Discussion Question

After reading the Takaki article, identify similarities and differences
in the experiences of African Americans, Asian Americans, Chicanos,
Irish, Jews, and American Indians. Write about 200 words.
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1
Chapter 1
A DIFFERENT MIRROR
Ronald Takaki
I had flown from San Francisco to Norfolk and was riding in a taxi to my hotel to attend a
conference on multiculturalism. Hundreds of educators from across the country were meeting to
discuss the need for greater cultural diversity in the curriculum. My driver and I chatted about
the weather and the tourists. The sky was cloudy, and Virginia Beach was twenty minutes away.
The rearview mirror reflected a white man in his forties. “How long have you been in this
country?” he asked. “All my life,” I replied, wincing. “I was born in the United States.” With a
strong Southern drawl, he remarked: “I was wondering because your English is excellent!”
Then, as I had many times before, I explained: “My grandfather came here from Japan in the
1880s. My family has been here, in America, for over a hundred years.” He glanced at me in the
mirror. Somehow I did not look “American” to him; my eyes and complexion looked foreign.
Suddenly, we both became uncomfortably conscious of a racial divide separating us. An
awkward silence turned my gaze from the mirror to the passing landscape, the shore where the
English and the Powhatan Indians first encountered each other. Our highway was on land that
Sir Walter Raleigh had re-named “Virginia” in honor of Elizabeth I, the Virgin Queen. In the
English cultural appropriation of America, the indigeneous peoples themselves would become
outsiders in their native land. Here, at the eastern edge of the continent, I mused, was the site of
the beginning of multicultural America. Jamestown, the English settlement founded in 1607,
was nearby: the first twenty Africans were brought here a year before the Pilgrims arrived at
Plymouth Rock.
Several hundred miles off shore was Bermuda, the “Bermoothes” where
William Shakespeare’s Prospero had landed and met the native Caliban in The Tempest. Earlier,
another voyager had made an Atlantic crossing and unexpectedly bumped into some islands to
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the south. Thinking he had reached Asia, Christopher Columbus mistakenly identified one of the
islands as “Cipango” (Japan). In the wake of the Admiral, many peoples would come to America
from different shores, not only from Europe but also Africa and Asia. One of them would be my
grandfather. My mental wandering across terrain and time ended abruptly as we arrived at my
destination. I said goodbye to my driver and went into the hotel, carrying a vivid reminder of
why I was attending this conference.
Questions like the one my taxi driver asked me are always jarring, but I can understand
why he could not see me as American. He had a narrow but widely shared sense of the past — a
history that has viewed American as European in ancestry. “Race,” Toni Morrison explained,
has functioned as a “metaphor” necessary to the “construction of Americanness”: in the creation
of our national identity, “American” has been defined as “white.”1
But America has been racially diverse since our very beginning on the Virginia shore,
and this reality is increasingly becoming visible and ubiquitous. Currently, one third of the
American people do not trace their origins to Europe; in California, minorities are fast becoming
a majority. They already predominate in major cities across the country — New York, Chicago,
Atlanta, Detroit, Philadelphia, San Francisco, and Los Angeles.
This emerging demographic diversity has raised fundamental questions about America’s
identity and culture. In 1990, Time published a cover story on “America’s Changing Colors.”
“Someday soon,” the magazine announced, “white Americans will become a minority group.”
How soon? By 2056, most Americans will trace their descent to “Africa, Asia, the Hispanic
world, the Pacific Islands, Arabia — almost anywhere but white Europe.” This dramatic change
in our nation’s ethnic composition is altering the way we think about ourselves. “The deeper
significance of America’s becoming a majority nonwhite society is what it means to the national
psyche, to individuals’ sense of themselves and their nation — their idea of what it is to be
American.”2
3
Indeed, more than ever before, as we approach the time when whites become a minority,
many of us are perplexed about our national identity and our future as one people. This
uncertainty has provoked Allan Bloom to reaffirm the preeminence of western civilization.
Author of The Closing of the American Mind, he has emerged as a leader of an intellectual
backlash against cultural diversity.
