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Jews of America

Documents and Sources

100 Years of Hadassah - View significant moments in Hadassah history, including images of letters, books, and other key documents.

A Portion of the People: Three Hundred Years of Southern Jewish Life - This site offers biographies of key individuals in the early history of Jews in southern states (late 1600s-1820), as well as Jewish communal life through the era of Reconstruction following the Civil War.

A Sweatshop Romance by Abraham Cahan - This is an excerpt from one of Abraham Cahan's best known books, The Imported Bridegroom and Other Stories. This illustrates working life for E. European Jewish immigrants at the turn of the 20th c.

American Jewish Yearbook (1899-2008) - Browse editions of the American Jewish Yearbook from 1899 to 2008. Volumes contain important demographic information about the American Jewish community in each year of publication.

American Women's History: A Research Guide - Jewish Women - This guide provides links to American Jewish history journals

Berman Jewish Policy Archive (NYU) - The BJPA is a portal to more than 17,000 documents about the American Jewish community. To see a list of all topics covered, go to Publications, then "Browse by Topic."

Encyclopedia of Southern Jewish Communities - at the Institute for Southern Jewish Life (ISJL). Click on the map to choose a state, then choose the city, and an article will appear with the history of Jews in that place. The ISJL also publishes a curriculum for religious schools in Southern states.

Gershwind-Bennett Isaac Leeser Digital Repository - At the University of Pennsylvania Library, the letters, books, pamphlets and correspondence of Isaac Leeser, hazan at Congregation Mikveh Israel in Philadelphia. Leeser was also the editor of the O ccident, the first American Jewish monthly magazine, which is digitized at this site.

From Haven to Home: 350 Years of Jewish Life in America - This is a digital version of the Library of Congress' exhibition on the 350th anniversary of Jews in America. The exhibition is divided by time periods from 1654 to 2004, and it includes important documents such as Moses Seixas' letter to George Washington (1790) and Washington's reply.

Jewish-American History Foundation - Rich collection of Civil War era documents representing Jews with both Union and Confederate allegiences. This site also offers digital copies of Isaac Leeser's journal The Occident from 1843 to 1853.

Jewish Communal Archive Project, Milstein Family (YIVO) - Website documenting Jewish communal life in New York, especially in the early 20th c. Offers photos, a 17-min. video, and articles about each of the partner organizations (UJA Federation, 92nd Street Y, the Educational Alliance and more).

Jewish English: Distinctive Lexicon - Interesting chart of Yiddish words with definitions and examples of their use.

Jewish Washington: Scrapbook of an American Community - Digital exhibition about the history, community and political life of Jews in the greater Washington, D.C. area.

Jewish Women's Archive - The digital library of documents, photographs, biographies, and lesson plans on Jewish women's history. Site includes access to the complete Jewish Women: A Comprehensive Historical Encyclopedia, and the magazine The American Jewess, published between 1895 and 1899.

Jews in America: Our Story - Collection of photographs, documents and other artifacts from the five partner organizations at the Center for Jewish History in NY. Each time period includes a brief overview as well as a video introduction.

Library of Congress Hebraic Collection: In the New World - Artifacts include the first American Hebrew Bible, the first American Yiddish cookbook, and other Hebraica items from the Library of Congress' collection.

American Jewish Population Project - This 2015 study offers analysis and state-by-state population figures. See also the Berman Jewish Data Bank for the results of the National Jewish Population studies, 1971-2001.

On the Lower East Side: Observations of Life in Lower Manhattan at the Turn of the Century - Provides links to many early 20th c. sources, including the writings of Abraham Cahan and Jacob Riis, as well as coverage of critical issues of the day (child labor, tenement life, the poor).

The People vs. Leo Frank (PBS) - Website of the 2009 documentary on Leo Frank. The site includes a link to the teachers' guide, available from the Anti-Defamation League.

Preserving American Freedom: The Evolution of American Liberties in Fifty Documents - project of the Historical Society of Pennsylvania. On this page view the Petition of the New Amsterdam Jewish community to the Dutch W. India Company for permission to reside in what would become New York in 1655.

Remembering the Triangle Factory Fire 100 Years Later (1911-2011) - This website at Cornell University provides a comprehensive history of the Triangle Shirtwaste Factory fire, including interviews with survivors, newspaper coverage, and a guide for students on using primary sources.

Speeches on the Jew Bill - Digitized original 1829 text of the Maryland House of Delegates debate leading to revocation of religious tests for public office.

To Bigotry No Sanction: George Washington and Religious Freedom - Interactive exhibit at the National Museum of American Jewish History. This exhibit allows the viewer to explore the letter to newly inaugurated Pres. George Washington from the Jewish congregation in Newport, RI, as well as his reply. Key phrases in the original, handwritten letters are highlighted and explained.

Topics in Chronicling America: Triangle Shirtwaist Factory Fire (Library of Congress) - Page at the Library of Congress with links to newspaper coverage of the fire.

Institutions for Preserving American Jewish History

American Jewish Committee Archives - Offers many digital features including: cartoons from the 1950s to promote equality in America; full timeline of historical events from the early 1900s to today; and, interviews with personalities as diverse as Golda Meir and Hank Greenberg.

American Jewish Archives (The Jacob Rader Marcus Center) - See the full text of The Concise Dictionary of American Jewish Biography; articles from The American Jewish Archives Journal from 1948-2012; and online exhibitions such as "The Civil War: 150 Years" and "Great Voices of Reform Judaism."

American Jewish Historical Society - View the Loeb Database of Early American Jewish Portraits; the Archive of the American Soviet Jewry Movement; digitized exhibitions including "Pages from a Performing Life: The Scrapbooks of Molly Picon" and "Chapters in American Jewish History" (short articles on historical events, suitable for high school readers).

Center for Jewish History - comprised of the American Jewish Historical Society, the American Sephardi Federation, the Leo Baeck Institute, Yeshiva University Museum, and the YIVO Institute for Jewish Research. Search the unified catalog for photos, letters and other documents, browse family history databases, and more.

Jewish American Heritage Month - This is the government's site for the celebration of American Jewish history, culture, and the contributions of Jews to American life, celebrated each May.

Museum of the Southern Jewish Experience - This is a portal to the Encyclopedia of Southern Jewish Communities, Southern Jewish Voices (oral history collection), and a curriculum for religious schools on Southern Jewish life.

National Museum of American Jewish History - Website of the Philadelphia museum, includes teacher lesson plans (grades 4-12), the Only in America hall of fame, and a calendar of workshops and programs.

National Museum of American Jewish Military History - Website of the Washington, DC museum, includes videos, highlights from the collection, and other resources for learning about the role of Jews in the American military.

Teacher Resources

The American Jewish Experience through the Nineteenth Century: Immigration and Acculturation - From the National Humanities Center, article by Profs. Jonathan Sarna and Jonathan Golden on key teaching points about American Jewish history.

Archive of the American Soviet Jewry Movement (American Jewish Historical Society) - Main page provides overview essay; see also exhibit of posters, photographs, timeline and oral histories.

Celebrating 350 Years of American Jewish Life The American Jewish Committee, 2003. Essays by Jonathan Sarna, Paula Hyman, Robert Rifkind, along with a very thorough timeline of American Jewish history.

Give Bigotry No Sanction: The George Washington Letter Project - A project of Facing History and Ourselves, this site includes the e-book of lesson plans Religious Freedom and Democracy and other teacher resources.

The History of Jews in America - Complete lesson plans from the Institute for Curricular Services: National Resource Center for Accurate Jewish Content in Schools, a project of the Jewish Community Relations Council of the San Francisco Bay Area.

Immigration and Generations: Anzia Yezierska's Children of Loneliness (Jewish Women's Archive) - Lesson Plans using Yezierska's short story to illustrate the challenges facing immigrants at the turn of the 20th c.

Jews and the Civil Rights and Labor Movements - Complete lesson plans from the Jewish Women's Archive.

Links Related to American Jewish History (Dinur Center for Research in Jewish History) - This site at Hebrew University in Jerusalem offers links to museums, book reviews, historical societies and bibliographies.

Making Our Wilderness Bloom: Women Who Made American Jewish History ( Jewish Women's Archive). Sample lessons and curriculum available for purchase.

Moving Beyond Haym Solomon: The Teaching of American Jewish History to 20th Century Jews, by Steven Bayme, Jonathan Sarna, Deborah Dash Moore, Sondra Leiman, Regina Stein. The American Jewish Committee and Temple University, 1995.

While this publication is nearly 20 years old, the rationale and suggestions for incorporating American Jewish history into the American Jewish classroom are as fresh today as they were then. "Sources for studying Jewish families lie with the students themselves. They are all part of Jewish families, hence a good starting point is with their own families. Family photographs can be used very effectively here, not only recent ones, but older ones that show different generations. It is also possible to use some ships manifests, which will indicate family relations, as well as census forms that can show family settlement patterns and the presence of boarders or relatives living in the same house. Oral history, asking parents and grandparents about their families, can give students an understanding of what Jewish families were like and how they have changed. Cookbooks, letters, diaries, household objects, clothing, all offer students ways of seeing what made families Jewish. Older students may be ready to read some of the communal materials on families and to compare their prescriptions with what they have actually uncovered. Representations of Jewish families could also be discussed among older students, ranging from popular TV shows to movies to children's books to serious fiction" (pp. 8-9).

Religious Freedom and Democracy: Teaching George Washington's Letter to the Hebrew Congregation of Newport, Rhode Island - Free e-book from Facing History and Ourselves contains lesson plans for teaching the principles of religious freedom contained in the exchange of letters.)

This Day of Jewish American Heritage ( Jewish Women's Archive) - Facts about the contributions of American Jewish women arranged chronologically.

This Month in American Jewish History - From the 350th anniversary of American Jewry, facts about contributions of Jews to American life, arranged chronologically.

2012 marked the sesquesentennial of the beginning of the Civil War in America. This is a great opportunity to teach students about American Jewish life in the middle of the 19th c., and the role of Jews in the Civil War.

New online, Jewish Life in Mr. Lincoln's City from the Jewish Historical Society of Greater Washington. This exhibition offers documents, narratives, images, and essays about the Jewish experience during the Civil War through the eyes of the Jews living in Washington, DC. Of particular interest will be the essay "Lincoln and the Jews" by Harold Holzer, co-chair of of the Abraham Lincoln Bicentennial Foundation.

Produced in 2011, Jewish Soldiers in Blue and Gray tells the story of families caught between North and South in vivid detail. The DVD is available from the National Center for Jewish Film.

Check out the rich collection of primary sources on Jews in the Civil War at the Jewish-American History Foundation, including: winning appeals to have a Jewish chaplain in the armed forces; accounts of Passover during the war; debates over slavery; and, much more.

Resources for Teaching about Jews in Film

100 Greatest Jewish Films - Tablet Magazine's 2011 review of Jewish films.

The American Jewish Experience Through the Lens of Cinema: Film History as Haggadah, by Eric A. Goldman, The American Jewish Committee, 2008.

The Jewish Film Archive Online - lists Jewish films by year or by theme. Clicking on a year brings up a list of films, then a summary of the film plot and production information.

The Modern Jewish Experience in World Cinema - review of Lawrence Baron's book, a collection of essays which addresses the question of what makes a film Jewish, what is Modern Jewish history, and how film portrays Jews in a modern context. The book provides a survey of Jewish film, and would make a good textbook for an introductory class. Available through H-Net.

