In 2010 when the members of the Memphis Islamic Center bought property on the street nicknamed Church Road, they thought they’d have a hard time proving to their Christian neighbors that they were a peaceful community. When the pastor of the Methodist church across the road learned of the purchase, he didn’t know what he should do. (more…)
Because she had grown up in a predominately white community during the turbulent Civil Rights years, when Mama Edie’s new friend, Renee, went to college she learned the pain of being treated as an outsider by some of the other African American students. But Mama Edie and Renee both learned that a strong sense of identity can combat bullying, provide a sense of direction and belonging and create meaningful bonds that can last a lifetime. (more…)
A poster appeared and words were being spoken on the school yard. “Tewas Go Home”! After hearing these words from other students and seeing the poster at the Trading Post, she needed answers. In a state of confusion, Eldrena asked her Tewa-Hopi grandmother, Nellie Douma, what those words meant. Why would her Hopi relatives talk that way? Was this land that they lived on in Arizona not their homeland? Go home to where? These were the questions she could not answer on her own.
Eldrena had never felt uncomfortable about going to school or where she lived. But after hearing these words from other students and seeing posters at the Trading Post, she needed to find out answers. This way of talking confused and scared her. But after hearing the “hand me down story”, it gave Eldrena a sense of pride and taught her about integrity and keeping one’s word no matter how much time passes.
For a print friendly version of the transcript, click here: Tewas Go Home
Have you ever heard of the Tewas from Arizona or New Mexico?
Have you ever heard of Trading Posts? Do you know their purpose?
Has anyone ever made you feel uncomfortable or scared because of your heritage?
Do you know your family stories? Has a story ever given you a sense of empowerment?
When you have questions that make you uncomfortable, who do you go to?
How do you think Eldrena would have felt if she did not seek wisdom from her grandmother?
Resistance to Acculturation and Assimilation in an Indian Pueblo, p 59 by Edward P. Dozier
Language Ideologies and Arizona Tewa Identity, p 350-351 by Paul V Kroskrity
Education & Life Lessons
Family & Childhood
First Nations/Native Americans
Stereotypes & Discrimination
Taking a Stand & Peacemaking
Hello, my English name is Eldrena. My Tewa name is CooLu Tsa Weh. It means blue corn. I come from three Southwest Pueblo tribes in the United States. They are the Laguna, the Tewa and the Hopi.
I would like to share with you a personal story that occurred many years ago. It was during a time of awakening for me. It empowered me and gave me a sense of pride and belonging. It was a gift that I realized, later on, that my Saiya, which means grandmother in the Tewa language, she gave me so many years ago.
It happened when I was out on recess in the fourth grade. And all of a sudden, through the chattering and laughter, I heard, “Tewas, go home.” And I looked around, and I thought, “Why would somebody tell us to go home. School is still in session. If you go home, you could get in trouble.” So, I just didn’t pay attention.
But then later on, when my grandmother and I, Saiya, we were walking down to the trading post. It was a long ways from our house. It took about a mile of walking, and we lived in desert country so it was very hot. And when Saiya and I got to the trading post, she took her pottery in to sell. And the owner determined how much that pottery would cost and give her an idea of how much she could spend on groceries or whatever else she needed.
And as we were leaving the building, we started to walk up that long hill. Now remember, I said I was living in the desert country. So off to the left, there was, uh, sand that when you walked in it, it’s almost like it took you forever to go anywhere, so soft! And there were brush and cedar trees and not very many rivers or creeks. And if there were any, they were dry.
My Saiya… when we were leaving I noticed on a wooden post, there was stapled… This post held the streetlight. We didn’t have very many. So, it kind of stood out like a blinking light. This poster and it said, “Tewas, go home.”
I, I mentioned that to Saiya and I pointed it out to her. But when she read it, all she did was put her head down. She nodded; kinda made a sigh. And we walked on, but it would never leave me. They could never leave me, those words, I didn’t understand them. I was just a young girl, and so later on that evening, I brought it up again. I said, “Saiya, what does it mean by ‘Tewas go home?’ Isn’t this our homeland? Isn’t this where we come from?”
And she said to me, Granddaughter, “I’m gonna tell you a story that has been passed down among our people for over hundreds of years. Now sit and, and I will speak it to you.
A long time ago, there was a war that was called the Pueblo Revolt. And it happened where New Mexico is right now. That is where we Tewas came from. Now this war was not very good at the time. And when it ended, everything was peaceful. And so, our group of Tewas, our community, we were living with all the rest of the people.
But then the Hopis, where we live today, they were being attacked by raiding tribes. And they needed help. They remembered us as a warrior tribe. And so, they came a long ways to seek us out. And when they found us, they asked us to come and help them. But it took them several vili…visits before we understood what they were asking of us. This was gonna be a long journey of our people of long ago. And when an agreement happened, and the Tewas said, “Yes, we will come,” we had to leave behind the rest of the Tewa people from many different Pueblos. And so, we journeyed to the west to go make our new home among the Hopis. And the job that we were given was to protect them.