In his view, students entering the university are
“uncivilized,” and the university has the responsibility to “civilize” them. Bloom claims he
knows what their “hungers” are and “what they can digest.” Eating is one of his favorite
metaphors. Noting the “large black presence” in major universities, he laments the “one failure”
in race relations — black students have proven to be “indigestible.” They do not “melt as have all
other groups.” The problem, he contends, is that “blacks have become blacks”: they have
become “ethnic.” This separatism has been reinforced by an academic permissiveness that has
befouled the curriculum with “Black Studies” along with “Learn Another Culture.” The only
solution, Bloom insists, is “the good old Great Books approach.”3
Similarly, E. D. Hirsch worries that America is becoming a “tower of Babel,” and that
this multiplicity of cultures is threatening to rend our social fabric. He, too, longs for a more
cohesive culture and a more homogeneous America: “If we had to make a choice between the
one and the many, most Americans would choose the principle of unity, since we cannot
function as a nation without it.” The way to correct this fragmentization, Hirsch argues, is to
acculturate “disadvantaged children.” What do they need to know? “Only by accumulating
shared symbols, and the shared information that symbols represent,” Hirsch answers, “can we
learn to communicate effectively with one another in our national community.” Though he
concedes the value of multicultural education, he quickly dismisses it by insisting that it “should
not be allowed to supplant or interfere with our schools’ responsibility to ensure our children’s
mastery of American literate culture.” In Cultural Literacy: What Every American Needs to
Know, Hirsch offers a long list of terms that excludes much of the history of minority groups.4
While Bloom and Hirsch are reacting defensively to what they regard as a vexatious
balkanization of America, many other educators are responding to our diversity as an
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opportunity to open American minds. In 1990, the Task Force on Minorities for New York
stressed the importance of a culturally diverse education. “Essentially,” the New York Times
commented, “the issue is how to deal with both dimensions of the nation’s motto: ‘E pluribus
unum’ — ‘Out of many, one.'” Universities from New Hampshire to Berkeley have established
American cultural diversity graduation requirements. “Every student needs to know,” explained
University of Wisconsin’s chancellor Donna Shalala, “much more about the origins and history
of the particular cultures which, as Americans, we will encounter during our lives.” Even the
University of Minnesota, located in a state that is 98 percent white, requires its students to take
ethnic studies courses. Asked why multiculturalism is so important, Dean Fred Lukermann
answered: As a national university, Minnesota has to offer a national curriculum — one that
includes all of the peoples of America. He added that after graduation many students move to
cities like Chicago and Los Angeles and thus need to know about racial diversity. Moreover,
many educators stress, multiculturalism has an intellectual purpose. By allowing us to see events
from the viewpoints of different groups, a multicultural curriculum enables us to reach toward a
more comprehensive understanding of American history.5
What is fueling this debate over our national identity and the content of our curriculum is
America’s intensifying racial crisis. The alarming signs and symptoms seem to be everywhere -the killing of Vincent Chin in Detroit, the black boycott of a Korean grocery store in Flatbush,
the hysteria in Boston over the Carol Stuart murder, the battle between white sportsmen and
Indians over tribal fishing rights in Wisconsin, the Jewish-black clashes in Brooklyn’s Crown
Heights, the black-Hispanic competition for jobs and educational resources in Dallas which
Newsweek described as “a conflict of the have-nots,” and the Willie Horton campaign
commercials, which widened the divide between the suburbs and the inner cities.6
This reality of racial tension rudely woke America like a firebell in the night on April 29,
1992. Immediately after four Los Angeles police officers were found not guilty of brutality
against Rodney King, rage exploded in Los Angeles. Race relations reached a new nadir.
During the nightmarish rampage, scores of people were killed, over two thousand injured,
5
twelve thousand arrested, and almost a billion dollars of property destroyed. The live televised
images mesmerized America. The rioting and the murderous melee on the streets resembled the
fighting in Beirut and the West Bank. The thousands of fires burning out of control and the dark
smoke filling the skies brought back images of the burning oil fields of Kuwait during Desert
Storm. Entire sections of Los Angeles looked like a bombed city. “Is this America?” many
shocked viewers asked. “Please, we can get along here,” pleaded Rodney King, calling for calm.