The National Center for Jewish Film - housed at Brandeis University and dedicated to the preservation of endangered film of Jewish interest, the NCJF makes films and videos available for rentals and purchases.

The Steven Spielberg Jewish Film Archive Virtual Cinema - housed at the Hebrew University of Jerusalem, the archive offers streaming video of some of its holdings of over 10,000 films and videos. These include images of pre-State Israel, European Jewish communities before, during and after the Holocaust, and Diaspora Jewish communities.

Check out reviews of two books published in 2013 on Hollywood's relationship with Nazi Germany in our Book Review section.

Resources for Teaching with Movies

Making Sense of Films is a study unit at History Matters (George Mason University). It encourages teachers and students to explore the historic significance of movies, as well as provides tools for film analysis.

Reel American History (Lehigh University) offers teacher and student guides to viewing and using films in the classroom, including tools such as filmographies and scene logs.

The Story of Movies was created by the Film Foundation, established by major filmmakers to create an interdisciplinary curriculum for teaching the "cultural, artistic, and historical significance of film."

Did you Know?

The Jewish Women's Archive offers 24 lessons on Jews in the Civil Rights and Labor Movements, as part of their Living Legacy Jewish Social Justice Education Project.

The Gomez House, located in New York state, is the oldest Jewish residential dwelling in North America. In 2014 it will celebrate its tricentennial. View the history of the Gomez family to learn about their right to own property in the British colonies in America, "a matter of great importance as the Jews were far from being on the same footing with the people of the Christian faith" ( Isaac Gomez).

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Jews of America 100 Years of Hadassah - View significant moments in Hadassah history, including images of letters, books, and other key documents. A Portion of the People: Three Hundred Years of Southern Jewish Life - This site offers biographies of key individuals in the early history of Jews in southern states (late 1600s-1820), as well as Jewish communal life through the era of Reconstruction following the Civil War.

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History of Immigration. Social Studies (American History, Immigration, Jewish History, Maps)

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History of Immigration. Social Studies (American History, Immigration, Jewish History, Maps)

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The Lookstein Center: Jewish History Articles and Lesson Plans 

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The Lookstein Center: Jewish History Articles and Lesson Plans 

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BIBLICAL JEWISH HISTORY
Methodology and Method in the Teaching of Tannaitic Literature - This article explores the best approaches for teaching ancient texts to students.
🔒 The Tapestry of Creation - Creative Drama and Music - This article from Jewish Educational Leadership, introduces an integrated curricular approach to help students connect to Tanakh stories.
War, Peace, and Judaism - This four-lesson series analyzes war and peace from the perspective of Biblical history and Jewish ethics.
Ancient Egypt and Germany - This integrated Tanakh and history lesson for high school students examines Jewish identity, integration, and acculturation in a host society. By The Lookstein Center.
Great Debates in Jewish History: The Dead Sea Scroll s - This resource from The Rohr Jewish Learning Institute includes videos, articles, and more.

Is the Menorah Still in Rome (and Does it Matter)? - This blog post for The Lookstein Center explores the history of the Second Temple vessels, including the Menorah, after the Temple's destruction.
Finding Your Roots Padlet - This interactive, collaborative map allows students to research their family history with the background of the dispersion of Jews around the world following the destruction of the Second Temple. This activity can be a great springboard for a larger class discussion. Created by The Lookstein Center.
Rabban Yochanan Ben Zakkai Saves Torah - This lesson plan explores the story of Rabban Yochanan Ben Zakkai's request to save the city of Yavneh and its significant ramifications.
Karaites in the Classroom - This article explores different avenues of group role-playing to encourage students to learn about the Karaites in an interactive way.
Great Debates in Jewish History: The Jewish Revolt Against Rome - This resource from The Rohr Jewish Learning Institute includes videos, articles, and more.

🔒 From the Classics - 'God of Our Ancestors' - This article from Jewish Educational Leadership, explores how conversion to Judaism was viewed in the Middle Ages.
Great Debates in Jewish History: Maimonides: Life and Legacy - This resource from The Rohr Jewish Learning Institute includes videos, articles, and more.
Great Debates in Jewish History: Maimonides: In the Wake of Expulsion - This resource from The Rohr Jewish Learning Institute includes videos, articles, and more.

Curating the Past, Creating the Future - This article from Jewish Educational Leadership, analyzes the importance of finding meaningful content in order to connect students to Jewish historical texts and events.
A Eulogy for the Rav - This article by Norman Lamm eulogizes Rav Solovetick and his contributions to modern Jewish life.
🔒 "You Shall Be Holy": A Jewish Ethics Project - This article from Jewish Educational Leadership, introduces a curricular approach to teaching Jewish ethics in light of modern Jewish history.
🔒 The Disenchanted Student: Reconstructing Jewish Identity in a Modern Context - This article from Jewish Educational Leadership, explores the role of modern Jewish history students' lives and Jewish identities today.
🔒 From the Classics - Elias Levi: The Rangoon Rabbi - This article from Jewish Educational Leadership, reviews the tale of a Baghdadi Jew from Rangoon as an example of modern Jewish heroes from communities around the world.
🔒 From the Classics - A Baghadadi Mystery: Rabbi Yosef Hayim and Torah Lishmah - This article from Jewish Educational Leadership, reviews the mysterious history of a Baghdadi manuscript from the early 19th century.
🔒 The Rightful Heirs of Sarah Schenirer - This article from Jewish Educational Leadership, explores the impact of Sarah Schenirer's legacy on Jewish girls' education today.
🔒 Jewish Education and Economic Downturn - This article from Jewish Educational Leadership, analyzes the impact of the Great Depression on Jewish education.
Ethiopian Jews are Part of the Worlwide Jewish Community - This curriculum project for 6th-12th grades explores sthe history of the Ethiopian Jewish community and its place in the modern Jewish experience. By North American Conference on Ethiopian Jewry.
Great Debates in Jewish History: Maimonides: The Road to the Chassidic Renaissance - This resource from The Rohr Jewish Learning Institute includes videos, articles, and more.

rimary and secondary sources, scholarly articles, lists of artifacts and maps for each topic, separated by time period from the ancient until the modern period.
GENERAL JEWISH HISTORY
A Test of Jewish Literacy - This test assesses students' aptitude in Jewish literacy and provides helpful tools for promoting Jewish literacy in the classroom.
Khan Academy Jewish History Lesson Plan - This lesson explores different time periods in Jewish History and relevant architectural findings.

Documentation by Haym Soloveitchik - A collection of essays and sourcebooks by Haym Soloveitchik focusing on medieval responsa and the evolution of American modern Orthodox Judaism. Center for Online Judaic Studies - This website includes p
Have anything to add to the list? Contact us at content@lookstein.org.

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Jewish History Articles and Lesson Plans | The Lookstein Center

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BIBLICAL JEWISH HISTORY Methodology and Method in the Teaching of Tannaitic Literature - This article explores the best approaches for teaching ancient texts to students. 🔒 The Tapestry of Creation - Creative Drama and Music - This article from Jewish Educational Leadership, introduces an integrated curricular approach to help students connect to Tanakh stories.

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Lesson Summary:

Ideally, Jewish American history should be integrated throughout the America history curriculum rather than simply being presented as a discrete topic. The ICS resource Jews in American History: A Teacher's Guide provides information about topics that are enriched by including Jewish American history along with significant facts that can be incorporated into existing lessons.

Sometimes teachers may want students to gain an overview of the entirety of Jewish American history, for example, during Jewish American Heritage Month (May). In this lesson, students read about a specific period of Jewish American history and form small groups with students who have read about other periods. Students then teach each other about the information they have read and demonstrate mastery of the material by creating either a visual or dramatic arts project.

Aims

1) Students will be able to provide an overview of Jewish history in America and will recognize that Jews have been part of American society throughout its history.
2) Students will be able to discuss tolerance, acceptance, and opportunity in America as it relates to Jews. In particular, they will recognize that throughout its history, America has offered Jews relatively more tolerance, acceptance, and opportunity than other countries, but that the struggle for greater equality is part of the history of Jews in America.

Be Inspired:The ideas included are offered as starting points as you and your students explore, discover and live the lessons. Be sure to elicit and encourage student and parent participation, consistently reinforcing the value being addressed. Allow lessons to authentically develop and change based on engagement and interests.

Lesson Plan Components

For the educator Jewish Thought, Text, and Traditions more

Jewish every day Incorporate Jewish Values more

Materials and resources more

Explore, Discover, and More Extension and Reinforcement Activities more

HOME AND COMMUNITY CONNECTIONS more

Lesson Contributors

The Institute for Curriculum Services (ICS) is an independently funded national initiative of the San Francisco-based Jewish Community Relations Council (JCRC) and the Jewish Council for Public Affairs (JCPA). ICS is dedicated to promoting accurate instructional materials about Jews, Judaism, and Israel.

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Ideally, Jewish American history should be integrated throughout the America history curriculum rather than simply being presented as a discrete topic. The ICS resource Jews in American History: A Teacher's Guide provides information about topics that are enriched by including Jewish American history along with significant facts that can be incorporated into existing lessons.

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The Jewish Americans . Lesson Plan . A Living Tree

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The Jewish Americans . Lesson Plan . A Living Tree

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Grade Level

8-10

Subjects

History, Social Studies, Humanities, Language Arts

Objectives

During this lesson, students will:

examine notions of individual identity and the intersecting categories that shape identity;

understand connections between broad historical events and individuals/groups who respond to, and further influence, historical events.

reflect on the immigration experiences for Jews and on the experiences of other immigrants to the United States

Estimated Time Required

Two-three class sessions for discussion and activities.

Prior to viewing clips from THE JEWISH AMERICANS, Night Two, ask students to reflect on their family's immigration stories. If applicable, spur the discussion by referring to family photos students contributed during lesson 1 (part of "Further Discussion Questions").
" Watch this video clip
Remind students that THE JEWISH AMERICANS summarizes trends and presents the stories of several well-known Jewish Americans against the backdrop of U.S. history. The immigration stories of the families of all students-Jewish or not, newcomer or long-settled-will add to an understanding of the struggles and rewards of emigration, adaptation, and assimilation. Using their journals, direct students to write 3-5 facts about their family's immigration story.

Among the topics students can address are:

The political/economic situations of their homelands at the time of emigration

The reasons for leaving their homelands

The journeys that brought families to the U.S.

Details about the family members who made the trip

(Note: Native American students are able to share in much of this conversation. Encourage reflections about participation, contribution, change, and assimilation.)

Direct students to combine their immigration stories and create a class "living tree" using the family tree print out at www.pbs.org/jewishamericans/share/tree_of_life.html. Students begin with the facts they recorded in their journals. Instruct students to research family members for additional information and continue to welcome them to post copies of family photos. Recommend students contribute at least six entries. Among the entries students might decide to include are:

Dates of arrival to the United States

Birth and/or death dates of family members

Dates of important events such as marriages, graduations, citizenship, service in the armed forces

Dates with personal significance such as first home purchases, and family reunions

In addition to family entries, direct students to include entries that reflect their cultural heritage. Among the entries students might decide to include:

Immigration figures for a particular period

Key political and economic events in the countries from where their families emigrated

Important contributions of persons with the same heritage; include politicians, athletes, scientists, writers, artists, and entertainers

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The Jewish Americans . Lesson Plan . A Living Tree

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8-10 History, Social Studies, Humanities, Language Arts During this lesson, students will: examine notions of individual identity and the intersecting categories that shape identity; understand connections between broad historical events and individuals/groups who respond to, and further influence, historical events.