Now when the people came to the Hopi land there was one mesa that we came to. It is called First Mesa today, and on fa… First Mesa, there was only one village named Walpi. No other village was up there. It was high off the ground. The Spaniards used to call these things, uh, they call them today, mesas because they look like flat tables from a distance. And so, Walpi was on top of one of these mesas. Now, when the raiding tribes came, our people took care of them. It didn’t take long before they knew they were no longer going to keep attacking the Hopis because the Tewas were there now, and they were their protectors.
Now before our people had traveled to this land of the Hopis, they were told that they would be given new land. And, um, they would be taught how to grow crops off the fields… in the fields, and, um, they would be given clothes to wear until they could make their own.
Well, the Tewas thought that was gonna happen, but after a while, when everything started to settle down and no more fighting took place, the Hopis, um, started to rethink about what they had spoken. And instead of good land, they didn’t give us very good land. They didn’t take care of us at first very well. They didn’t give us food to eat that, that could nourish our bodies. And so, the Tewas began to think, “Well, maybe we need to move on. These Hopis are not keeping their word.”
Well, somehow, they say, the Hopi men found out about this, and it worried them. So, there was a meeting that was called between the two groups. And the Tewas thought about it and they prayed about it. And in the end, they decided that the only way they were going to stay, there at First Mesa, something had to happen. And so, they dug a hole right in the middle, and they asked the Hopi leaders to spit inside that hole. The Tewas spit on top, and it was covered up.
To this very day, there are rocks placed on top of each other to mark the spot. The Hopis asked, “Why was that done?” And they were told that the only way we would stay is from here on out, we will keep our word to never leave this land and to always be your protectors. But from here on out, you Hopis, even though we live side by side and we speak two different languages, you will never know our language. You will never know the ways of the Tewa.
And so, you see, Granddaughter, even to this very day, that word is still true. Now in my young mind, I thought to myself, “Well, that’s just a story. How could that still be true even to this day? Because up high on the mesa, the, the Walpis lived on the southern end and they gave land, uh, to the northern end of the mesa. And in the middle, the people got married and they built their houses there. And there was a combination of Tewa and Hopis that lived in that middle village. How could they not learn each other’s language?”
And then I remembered my aunt was married to one of my favorite uncles. And so, I went down, and I asked him. And I told him the story that Saiya said to me, and I said, “Uncle, is that true? You’re a Hopi man. You live with my aunt. She speaks Tewa and Hopi. Have you not learned anything from her?”
And then he thought about it and he said, “Now, Drena, whenever we are in the house, and I’m in the house, and your relatives come to visit, what language is spoken?”
I said, “Mmm, Tewa?” (“Yes” or… I’m sorry, not Tewa) “Hopi.”
“Yes, that’s right, Hopi. And so, when I leave, then what do they speak?”
“Um huh! So that is how they protect the language. As long as a Hopi is around, they do not speak Tewa. They speak the language of the Hopi, and me, I am not Tewa. So, I do not take part in anything that the Tewas do because that is not of my understanding, and it’s not for me. And that is why I don’t participate in the Tewa ways, in the ceremonies. Those are for your people, and I honor that.”
Well, that story happened a long time ago. And all I remember is my Saiya, when she finished her story, she said, “Drena, you know these things happened so many years ago, over 100 years ago, hundreds of years ago but this story is still told. It’s told in words, and it’s told in song. One of these days, we old ones are gonna be gone. And this story has to live on. The people have to be reminded that no matter, no matter how many time, uh, passes that we have to remember that our word is kept. And our people remain strong. And even though we’re separated from the Tewas of New Mexico that our cultural identity still stays intact. And all of these things, Drena, I give to you to pass on and to carry and to continue to tell.”
Karin had been a practical Asian woman and everything, such as “going to America by age 24”, “being a professional actor by 31”, “finding a partner from match.com by age 37”, “getting pregnant by age 40”, had been happening exactly as she planned. A sudden stillbirth of her baby boy changed her view, and she overcame the grief through the help of storytelling at a support group, workplace, and in her Japanese blog. (more…)
Five years ago, when Karin moved to a small town in the Midwest after previously living in Tokyo, New York City and Orlando, Florida she worried at first about fitting in but was glad to find that people seemed overall friendly and open-minded. Very recently, however, she had a troubling encounter with racism and told her story to her friends (one Caucasian and two African American sisters) in town as well as her Jewish husband and got very different responses. (more…)
Take the journey with 14-year old Mama Edie as she relives her 1966 experience of marching through the violent streets of Marquette Park in Chicago, Illinois with Dr. Martin Luther King, Jr. Ride the back of the train “up north” in the “Negro section” during the Great Migration from the slave south in search of a better life to only find the practices of “redlining” and Jim Crow blocking your way to a better life for your family. NOW take a serious look at someone who would tell you to “just get over it.” How do you heal?
50 years later, Mama Edie was in Marquette Park again to commemorate the original march!
What was the “Great Migration”? What were its benefits and its dangers?
Discuss the differences between people who immigrate to another country in relative comfort with their own names, belongings, family members, languages, religions and freedom to practice their own cultural ways and those who immigrate by force in deplorable conditions, stripped of clothing, dignity, names, respect, family, land, religion, language and where the practice of one’s cultural ways may even be punishable by death. How might people’s lives evolve over many generations depending upon their first step away from home?
