A White Girl Looks at Race

superohStoryteller Susan O’Halloran weaves three short true stories of her life growing up in Chicago in the 1960s.

The three short stories offered here—“Davy Crockett,” “Us vs. Them,” and “The Dr. King March”—all explore Susan’s experience growing up in Chicago in the 1950s and 1960s when the relationship between blacks and whites in the United States were tense and changing quickly.

.

(more…)

Martin and Me – A Coming of Age Story

 

Story Summary:

 Growing up, Steven was involved in Boy Scouts and his church and as a teen he advocated for community development in his New Jersey neighborhood. But could he get involved in the rising black militancy of the late 1960s?

For a print friendly version of the transcript, click here: Martin-and-Me

Discussion Questions:

  1. Why was Steven called “too white” by some of his friends? What is “acting white” and how has racism perpetuated these no-win choices of how white or black someone is?
  2. Steven’s neighborhood didn’t have comparable city services such as garbage pickup and water and sewer service. How did the city justify this uneven treatment and what was Steven’s Youth group able to do in the face of this discrimination?
  3. If you were African American in the 1960s would you have become involved with the Black Power movement? In what ways might you show your pride in your African American heritage? For what reasons might you become involved in peaceful protests such as school walkouts or be tempted to participate in more militant actions?
  4. Do you think Steven made the right decision to go to school after Dr. King was assassinated in 1968? How did Steven’s family influence his decisions?
  5. In what ways are we still reaching for Dr. King’s “beloved community”? Do you think it’s an attainable ideal?

Resources:

  •  Black Against Empire: The History and Politics of the Black Panther Party by Joshua Bloom and Waldo Martin
  • Death of a King: The Real Story of Dr. Martin Luther King’s Final Year by Tavis Smiley and David Ritz
  • A Call to Conscience: The Landmark Speeches of Dr. Martin Luther King, Jr. by Clayborne Carson and Kris Shepard

Themes:

  • African American/Black History
  • Bullying
  • Civil Rights Movement
  • Crossing Cultures
  • Education and Life Lessons
  • Family and Childhood
  • Housing
  • Identity
  • Stereotypes and Discrimination
  • Taking A Stand and Peacemaking

Full Transcript:

Hi, I’m Stephen Hobbs. I’d like to share a part of a story about growing up in Bridgewater, New Jersey. Right down the highway from Newark.  In the 1960s, at a time when there was great political, cultural racial and social changes.

I blame it on James Brown. In 1967, he came out with a song, “Say it Loud! I’m Black and I’m Proud!” That could have been the theme song for the black consciousness movement of the 60s. When we black people were really in love with the color of our skin. We grew our hair out afro style and we wore dashikis from the motherland. But was I really ready to jump fully into the black consciousness movement? I mean, they were talking about revolution. Already people were frustrated with the slow progress. Even with Dr. King’s great movement of nonviolent resistance. Cities like New York and Cleveland and Detroit erupted in flames of riots during the 1967 summer.

But, as a young teenager, I was involved in community development work. I was a member of a civic organization called The Somerville Manor Youth Association. Somerville Manor was the black neighborhood that I grew up in. It was the only black community in Bridgewater. We advocated for sewer lines and water lines in our community. Most of us, most of the families, had outhouses and some even had wells outside and they used to have to work with hand-pump. We also tried to get trash collection and a place for us to play.  But was I really ready for that liberation stuff? I mean, how could I be a radical? My grandmother didn’t like that term. She thought, she thought, one summer when I grew out a beard, she wouldn’t let me into her house because I looked too much like those militants in her, in her our community. And I always wanted to please my grandmother and be a good boy.

Still some of my black friends thought I was trying to act white. Like I was not black enough. Whatever that means. I mean, was it mean, I was an Oreo or because I had too many friends like my buddy, Lougoo Gueotto, who was Italian kid who lived up the street from me? It probably didn’t help my cause, the fact that I was I had a white girlfriend named Elizabeth, with her beautiful blue eyes. In the fall of 1967, I entered high school. And I was elected freshman class president, which is a pretty good thing, considering of the twelve hundred students in my high school, only 26 were black. And I got good grades and made the honor roll.