“We all can get along. I mean, we’re all stuck here for a while. Let’s try to work it out.”7
But how should “we” be defined? Who are the people “stuck here” in America? One of
the lessons of the Los Angeles explosion is the recognition of the fact that we are a multiracial
society and that race can no longer be defined in the binary terms of white and black. “We” will
have to include Hispanics and Asians. While blacks currently constitute 13 percent of the Los
Angeles population, Hispanics represent 40 percent. The 1990 Census revealed that South
Central Los Angeles, which was predominantly black in 1965 when the Watts rebellion
occurred, is now 45 percent Hispanic. A majority of the first 5,438 people arrested were
Hispanic, while 37 percent were black. Of the 58 people who died in the riot, more than a third
were Hispanic, and about forty percent of the businesses destroyed were Hispanic-owned. Most
of the other shops and stores were Korean-owned. The dreams of many Korean immigrants went
up in smoke during the riot:
two thousand Korean-owned businesses were damaged or
demolished, totaling about $400 million in losses. There is evidence indicating they were
targeted. “After all,” explained a black gang member, “we didn’t burn our community, just their
stores.”8
“I don’t feel like I’m in America anymore,” said Denisse Bustamente as she watched the
police protecting the firefighters. “I feel like I am far away.” Indeed, Americans have been
witnessing ethnic strife erupting around the world — the rise of Neo-Nazism and the murder of
Turks in Germany, the ugly “ethnic cleansing” in Bosnia, the terrible and bloody clashes
between Muslims and Hindus in India. Is the situation here different, we have been nervously
wondering, or do ethnic conflicts elsewhere represent a prologue for America? What is the
6
nature of malevolence? Is there a deep, perhaps primordial, need for group identity rooted in
hatred for the other? Is ethnic pluralism possible for America? But answers have been limited.
Television reports have been little more than thirty-second sound bites. Newspaper articles have
been mostly superficial descriptions of racial antagonisms and the current urban malaise. What
is lacking is historical context; consequently, we are left feeling bewildered.9
How did we get to this point, Americans everywhere are anxiously asking. What does
our diversity mean, and where is it leading us? How do we work it out in the post-Rodney King
era?
Certainly one crucial way is for our society’s various ethnic groups to develop a greater
understanding of each other. For example, how can African Americans and Korean Americans
work it out unless they learn about each other’s cultures, histories, and also economic situations?
This need to share knowledge about our ethnic diversity has acquired new importance and has
given new urgency to the pursuit for a more accurate history.
More than ever before, there is a growing realization that the established scholarship has
tended to define America too narrowly. For example, in his prize-winning study, The Uprooted,
Harvard historian Oscar Handlin presented — to use the book’s subtitle — “the Epic Story of the
Great Migrations That Made the American People.” But Handlin’s “epic story” excluded the
“uprooted” from Africa, Asia, and Latin America — the other “Great Migrations” that also helped
to make “the American People.” Similarly, in The Age of Jackson, Arthur M. Schlesinger, Jr.,
left out blacks and Indians. There is not even a mention of two marker events — the Nat Turner
insurrection and Indian Removal, which Andrew Jackson himself would have been surprised to
find omitted from a history of his era.10
Still, Schlesinger and Handlin offered us a refreshing revisionism, paving the way for the
study of common people rather than princes and presidents. They inspired the next generation of
historians to examine groups such as the artisan laborers of Philadelphia and the Irish immigrants
of Boston. “Once I thought to write a history of the immigrants in America,” Handlin confided
in his introduction to The Uprooted. “I discovered that the immigrants were American history.”
7
This door, once opened, led to the flowering of a more inclusive scholarship as we began to
recognize that ethnic history was American history. Suddenly, there was a proliferation of
seminal works such as Irving Howe’s World of Our Fathers: The Journey of the East European
Jews to America, Dee Brown’s Bury My Heart at Wounded Knee: An Indian History of the
American West, Albert Camarillo’s Chicanos in a Changing Society, Lawrence Levine’s Black
Culture and Black Consciousness, Yuji Ichioka’s The Issei: The World of the First Generation
Japanese Immigrants, and Kerby Miller’s Emigrants and Exiles: Ireland and the Irish Exodus to
North America.11
But even this new scholarship, while it has given us a more expanded understanding of
the mosaic called America, does not address our needs in the post-Rodney King era. These
books and others like them fragment American society, studying each group separately in
isolation from the other groups and the whole. While scrutinizing our specific pieces, we have to
step back in order to see the rich and complex portrait they compose. What is needed is a fresh
angle, a study of the American past from a comparative perspective.