Why was the march held in Marquette Park in 1966 with Dr. King significant and did it only benefit African Americans? Was its impact felt only in Chicago?
Imagine how you think you might feel if you had been a Black person who was not allowed to buy housing in many parts of Chicago? What impact would it have had to be told where you and your family could and couldn’t live?
Imagine how you think you might have felt as a White person on those streets of Marquette Park. Write a short essay about it. What were whites fighting for or against? What kind of information did they have or not have? Describe what happened while you were there, what you saw, what you heard and how it made you feel. Address how it makes you feel now about yourself, your own culture and about African Americans and their lives today, whether you are African American or not.
How does a person become open and sensitive enough to understand someone else’s feelings or situation? What makes a person care enough to let go of ego, judgment and fear and want to listen and learn?
When you see injustice, when is it time to stand up? Consider one scenario of injustice and describe how you might go about addressing it. How can you safely affect a positive change?
IMAN (Inner-City Muslim Network), a collaboration of intercultural and interfaith groups who have worked together to improve the quality of life for people in the Marquette Park Community. This organization spearheaded the 50th anniversary commemoration of the Marquette Park march: http://www.mlkmemorialchicago.org/
My name is Edie McLoud Armstrong. It was August 5th, 1966 that I was 15 years old. I remember waking up feeling so excited. I was joyful, a little bit scared, and brave, all at the same time. I’d never felt quite that way before. I remember, as I was eating my breakfast, I was deep in my own thoughts. And my father had made me this wonderful breakfast of bacon and eggs, and toast, and fresh, squeezed orange juice. But as I was eating, I kept replaying in my mind the newscasts that my parents and I had been watching over the previous days and weeks, that were leading up to this very special time. You see, there was going to be a march in Marquette Park, one of the neighborhoods on the southwest side of Chicago. And this was one of the areas where they used the practice of redlining, which was intended to keep African-Americans and other, so-called minorities from the housing market.
Well, this was going to be a bit of a problem because this was also right in through with the time of the Great Migration. And the Great Migration took place roughly between 1914 and the 1970s. And this was a time when waves of African-Americans were coming from the slave south. They were trying to escape situations like the lynchings. Those Sunday afternoon, after church, kind of lynchings, where men, women, and even children sometimes were hung from trees. They were trying to escape church and home bombings. They were trying to escape the Jim Crow laws that barred them from restaurants, restrooms, from playgrounds, and swimming pools, and churches, and in movie theaters, and play theaters, where even they performed but they weren’t allowed to go and enjoy them. They were coming to northern cities and western cities, both big and small, in search for a better life. But it was difficult.
For one thing, they needed to find someplace to live. So, when they came to a city, for example, like Chicago, and many of them actually managed to get enough money to ride the train in the colored section, or the negro section, which was actually right behind the engine. Now, that might sound kind of exciting but in that section, that’s where the soot and the ash came. So, you got these people dressed in their Sunday finest. And they had to sit in an area where they knew that they would probably just have their wonderful clothes all dirtied up but they didn’t care about that. And they had their lunches packed in shoe boxes and brown paper sacks, sometimes even including a loving piece of homemade pound cake. They were on their way to find a better life.
But, again, they needed somewhere to live. Now, in cities like Chicago, there were many neighborhoods where people only wanted as neighbors, people who looked like them. So, when the African-Americans were coming in droves, I mean they were really coming, there was so many that they ended up crowding into areas that were getting quickly overcrowded. And the services, the landowners, were no longer providing the services to maintain the hygiene and the safety that they once did. Even the trash, the trash wasn’t getting picked up on a regular basis. And so, the communities ended up turning into what we now call slums.
Now, it was an easy thing to try to blame the residents for the conditions that were allowed to take place. But churches, like Quinn Chapel, were very, very instrumental in helping the African-Americans find someplace to live. They found them little tenement places and sometimes they were able to rent a room or they got little kitchenettes, until they could find a place of their own and send for their families to join them. So, there was a lot of support there. And that was a good thing because in other communities, for example, in Marquette Park where that march was going to take place, that was a neighborhood where African-Americans only went through in order to get to Midway Airport. Because it was very clear that we were not local there.
Hmm. So, the day came. The day of the march. And Dr. Martin Luther King had been invited to Chicago to lead that march. Now, some of the nuns from my elementary school in Inglewood, St. Carthage, had asked some of our parents if they could escort us to that march. That was kind of a risky thing for a parent, especially my father, who was from Georgia, who knew about what life could be like. But they prayed on it and they decided to let me go. And I’m really, really glad they did because I felt like it was my turn to stand up for justice. And I wanted so much to do that and to do a good job.
Well, what happened was that, that morning after I finished eating, I went to my mother’s room to say goodbye and she started asking me all the practical things. She looked at me and she said, “Now, now, did you, did you pack your lunch?”
“Did you get your jacket because you know it’s going to be a little bit chilly out there later on?”
“Now, did your father give you a little piece change?”
And she was just asking me all these questions. But then she said, “Now, Edith, stay alert and make sure you stay right close to the nuns and to your other friends. And make sure that you don’t look in their faces. Don’t look in their eyes. They don’t like that because they’ll think that you’re challenging them.”