But still that militancy stuff really got me worried. And then, on April 4th , 1968, Dr. Martin Luther King was assassinated in Memphis. Oh, President Lyndon Johnson asked for calm throughout the country. But the voices of anger, rippled across the land. “No justice, no peace! No justice, no peace!” And cities all across America erupted in riots and flames. We kids and some of old men are still around street corners wondering what we should do. Somebody suggested we should go to the nearby mall and trash some of those stores. But at a meeting of the Somerville Manor Youth Association, it was decided that we would boycott school the day after Dr. King’s funeral. Well, I was at the meeting but I really wasn’t feeling it. Skip school? What would my grandmother say?

Well, the day of the boycott I went to school, in part, because as freshman class president, I was invited to participate in an in-school memorial service for Dr. King. Speaking to the entire student body over the intercom, I read a poem that I had composed in memory of Dr. King the night before. The poem went like this:

It’s not how long you live, it’s how well.

Did you give forth your best effort every day?

It’s not how long you live but how well.

Did you travel along the honest way?

It’s not how long you live but how well.

Did you lend a hand to another?

It’s not how long you live but how well.

Did you love all of your brothers?

It’s not how long you live but how well.

After that, Somerville Manor Youth Association met quite a bit. We talked about our dreams and what our positive response would be. We decided that we would build a youth center where we would have recreational activities and afterschool programs. And a place where we can get mentoring for college and career planning. And, most importantly, we would build it ourselves. We would raise the money. And we, we had car washes and fish fries and barbecues. Someone came up with the idea of having a musical review. We called it The Soul Show. In which everyone would participate if they could, playing Motown music. People who can sing or dance or play instruments, auditioned. I couldn’t sing and I didn’t have any rhythm, so I didn’t get a part in the show. I had to watch from the sidelines. But the show was successful nonetheless. It raised a number, a bit of money, and more importantly, we raised some friends. Our minister Reverend Hodge, he started inviting white clergy to our meetings. And soon we were telling our story at some of those, those pastors’ churches, getting more support.

Then we, we figured we could organize a nonprofit corporation to build the center. At the first official meeting of the nonprofit, I didn’t want to go because it was at the Plukemin Presbyterian Church and I guess my tail feathers were still a little ruffled about not being in the Soul Show. But my girlfriend, Elizabeth, encouraged me to go. And I was elected youth representative for the Executive Board. Oh, we had dozens and dozens of meetings. And I worked closely with the president of the organization, Mr. Richard Theale, a white lawyer who inspired me and showed me how lawyers could use their skills to work for social justice.

By the time I left to go to college in the fall of 1971, the plans had already been made. The architectural drawings rendered and the construction schedule set for the spring of 1972. By the fall of ’72, the doors of the youth center opened with volunteer programs for the kids in the area. On April 8th, 1973, we have the official dedication ceremony of the Martin Luther King Youth Center. I was asked to speak and I read the poem I had written five years earlier. Someone read a letter from Mrs. Coretta Scott King. We had a crowd there of people from 23 churches and synagogues in the area. It truly was the embodiment of the vision Dr. King had in his dream of blacks and whites, Jews and Gentiles, Protestants and Christians, holding hands, singing the words of the old Negro spiritual, “Free at last!  Free at last!  Thank God Almighty, we are free at last!” Now that was revolutionary.

Who is a Friend? German-Jewish Reconciliation After the Holocaust

 

Story Summary:

 Who is my friend and who is my enemy? Gail Rosen, a Jewish storyteller, goes to Germany and makes a surprising connection to a German man who lived through WWII.

 For a print friendly version of the transcript, click here: Who-is-a-Friend–German-Jewish-Reconciliation-After-the-Holocaust

Discussion Questions:

  1. Do you think people make assumptions or judgments about you based on how you look? What might they be? What do people think they know about you by looking at you? How could they be right and how could they be wrong?
  2. Can you tell of a time when you made assumptions or judgments about a person, but learned to think differently of that person later? How did that happen?
  3. How do you choose your friends? What qualities do you value in a friend?

Resources:

Themes:

  • Crossing Cultures
  • Education and Life Lessons
  • European American/Whites
  • Interfaith
  • Jewish Americans/Jews
  • Taking A Stand and Peacemaking

Full Transcript:

Hi, I’m Gail Rosen and I’m a storyteller. One of the most important stories to me, that I tell, is the story of a Jewish-German holocaust survivor. Her name was Hilda Cohen. Now I had learned about the Holocaust in high school. I’d studied about it but hearing a survivor story, that made it much more personal, more real.

