="photo" oncontextmenu="alert('BenjaminMadeira.com - Official Website');return false" oncopy="alert('BenjaminMadeira.com - Official Website');return false" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcCOOQ9Feh3qcTwKU6k8CCd6erxGOxUGGRcVexM4_wKwDJtdF_mM0u3ATGWSe1zwKZVGT3bV0_M6IYAe6e-d55WUvit_x6zUlfY1Kn0RNbGEDTxYCiyKnNzD8UZQPc5Lqx4luDIqoe6dKj/s280/melting_pot-BenjaminMadeira-com.jpg" title="Study Notes - Official Website - BenjaminMadeira" width="280" /> </a><br />
<span> <a href="#youtube" style="text-decoration: none;"><font color="#301ce2"> Why some immigrants struggle to become integrated into society </font></a> - Photo: <a alt="Why some immigrants struggle to become integrated into society" href="http://www.benjaminmadeira.com/search/label/cultural-studies" style="text-decoration: none;" target="_blank" title="Why some immigrants struggle to become integrated into society"><font color="#FF4000"> illustration </font></a> </span> </div> </div> <br />

<H2> <div style="text-align: center"> <span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;">  — [http://goo.gl/QGJBis] This paper deals with the multifaceted issue of why some <a alt="IMMIGRANTS, INTEGRATION AND THE INTERSECTION OF IDENTITIES, by J. S. Frideres" href="http://canada.metropolis.net/events/diversity/immigration.pdf?origin=http://www.benjaminmadeira.com/2015/02/integration.html" style="text-decoration: none;" target="_blank" title="IMMIGRANTS, INTEGRATION AND THE INTERSECTION OF IDENTITIES, by J. S. Frideres"><font color="#FF4000">immigrants struggle</font></a> to become <a alt="ESSAYS ON INTEGRATION AND PARTICIPATION, edited by Peter Harrington" href="http://www.demos.co.uk/files/Integration%20-%20web.pdf?origin=http://www.benjaminmadeira.com/2015/02/integration.html" style="text-decoration: none;" target="_blank" title="ESSAYS ON INTEGRATION AND PARTICIPATION, edited by Peter Harrington"><font color="#FF4000">integrated into society</font></a>. </span></div></H2> <br /><br />

<div class="citajbm"> :: RT: <a alt="Essays on Marginalization and Integration of Immigrants and Young Criminals, by Cedric Gorinas" href="http://pure.au.dk/portal/files/55458663/Cedric_Gorinas_PhD_thesis.pdf?origin=http://www.benjaminmadeira.com/2015/02/integration.html" style="text-decoration: none;" target="_blank" title="Essays on Marginalization and Integration of Immigrants and Young Criminals, by Cedric Gorinas"><font color="#FF4000">Why some immigrants struggle to become integrated into society?</font></a> || #Racism #RacialPrejudice #IntegrationTheory Multiculturalism; ethnic minorities; state policies; Western Europe, Acculturation, Integration, Assimilation, #Immigration #USA #UK #GreatBritain #UniversityStudies #StudyNotes #CulturalStudies | Examples of areas where integration can be a challenge are for instance 'race or ethnicity, socio-economics or class, cultural and political impact, and religion'. Drawing your own conclusions based on figures, models, history and current situations is exactly what students need to aim for in academic writing.</div> <br /><br />

<div class="citajbm"> <span style="color: #FF7400; font-weight: bold;font-size:260%;">W</span>hen dealing with the contentious issue of reducing particular differences between newcomers and natives, and removing obstacles for second generation migrant offspring in society, one cannot relegate individual and national identity, and racial prejudice to a sphere that does not impinge on immigrants and their offspring, if natives and the new inhabitants are to coexist in a tolerant intellectual climate. As stated by Ane Øien-Vikaune: “Any examination or discussion on minorities, immigration or integration will ultimately lead to discussion on race and racial prejudice,” which continue to be factors in social and political debates in the US and the UK (2015, Lesson 2, video: 00:45). Furthermore, should immigrants be 100 percent American, British, without clinging to some of their native culture? Integration into a new Western society can be very or less problematic depending on where immigrants originally come from. In general, immigrants who come from Western societies whose governments are driven by liberal democratic principles integrate themselves in a better and faster way into another Western society, especially if those newcomers have Caucasian characteristics. </div> <br /><br />