“Yes, ma’am.” I had never heard that before. And so, my father even though St. Carthage was only like two blocks away, he insisted on driving me to school that day. He talked quietly with the nuns off to the side for a while and then when it was time for him to go to the car, he turned and he looked at me. And he came and gave me a big hug.
And he just gave me a quiet smile that said, ‘I’m proud of you, girl.” It didn’t even need any words. And so, he got in his car and he was gone.
And within minutes, we were on this specially chartered bus. They were maybe about 20 of us. And while we were going along, we were kind of chatting and, and, and joking even a little bit, trying to break the tension because we were nervous. We didn’t really know what to expect. None of us had ever had an experience like this before. But then, as we got closer to where the march was taking place, we started hearing the crowd. The noise of the crowd, the voices were getting louder and louder. And we heard these angry shouts and these chats. And we looked out the windows and we saw people throwing their fists up into the air. And we could just imagine what was coming out of their mouths. And suddenly, we weren’t real sure if we actually wanted to get off that bus.
But then we knew we did because it was our turn. Our ancestors had marched. They had died. They had struggled for hundreds of years. It was just our turn. So finally, it was time to get off the bus. And as we were moving towards the street where the marchers were, I suddenly felt like I was in an old movie where we were being led to the Lion’s Den, with these throngs of angry people on both sides of us surrounding us. I searched the crowds on both sides and there were no kind faces there.
And as we continued to walk down the street, I remember there was one particular woman who came up to me. A mother. She was shorter than I was and she began to curse me right up in my face. And then her young son who looked to be maybe about nine years old, he came up and started cursing me too. I had never even heard a little boy curse like that before.
I’d never looked into the face of hate. I saw it that day and it was ugly and it hurt. But I was frozen stiff. I was so shocked with the way I was being accosted. I just stood there and so finally, one of the nuns came to get me. She got my hand and she guided me. I don’t even remember which nun it was but it didn’t matter. All I knew was that I wasn’t going to let go of that hand. And as we made our way to the rest of our friends and to the other nuns, we continued to move forward. And, and I still heard the jeering crowds but all of a sudden, the intensity of that jeering, of their sounds, began to become a little bit muted. Because suddenly, I started hearing the san… song of the marchers up in the front. And the sound was getting louder and louder. And they were singing the song, “We shall overcome, we shall overcome. Someday.”
And I feel that somehow, through the music, we did overcome. There was a lot that we’ve overcome. There’s a lot that we have yet to overcome but we on our way. I cannot give up hope on this country. I will not accept that this country is hopelessly adolescent, and le… and bigoted. That there is no chance for us to heal. That healing is already taking place. And in fact, there was a celebration on August 5th, 2016 that honored the 50th celebration, the 50th anniversary of that march in 1966, again, in Marquette Park and I was there.
I had been invited as a special guest along with other people who had also been there 50 years ago. And when I went over there, I can still feel some of that hate floating in the air. Wasn’t as intense this time but I could feel it. It was, it was like a ghost that didn’t want to go away. A spirit that didn’t want to rest. It’s still there but is starting to dissipate.
And I’m grateful for that. And this time, a very special treat was that I was able to march this time with my sister storyteller, and friend, Susan O’Halloran, who is the producer of these videos. Now 50 years ago, Susan was 15 too. (Sue, I hope you don’t mind me telling your age, girl.) But anyway, she wouldn’t have been able to march with me at that time because she lived in one of those red lining neighborhoods. So, her parents wouldn’t have allowed it. But now here we were.
I called her up and said, “Girl, you would not believe what’s happening. You got to be there.” And so, the organizers of the march, they contacted her, and we were able to march side by side. There were poets and songs and speeches by people like Reverend Jesse Jackson, Senator Jackie Collins, who I went to St. Carthage with. There was Rabbi Capers Funny. There was Brother Rami Nashashibi, who’s the executive director of the IMAN, which is the Inner-city Muslim Action Network that spearheaded this great celebration. This was an intercultural, interfaith collaboration of people who knew, that we had it in us, to make this country live up to what it purports to be, what it promises to be. That we’re here to require that it fulfill the commitment of truly being the land of the free and the home of the brave. And I’m just grateful I was there.
This family story describes Shanta’s father and grandparents’ escape from the 1921 Tulsa Oklahoma Massacre. Shanta’s grandfather, a tailor, was forced to flee with his family to Chicago where he was able to re-establish his business.
What attitudes and choices led to the burning of Black Wall Street in Tulsa, Oklahoma?
Why do people move away from home, leaving everyone and everything behind?
Does your family share any migration stories?
Had you heard of times and places where Black people were the wealthiest? Why or why not do you think?
What are the keys to people being able to live peacefully in the same town or community?
Death in a Promised Land: The Tulsa Race Riot of 1921 by Scott Ellsworth and John Hope Franklin The Burning: Massacre, Destruction, and the Tulsa Race Riot of 1921 by Tim Madigan
Family and Childhood
Stereotypes & Discrimination
Taking a Stand and Peacemaking
Hi, my name is Shanta. I’d like to tell you a family story. This story involves my father, Simeon Neal, Jr. who was born August 31, 1920. He was born in Tulsa, Oklahoma where his father, Simeon, Sr. had a tailor shop. The shop was on Greenwood Avenue, which in Tulsa was called Black Wall Street because there were so many thriving and successful businesses along that street and in the area around that street. There were also hundreds of homes in which most of the black people in Tulsa lived. Now, the year after my father was born, in 1921, on May 3rd, the first and incident occurred that changed the lives of everyone in Tulsa basically forever.