While all of America’s many groups cannot be covered in one book, the English
immigrants and their descendents require attention, for they possessed inordinate power to define
American culture and make public policy. What men like John Winthrop, Thomas Jefferson,
and Andrew Jackson thought as well as did mattered greatly to all of us and was consequential
for everyone. A broad range of groups has been selected: African Americans, Asian Americans,
Chicanos, Irish, Jews, and Indians. While together they help to explain general patterns in our
society, each has contributed to the making of the United States.
African Americans have been the central minority throughout our country’s history.
They were initially brought here on a slave ship in 1619. Actually, these first twenty Africans
might not have been slaves; rather, like most of the white laborers, they were probably
indentured servants. The transformation of Africans into slaves is the story of the “hidden”
origins of slavery. How and when was it decided to institute a system of bonded black labor?
What happened, while freighted with racial significance, was actually conditioned by class
8
conflicts within white society.
Once established, the “peculiar institution” would have
consequences for centuries to come. During the nineteenth century, the political storm over
slavery almost destroyed the nation. Since the Civil War and emancipation, race has continued
to be largely defined in relation to African Americans — segregation, civil rights, the underclass,
and affirmative action. Constituting the largest minority group in our society, they have been at
the cutting edge of the Civil Rights Movement. Indeed, their struggle has been a constant
reminder of America’s moral vision as a country committed to the principle of liberty. Martin
Luther King clearly understood this truth when he wrote from a jail cell: “We will reach the goal
of freedom in Birmingham and all over the nation, because the goal of America is freedom.
Abused and scorned though we may be, our destiny is tied up with America’s destiny.”12
Asian Americans have been here for over one hundred and fifty years, before many
European immigrant groups. But as “strangers” coming from a “different shore,” they have been
stereotyped as “heathen,” exotic, and unassimilable. Seeking “Gold Mountain,” the Chinese
arrived first, and what happened to them influenced the reception of the Japanese, Koreans,
Filipinos, and Asian Indians as well as the Southeast Asian refugees like the Vietnamese and the
Hmong.
The 1882 Chinese Exclusion Act was the first law that prohibited the entry of
immigrants on the basis of nationality. The Chinese condemned this restriction as racist and
tyrannical.
“They call us ‘Chink,'” complained a Chinese immigrant, cursing the “white
demons.” “They think we no good! America cut us off. No more come now, too bad!” This
precedent later provided a basis for the restriction of European immigrant groups such as
Italians, Russians, Poles, and Greeks.
The Japanese painfully discovered that their
accomplishments in America did not lead to acceptance, for during World War II, unlike Italian
Americans and German Americans, they were placed in internment camps. Two thirds of them
were citizens by birth. “How could I as a 6-month-old child born in this country,” asked
Congressman Robert Matsui years later, “be declared by my own Government to be an enemy
alien?” Today, Asian Americans represent the fastest growing ethnic group. They have also
become the focus of much mass media attention as “the Model Minority” not only for blacks and
9
Chicanos, but also for whites on welfare and even middle-class whites experiencing economic
difficulties.13
Chicanos represent the largest group among the Hispanic population, which is projected
to outnumber African Americans. They have been in the United States for a long time, initially
incorporated by the war against Mexico. The treaty had moved the border between the two
countries, and the people of “occupied” Mexico suddenly found themselves “foreigners” in their
“native land.” As historian Albert Camarillo pointed out, the Chicano past is an integral part of
America’s westward expansion, also known as “manifest destiny.” But while the early Chicanos
were a colonized people, most of them today have immigrant roots. Many began the trek to El
Norte in the early twentieth century. “As I had heard a lot about the United States,” Jesus Garza
recalled, “it was my dream to come here.” “We came to know families from Chihuahua, Sonora,
Jalisco, and Durango,” stated Ernesto Galarza. “Like ourselves, our Mexican neighbors had
come this far moving step by step, working and waiting, as if they were feeling their way up a
ladder.” Nevertheless, the Chicano experience has been unique, for most of them have lived
close to their homeland — a proximity that has helped reinforce their language, identity, and
culture. This migration to El Norte has continued to the present. Los Angeles has more people
of Mexican origin than …
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