In 2002, I came across an organization called Compassionate Listening. Their basic premise is that you can’t hate someone, if you’ve really heard their story. And so, they teach listening –  listening in a way that helps us to hear our common humanity in the hopes that, that kind of listening can help us to resolve conflicts.

I signed up for the Compassionate Listening Project for German-Jewish Reconciliation, and I went to Germany. I’d never thought about… going to Germany, wanted to go to Germany… but I wanted to go and see some of the places where Hilda’s story happened. And I wanted to tell her story to some of the people there, and I wanted to hear their stories.

There were 34 of us. Half of us Jews from the United States and half non-Jewish Germans. And on the first night of the project, we were sitting on a polished, wooden floor on cushions, sitting in a circle in an A- framed, shaped room with glass all around. And we went around the circle. And we each shared our feelings about coming together, to share the wounds that have reverberated through the generations, and into our own hearts, and bodies, and minds, and psyches since that time, since World War II.

One of the Jewish men told about his parents fleeing Germany with him when he was just seven years old. And he told about how they brought him up Episcopalian in northern California. They were too frightened to be Jews, even in the United States. Two other Jewish women talked about their mothers’ experiences in the concentration camps. I spoke about Hilda’s story, about the responsibility of carrying that story, and about wanting to share it there, in that place.

But it was the speaking of the Germans that stunned me.

One woman said, “Hitler ripped the heart out of our country. And now you are back.”

Another said, “We’ve been waiting, longing for our Jewish brothers and sisters to return, and finally you are here. Thank you. Thank you for coming.”

And they wept.

There was one man in the circle who drew my attention. His name is Ulrich. He’s a German man. He’s tall, very blond. He held himself very erect. His jaw was tight. And, and, though he held himself upright, when I looked at Ulrich, I had the distinct impression of someone who was doubled over in pain. And in the first days, hhh, of the project, he, he shared with us that he had always suspected that his father had been a perpetrator. Someone who willingly assisted the Nazis in their persecution of the Jews. He told us how frightened he had always been of his father. Now, Ulrich is just a couple of years older than I am. Neither of us was born when that war ended, but as a little boy he was terrified of his father. And even as a grown man with his own children, family, his own career, he was, he was frightened of his father.

During the project, we traveled together to Bergen-Belsen. It’s the site of a Nazi concentration camp. Now, in Jewish tradition, we’re taught that to attend a funeral is a special mitzvah, a blessing, because you see the dead can never return the favor. And it seemed to me that, that site of Bergen-Belsen is like an eternal funeral.

It’s beautiful there; it’s park-like. There are aspen trees and moss and wild grasses. There’s a large, circular, cobblestone path, and around that path are the burial mounds.

When the Allied Forces liberated Bergen-Belsen, they found tens of thousands, dead and dying. And so, the Army dug huge, rectangular mass graves. And they laid the bodies in, in tight rows, and then stacked them like cords of wood. And covered them over. Some of them are as large as a city block. And they’re about chest high.

And on the front of each one is a, a large cement plaque and they read in German, “Here rest 1000 dead 1945.” “Here rest 800 dead 1945.” “Here rest 2500 dead.” “Here rest 2000 dead.” “Here rest untold numbers dead 1945.” There are many of them.

I walked in that place with Ulrich. And he told me, that after his father died, he and his siblings had found, locked in a safe, hidden away, an old briefcase. And, in that briefcase, were papers that indicated that his father, his father was probably, at least, partly responsible for the deaths of between 10,000 and 45,000 Jewish men, women, and children in small villages in Russia.

He said, “I consider myself my father’s son. I do not carry his guilt. I cannot change the brutal past. But I have to find a way, how to deal with this inheritance.” And then he said, “But it seems wrong. Wrong of me to talk of my pain in this place.”

Before we left Bergen-Belsen, we held a ritual service. We stood in a circle, we lit candles, and we sang prayers. There was, on the edge of the circle, a bowl of wildflower seeds. And after the service, we were each to take a handful of those seeds, and then scatter them among the wild grasses in the fields. The service had ended, and I was standing on the edge of the circle, and I looked across and I saw Ulrich. He was kneeling by the bowl of seeds. He had taken a fistful of them and his head was bowed over his hand. And I looked at him. His father helped to murder innocent people.