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On February 3, 1943 - a day in the midst of a war motivated by identity persecution - the U.S.S Dorchester was torpedoed off the coast of Greenland (Krome), causing a tragic turn of events for the military passengers of this vessel. As the ship began to sink four military chaplains - Protestant Reverends George...

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_All Lesson Plans Archives - American Jewish Archives

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On February 3, 1943 - a day in the midst of a war motivated by identity persecution - the U.S.S Dorchester was torpedoed off the coast of Greenland (Krome), causing a tragic turn of events for the military passengers of this vessel. As the ship began to sink four military chaplains - Protestant Reverends George...

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Students use the ideas of W.E.B Du Bois and historian David Kennedy to explore their own Jewish identities and consider how they coexist with their identities as Americans.

Civics & Citizenship

Social Studies

Democracy & Civic Engagement

Using the strategies from Facing History is almost like an awakening.

- Claudia Bautista, Santa Monica, Calif

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Students use the ideas of W.E.B Du Bois and historian David Kennedy to explore their own Jewish identities and consider how they coexist with their identities as Americans. Civics & Citizenship Social Studies Democracy & Civic Engagement Using the strategies from Facing History is almost like an awakening.

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Jewish Americans  Institute for Curriculum Services

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Jewish Americans  Institute for Curriculum Services

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Jewish Americans | Institute for Curriculum Services

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Our free lesson plan examines the rich diversity and history of Jewish Americans, and gain insights that deepen the understandings of identity for all students.

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The Association for Jewish Studies (AJS) was founded in 1969 by a small group of scholars seeking a forum for exploring methodological and pedagogical issues in the new field of Jewish Studies. Since its founding, the AJS has grown into the largest learned society and professional organization representing Jewish Studies scholars worldwide. As a constituent organization of the American Council of Learned Societies, the Association for Jewish Studies represents the field in the larger arena of the academic study of the humanities and social sciences in North America.

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The Association for Jewish Studies is a learned society and professional organization whose mission is to advance research and teaching in Jewish Studies at colleges, universities, and other institutions of higher learning, and to foster greater understanding of Jewish Studies scholarship among the wider public.

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SIKH ART AND ARTIFACTS COLLECTIONS IN VARIOUS GALLERIES

Sikh Art Gallery's Collection

Sikh Art Gallery provides insight on Sikh History and Heritage thru display of Sikh Art and Artifacts.

It also offers one and only place where you can read all the recognitions Sikh Community got from Federal,State,City leaders of Connecticut.

Sikh Museum Initiative Virtual Tours

The Sikh Museum Initiative has created many exciting project that brings objects like swords, jewelry and other material objects to life through 3d technologies. The site will showcase 3d models, events, and news related to the project.

National Sikh Heritage Center and Holocaust Museum

Sikh Heritage and Holocaust Museum is located in Derby,UK and include many Artifacts related in Sikh History and Heritage

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Sikh Art Gallery's Collection Sikh Art Gallery provides insight on Sikh History and Heritage thru display of Sikh Art and Artifacts. It also offers one and only place where you can read all the recognitions Sikh Community got from Federal,State,City leaders of Connecticut.

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PunjabiPioneers.com is the website for Becoming American Museum - the story of Punjabi and South Asian migration to America. The museum is a permanent record of the challenges and success of generations of Punjabi Americans

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The Sikh American Community in California ESMC-Lesson Plan

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The Sikh American Community in California ESMC-Lesson Plan

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Sikh Americans Push for Greater Visibility

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Sikh Americans Push for Greater Visibility

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Sikh Americans push for greater visibility, awareness against years of hate crimes, misunderstanding

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“We want to spend the next 20 years increasingly focused on measures and efforts to build community power and increase the community’s direct role in shaping policies at the local, state, and national levels, from education to hate crime prevention and more.”

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he Sikh American Tradition of Resilience

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he Sikh American Tradition of Resilience

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Family, friends and community members attend a vigil in Indianapolis on April 18 to remember the victims of a mass shooting at a FedEx facility that took the lives of eight people. (Jeff Dean/AFP/Getty Images)

Authorities have yet to release a motive for the mass shooting at a FedEx facility in Indianapolis on April 16, though reports have revealed the shooter intentionally targeted Sikh workers and had visited white supremacist websites last year. As a former employee of the facility, the shooter was certainly aware the site of his deadly rampage had a large Sikh American workforce.

In the aftermath of the shooting, Komal Chohan, the granddaughter of Amarjeet Kaur Johal, who was killed that day, stated, "Enough is enough. Our community has been through enough trauma." For Sikh Americans across the country, the tragedy in Indianapolis was part of an all too familiar trend of white supremacist violence that Sikhs have faced since they began migrating to the U.S.

Today, there are more than 25 million Sikhs around the world, making Sikhism the fifth-largest religion. An estimated 500,000 Sikhs live in the U.S., with the largest communities on the East and West Coasts. Smaller Sikh communities have grown throughout the country in recent decades in places such as Indianapolis.

Yet, while Sikhs have a long history in this country, they remain little known and often appear in the national discourse only after devastating attacks on the community, and even then only briefly. While the brutality of anti-Sikh violence is part of Sikh American history, so too is a tradition of resilience, resistance and the ongoing pursuit of justice and equality.

Sikhism is a monotheistic religion that emerged more than 500 years ago in the Punjab region of India. Sikhs are distinguishable by their long beards and turbans. The founder of Sikhism, Guru Nanak, was born in 1469. In response to the discrimination, social inequalities and hierarchies he saw around him, he created a new faith based in the idea that all people are equal and interconnected. Two ideas have made Sikhs central to the struggle against white supremacy: Seva, or service, is a central tenet of Sikhism and Sikhs are taught that their service to humanity is inseparable from their service to God; and, Chardi Kala, an ethos committed to resilience and perseverance in the face of oppression and adversity.

Although Sikh migration to the United States began in the late 19th century, 1904 was the first notable year of South Asian migration to the U.S., with the arrival of 258 migrants. This number steadily increased over the next few years, reaching 1,072 by 1907. About 90 percent of these migrants were Sikhs who hailed from five agricultural districts in Punjab. Their migration was prompted by exploitative economic and politically repressive policies in India under British colonial rule that coincided with capitalist development of the American West, where the railroad, lumber and agricultural industries sought a cheap labor force.

But from the moment they arrived in the United States, Sikhs encountered a deep-seated tradition of anti-Asian racism and white supremacist violence. In the summer of 1907, public agitation against Sikh migrants grew to a fevered pitch in Bellingham, Wash., when an angry mob forcibly drove nearly 200 Sikh workers from the town, dragging many of them from their beds in the barracks of the lumber mills where they were employed, throwing their belongings into the streets, beating them and demanding that they leave Bellingham immediately. White workers in Bellingham blamed Sikhs for taking lumber mill jobs that they saw as theirs and warned that their expulsion of "a tide of turbans" was crucial to protecting and enforcing what were then commonly referred to as "white men's countries."

In response to the racial discrimination, violence and exclusion they faced both in India and in the U.S., Sikh migrants organized a broad, heterogeneous and innovative anti-colonial struggle. Organized by the Ghadar Party, this movement was both deeply influenced by U.S. democratic ideals and deeply disillusioned with the inequitable practices of American democracy. Their goal was to free India from British rule and also to resist white supremacy in the U.S.

Composed primarily of Sikh agricultural workers on the West Coast and lumber mill workers in Oregon, Ghadar activists established their headquarters in San Francisco in 1913, where they came to see their fight against British colonialism in India and racism in the United States as part of the same freedom struggle. They organized from the U.S. to fight for an independent India and believed that, in doing so, they would advance freedom across the U.S. and the world. At the start of the First World War, thousands of Ghadar activists from the U.S., Canada, Hong Kong, the Philippines and numerous sites from across the diaspora returned to India to realize their vision of a free and independent nation. They did not, however, succeed in overthrowing British rule and dozens of Ghadar leaders were imprisoned or executed by the British government for sedition.

Sikh migration to the U.S. was effectively halted with the passage of the 1917 Immigration Act, the most sweeping immigration law in U.S. history at the time. Among other restrictions, the act excluded all peoples living within the "Barred Zone," a constructed geographic area that included almost all of Asia. The 1917 act largely closed to door to South Asian migrants until Congress passed the 1965 Immigration Act. Following that loosening of immigration restrictions, Asian migration slowly increased toward the end of the 20th century, but so too did the familiar trend of white supremacist violence.

Then, in aftermath of the Sept. 11, 2001, attacks on the United States, hate crimes against Sikh Americans swept across the country, as Sikh Americans were perceived as " looking like terrorists." On Sept. 15, 2001, 49-year-old Balbir Singh Sodhi was shot and killed outside the Chevron gas station he owned in Mesa, Ariz., by a shooter who cast himself as "a patriot" and "d--n American."

One of the most brutal attacks against Sikh Americans occurred on Aug. 5, 2012, when a white supremacist walked into a Sikh house of worshipin Oak Creek, Wis., and opened fire, killing six Sikhs. While political figures and government officials were quick to condemn this attack, most expressions of shock and sympathy stopped short of discussing, or even mentioning, the broader historical and structural forces of racism and white supremacy within that such violence occurs. These consistent acts of racial violence are often treated as "senseless" acts of lone, deranged individuals, a framing that does not acknowledge that such racially targeted attacks operate through a very deliberate logic of white supremacy.

According to FBI reports, hate crimes against Sikh Americans have sharply increased in recent years, and there have been hundreds of instances in which Sikh Americans have been verbally attacked or beaten, and their homes and temples have been bombed or defaced.

Anti-Asian violence is neither episodic nor aberrational. The Indianapolis shooting was the second mass shooting of Asian Americans in 2021 and occurred one month after the shooting in Atlanta that killed six Asian American women.

The anti-racist and coalition building work of Sikh Americans has also continued. Today, Seva takes shape with the tradition of langar, a communal meal freely offered to all. As the country has been rocked by a pandemic and protests demanding racial justice during the past year, Sikhs have provided tens of thousands of meals for health care workers, protesters marching against police killings of Black Americans and those facing food insecurity.

Organizations like the Sikh Coalition and Valarie Kaur's Revolutionary Love Project have emerged to advocate for Sikh solidarity with the Movement for Black Lives and in the fight against anti-Asian hate. Their vision of Chardi Kala also centers a politics of solidarity, in which they locate anti-Sikh violence as a manifestation of white supremacist violence in its myriad and relentless forms. They fight against this violence by practicing their faith in solidarity with others, for they recognize that solidarity is not just an option, it is necessary if Sikhs are to survive.

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Perspective | The Sikh American tradition of resilience

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Authorities have yet to release a motive for the mass shooting at a FedEx facility in Indianapolis on April 16, though reports have revealed the shooter intentionally targeted Sikh workers and had visited white supremacist websites last year. As a former employee of the facility, the shooter was certainly aware the site of his deadly rampage had a large Sikh American workforce.