There was a young black man who worked downtown shining shoes in front of the Drexel building. And because segregation was very much in force in Tulsa, at that time, any black person who worked downtown or in that area had limited options when it came to just doing something like going to the bathroom. So, this young man, his name was Dick Rowland, when away from his shoeshine station to use the washroom and he was allowed to go only on the top of the, the top floor of the Drexel Building. In order to use the bathroom, and in order to get there, he had to take an elevator. And the elevators in 1921 were not like the elevators that we’re used to where you just go in and press, press the button for your floor and you’d you taken to your destination. At that time there was always an elevator operator, who either controlled the elevator with, with a lever, like you might have seen in the cable cars of San Francisco, or with a wheel that would actually propel the elevator up or bring it back down. So the elevator operator on this day, May 31st, in the Drexel Building, was a young white woman whose name was Sarah Page. Now, the story doesn’t say exactly what happened. We don’t know for sure. But when Dick Rowland went into that elevator, he either stumbled and fell into Sarah, or accidentally or maybe even on purpose, touched her. But by the time he made it back down to his shoeshine station, a rumor had started that he had assaulted Sarah and that was just not allowed. It was not allowed for a black man to touch a white woman even if he was a young boy. The penalty for doing such a thing was usually death. Sometimes ya get arrested before you die but usually you would be strung up and lynched, which was a practice that was very prevalent in the south for a long time. And we weren’t even exactly in the south but it was Oklahoma. It was segregation. A black man cannot touch a white woman.
So white folks started gathering for the lynching that was going to take place because Dick Rowland had so-called assaulted Sarah Page. And it got to be such a big deal, as lynchings often were. Sometimes whole families would come out. People would have picnics. There was even a town where lynchings occurred on every Friday. But in Tulsa, on that day, the word spread so far that it reached the Greenwood Avenue District and the black people came to try to save him from what was surely going to be his fate.
Now, this was shortly after World War I and lots of the men who lived in the Greenwood Avenue District had been soldiers, had been fighters, and they still had that warrior spirit. So they went downtown to rescue Dick Roland and make sure that he was not killed for what might have just been an accident. The people who were intent on lynching Dick Rowland were armed and the black men were armed. Some with guns or rifles, others with sticks, bats, bricks, whatever they could get their hands on, and a big battle actually ensued between the white men and the black men. As the battle spread, the black men started retreating toward the Greenwood Avenue District and the white men followed. And when they got close to the area where black people lived, they started setting fires. And one burning building led to another burning building, to another one.
And the white men who had set those fires would not even let the fire department in to put the fires out. So Greenwood Avenue went up in flames. Burning not only the businesses, but the homes around it and the fire was getting close to Grandpa Neal’s tailor shop. He had one customer, a white man, who had a horse and wagon and he offered to save my grandfather and his family by hiding them under the hay in that wagon. So if you could imagine, not having any time to gather up your belongings or your precious photographs or mementos or even clothes. If you could imagine, Grandpa Neal and his wife Susan, their, their daughter of three or four year old, four years old Marjorie and my father who was less than a year old, gathering them up, hiding them under the hay in this wagon, and leaving town just to survive. And it was a good thing that they did that because hundreds of people were killed on that two day spree of fires and gunshots and death and destruction. Between May 31st and June 1st hundreds of people, hundreds of businesses destroyed.
Now Grandpa and his family made it to St. Louis, initially, but really couldn’t get a hold on establishing themselves there. So they went to Chicago next. And Grandpa Neal was able to establish another tailor shop. This time on 47th Street, which was a prosperous business district in Chicago at that time. And I remember visiting that shop and Grandpa Neal was still making suits. But he would also sell men’s accessories, shirts, ties, socks. And I remember playing with, with the socks of the sock drawer. That was one of the things I would do while the adults were talking.
But more than that I remember how vibrant and exciting 47th Street was with, you know, music clubs and places to eat, all types of businesses. And it’s those memories that become really in stark contrast to the 47th Street of today, although there is an effort to bring things back. There are so many vacant lots where, where businesses used to be. There are so many boarded up buildings where families used to live. And that poses the question of why? Why…Why does one community thrive when another one goes down? I don’t have all of those answers but I have a, a night…What is this year? 2016…Example that could, could in a way, shed some light on that.
There’s this grocery chain called Mariano’s. I’m calling out names now. But when a few years ago, when the Dominick’s chain went out, it went into bankruptcy, and went out of business, their stores were, the court order was, that they couldn’t sell all of their stores to just one of the grocery, grocer. They had to divide that between at least two or three different concerns. So Jewel got some of the buildings and Mariano’s, which was just an up and coming chain at that time, got the other buildings. So there was this strip on 71st Street and Jeffrey, still on the South Side of Chicago, where there was a Dominick’s. And years later now, three or four years later, no grocery chain has, has moved into that building. But Mariano’s finally opened on King’s Drive and Oakwood Boulevard. While this one Mariano’s was being built, on the north side Mariano’s stores were popping up literally everywhere. I mean, any time you would drive any distance on the north side of Chicago, you see yet another Mariano’s. Now why is it that the North Side can have, at this point, probably 10 or 15 of these grocery stores and it took years for the South Side to get only one. Happenstance… or intentional? You tell me.