I thought, “How can I look at this man and not imagine his father’s crimes. But how can I look at this man, and not see an innocent, frightened little boy.”

I walked over. I knelt down. I took a handful of seeds. With my other hand, I pulled Ulrich to his feet. I pried open his fingers, I poured my seeds into his hand, mixed the seeds together, took half, and we went together, and we scattered the seeds in the field.

I’ve been to Germany five times now. Ulrich and I continue to write. He and his wife came to United States, and they visited; they had dinner at my home. And in January, I’m going back to Germany to tell Hilda’s story at Ulrich’s syna… at Ulrich’s church and a school nearby. And I will stay with him and his wife. We think of each other as friends.

When my father died, Ulrich sent me a card. Now, many of my friends sent cards, and they were lovely. But the one that moved me the most was the one from Ulrich. I want to read you a little of it.

He said, “Dear Gail, your dad has left you. I have never met him, yet, in my mind’s eye, I have the image of a kind and gentle man. A thought comes to my mind. The deaths of our parents, makes us the elders. There is no living generation before us. There is a little candle burning in front of me in honor of a man I never knew. I know his daughter. With great sympathy, Ulrich.”

I am grateful. I am grateful for people who are willing to share their stories. I am grateful for people who are willing to hear the stories of others, and I am grateful for my friend.

Negotiating the Narrows

RaceBridges highlights a short video for
your viewing and inspiration.

.video-of-month-header5

 

Negotiating the Narrows

A short video story by Storyteller Susan Klein

Themes : Religious Differences.  Recognizing the various kinds of “isms”.  Hope for societal change that embraces diversity.

(Please be patient as the video may take a few moments to load.)

…….
As a young child Klein was intrigued by the mysterious practices of her Roman Catholic friends and neighbors. In the 1950s the Roman Catholic Church was still seen as somewhat foreign and was largely unknown or misunderstood by Protestant America. Although she was raised in the Methodist church, Klein was dazzled by Rosary beads, statues of saints, and the very mysterious Sunday Mass she attended with her best friend Debbie.    (more…)

REMEMBERING 9/11

911September 11th marks the 10th Anniversary of the terrible terrorist attacks on US soil.

Remembrance will happen in many ways. Healing from those events still continues. PBS Newshour is presenting a special report called America Remembers 9/11 and a 9/11 Video Quilt asking diverse Americans on what has changed since 9/11. http://www.pbs.org/newshour/

.

We invite you to reflect on the following short RaceBridges videos.

From a Moslem American view, and from the account of a woman caught up in the hostility towards a mosque that followed 9/11. These short stories are told by professional storytellers. They provide perspectives of “another view”. They are food for thought and a way to pass on the challenge to search beyond stereotypes for our common humanity.
.

Three Stories by Storyteller Arif Choudhury:

.
A Story by Storyteller Susan O’Halloran:

STORY SHORT: Negotiating the Narrows

story-short-template-brighter.

NEGOTIATING THE NARROWS:.
by Storyteller Susan Klein

Storyteller Susan Klein remembers “learning” prejudice at a young age.
www.susanklein.net
Approximate Length of Video and Audio: 12 minutes.

______________________________________________________________________________

 THEMES
______________________________________________________________________________

Religious differences.  Recognizing the connection between various kinds of “-isms.”
Hope for societal change that embraces diversity.
(more…)

THE NUNS

By Storyteller Gerald Fierst

 

Story Summary:

 Growing up in his New York City Jewish neighborhood was a world of homogeneity for Gerry. But an occasional intrusion of “alien nuns” could be truly scary to a young child unfamiliar with other religions.

For a print friendly version of the transcript, click here: The-Nuns

Discussion Questions:

  1.  Have you ever reacted with the same kind of fear that Gerry and his friends had when they saw nuns? What could the adults have done to help the children understand who the nuns were?
  2. What allows someone to react with curiosity rather than fear to someone or something that is different?
  3. Does every group have prejudices and biases? Does being discriminated or misunderstood yourself lead to your being more open-minded about others?