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Ethnic Studies Virtual Classroom: Chicano Latino Studies, July 14, 2020

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Overview

Between the years of 1942 and 1964, an agreement was established between the governments of the United States and Mexico which brought millions of Mexican laborers to the United States to work mainly in agriculture. This agreement, known as the Bracero Program, enabled Mexican workers - known as "Braceros" or "person who does manual labor" - to sign short-term contracts to harvest crops and perform other manual labor jobs in the U.S. Agricultural businesses pushed for the program to fill the gap left by American workers who were serving in World War II or working higher paying jobs in wartime industries.

When the Bracero program began in the 1940s, many in Mexico, especially in rural areas, were experiencing poverty, due partly to an extreme drought. The chance to earn money working in the U.S. was attractive to many even though the living and working conditions for Braceros in the U.S. often did not match the terms spelled out in their contracts.

The resources created by the Content, Literacy, Inquiry, and Citizenship Project have been designed to support teachers as they implement the HSS Framework and teach about the Bracero program. In addition to the resources developed by this project, the following are links to other resources that educators may find helpful to support their teaching practice.

Video Lesson for Students about the Bracero Program

Students will learn about the farm labor agreement signed with Mexico in 1942, the historical debates that surrounded it, and its relevance to issues we face today. Students will complete a "Double Diary" entry about the program and find ways to extend their knowledge through literature and art.

Helpful Resources to Consider

The Bracero Archive
Award winning public history site featuring a large archive of primary sources including images, documents, and oral histories of participants in the Bracero program. The site also contains historical background information and a bibliography for further reading.

Digital Public Library of America - Bracero Program Primary Source Set
A primary source set assembled by education staff at the Digital Public Library of America features a collection of primary sources, a teaching guide, and links to related DPLA primary source sets including one on Japanese Internment and the United Farm Workers Strike.

"Braceros: History, Compensation" Rural Migration News
A 2006 essay on the Bracero Program from the Rural Migration News at the University of California-Davis. The essay places the program in the larger context of labor and immigration in California including earlier attempts to establish a guest worker program. The essay also outlines the major legacies of the Bracero Program.

The Bracero Program, Calisphere
Online exhibit from the University of California features of collection of 14 photographs with and overview and a brief description for each item.

Braceros in Oregon Photograph Collection, Oregon Digital
From Oregon State University, the 102 photographs in this collection document the activities of Oregon's Bracero workers.

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Between the years of 1942 and 1964, an agreement was established between the governments of the United States and Mexico which brought millions of Mexican laborers to the United States to work mainly in agriculture.

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Overview

Many consider that the greatest atrocity that took place against civilians during World War I was the Armenian Genocide.

From the CA HSS Framework, pgs. 343-344:

"In 1915, as the Ottoman Empire declined, the Turkish government carried out a systematic genocide against the Armenian population that had been living on its historic homeland in what is now eastern Turkey. Turkish authorities first arrested hundreds of Armenian political and intellectual leaders, sending them to their deaths; Armenian men were conscripted into work camps where they were killed outright or died of exhaustion. The remaining Armenians were ordered onto death marches into the Syrian desert, where they were subjected to rape, torture, mutilation, starvation, holocausts in desert caves, kidnapping, and forced Turkification and Islamization.

More than 1.5 million Armenians, more than half of the population was eliminated in this way; virtually all their personal and community properties, were seized by the government, and more than 500,000 innocent people were forced into exile during the period from 1915 to 1923. When the war ended in 1918, the Armenian population was reduced by 75 percent and their historical lands were confiscated by the Turkish government."

The Armenian Genocide is considered by many historians as the first modern-era genocide, serving as a prototype for 20th & 21st century genocides.

While the Armenian Genocide is included in California's HSS Standards, AB 1915/SB 1380, passed in 2014, provides for a greater emphasis on this topic in high school HSS curriculum, as does the 2016 HSS framework. As part of the CLIC Project, The Genocide Education Project is creating resources to support high school teachers as they address the Armenian Genocide in their coursework. In addition to the resources developed through this project, the following are links to other resources that educators may find helpful to support their teaching practice.

Armenian Genocide: A Brief Overview for High School Students

This video is intended to provide students with a brief overview of the origins, history, and lingering effects of the Armenian Genocide. In this video students will hear from the descendent of a survivor of the genocide and hear how her family's experiences shaped the world in which she lives today. This video is also designed to be a starting point for a larger conversation about how genocide can occur, what international response to genocide should be, and what role individuals have in preventing genocide from occurring in the future.

Helpful Resources to Consider

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Many consider that the greatest atrocity that took place against civilians during World War I was the Armenian Genocide. From the CA HSS Framework, pgs. 343-344: "In 1915, as the Ottoman Empire declined, the Turkish government carried out a systematic genocide against the Armenian population that had been living on its historic homeland in what is now eastern Turkey.

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Filipino American Contributions to the Farm Labor Movement

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Filipino American Contributions to the Farm Labor Movement

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Overview

Filipino Americans comprise the largest Asian population within California and the third largest Asian population within the United States. In California, all students learn about Cesar Chavez and the farm labor movement in their study of state and US history. What is not widely known is the important contributions of Filipino Americans to this movement. The California Legislature passed AB 123 in 2013 to place a much greater emphasis on Filipino American contributions to the farm labor movement. From the text of AB 123:

"It is important that pupils learn about the influence of Filipino Americans and their culture on the farmworker labor movement. The formation and continuing work of the farmworker labor movement have had an enormous impact on helping to stop the suppression and oppression of farmworkers and the general working public on a national scale. Unfortunately, the story of how the Filipino American labor leaders and workers helped create the farmworker labor movement has been greatly ignored by national and international media."

Through the Content, Literacy, Inquiry, and Citizenship project, the California History-Social Science Project is creating resources for educators to address this legislation, highlighting Filipino American contributions to the farm labor movement.

Filipino American Contributions to the Farm Labor Movement Lessons

Cesar Chavez and the Farm Labor Movement are referenced in the CA HSS Framework in Kindergarten, the 4th and 11th grades. A major contributor to the success of the movement was the involvement of Filipino-Americans, who often worked side by side with Mexican-American laborers. The video on this page provides teachers a brief background of this topic as well as some ways that teachers can integrate a study of Filipino-American contributions to the farm labor movement. This set of lessons for 4th and 11th grade teachers was designed to have students dive deeply into this topic. These lessons were developed through a partnership with the California History-Social Science Project and were written by experts on the subject. Utilizing these lessons in your study of the farm labor movement will provide your students with a comprehensive, well-rounded understanding of this important time in our history.

Thank you to the writing team for their expertise on this project and to the people, organizations, and archives whose primary sources brought this project to life.

Helpful Resources to Consider

Filipino Archives:
Classroom Resources: More:

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Filipino American Contributions to the Farm Labor Movement

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Filipino Americans comprise the largest Asian population within California and the third largest Asian population within the United States. In California, all students learn about Cesar Chavez and the farm labor movement in their study of state and US history. What is not widely known is the important contributions of Filipino Americans to this movement.

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Finding New Life: The Genocide Education Project

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Finding New Life: The Genocide Education Project

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Stages of Genocide: A Toolkit for Educators

Studying genocide is a critical part of a student's understanding of both history and of current events. The Stages of Genocide Toolkit is designed to help teachers cover the topic in a meaningful and incisive way, introducing students to the phenomenon of genocide itself and then examining it through multiple case studies. (more...)

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Survivor Objects: the Zeytun Gospels

The Zeytun Gospels, an 800-year-old manuscript, survived the Armenian Genocide. Understanding the life of an object like the Zeytun Gospels illuminates the devastation of genocide. It also shows how justice, even in small doses, can be found amidst the ruins left by genocide. (more...)

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Human Rights and Genocide: A Case Study of the First Modern Genocide of the 20th Century

This comprehensive teacher's manual focuses on the Armenian Genocide of 1915 during which 1.5 million Armenians, half of the Armenian population, were systematically annihilated. It includes a 1-day, 2-day, and 10-day unit with all the materials teachers will need, including more than two dozen overheads, interactive classroom exercises and more.
Discussions include a wide range of topics related to the Armenian Genocide: the history of Armenians in the Ottoman Empire, primary source documents, witness and survivor memoirs, maps and political-economic timelines, and the problem of denial.
(more...)

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Two Day Lesson on the Armenian Genocide

This is a compressed version of The Genocide Education Project's ten-day curriculum found in Human Rights and Genocide: A Case Study of the First Modern Genocide of the 20th Century. It is to be completed in two fifty-minute class periods, with 2 homework assignments, one before and another between the lessons. The lesson includes the definition of genocide, historical background on the Armenian case, a review of other major genocides, a short national TV news piece, and readings from survivor testimonies.

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Finding a New Life: The Armenians of Watertown

Finding a New Life: The Armenians of Watertown is an introductory unit providing a background to the history of the Armenian Genocide, the effects of the genocide on subsequent generations in Watertown, and universalizes the experience for other groups who have found safe haven in Watertown. Finding a New Life illustrates the continued pain and damage that genocide brings and the fortitude of those searching for the truth.

(more...)

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THE PROMISE lesson plan: Concepts of Resistance

"Our revenge will be to survive," says the character Ana to Michael in the feature film, The Promise. This lesson introduces students to the efforts by genocide victim populations to respond to the violence against them. Using the feature film, The Promise, students are guided through readings, discussions, and exercises about the Armenian Genocide and the different forms resistance can take.

(more...)

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THE PROMISE: film study guide

The film, The Promise, released in 2017, is the first major Hollywood dramatic feature recounting the history of the Armenian Genocide of 1915, perpetrated by the Turkish government. The film provides a unique educational opportunity to understand the greatest atrocity and human rights crisis of WWI. It also opens a window onto the German and American presence in the (more...)

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The Other Side of Home

GenEd has created a discussion guide to accompany this compelling 40-minute documentary which explores a Turkish woman's discovery of her hidden Armenian heritage and the legacy of genocide denial. "The Other Side of Home" is now available to view through public library online streaming services, Kanopy, Hoopla, and Overdrive, using your public library card number (If you don't have a card, many libraries now accept online library card applications.)

(more...)

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Memorializing Genocide: A Tulip Garden

How should genocide be remembered? This lesson and activity begins with a classroom discussion about how communities remember major historical events, including human rights atrocities. Students also learn the allegorical story of Armenian botanist JJ Manissadjian, who studied and catalogued a rare, wild tulip found in the Armenian homeland in pre-WWI Ottoman Empire. The tulip became extinct in the wild, but was cultivated later from seeds Manissadjian had sent to Europe. Manissadjian was imprisoned during the Armenian Genocide, but escaped and immigrated to Europe and the United States. The tulip story is symbolic of the fate of Armenians.

(more...)

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Educator's Guide for "Like Water for Stone" Novel

Like Water on Stone by Dana Walrath is fictional account of the Armenian genocide. This novel in verse recounts the flight to America of three Armenian children after the Ottoman Turks confiscate their family's flour mill and murder their parents. For sixty-three days the children travel on foot, above the tree line of the Caucasus Mountains and through the Syrian Desert, to reach refuge in Aleppo, Syria. Taken in by a sympathetic Arab shopkeeper, the children disguise themselves as Arabs to avoid being forcibly relocated to the Deir el-Zor concentration camp, where starvation and barbarity led to certain death. After three years in hiding, the children finally receive a letter and boat tickets to America from their keri (maternal uncle).

The book's Educator's Guide was created for Random House by Judith Turner, a longtime educator at Terrace Community Middle School in Tampa, Florida. It includes pre-reading activities, discussion and activity prompts and a list of Common Core Standards correlations.