A Short Video Story
by Anne Shimojima
Have you ever wondered what life would be like if the government had imprisoned your entire family? For Anne Shimojima, this was the experience of her grandparents and their children. In this touching story, Anne tells of what life was like behind the barbed wire fences and the inadequate housing. Looking past what is unspoken, Anne reveals details of life for Japanese Americans in incarceration camps during WWII.
Curious as to her family’s experiences in incarceration camps during WWII, storyteller Anne Shimojima explains how she uncovered details to her family’s past. For whatever reason, many Japanese Americans do no talk about their experiences during this time. Anne was able to dig into her family history and speak with relatives who then shared details of what life was like in these camps.
Armed with a deeper and more personal understanding of what her grandparents had endured in the incarceration camp, Anne reveals a hidden world when she is able to describe the camp itself. She explains how she was brought closer to her grandparents and better understands the indignities they suffered, the sacrifices they made, and the hopes they had for future generations.
Invite grandparents of students to come to class and share a story from their life
Explore geneology or create a family tree
Watch videos or read literature the helps students to better understand historical events..
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This story is a piece of history from the 1950’s. It tells of affordable housing and living in a particular neighborhood and gives some insight into the different ethnic groups that make up some of our communities. (more…)
A white woman moves into a rapidly gentrifying neighborhood with, initially, very little curiosity about the community that resides there. Her assumptions about what it means to belong are challenged. (more…)
During the Civil Rights Movement, Patricia’s family moved to the Auburn Gresham community on the south side of Chicago. Hers was one of the first African- American families to integrate the parish school. Over time, Patricia witnessed white friends quietly moving out of the neighborhood as they transferred to new schools. Before long, Patricia understands the meaning of “white-flight” and its effects. Fortunately, because of a few good angels, she was not severely hurt by the negative behavior surrounding her. (more…)
Storyteller Jim Stowell tells how an immigrant woman is faced with trials and hardships, and how she established a sense of pride and dignity for herself and her family.
For a print friendly version of the transcript, click here: Spring
What is an “illegal immigrant?”
Why is a first home a dream come true? How does owning a home possibly change a family? A community?
What is the difference between hope and dignity? How are they the similar? How does “hope” and “dignity” show up in the story? In your life?
Illegal People: How Globalization Creates Migration and Criminalizes Immigrants by David Bacon
Education and Life Lessons
Family and Childhood
Living and Traveling Abroad
Stereotypes and Discrimination
Hi, my name is Jim Stowell. And the story, “Spring,” is from an evening of stories I did entitled, “Joe,” that was produced by the great American history theater.
Spring. See a woman’s face. See her face. Hmm, late 30’s early 40’s, dark skin. At one point in her life, she was an immigrant. At one point in her life, she was an illegal immigrant. Oh, illegal immigrants much maligned these days.
See her face as she looks at her first house. She’s never owned a house before. She’s never owned anything like this before. See her face as she looks at her first house and you will see joy. A joy that’s so intense it makes her cry. Now watch, as she walks up to the front door of her house and the door opens and we see the empty rooms of the house. See her face as she sees her first home.
See her face and you will see pride. But this is not the kind of pride that goes before the fall. This is the kind of pride she has earned and has every right to. When she crossed the Rio Grande, she was carrying the baby and her husband helped with the two younger children. And they crossed from Mexico into Texas, and, somehow, they ended up in Minnesota. And then, alas, as too often happens, the husband was the one that had the most trouble making the adjustments and he started to drink. He became a drunk. This was not him in Mexico. And then, he started to hit her. And he beat her, and he threatened her, and he threatened the lives of her children.
She made another decision and she left. And she went from house to house, to keep her children safe. And she was desperately poor, living in an apartment with friends, selling tortillas. And one of her friends came to her and said, “You know, there’s this place in Minneapolis called, “Project for Pride and Living,” PPL, maybe you should go there because they have a job training program. She went. She took the program. And when it was over, the people at PPL said, “Well, you know, we don’t just train you how to work. We help you get a job. How can we help you?”
And she said, “I’m going to work here.”
And the people at PPL said, “We love that, we do. We like you. But we feel there’s no jobs there. So, how can we help you?”
And she said, “I’m going to work here. If you’re putting me out the front door, I’m coming in the back. If you put me out the back door, I’m coming in the front. I’m going to keep coming in the door until you finally hire me. Because I have to work here. Because I want to help other people the way you helped me.” They hired her as the receptionist.
Now I see her face as she sees her first home. Her first home as an American citizen. See her face and you will see pride.
Now hear the voices of her children as they run past her into the empty rooms of the house, filling the rooms with life. See the face of that little boy or that little girl as they look in their own room, now no longer sleeping three to a bed. They not only have their own bed, they have their own room. See that child’s face. You’ll see joy all right. Their own room, oh, you’ll see joy all right. But…You’ll see pride there as well.