Resource:

  •  Catholic and Jews in Twentieth-Century America by Egal Feldman

Themes:

  •  Crossing Cultures
  • Interfaith
  • Jewish Americans/Jews
  • Stereotypes and Discrimination

Full Transcript:

History leaves us all with prejudices. For 2000 years, the Jews have been chased from country to country. They’ve always been the “other.”

“Well, my family, they fled Russia about a hundred years ago. The Czar of Russia had encouraged his subjects and his soldiers to kill Jews. One day, the Cossacks, the Czar’s horsemen, were riding into my little village the Zubkova.

My cousin heard the horse’s hooves in the street, and she ran out to get the children inside. But she wasn’t quick enough. There was the Cossack, sword drawn, coming down the street. She threw herself on the baby, and the sharp blade came down, right across her back.

And that night, my grandmother said, “Enough! We’re going to America!”

And so, we came to America, where we could be safe, where we could live with other Jews. But memories like that, they don’t go away. They’re in our culture. They’re inside our genes.

One day, when I was about five years old, I was sitting on the steps. My sister and my cousin were with me. We were playing, when suddenly I saw them. I’d never seen anything like that before, but I, I knew that they were dangerous. I knew it, in my DNA.

They were big, and they were black. And they seemed to be flying down the street, with big white wings that came out of their head. My sister, my cousin, they saw the look on my face. And then they looked, and then we three were all frozen in fear, as the monsters came, closer and closer.

“Where they going to kidnap us? Or maybe even worse?”

They reached us. They started to reach out their hands towards us.

“Good morning, children.”

Aah, aah, aah, aah, aah! And we ran inside. Escaping from the nuns.

MORE ALIKE THAN NOT

Featuring Storytellers Arif Choudhury, Gerald Fierst and Susan O’Halloran

 

Story Summary:

 Through exploring misconceptions and common threads such as immigration and disagreements within their own religions, these three tellers bring alive their distinct histories and our common humanity to illuminate the experience of being an American in a time of religious tension, change and possibility.

For a print friendly version of the transcript, click here:  More-Alike-Than-Not

Discussion Questions:

  1.  What were you taught about other faith traditions? Were you given accurate information or misinformation?
  2. What groups do you identify with? Do you ever feel as though you don’t fit in in your own group?
  3. Why do people condemn, fear or stereotype people from different religions?
  4. Is there a religion you’d like to learn more about? What similarities between the major world religions might surprise you?

Resource:

  • Religious Tolerance and World Religions by Jacob Neusner and Bruce Chilton

Themes:

  • Crossing Cultures
  • Identity
  • Interfaith
  • Taking A Stand and Peacemaking

Full Transcript: 

More alike than not.  When the three of us started working together, Gerry, Arif and me, Susan, one thing we discovered, over and over again – we are so different. For instance, man, woman, black hair, red hair, less hair, brown skin, white skin, raised Muslim, raised Catholic, raised Jewish, white collar.

My father was a doctor. My father was a doctor too. Now my family, blue collar workers, mostly manual laborers, but we did have one teacher. Big family, small family, medium family. Ah huh, younger. Okay, older. But Gerry and I, we like to exercise every day and we eat healthy. Huh, and I consider potato chips a vegetable. So, you can see, we’re really different.

In fact, sometimes the three of us would look each other and we’d say we’re so different. How could we ever be friends? But then we kept working on our show. We started discovering how similar we were, for instance, how all-American our upbringings really were.

All of our families celebrated the Fourth of July. How more American than that can you be? Yeah. We celebrated Fourth of July and we had a barbecue – tandoori chicken! Ha, ha!

Food seemed to be the common element for all of our holidays. For instance, on Thanksgiving, my grandmother would always make her prized, lime green Jell-O mold with those little miniature marshmallows suspended mid-mold.

Yes. And my family for Thanksgiving, amongst all the other foods, we also had Jell-O mold but we used the recipe from Julia Child with Grand Marnier.

Now see my working class, beer and peanuts family, we would not know what Grand Marnier, I can’t even say it, Grand Marnier liqueur was. Ha, ha, ha! And in my Muslim family, we didn’t even drink alcohol so I don’t even know what a liqueur really is.

And all of our families were baseball fanatics. My teams were the New York Yankees and the Brooklyn Dodgers. And Arif and I, we’re Chicago kids so we are waitin’ for the Chicago Cubs to win the World Series. Go Cubs! Oh, and that’s a real definition of faith!