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They Shall Not Perish: The Story of Near East Relief

They Shall Not Perish: The Story of Near East Relief is a 32-page curriculum booklet on America's response to the Armenian Genocide, through the work of the Near East Relief foundation. NER workers courageously bore witness to the genocide and fed, clothed, and provided medical treatment to thousands of refugees. Near East Relief is credited with saving over one million lives between 1915 and 1930, including 132,000 orphan children, in what was the largest international humanitarian effort up until that time.

(more...)

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An Armenian Journey: From Despair to Hope in Rhode Island

A curriculum resource guide and video documentary created by The Genocide Education Project in cooperation with the Rhode Island Council for the Humanities. The Armenian Journey: From Despair to Hope in Rhode Island provides a background to the history of the Armenian Genocide, the effects of the Genocide on subsequent generations, and universalizes the experience for other groups who have found safe haven in the United States. The video and resource guide illustrates and elucidates the continued pain that the enormous crime of genocide and its denial brings, as well as the fortitude of those searching for truth. (more...)

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The New York Times and the Armenian Genocide

A Lesson Plan based on The Armenian Genocide - News Accounts from the American Press, 1915-1922

This curriculum extracts articles from the book, "The Armenian Genocide: News Accounts from the American Press," compiled by Richard Kloian (available from GenEd and can be ordered for $25 by emailing). Including 200 New York Times articles, other journalistic accounts, U.S. Ambassador Morgenthau's personal account of the genocide, survivor accounts, telegrams from the genocide perpetrator, photographs, and more, the book presents a compelling chronicle of the systematic deportations and massacres of the Armenians of the Ottoman Empire, perpetrated by the Turkish governing authorities between 1915 and 1922.

(more...)

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iwitness Photo Activity

The iw itness photo documentary project was begun by artists Ara Oshagan and Levon Parian in 1995, when they began photographing and later interviewing survivors of the Armenian Genocide.

The photographs were first exhibited at the Downey Museum of Art in southern California in 1999, and later featured in the LA Times Sunday Magazine and many other venues. During the centennial commemoration of the Armenian Genocide in 2015, the exhibit was re-made into a large-scale public art installation on three levels at the Music Center and Grand Park in Downtown Los Angeles.

iwitness provides an ideal vehicle for middle-high school students to explore first-person testimonies of the Armenian Genocide through an artistic, interpretive lens.

Exhibit installation images by Ara Oshagan, Levon Parian, Vahagn Thomassian, Narineh Mirzaeian | www.iwitness1915.org

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Voices of Survivors: The Armenian Genocide

Utilizing the 20 Voices video by Araz Artinian and the 20 Voices of Survivors lesson plan created by The Genocide Education Project, this exercise allows students to get a glimpse of the historic homeland of the Armenians that was completely erased in only a few years, from 1915-1923. Students learn what survivors had, what was lost, and can begin to imagine the impact of this trauma on the rest of their lives. Teachers should email GenEd to request a free CD-Rom of the Interactive site, to be used with the downloadable lesson.
(more...)

Genocide and the Human Voice: Nicole's Journey

This interactive online classroom provides students a background to the history of the Armenian Genocide and the effects of the denial of the Genocide on subsequent generations. Nicole's real life journey to the village of her grandmother, now in Eastern Turkey, illustrates the continued pain that genocide brings and the fortitude of those searching for truth.
(more...)

Crimes Against Humanity and Civilization: The Genocide of the Armenians

FROM FACING HISTORY AND OURSELVES:

Facing History's resource book, Crimes Against Humanity and Civilization: The Genocide of the Armenians, combines the latest scholarship on the Armenian Genocide with an interdisciplinary approach to history, enabling students and teachers to make the essential connections between history and their own lives. By concentrating on the choices that individuals, groups, and nations made before, during, and after the genocide, readers have the opportunity to consider the dilemmas faced by the international community in the face of massive human rights violations.
(more...)

The Armenians: Shadows of a Forgotten Genocide

Published by the Holocaust Resource Center and Archives, Bayside, New York for its 1999 Armenian Genocide exhibit, this 23-page booklet includes a brief history on the Armenian Genocide, news coverage, maps, the continuing Turkish government denial, and discussion questions.

Contact The Genocide Education Project for the booklet.

The Armenian Genocide, 1915 - 1923: A Handbook for Students and Teachers

Prepared by the Armenian Cultural Foundation

About the Author: Simon Payaslian holds a Ph.D. In political science (Wayne State University, 1992) and is a Teaching Fellow and Ph.D. Candidate in the Department of History at University of California, Los Angeles (UCLA).

This handbook provides both a historical perspective of the Genocide and an overview of international and national constraints in preventing the genocides that followed, highlighting the world's inability to deal appropriately with the perpetrators of the Armenian Tragedy.

This book also provides teachers with maps, graphs, and eyewitness accounts as well as valuable teaching aids such as the worksheets, discussion and essay topics to maximize the student's understanding of how the unspeakable can occur and recur even in contemporary times.

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Model Curriculum For Human Rights and Genocide

Published for the California State Board of Education
by the California Department of Education
ISBN 0-8011-0725-3

This Model Curriculum for Human Rights and Genocide, which serves as a guide for classroom teachers, supports the curriculum and instruction described in the framework. Pages 1-5 of this document contain a model that can be used by developers of curriculum. This section provides the philosophical bases for including studies on human rights and genocide in the curriculum, identifies places in the history-social science courses where learnings can be included, and poses questions that will engage students in critical thinking on this topic.
(more...)

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Teaching the Armenian Genocide: Resources for Teachers, Students and Educators

Published by the Armenian Genocide Resource Center (AGRC) of Northern California

This resource guide lists books, teaching guides, research reports, monographs, archival documents, bibliographies, photographs, websites, videos, and maps available on the Armenian Genocide.

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Confronting Genocide: Never Again?

FROM THE CHOICES PROGRAM:

Overview of the Unit - The genocides of the twentieth century elicited feelings of horror and revulsion throughout the world. Yet both the international community and the United States have struggled to respond to this recurring problem.
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Stages of Genocide: A Toolkit for Educators Studying genocide is a critical part of a student's understanding of both history and of current events. The Stages of Genocide Toolkit is designed to help teachers cover the topic in a meaningful and incisive way, introducing students to the phenomenon of genocide itself and then examining it through multiple case studies.

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During the Spring / Summer 2022 the ARC will be providing services in-person and remotely.

The ARC in-person office hours are:

Tuesday 9:30AM - 4:00PM
Thursday 9:30AM - 4:00PM
Friday 9:30AM - 4:00PM

For further information and inquiries please contact Mr. Gerald Ottenbreit, Jr. at gottenbr@umich.edu or call the ARC at 313-593-5181.

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During the Spring / Summer 2022 the ARC will be providing services in-person and remotely. The ARC in-person office hours are: Tuesday 9:30AM - 4:00PM Thursday 9:30AM - 4:00PM Friday 9:30AM - 4:00PM For further information and inquiries please contact Mr. Gerald Ottenbreit, Jr. at gottenbr@umich.edu or call the ARC at 313-593-5181.

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Welcome to Armenian Center
For American Studies

ACAS is a public policy organization based in Armenia. Our mission is to conduct
in-depth research in American Studies to promote Armenian-American agenda.

We Follow Closely the Political Processes in the US to Track any Opportunities for Armenia to Promote Political and Economical Ties with the US.

Armenian Center for American Studies is the first Yerevan based Research Center concentrated on American Studies.

Latest Videos

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Armenian Center for American Studies - www.americanstudies.am

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Welcome to Armenian Center For American Studies ACAS is a public policy organization based in Armenia. Our mission is to conduct in-depth research in American Studies to promote Armenian-American agenda. We Follow Closely the Political Processes in the US to Track any Opportunities for Armenia to Promote Political and Economical Ties with the US.

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How Armenians Came to America, and What They’ll Never Forget - New England Historical Society

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Though Armenians have succeeded in New England, they won’t forget the genocide against their people. On April 24, 2021, Joe Biden formally recognized the Armenian genocide.

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Armenian Americans - History, The Armenian republic, Immigration to America

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Armenian Americans - History, The Armenian republic, Immigration to America

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Overview

The estimated 700,000 Americans of Armenian ancestry are descended from an ancient nation located at the borders of modern Russia, Turkey, and Iran. Through much of the past 4,000 years, Armenians have been a subjugated people with no independent state until September 23, 1991, when the Soviet Union dissolved and the 3,400,000 people in that area voted to form a new Republic of Armenia.

HISTORY

The Armenian homeland lies at the crossroads of Asia Minor, which links Europe with the Middle and Far East. The plateau's original settlers, beginning about 2800 B.C., were the various Aryan tribes of Armens and Hayasas who later melded to form the Urartu civilization and kingdom (860-580 B.C.). These settlers developed advanced skills in farming and metal work. The Armenian civilization managed to survive despite a steady succession of wars and occupations by much larger groups, including the Hittites, Assyrians, Parthians, Medes, Macedonians, Romans, Persians, Byzantines, Tartars, Mongols, Turks, Soviet Russians, and now Azerbaijanis, in the 25 centuries that followed. The capital city of Armenia today, Yerevan (population 1.3 million), celebrated its 2,775th anniversary in 1993.

The long history of the Armenian nation has been punctuated by triumphs over adversity. In 301 A.D., the small kingdom of Armenia became the first to adopt Christianity as its national religion, some 20 years before Constantine declared it the state religion of the Roman empire. In 451, when Persia ordered a return to paganism, Armenia's small army defiantly stood firm to defend its faith; at the Battle of Avarair, Persia's victory over these determined martyrs proved so costly that it finally allowed Armenians to maintain their religious freedom. By the time European Crusaders in the twelfth century entered the Near East to "liberate" the Holy Land from the Moslems, they found prosperous Armenian communities thriving among the Moslems, while maintaining the Holy Sepulchre in Jerusalem and other Christian sites. Under 400 years of Ottoman Turkish rule (1512-1908), the Christian Armenian minority-an industrious, educated elite within the Sultan's empire-had risen to a position of trust and influence. One such subject of the Sultan, Calouste Gulbenkian, later became the world's first billionaire through negotiations with seven Western oil companies that sought Arabian oil in the 1920s.

"I should like to see any power of the world destroy this race, this small tribe of unimportant people, whose history is ended, whose wars have been fought and lost, whose structures have crumbled, whose literature is unread, whose prayers are no longer answered.... For when two of them meet anywhere in the world, see if they will not create a new Armenia!

William Saroyan, 1935.

During World War I (1915-1920), with the collapse of the Ottoman empire and the rise of Pan-Turkish nationalism, the Turkish government attempted to eradicate the Armenian nation in what is now termed "the first genocide of the twentieth century." One million Turkish Armenians were slaughtered, while the other million survivors were cast from their Anatolian homeland into a global diaspora that remains to this day.

THE ARMENIAN REPUBLIC

On May 28, 1918, facing death, some Armenians declared an independent Armenian state in the northeast corner of Turkey. Facing the stronger Turkish army, the short-lived Republic quickly accepted Russian protection in 1920. In 1936 it became the Armenian Soviet Socialist Republic (ASSR), the smallest of the Union's 15 republics, occupying only the northeastern ten percent of the territory of historic Armenia. (The remaining 90 percent in Eastern Turkey lies empty of Armenians today.) Though Stalin successfully encouraged some 200,000 diaspora Armenians to "return" to Soviet Armenia after World War II, the Stalin years were marked by political and economic oppression. On September 23, 1991, with the Soviet Union dissolving, citizens of Armenia overwhelmingly voted to form another independent republic. As of 1995, Armenia is one of only two of the 15 former Soviet states not headed by a former communist, now maintaining a free press and vigorous new multi-party system that it has not had before.