<div class="JBMCode"> Some immigrants, lacking the Caucasian characteristics, feel that some of the receiving countries provide them with a feeding ground of interaction, but find out that back that interaction there is also hidden a ‘gradual fusion’, which many of them do not wish to be endowed with. In some cases Western policies have been adopted with the view that society should best converge to some pre-determined life-style (“assimilation”, “fusion”, “the assimilationist integration model”), described as “Americanization” or “Anglo-conformity”, in the US, where they believe that all nation’s members should “share a common national culture, including common values, ideals of excellence, moral beliefs and social practices” (Healey & O'Brien, 2014, p. 45; Parekh, Bhikhu, 2000, pp.197-199; Øien-Vikaune, 2015, Lesson 2, video: 20:47), rather than policies that have been adopted with the perspective of convergence to an endogenous, average life-style (“integration", “social cohesion”, “pluralist integration model”) that leads to uniformity, which is the case in many European countries. In order for an immigrant to become integrated into a society, interaction or participation in local communities is a paramount aspect in human sociality and the State needs to be committed to actively grant foreigners access to equal rights and opportunities locals already have. Now, ‘gradual fusion’ or metamorphosis should be every individual’s decision. Newcomers should choose whether they want injection of regular doses of local culture or not (Parekh, Bhikhu, 2000, p. 197; Øien-Vikaune, 2015, Lesson 2, video: 24:09). Expecting immigrant and minority groups to undergo an assimilation process, in which they emulate local traditions or embrace “national identity”, meaning ‘they internalize national symbols’, as a pre-condition to acceptance into a new society, is not an essential ingredient to become integrated in a plural society. This process of assimilation, giving up their heritage, is what some immigrants struggle with; they want to remain strongly connected to their identity (Entzinger & Biezeveld, 2003, p. 6). </div><br />

<div class="citajbm"> “Identity” is a topic of wide variety, but can be defined for this purpose as ‘their understanding of who they are, what they want to be recognized as.’ The concept of individual identity is non-static, it changes all the time, and immigrants struggle with an evolving identity within themselves. Immigrants’ struggle within them is about whether they have to be impervious to outside influence, giving up their own values that constitute their identity, such as converse in native vernacular, profess their religion or exercise their rights to secular views, gourmandize native food, to name a few. (Bloom, William, 1990, p. 52; Fearon, James D., 1999, pp. 4-6).  </div> <br /><br />

<div class="JBMCode"> Some Western governments have a policy of ambiguity on immigrant integration matters, one of them is on the linguistic level. When immigrants do their best to become integrated into their new home countries, they are subjected to blatant or subtle forms of racism, comments based on their biological characteristics. Carol Thatcher referred to Jo-Wilfried Tsonga, a tennis player, as looking like a ‘Golliwog.’ Tsonga’s father is from Congo. The debate raged in the UK as to whether this was truly offensive or not? General speaking, there are politically correct terms when referring to ‘ethnic’ minorities, in Europe, but it is also true that there exist ‘soft racial epithets’, although people argue they are only joking. For some this might be entertaining, but those racist attitudes and stereotypes influence political decision-making and are factors that further complicate integration of newcomers (Woolley, Simon, 2010). </div><br />