Now see that woman’s face as she sees the look on her child’s face and, oh, you’ll see joy. A joy so intense…it makes her cry again. See her face as she sees the look on her child’s face.
See her face…and you’ll know what dignity looks like.
Emily Hooper Lansana’s story tells us about her educational journey growing up in a house where her parents always wanted her to have access to the best. Growing up in Shaker Heights, Ohio, she learned a lot about the ways that kids of different races were separated, and separated themselves, at school. (more…)
Sue grew up hearing about “them” – the people who would come and take her and her neighbors’ homes in their all-white neighborhood. When her family watched the Friday night fights, it was made clear who was “the other” and who was “us.” (more…)
Looking at high school yearbooks, Shanta reflects on the “change” in her neighborhood from mostly white to all black. As a child, Shanta could not understand when the adults told her “the white people are running away from us”. Even as an adult with a larger understanding of the times – blockbusting and other societal and economic pressures – the sting of being “the other” remains. (more…)
Dr. Martin Luther King marches through Sue’s southwest side neighborhood in Chicago in 1966. Her family’s and neighbor’s reaction plus her own conflicted feelings rise just as the KKK makes its appearance. (more…)
Would you hide a family fleeing the violence during a riot?
What led up to the riots? How were people turned against each other? Who benefitted from the separation of black and white?
What choices confronted the city leaders after the 1919 race riot? What choices did they make? What were the consequences?
What does it mean that segregation was “forced”?
Race Riot: Chicago in Red Summer of 1919 by William M. Tuttle
African American/Black History
Family and Childhood
Stereotypes and Discrimination
Taking A Stand and Peacemaking
In the summer, between my freshman and sophomore year of high school, I took a special summer course with a focus on housing. I had an internship where I was assigned to a community organizer named Lee whose specialty was Chicago housing. Now, I guess today we would describe my mentor, Lee, as an aging hippie. He was in his 40s and his long hair in a ponytail went all the way down his back, only the top of this head was shiny clear skin. It’s as if the ponytail was pulling the hair right off the top of his head. I’d never seen a man with so much hair, going bald.
Now from Lee, I learned one of the most startling facts I’ve ever heard up to that point in my life. That the city of Chicago had not always been segregated. Lee mentioned this fact, oh, just casually, one day as if it were common knowledge. We were on our way to go get a pop. Now this shows you I’m from Chicago. Not soda pop or soda but a pop. We are going to Max’s Barbershop. Because at the front of Max’s shop, he had a vending machine where he sold soft drinks. And Lee opened the door for me and the little bell, to give a little ding-a-ling, announcing our arrival. Lee mentioned again, just kind of casually, you know about Chicago before it was segregated. I liked flipped out. I said, “Chicago was integrated once? When?”
Well, we got our pops. We settled onto the torn leather couch at the front of Max’s shop and Lee lowered his voice so as not to start a racial diatribe in the barbershop. And he told me at the turn of the century that blacks were less segregated in Chicago than Italians and other European groups. He said, oh, maybe by 1910 or so there were a dozen or so all black blocks in the whole city. You know, because families would want to move in near each other. Near somebody they know. But it wasn’t like those blocks were adjacent to each other. There wasn’t what we would call black and white part of town. “Well, what changed things?” I asked.
He said, “More and more African-Americans coming up from the south. They were trying to escape the injustice of the migrant farmer system or crops would fail so there was no work. And it was perfect for the factory owners, the business owners, ’cause they could set one group against the other and the competition would keep those prices low.” And I realized I knew something about this because my grandfather told me over and over again while I was growing up, all the times he’d lost jobs to black men. My grandpa had worked construction, worked at the stockyards. And I told Lee about this. And he said that, oh yeah, it was true that my grandpa could have lost jobs. But the real reason was because all kinds of black workers were shipped up north, I mean, by the train load. Unsuspecting. Because the business owners could use them to bust up the unions. The white workers, they’re working conditions were deplorable too. They were trying to form unions. And sometimes we’d bring those trains right into the stockyards. They didn’t know, the black workers didn’t know, they were busting unions. But he told me the biggest thing that started the segregation in Chicago was the Chicago race riot of 1919.
One summer day in 1919 a young boy was floating on a raft in Lake Michigan. His name was Eugene Williams. Now, Eugene liked school well enough, he did well enough. But, awe, how he loved his summers! And he loved to hang out at the beach even though he wasn’t a very good swimmer. Now, some of you know Lake Michigan. It can get pretty wavy, almost like an ocean sometimes. It was one of those kind of rough sea days and it was wavy. And Eugene, some of his friends had made this makeshift raft. And the waves pushed Eugene across this imaginary line that some people thought of as the white part of the beach. And some white men and boys saw Eugene. They got mad. They started throwing stones and rocks, boulders, planks of wood, anything. And they knocked Eugene off and, as I said, he wasn’t the best swimmers, it was a wavy day. And Eugene drown.
Now some black people spotted some of the white men and boys who had thrown the stones and planks at Eugene. They ran up to a white police officer, the only kind of officer there was back then. And said, “There, those guys! Those are the guys that killed Eugene! They murdered Eugene!” But the police officer refused to make an arrest and a fist fight broke out.