Armenia is still recovering from a severe 1988 earthquake that destroyed several cities and killed some 50,000 people. Also since 1988, Armenia has been embroiled in a painful armed conflict with larger, Moslem Azerbaijan, resulting in a blockade of Armenia, and dire shortages of food, fuel, and supplies. The fighting is over Nagorno-Karabakh, an ethnic Armenian enclave in Azerbaijan which wants to break away from Azerbaijani rule. A cease-fire went into effect in 1994 but little progress has been made towards a permanent peaceful resolution. Disagreements within the government over the peace process led to the resignation of Armenian President Levon Ter-Petrossian in 1998. He was replaced by his prime minister, Robert Kocharian. Meanwhile, the four million Armenians in the diaspora energetically extended their support for Armenia's survival.

Among the 15 Soviet republics, Armenia was the smallest; its 11,306 square miles would rank it 42nd among the 50 U.S. states (it is about the size of Maryland). It was also the most educated (in per capita students), and the most ethnically homogeneous, with 93 percent Armenians, and 7 percent Russians, Kurds, Assyrians, Greeks, or Azeris. The capital city of Yerevan (population 1,300,000) was nicknamed the Silicon Valley of the USSR because of its leadership in computer and telecommunications technology. The huge statue of Mother Armenia, sword in hand, facing nearby Turkey from downtown Yerevan, symbolizes how citizens in the Armenian republic historically see themselves as stalwart guardians of the homeland, in the absence of the far-away spiurk (diaspora Armenians).

Although the independent Republic of Armenia has existed since 1991, it is misleading to term it a homeland like, for example, Sweden is for Swedish Americans, for a few reasons. First, for almost all of the past 500 years, Armenians have had no independent state. Second, communism's avowed policy of quashing nationalists within its 15 republics rendered the status of the previous Soviet republic and its citizens as questionable among most diaspora Armenians. Third, this Republic occupies only the northeastern ten percent of the territory of historic Armenia, including only a few of the dozen largest Armenian cities of pre-1915 Turkey-cities now empty of Armenians in Eastern Turkey. Only a small fraction of the ancestors of today's Armenian Americans had any contact with the Russified northern cities of Yerevan, Van, or Erzerum. A recent survey finds that 80 percent of U.S. Armenian youth express an interest to visit the Republic, yet 94 percent continue to feel it important to regain the occupied part of the homeland from Turkey. Modern Turkey does not allow Armenians into parts of Eastern Turkey, and less than one percent of American Armenians have "repatriated" to the Armenia Republic.

IMMIGRATION TO AMERICA

Like ancient Phoenicians and Greeks, Armenians' affinity for global exploration stretches back to the eighth century B.C. By 1660, there were 60 Armenian trading firms in the city of Amsterdam, Holland, alone, and Armenian colonies in every corner of the known earth, from Addis Ababa to Calcutta, Lisbon to Singapore. At least one old manuscript raises the possibility of an Armenian who sailed with Columbus. More documented is the arrival of "Martin the Armenian," who was brought as a farmer to the Virginia Bay colony by Governor George Yeardley in 1618-two years before the Pilgrims arrived at Plymouth Rock. Still, up to 1870, there were fewer than 70 Armenians in the United States, most of whom planned to return to Anatolia after completing their training in college or a trade. For example, one was pharmacist Kristapor Der Seropian, who introduced the class book concept while studying at Yale. In the 1850s, he invented the durable green dye that continues to be used in printing U.S. currency. Another was reporter Khachadur Osganian, who wrote for the New York Herald after graduating from New York University; he was elected President of the New York Press Club in the 1850s.

The great Armenian migration to America began in the 1890s. During these troubled final years of the Ottoman Empire, its prosperous Christian minorities became the targets of violent Turkish nationalism and were treated as giavours (non-Moslem infidels). The outbreaks of 1894-1895 saw an estimated 300,000 Turkish Armenians massacred. This was followed in 1915-1920 by the government-orchestrated genocide of a million more Armenians during World War I. This tumult caused massive Armenian immigration to America in three waves. First, from 1890-1914, 64,000 Turkish Armenians fled to America before World War I. Second, after 1920, some 30,771 survivors fled to the United States until 1924, when the Johnson-Reed Immigration Act drastically reduced the annual quota to 150 for Armenians.

The third wave to America began following World War II, as the 700,000 Armenians who earlier had been forced from Turkey into the Middle East faced paroxysms of rising Arab/Turkish nationalism, Islamic fundamentalism, or socialism. The large and prosperous Armenian minorities were driven westward to Europe and America-first from Egypt (1952), then Turkey again (1955), Iraq (1958), Syria (1961), Lebanon (1975), and Iran (1978). Tens of thousands of prosperous, educated Armenians flooded westward toward the safety of the United States. Though it is hard to say how many immigrants constituted this third wave, the 1990 U.S. Census reports that of a total of 267,975 Americans who have Armenian ancestry, more than 60,000 came in the decade of 1980-1989 alone, and more than 75 percent of them settled in greater Los Angeles (Glendale, Pasadena, Hollywood). This third wave has proven the largest of the three, and its timing slowed the assimilation of the second-generation Armenian Americans. The influx of fiercely ethnic Middle Eastern newcomers caused a visible burgeoning of Armenian American institutions starting in the 1960s. For instance, Armenian day schools began appearing in 1967, and numbered eight in 1975, the first year of the Lebanese civil war; since then, they have increased to 33 as of 1995. A 1986 survey confirmed that the foreign-born are the spearhead of these new ethnic organizations-new day schools, churches, media, political, and cultural organizations-which now attract native as well as immigrant Armenians (Anny P. Bakalian, Armenian-Americans: From Being to Feeling Armenian [New Brunswick, NJ: Transaction, 1992]; cited hereafter as Bakalian).

SETTLEMENTS IN AMERICA

The first wave of Armenians in America flooded into greater Boston and New York, where some 90 percent of the immigrants joined the handful of relatives or friends who had arrived earlier. Many Armenians were drawn to New England factories, while others in New York started small businesses. Using their entrepreneurial backgrounds and multilingual skills, Armenians often found quick success with import-export firms and acquired a distorted reputation as "rug merchants" for their total domination of the lucrative oriental carpet business. From the East Coast, growing Armenian communities soon expanded into the Great Lakes regions of

Detroit and Chicago as well as the southern California farming areas of Fresno and Los Angeles. Armenian communities may also be found in New Jersey, Rhode Island, Ohio, and Wisconsin.

Since the 1975 Lebanese civil war, Los Angeles has replaced war-torn Beirut as the "first city" of the Armenian diaspora-the largest Armenian community outside of Armenia. The majority of Armenian immigrants to the United States since the 1970s has settled in greater Los Angeles, bringing its size to between 200,000 and 300,000. This includes some 30,000 Armenians who left Soviet Armenia between 1960 and 1984. The Armenian presence in Los Angeles makes this U.S. city one of the few that is noticeable to the general public. Though the community has no full-time television or radio station, it currently supports about a dozen local or syndicated television or radio programs designed for Armenian-speaking audiences. Since 1979, UniArts Publications has published a bilingual Armenian Directory White/Yellow Pages that lists 40,000 households, thousands of local businesses, and hundreds of Armenian organizations among its 500 pages. The community bustles with Armenian media and publishers, some 20 schools and 40 churches, one college, and all sorts of ethnic specialty shops and businesses. The community also has its problems. The number of LEP (Limited English Proficiency) Armenian students in local public schools has leapt from 6,727 in 1989 to 15,156 in 1993, creating a shortage of bilingual teachers. Even more perturbing is the growing involvement of Armenian youth with weapons, gangs, and substance abuse. Some of the thousands of newcomers from the former Soviet Union have been accused of bringing with them a jarbig (crafty) attitude that evokes embarrassment from other Armenians and resentment and prejudice from odars (non-Armenians). In response, the Armenian community has tried to meet its own needs with two multiservice organizations: the Armenian Evangelical Social Service Center and the Armenian Relief Society.

Armenians estimate their own number to be between 500,000 and 800,000 in the United States plus 100,000 in Canada. These estimates include all those with at least one Armenian grandparent, whether or not they identify with Armenians. Assuming an estimate of 700,000, the four largest U.S. concentrations are in southern California (40 percent, or 280,000), greater Boston (15 percent, or 100,000), greater New York (15 percent, or 100,000), and Michigan (10 percent, or 70,000). Since so few Armenians entered America prior to World War I, and so many since World War II, the majority of U.S. Armenians today are only first-, second-, or third-generation Americans, with very few who have all four grandparents born on U.S. soil. Official U.S. Census figures are more conservative than Armenian estimates. The 1990 Census counted 308,096 Americans who cite their ancestry as "Armenian," up from 212,621 in 1980. One hundred fifty thousand report Armenian as the language spoken at home in 1990, up from 102,387 in 1980. Between 1992 and 1997, nearly 23,000 Armenians emigrated to the United States, according to the U.S. Immigration and Naturalization Service.

RELATIONS WITH OTHER AMERICANS

The majority of Armenians were not so much "pulled" to America by opportunity as they were "pushed" to America by bloodshed within their native country. Still, traditional Armenian culture so closely resembles American values that many Armenian feel they are "coming home" to America and make an easy transition to its free-market economy and social values. A large percentage of immigrants become wealthy businesspeople or educated community leaders within a decade or two of arrival, and feel a kinship with U.S. natives.

American society's reception of Armenians is equally friendly. Armenians have experienced little prejudice in the United States. Armenians are a tiny minority, barely noticed by most Americans because Armenian newcomers are typically multilingual, English-speaking Christians arriving in tight-knit families in which the head of household is an educated professional, skilled craftsman, or businessperson readily absorbed into the U.S. economy. Armenian culture encourages women's education (dating back to its fifth century Canon Law), so many women also have training or work experience. Since most move in a "chain migration," with families already in the United States to receive them, new arrivals have assistance from their families or from the network of U.S. Armenian organizations. In their personal values too, Armenians were dubbed "The Anglo-Saxons of the Middle East" by British writers of the 1800s, because they had the reputation of being industrious, creative, God-fearing, family-oriented, frugal businesspeople who leaned towards conservatism and smooth adaptation to society. Examples of anti-Armenian sentiment are few.

Acculturation and Assimilation

Throughout the diaspora, Armenians have developed a pattern of quick acculturation and slow assimilation. Armenians quickly acculturate to their society, learning the language, attending school, and adapting to economic and political life. Meanwhile, they are highly resistant to assimilation, maintaining their own schools, churches, associations, language, and networks of intramarriage and friendship. Sociologist Anny Bakalian observes that across generations, U.S. Armenians move from a more central "being Armenian" to a more surface "feeling Armenian," expressing nostalgic pride in their heritage while acting fully American.