<div class="citajbm"> To summarize, some immigrants altercate with the new forces that draw them towards the 'national identity', which some of them are reluctant to be part of; they refuse to shed all vestiges of their cultural heritage (Parekh, Bhikhu, 2000, 197). Immigrants calibrate their 'identity' by wondering if they are truthful recognized as autonomous individuals, in the new society, despite their diversity. Some immigrants struggle to become integrated into a new society because of marginalization, based on their biological characteristics, cultural values, religion, and sometimes, language. In addition, migrant and minority groups are associated with crime, poor educational achievement, as well as reliance on social welfare. The State has the responsibility to not let them and their progeny be denizens of an inferior social ghetto. This requires the receiving countries' understanding of integration as a two-way process; "The existing community needs to change in order to recognize its minorities" (Øien-Vikaune, 2015, Lesson 2, video: 24:09). It is a process of mutual accommodation between migrants and the receiving society. "[...] minorities have a right to maintain and transmit their ways of life, and denying it to them is both indefensible and likely to provoke resistance." (Parekh, Bhikhu, 2000, 197). </div> <br /><br />

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<span style="color: rgb(180, 95, 6); font-family: Arial,Helvetica,sans-serif;">  —  REFERENCES:  </span> <br /><br />

• [1] Entzinger, Han and Renske Biezeveld, 2003: Benchmarking in Immigrant Integration, Rotterdam: ERCOMER. Study carried out for the European Commission, DG Justice and Home Affairs, August 2003. <br /><br />

• [2] Bloom, William, 1990. “Personal Identity, National Identity, and International Relations”. Cambridge: Cambridge University Press. <br /><br />

• [3] Fearon, James D., 1999. “What is identity?” Stanford University. <br /><br />

• [4] Healey, Joseph F. & ‎Eileen O'Brien, 2014. “Race, Ethnicity, Gender, and Class: The Sociology of Group Conflict and Change”. SAGE Publications. <br /><br />

• [5] Parekh, Bhikhu C., 2000. <a alt="Rethinking Multiculturalism" href="https://drive.google.com/file/d/0B4kGy0lOHL12VjdyVXkweFZ5Nkk/view?usp=sharing?origin=http://www.benjaminmadeira.com/2015/02/integration.html" style="text-decoration: none;" target="_blank" title="Rethinking Multiculturalism"><font color="#FF4000">“Rethinking Multiculturalism” in: The Political Structure of Multicultural Society</font></a>. <br /><br />

• [6] Woolley, Simon, 2010. Compendium: “Racism has shades of grey”. The Guardian. 5 July. <br /><br />

• [7] Øien-Vikaune, Ane, Take Credit, 2015, Lesson 2. “Cultural Studies Unit 2: Race, and integration theory”. Web. Retrieved on January 2015 from (video: min: 00:45)

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<b>Cite:</b> (APA) Madeira, Benjamin (2015). <a alt="Why some immigrants struggle to become integrated into society? - Benjamin Madeira" href="http://www.benjaminmadeira.com/2015/02/integration.html" style="text-decoration: none;" target="_blank" title="Why some immigrants struggle to become integrated into society? - Benjamin Madeira"><font color="#FF4000"> "Why some immigrants struggle to become integrated into society?"</font></a>. Retrieved on (place month here) (place date here), (place year here), from <a alt="Why some immigrants struggle to become integrated into society? - Benjamin Madeira" href="http://www.benjaminmadeira.com/search/label/immigration" style="text-decoration: none;" target="_blank" title="Why some immigrants struggle to become integrated into society? - Benjamin Madeira"><font color="#FF4000"> http://www.benjaminmadeira.com/search/label/immigration </font></a> <br /><br />

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<b>Cite:</b> (CHICAGO) Madeira, Benjamin, <a alt="Why some immigrants struggle to become integrated into society? - Benjamin Madeira" href="http://www.benjaminmadeira.com/2015/02/integration.html" style="text-decoration: none;" target="_blank" title="Why some immigrants struggle to become integrated into society? - Benjamin Madeira"><font color="#FF4000"> "Why some immigrants struggle to become integrated into society?"</font></a>, 2015, accessed (place month here) (place date here), (place year here), <a alt="Why some immigrants struggle to become integrated into society? - Benjamin Madeira" href="http://www.benjaminmadeira.com/search/label/immigration" style="text-decoration: none;" target="_blank" title="Why some immigrants struggle to become integrated into society? - Benjamin Madeira"><font color="#FF4000"> http://www.benjaminmadeira.com/search/label/immigration </font></a> </div><br />