Yeah, but then we kept talking about our faith traditions. We came to one major similarity –  that we all pray to one God. And it’s the same God, the God who spoke to Abraham.

And in all of our religions, at one time or another, the women covered their hair as a sign of respect and dedication, devotion. And in Judaism, the men also wear a skullcap when they pray and when they’re indoors.

Yeah. Muslim men often cover their hair for prayer as well. And in all our faiths, we learned another language to practice our faith tradition. I had to learn Arabic to read the holy book, the Koran, and I learned Latin and I learned Hebrew. And we all have religious leaders. For Muslims, it’s called the imam.

Now Catholicism, there’s the priest, the bishops, the cardinal and then the pope. The Jews have a rabbi. Similarity though, in our religions most of the top leaders are men. Ha, ha, ha. And then sometimes we discover somp’in’ that really surprises. For instance, Catholics, we believe in the virgin birth of Jesus and so do Muslims. And, see, we didn’t know that.

But all of our religions have times for prayer and for fasting. I remember when I was a little kid, on Yom Kippur, we’d spend the whole day praying and fasting. Uh, All I wanted to do was to go home and eat.

Ha, ha, ha. For me as a Muslim, as a kid fasting, then sleep deprivation, every day for the 29 or 30 days of the holy month of Ramadan, I’d wake up before sunup to eat an entire medium cheese pizza and half of two liters of Diet Coke. So, I go that day from sunup to sundown with no food or drink.

And say the thing about how you sometimes you get stuck out traveling, you still have to pray when you’re on the road. Right. Practicing Muslims pray five times a day no matter where you are. So, a few years back my uncle and I were driving on a rural highway in Illinois heading up toward Chicago. The sun was coming down, was time for Maghrib prayer. So, my uncle pulled the car into the gas station. We took our shoes and socks off, threw our coats on the grass nearby as prayer rugs and we bowed facing east to the holy city of Mecca. Just a few feet away from the gas pumps and the highway.

Now prayer for us meant all 12,000 of us parishioners of St. Thomas Moore Parish going to one of the many Sunday masses. I used to go with my grandma and she’d always bring her crystal rosary. And sometimes the sun would stream into the stained-glass windows, hit that rosary and spray rainbows up and down the pews. I thought my grandmother’s rosary was made of magic diamonds.

As we were learning about all our faith traditions and the different facets and elements of our faith practices, we were showing all these flip charts and all the categories and the yellow sticky notes were posted with different pieces of each of our faiths. And the more that we looked at all those little slips of paper and the more we told the stories behind all those little yellow slips, the more we realized that really, we were more alike than different even though our families came from very different parts of the world.

My family came from New York City. I grew up in Brooklyn, in a little neighborhood called Borough Park. Borough Park could have been called Sholahova, which was the name of the little shtetl town or Jewish town that my family had come from. The avenue of Borough Park was lined with all the old Jewish merchants – the pickle man, the poultryman, the kosher butcher, the shoemaker, the baker – everybody was Jewish. I didn’t even know that the whole world wasn’t Jewish until I went to public school.

I lived in a house with my great-grandmother, my grandfather, my great aunt Tillie, my great-uncle Sam, my aunt Alice, my uncle Sidney, my cousin Jenny, my mother, my father, my sister and me. Next door were my cousins, down the street were more cousins. The doors were always open. Everybody came in and out all day.

My first crib was a dresser drawer. That way whoever was in the house could take me up and down the stairs and whoever was staying there would watch me. Every month, the whole family came to our house for the family meeting and we discussed whatever problems anybody had. Did they need a job? Did they need a loan to start a business? Do they need to get married? Whatever problem you had, the family would help. And that ethic went out into the big world. When we were very little, my great-grandmother, she would give us a dollar bill and she would say, “Go get milk and butter but I don’t want you to go to the big store. I want you to go to the little man. If we don’t help the little man, who will.”

Nowadays, well, the family still gathers. We celebrate holidays and life passages. And if we ever need help, we turn to each other and we know that there will always be help out there because if we don’t help each other, who will.