The U.S. Armenian community is best viewed as the product of two sets of intense, opposing forces-centripetal pressures binding Armenians closer together, and centrifugal pressures pushing them apart. Centripetal forces among Armenians are clear. More than most U.S. nationalities, diaspora Armenian youth and adults feel like the proud guardians charged with protecting their ancient, highly-evolved culture-its distinctive language, alphabet, architecture, music, and art-from extinction. This sense of duty makes them resist assimilation. They tenaciously maintain their own schools, churches, associations, language, local hantesses (festivals) and networks of intramarriage and friendship. Today's U.S. Armenian community is bound together by a network of Armenian groups including, for example, some 170 church congregations, 33 day schools, 20 national newspapers, 36 radio or television programs, 58 student scholarship programs, and 26 professional associations. Anthropologist Margaret Mead suggested that over the centuries, diaspora Armenians (like Jews) have developed a tight-knit family structure to serve as a bulwark against extinction and assimilation ( Culture and Commitment [New York: Columbia University Press, 1978]). There is merit to the sentiment expressed by some Armenians that America's culture has evolved for less than 400 years since the 1600s, at a time when Armenian culture was already 2,500 years into its evolution.

Meanwhile, centrifugal forces also can be strong, driving Armenians out of their community. Due to political and religious schisms, the many groups often duplicate or even compete with one another, creating ill feelings. The American-born and youths, in particular, often view organization leaders as "out-of-touch," while others avoid Armenian organizations due to the plutocratic tendency to allow their wealthy sponsors to dictate organization policy. Unlike most U.S. nationalities, there is no coordinating body at all among the many wealthy Armenian groups, often leading to discord and a vying for leadership. The few recent efforts at community coordination (like the compilation of the Armenian Almanac, Armenian Directory, and Who's Who ) are the efforts of well-intentioned individuals, not funded community groups. Perhaps the emergence, in 1991, of a stable Armenian Republic for the first time in 500 years may serve as a stabilizing force within the diaspora. Meanwhile, it is not clear how many U.S. Armenians have left behind their community, if not their heritage, due to divisive forces within it.

PROVERBS

The Bible is the source of most Armenian adages. Armenians also share with their Moslem Turkish

neighbors the sayings of "Hojah," a mythical character who teaches listeners by his sometimes foolish, sometimes wise example. Other popular Armenian sayings are: We learn more from a clever rival than a stupid ally; It burns only where the fire falls; Wherever there are two Armenians there are at least three opinions; Mouth to mouth, the splinter becomes a log; The older we get, the more our parents know; Jealousy first hurts the jealous; Money brings wisdom to some, and makes others act foolish; In marriage, as in death, you go either to heaven or to hell; I'm boss, you're boss. So who grinds the flour?; Lock your door well: don't make a thief of your neighbor; The evil tongue is sharper than a razor, with no remedy for what it cuts; The fish begins to smell from its head; Fear the man who doesn't fear God; A narrow mind has a broad tongue; A sweet tongue will bring the snake from its hole; See the mother, marry the girl.

CUISINE

The Armenian woman is expected to take pride in her kitchen, and pass this skill on to her daughters. Nutritionally, the Armenian diet is rich in dairy, oils, and red meats. It emphasizes subtlety of flavors and textures, with many herbs and spices. It includes nonmeat dishes, to accommodate Lent each spring. Since so much time and effort is needed-for marinating, stuffing, stewing-U.S. Armenian restaurants lean toward the expensive multi-course evening fare, not fast food or take-out. Traditional Armenian foods fall into two categories-the shared and the distinctive.

The shared part of the Armenian diet is the Mediterranean foods widely familiar among Arabs, Turks, Greeks. This includes appetizers like humus, baba ganoush, tabouleh, madzoon (yogurt); main courses like pilaf (rice), imam bayildi (eggplant casserole), foule (beans), felafel (vegetable fritters), meat cut into cubes called kebabs for barbecue ( shish kebab ) or boiling ( tass kebab ), or ground into kufta (meatballs); bakery and desserts like pita bread, baklawa, bourma, halawi, halvah, mamoul, lokhoom; and beverages like espresso, or oghi (raisin brandy).

The distinctive part of the Armenian diet is unlikely to be found outside an Armenian home or restaurant. This includes appetizers like Armenian string cheese, manti (dumpling soup), tourshou (pickled vegetables), tahnabour (yogurt soup), jajik (spicy yogurt), basterma (spicy dried beef), lahmajun (ground meat pizza), midia (mussels); main courses like bulghur (wheat), harisse (lamb pottage), boeregs (flaky pastry stuffed with meat, cheese, or vegetables), soujuk (sausage), tourlu (vegetable stew), sarma (meat/grain fillings wrapped by grape or cabbage leaves), dolma (meat/grain fillings stuffed into squash or tomatoes), khash (boiled hooves); bakery and desserts like lavash (thin flat bread), katah (butter/egg pastry), choereg (egg/anise pastry), katayif (sweets), gatnabour (rice pudding), kourabia (sugar cookies), kaymak (whipped cream); and beverages like tahn (a tart yogurt drink).

Traditional recipes go back 1,000 years or more. Though demanding, their preparation has become almost a symbol of national survival for Armenians. A vivid example of this occurs each September in the Republic of Armenia. Armenians gather by the thousands at the outdoor grounds of Musa Ler to share harrise porridge for two days. This celebrates the survival of a village nearly exterminated in the Turkish genocide in 1918 (as described in Franz Werfel's novel, Forty Days of Musa Dagh ).

HOLIDAYS

Traditional holidays celebrated by Armenian Americans include January 6: Armenian Christmas (Epiphany in most other Christian churches, marking the three Magi's visit to Christ); February 10: St. Vartan's Day, commemorating martyr Vartan Mamigonian's battle for religious freedom against the Persians in 451 A.D.; religious springtime holidays such as Lent, Palm Sunday, Maundy Thursday, Good Friday, Easter; April 24: Martyrs' Day, a day of speeches and marches remembering the first day in 1915 of the Turkish genocide of some one million Armenians in Anatolia; May 28: Independence Day, celebrating the short-lived freedom of the

Republic of Armenia from 1918-1920, after 500 years of Turkish suzerainty; and September 23: the declaration of independence from the Soviet Union in 1991.

Language

The Armenian language is an independent branch of the Indo-European group of languages. Since it separated from its Indo-European origins thousands of years ago, it is not closely related to any other existing language. Its syntactical rules make it a concise language, expressing much meaning in few words. One unique aspect of Armenian is its alphabet. At the time Armenians converted to Christianity in 301, they had their own language but, with no alphabet, they relied on Greek and Assyrian for writing. One priest, Mesrob Mashtots (353-439), resigned his high post as the royal Secretary to King Vramshabouh when he received God's call to become an evangelist monk. With inspired scholarship, in 410 he literally invented the unique new characters of an alphabet that captured the array of sounds of his language in order to pen the Holy Scriptures in his own Armenian tongue. Immediately, his efforts ushered in a golden age of literature in Armenia, and the nearby Georgians soon commissioned Mesrob to invent an alphabet for their language. Armenians today continue to use Mesrob's original 36 characters (now 38), and regard him as a national hero.

The spoken Armenian of Mesrob's era has evolved over the centuries. This classical Armenian, called Krapar, is used now only in religious services. Modern spoken Armenian is now one language with two dialects world-wide. The slightly more guttural "Eastern" Armenian is used among 55 percent of the world's 8 million Armenians-those in Iran, in Armenia, and in the post-Soviet nations. "Western" is used among the other 45 percent in every other nation throughout the diaspora-the Middle East, Europe, and the Americas. With effort, speakers of the two dialects can understand each other's pronunciation, much the way Portuguese can comprehend Spanish.

Because more than half of these ancient people now live dispersed outside their homeland, the intense fear of cultural extinction among diaspora Armenians has resulted in a lively debate. Many Armenians wonder if the speaking of Armenian is essential for future national survival. A recent U.S. survey found that 94 percent of Armenian immigrants to the United States feel their children should learn to speak Armenian, yet the actual percentage who can speak Armenian dropped dramatically from 98 percent among the first generation to just 12 percent among third-generation Americans (Bakalian, p. 256). The Armenian day school movement is not nearly sufficient to reverse or even slow this sharp decline in Armenian-language speakers. The 1990 U.S. Census found that 150,000 Americans report speaking Armenian at home.

Armenian is taught at several American colleges and universities, including Stanford University, Boston College, Harvard University, the University of Michigan, and the University of Pennsylvania to name a few. Library collections in the Armenian language may be found wherever there is a large Armenian American population. Los Angeles, Chicago, Boston, New York, Detroit, and Cleveland public libraries all have good Armenian language holdings.

GREETINGS AND OTHER POPULAR EXPRESSIONS

Some common expressions in Armenian are: Parev -Hello; Inch bes es? -How are you? Pari louys -Good morning; Ksher pari -Good night; Pari janabar -A good trip!; Hachoghootiun -Good luck; Pari ygak -Welcome; Ayo -Yes; Voch -No; Shnor hagalem -Thank you; Pahme che -You're welcome; Abris -Congratulations!; Oorish or ge desnevink -See you again; Shnor nor dari -Happy new year; Shnor soorp dznoort -Merry Christmas; Kristos haryav ee merelots -Easter greeting Christ is risen!; Ortnial eh harutiun Kristosi! -Easter reply Blessed is Christ risen!; Asvadz ortne kezi -God bless you; Ge sihrem -I like you/it; Hye es? -Are you Armenian?

Family and Community Dynamics

In her book Culture and Commitment, anthropologist Margaret Mead singled out Jewish and Armenian nationalities as two examples of cultures in which children seem unusually respectful and less rebellious towards their parents, perhaps because these groups had come so close to extinction in the past. In 1990, the President of the Armenian International College in California surveyed a representative sample of 1,864 Armenians in public and private schools in 22 states, ages 12 to 19, to derive this snapshot of "the future of the Armenian community in America": more speak English at home (56 percent) than Armenian (44 percent). Some 90 percent live with two parents, and 91 percent report excellent or good relations with them. Some 83 percent plan for college. Some 94 percent feel it important to have faith in God. Among those involved in an Armenian church, 74 percent are Apostolic, 17 percent Protestant, seven percent Catholic. Only five percent do not identify as "Armenian" at all. Some 94 percent felt somehow affected by the 1988 earthquake in Armenia. These findings confirm a positive view of Americans proud of their heritage.

Education has been a high priority in Armenians' ancestral culture. One Canadian sponsor of hundreds of young Armenians into Canada later described them as "school crazy" in their eagerness to complete an education. A 1986 survey of 584 Armenian Americans found that 41 percent of immigrants, 43 percent of first generation, and 69 percent of second-generation Armenians, had completed a college degree. Another survey of Armenian adolescents in 1990 found 83 percent plan to attend college. The 1990 U.S. Census similarly found that 41 percent of all Armenian-ancestry adults reported some college training-with a baccalaureate completed by 23 percent of men and 19 percent of women. Though these data vary, they all confirm a picture of a people seeking higher education.

Armenian day schools now number 33 in North America, educating some 5,500 pupils. Though their prime goal was to foster ethnic identity, evidence also documents their academic excellence in preparing students, in at least two ways. These schools achieve unusually high averages on standardized national tests like the California Achievement Tests, even though the majority of their pupils are foreign-born ESL (English as a Second Language) students. Graduates of these schools typically go on to scholarships and other successes in their higher education.