That fight spread up and down the beach. It spilled out onto the streets on the South Side of Chicago and then to the middle Chicago to the North Side of Chicago. It’s like all that, that tension that was simmering there because of the competition over housing and jobs, it just exploded. It took four days and the National Guard to finally stop the violence. At the end, hundreds were injured. Scores of men and boys, mostly black were killed. Many right in their own homes, at the hands of their very own neighbors.
I sat on that torn leather couch looking out the door. I had heard absolutely nothing about the Chicago 1919 race riots. And all through my high school years, there had been race riots in Chicago. Just the year before, in my senior year, when Dr. King had been killed, there was unrest all over the city. Why hadn’t I heard these stories before?
I was so stunned by what Lee told me that I actually talked to my Grandmother McHugh that night about race. It was a subject I usually avoided with her at all cost. It was my turn to make dinner that night at our girls apartment for this special summer program. So, I called my grandmother get her spaghetti and meatballs recipe. That’s that famous Irish spaghetti and meatballs. And she was giving me her instructions, I guess it couldn’t get out of my head would Lee had said, and I just blurted out to my grandmother, “Ma did you ever hear of the Chicago race riots of 1919?”
“Oh yeah,” she said. Then there was this long pause and then she added, “I remember a family that hid by us.”
“What do you mean, hid by us?”
“Oh, they were a Negro family,” she said. “They had children. I think they lived a couple blocks away. And well, the city had come through and rounded up all the colored people and taken them to one area like a safety zone, you know. But they must’ve missed this family. And they were hiding in the gangway, next door to us. They were just too scared to move.”
I said, “Ma, how, how long this go on?”
“I don’t know, maybe three, four days. But, but my mom had me feed them. She would make sandwiches and she’d wrap it up in newspapers. She’d have me go out by the garbage cans like I was going to throw the newspaper away, but I tossed the sandwiches to them.”
“So you fed them? How long?
“Well, like three, four days,” she said again. “They were too scared to move through the neighborhood.”
“So now, why didn’t you ever tell me any of this before?”
“Oh, I don’t know,” she said. “It happened a long time ago. Besides what good does it do to talk about it?”
Well, Lee and I were talking about it and I wanted to know everything. I said, “And what, what happened after the 1919 race riots?”
And he said, “It was like after that the race riots. You just couldn’t run a city like that with wholesale violence, people punching each other and killing each other in the streets. So the leaders their… their focus became on keeping the peace.”
Now, this is where Lee said the city could have gone one way or the other. Keeping the peace could have meant standing up to everybody and saying, “Hey, we are going to learn to live together.” But instead the politicians, the business owners, they came up with a strategy to separate whites and blacks in more civilized ways. Lee told me, he said, “For instance, in the city council, they invented what we call restrictive covenants. It said that certain areas of the city, and this is a quote, ‘could only be occupied by people of white or Caucasian race.’” And then Lee said, “In certain areas they were trying to make all white, they’d go knock on the doors, they’d invite the black people to leave. They’d offer money or they’d make threats. And then they go to the store owners in that area and they threatened them that they’d better not sell anything to black families. I’m talking even a loaf of bread,” Lee said. “Or even stamps at the postage office, at the post office.”
Now Lee was some kind of working class scholar. Every quote, everything I heard that summer, he would make me look up, you know. Do research, get primary quotes, get my statistics straight, even if the quote came from him. So I looked and I looked and I found all kinds of tidbits. Like a 1920 Hyde Park neighborhood association newspaper and it put a big ad in there. And said, “Every black man who moves into Hyde Park knows he is damaging his white man’s property. Therefore he’s declaring war on the white man. If store owners and businesses should refuse to give a job to any black man that stays and resides in Hyde Park, well, that would show very good results.”
I’d always been told that blacks live with blacks and whites with whites, browns with browns, because everybody preferred their own kind. But that day I learned that segregation had been forced. I sat on that leather couch, sipping my orange Nehi pop, staring through the door and out at the barbershop pole. It’s red and white stripes twirling around each other but never, ever touching.
What if the U.S. went to war with your country of origin? Anne Shimojima tells of the difficult days following the attack on Pearl Harbor, when her Japanese-American family were forced to evacuate their home. Could it happen to you?
For a print friendly version of the transcript, click here: Evacuation
Imagine that your family had to leave its home in ten days. You can only take what you can carry. You may never return. What will you take and why? What will you have to leave behind that will break your heart to leave?
What can we learn from the experience of the Japanese-Americans at this time when Muslim-Americans face so much prejudice?
Being an American citizen gives us certain rights. If you lost your rights as the Japanese-Americans did in World War II, what are some of the actions you could take in response?
Densho: The Japanese American Legacy Project – The Densho Digital Archive contains 400 videotaped histories (fully transcribed, indexed, and searchable by keyword) and over 10,700 historic photos, documents, and newspapers. www.densho.org/
Personal Justice Denied; Report of the Commission on Wartime Relocation and Internment of Civilians. The Civil Liberties Public Education Fund and University of Washington Press, 1997. Available at: books.google.com