Now I grew up in an ethnically diverse neighborhood. My neighborhood was only 90 percent Irish when my grandparents came from Ireland to Chicago. They moved to an inner-city neighborhood of Chicago in the early 1900s that was just about 100 percent Irish. And coming from another land, they must have felt some comfort in being in a city that had politicians with names like Kennelly and Kelly and Daley. Now many years later in the 1950s, I was born and when I was 10 months old, my parents took us out of that mostly 100 percent Irish type neighborhood and moved us to a new development on the outskirts of the city.

They felt like pioneers. There were no streets, no sidewalks. We didn’t get mail delivered. And suddenly, they had new neighbors, some of whom had names such as English names or German names or Italian names. Now to my grandparents, this was a very dangerous situation because mixed neighborhoods could lead to… mixed marriages. And, sure enough, in high school didn’t I go and date a boy named Jim Worpinski. A Polish boy. This was interracial dating back then. Now we may have been many different kinds of white ethnic groups but the thing that held us together is that neighborhood was 99 percent Catholic. If someone asked you were… where you were from, you would say your parish on the southwest side of Chicago. I would say, “St. Thomas Moore.” I didn’t know that the official city name for my neighborhood was Wrightwood ‘til I was about 20 years old. Someone asked me where I’s from, I said Tommy Moore because we’re on a nickname basis with our St. And it did feel like ours. It was our St. Our neighborhood, our city.

When I heard Gerry talking about Borough Park, I realized that he and I have something in common. I also grew up in a Jewish neighborhood except I wasn’t Jewish. And when I hear Gerry and Sue talk about growing up in their ethnic and religious enclaves, I realize how different my story really is because I grew up in a suburb of Chicago as the only Muslim boy… as the only Bangladeshi boy.

My parents came to America from a country called Bangladesh, a small country just between India and Myanmar. My father first came to America because he wanted to study medicine. And then he hoped to go back to Bangladesh when it would be safe for him to have economic and educational opportunities there. But his father, my grandfather, told him to stay in America because there might be civil war brewing. At the time, Bangladesh was called East Pakistan and it might be war between East Pakistan and Pakistan for Bengali freedom. So, my father stayed in America, made money, sent it back home to the family where my mother’s family lived through the war. One of her cousins were… disappeared. The Pakistani army came and took him away. They never saw him again.

But later my father returned to marry my mother and they came and settled in Chicago where my dad, my dad got a job as a neurologist at Veterans Hospitals and we lived in this one high-rise, apartment building, because three other Bangladeshi families lived in that building too. So that was kind of our ethnic enclave. My mom and dad wanted to live there because they could share their language and their customs and their shared history and their shared loss from the war with those other families. But then one day, my dad decided to move away and buy a house in Northbrook. Now when I was living in that high-rise apartment, every morning our fathers would go off to work and our Bangladeshi mothers would gather those kids together and they would spend the day and they would trade each other’s specialty, Bengali recipes like chicken korma or roshgulla, a nice dessert. But they also taught each other new American recipes that they were learning from box tops and the sides of ingredients boxes like spaghetti with meatballs or macaroni with cheese or tuna fish sandwiches. And the other kids and I would watch Sesame Street or Electric Company.

But then we moved to Northbrook and then we were isolated from those families. Those families became my surrogate aunties and cousins and… to us. And now I didn’t see them very often, only on Saturdays at parties. And I lived in this… big house with my younger sister and my mom. And my sister and I played out… indoors quite a bit. I didn’t play outside with the other white kids. They all seemed older and they seemed to know each other. They had all gone to preschool together. I didn’t go to preschool with them so I didn’t play with them and I was afraid of being different. There was always constant reminders in our house about how different we were. There was patriotic Bengali music on the record player and each house had a… each room in the house had these woodcuts of balishi vistas, rural fishermen fishing and farmers farming. When I, later, got older and had white friends and I went to their houses, they didn’t have any of that stuff so I didn’t want to be different. But I was and I came to accept it. My parents had always thought that we would eventually go back to Bangladesh once my father was settled and had more opportunity there but that never materialized. And it was a young country with a lot of political turmoil. And then I was born and my sister was born. And my, my younger brother was born and my parents decided that kids are American. Let’s stay in America.

So, we wanted to share some of our stories with you today from our longer piece as long as everybody keeps in mind that nobody can speak for his or her group. I can’t speak for all Catholics, which certainly means I can’t speak for all Christians and I can’t speak for all Jews. And I can’t speak for all Muslims. These stories are just part of who we are.