Notable here is the growth of Armenian studies within U.S. universities over the past 30 years. Some 20 U.S. universities now offer some program in Armenian studies. As of 1995, more than a half-dozen of these have established one or more endowed chairs in Armenian studies within a major university: University of California, Berkeley; University of California, Los Angeles; California State University, Fresno; Columbia University; Harvard University; and the Universities of Michigan and Pennsylvania.

SURNAMES

Armenians have distinctive surnames, which their familiar "ian" endings make easily recognizable. Most Armenians in Anatolia took surnames with "ian" meaning "of"-such as Tashjian (the tailor's family) or Artounian (Artoun's family)-in about the eighteenth century. A U.S. survey found that 94 percent of traditional Armenian surnames today end in "-ian" (like Artounian), with only six percent ending in "yan" (Artounyan), "-ians" (Artounians), or the more ancient "-ooni" (Artooni). In still other cases, Armenians can often detect surnames just by their Armenian root, despite some other suffix adjusted to fit a diaspora Armenian into a local host nation-such as Artounoff (Russia), Artounoglu (Turkey), Artounescu (Romania). With intermarriage or assimilation in the United States, more Armenians are shedding their distinctive surnames, typically for briefer ones. The "ian" suffix is especially common among East European Jews (Brodian, Gibian, Gurian, Millian, Safian, Slepian, Slobodzian, Yaryan), perhaps indicating some historic link in this region.

Religion

When Christ's apostles Thaddeus and Bartholemew came to Armenia in 43 and 68 A.D., they found a pagan nation of nature-worshippers; the land was dotted with temples for a pantheon of gods resembling those of nearby Greece and Persia. Armenian authorities eventually executed the two preachers, in part because of Armenian listeners' receptivity to the Gospel. In 301 King Trdates III was the last Armenian king to persecute Christians, before his dramatic conversion to Christianity by the miracles of "Gregory the Illuminator." Armenia thus became the world's first Christian nation, a major breakthrough for those early believers, and a source of continuing pride to Armenians today. Trdates III appointed Gregory the Church's first Catholicos in 303, and the Cathedral he erected in Echmiadzin, Armenia, continues today as the seat of the supreme Catholicos of the worldwide Armenian Apostolic Church. In 506 doctrinal differences caused the Armenian and Constantinople churches to divide, and the Armenian Apostolic Church remains an orthodox church today. Few nations have been so transfixed by their religion as Armenians. With the single exception of some 300 Jews in Armenia, there is no other known group of non-Christian Armenians today, making Christianity practically a defining feature of being Armenian. Moreover, Armenians' Christian heritage had led not only to repeated martyrdoms, but also to a number of key elements of their modern culture.

Today, practicing Christian Armenians fall into one of three church bodies-Roman Catholic, Protestant, or Orthodox. The smallest of these is the Armenian Rite of the Roman Catholic Church, which includes nearly 150,000 worldwide members. Of these, an estimated 30,000 Armenian Catholics are in one of the ten U.S. parishes within the relatively new North American Diocese, established in 1981 in New York City. It was back in the twelfth century that Western Europe and the Armenians reestablished contact, when Middle East Armenians extended hospitality to the passing Crusaders. In the late 1500s the Vatican's Congregation for the Propagation of the Faith began the Roman Catholic Church's outreach to its "separated" Armenian brethren. In 1717 Father Mekhitar of Sebaste (1675-1749) began forming the Mekhitarist Order's Armenian seminary and research center on the Isle of San Lazzaro in Venice, Italy, which remains known today for its erudition on Armenian affairs. The Church also formed the Armenian Sisters of the Immaculate Conception in Rome in 1847, an order best known today for the 60 Armenian schools it has opened around the world. The current Superior General of the Vatican's Jesuit Order, Hans Kolvenbach, is an expert in Armenian studies, further indicating the close relationship between Roman Catholic and Armenian Christianity.

In the United States Armenian priests are elected by laymen and ordained by bishops, but confirmed by the Patriarch, who resides in Armenia. There are lower priests (called kahanas ) who are allowed to marry. The Armenian Catholic Church also has higher servants of God (called vartabeds ) who remain celibate so that they may become bishops. The liturgy is conducted in classical Armenian and lasts three hours, but the sermons can be delivered in both English and Armenian.

Protestantism among Armenians dates back to American missionary activity in Anatolia, beginning in 1831. At that time, there was a fundamentalist reform movement within the ranks of the highly traditional Armenian orthodox Church, which closely paralleled the theological views of American Protestants. In this way, missionaries indirectly inspired reform-minded Armenians to form their own Protestant denominations, principally Congregationalist, Evangelical, and Presbyterian. Today, ten to 15 percent of U.S. Armenians (up to 100,000) belong to one of 40 Armenian Protestant congregations, most of them in the Armenian Evangelical Union of North America. These Armenians have a reputation as an unusually educated and financially prosperous segment within the U.S. Armenian community.

By far the largest church group among U.S. Armenians is the original orthodox Apostolic Church founded by Saint Gregory in 301, and currently includes 80 percent of practicing Armenian Christians in the United States. Many non-Armenians admire the beauty of its Divine Liturgy, spoken in old Armenian ( Krapar ). The Church has some 120 parishes in North America. Due to the division following Archbishop Tourian's assassination in 1933, 80 of these are under the Diocese, the other 40 under the Prelacy. Compared with other denominations, there are two points to note about this Church. First, it typically does not portend to influence its members on social issues of the day-like birth control, homosexuality, or school prayer. Second, it does not proselytize among non-Armenians. A 1986 survey found that only some 16 percent of U.S. Armenians have joined a non-Armenian church-a figure that increases in proportion to their length of stay on U.S. soil (Bakalian, p. 64).

Employment and Economic Traditions

Due to the quick assimilation and divided nature of the Armenian American community, precise data on the demographics of this group-their education, occupations, income, family size, and dynamics-is lacking. Still, there is a wealth of fairly uniform impressionistic information on the Armenian community's tendencies. The majority of early Armenian immigrants took unskilled jobs in wire mills, garment factories, silk mills, or vineyards in California. Second-generation Armenian Americans were a more professional lot and often obtained managerial positions. Third-generation Armenian Americans, as well as Armenian immigrants who came after World War II, were well-educated and largely attracted to careers in business; they also have a penchant toward engineering, medicine, the sciences, and technology. One Armenian group, which sponsored some 25,000 Armenian refugees into the United States from 1947-1970, reports that these refugees tended to do well economically, with a surprisingly large fraction achieving affluence within their first generation in the United States, primarily by working long hours in their own family businesses.

Though U.S. Census data is admittedly imprecise, especially on ethnic issues, this picture of the Armenian community emerges from the 1990 reports: Of the total of 267,975 Americans who report their ancestry as Armenian, fully 44 percent of these are immigrants-21 percent prior to 1980, and fully 23 percent in 1980-1990. The self-reported mean household income averaged $43,000 for immigrants and $56,000 for native-born, with eight percent of immigrants and 11 percent of natives reporting in excess of $100,000 annually. Eighteen percent of immigrant families and three percent of American-born families fell below the poverty line.

Another profile is yielded in a 1986 sociological survey of 584 New York Armenians: some 40 percent were immigrants, and four out of five of these are from the Middle East. Their three largest occupations were business owners (25 percent), professionals (22 percent), and semi-professionals (17 percent). Median income was about $45,000 annually. Only 25 percent sympathized with one of the three Armenian political parties (primarily Dashnags), with the remaining 75 percent neutral or indifferent (Bakalian, p. 64).

Politics and Government

As the Armenian American community swelled after World War I, so did tensions within it. A few Armenian political parties-Dashnags, Ramgavars, Hunchags-disagreed over acceptance of the Russian-dominated Armenian republic. This conflict came to a head on December 24, 1933 in New York's Holy Cross Armenian Church, when Archbishop Elishe Tourian was surrounded and brutally stabbed by an assassination team in front of his stunned parishioners during the Christmas Eve service. Nine local Dashnags were soon convicted of his murder. Armenians ousted all Dashnags from their Church, forcing these thousands to form their own parallel Church structure. To this day, there continues to be two doctrinally identical yet structurally independent Armenian Church bodies in America, the original Diocese and the later Prelacy. As of 1995, efforts continue to reunite them.

With regard to American politics, Armenian Americans have been active in almost every level of government. Notable politicians include Steven Derounian (1918- ), a U.S. congressman who represented New York from 1952 to 1964 and Walter Karabian (1938- ), who was a California State Senator for several years.

Individual and Group Contributions

Over the years, diaspora Armenians have been fortunate to contribute to the economies and cultures of the nations in which they live, including the United States. Their most visible contributions seem to be in the arts, science and technology (particularly medicine), and business. Up to now they have been least involved in law and the social sciences. In 1994, the first Who's Who among Armenians in North America was published in the United States. Among notable Armenian Americans, three clearly stand out for the visibility of their Armenian heritage. First and foremost is author William Saroyan (1908-1981) who, among other things, declined the 1940 Pulitzer Prize for his play "The Time of Your Life," because he felt such awards distract artists. Another is George Deukmejian (1928- ), the popular Republican governor of California from 1982-1990, who in 1984 was among those considered as a vice-presidential running-mate for his fellow Californian Ronald Reagan. Third is Vartan Gregorian (1935- ), the director of the New York Public Library from 1981-1989, who went on to become the first foreign-born President of an Ivy-League college-Brown University.

ACADEMIA

Armenian American university presidents have included Gregory Adamian (Bentley), Carnegie Calian (Pittsburgh Theological), Vartan Gregorian (Brown), Barkev Kibarian (Husson), Robert Mehrabian (Carnegie Mellon), Mihran Agbabian (the new American University of Armenia, affiliated with the University of California system).

ART

Visual artists include painter Arshile Gorky (Vostanig Adoian, 1905-1948); photographers Yousef Karsh, Arthur Tcholakian, Harry Nalchayan; and sculptors Reuben Nakian (1897-1986) and Khoren Der Harootian. Musical notables include singer/composers Charles Aznavour, Raffi, Kay Armen (Manoogian); sopranos Lucine Amara and Cathy Berberian, and contralto Lili Chookasian; composer Alan Hovhaness; violin maestro Ivan Galamian; and Boston Pops organist Berj Zamkochian. Entertainers in film and television include many Armenians who have changed their distinctive surnames-Arlene Francis (Kazanjian), Mike Connors (Krikor Ohanian), Cher (Sarkisian) Bono, David Hedison (Hedisian), Akim Tamiroff, Sylvie Vartan (Vartanian), director Eric Bogosian, and producer Rouben Mamoulian (who introduced the modern musical to Broadway, with Oklahoma ! in 1943). Others include cartoonist Ross Baghdasarian (creator of "The Chipmunks" cartoon characters), film producer Howard Kazanjian ( Return of the Jedi and Raiders of the Lost Ark ), and screenwriter Steve Zallian, ( Awakenings and Clear and Present Danger ) who won an Oscar for the 1993 movie Schindler's List.

COMMERCE

Business leaders today include tycoon Kirk Kerkorian (of Metro Goldwyn-Mayer [MGM]), Stephen Mugar (founder of Star Markets in New England), industrialist Sarkis Tarzian, and Alex Manoogian, founder of the Masco Corporation, a conglomerate of building products companies.

LITERATURE

In addition to William Saroyan, notable Armenian American writers include novelist Michael Arlen (Dikran Kouyoumdjian), his son Michael J. Arlen, Jr., and Marjorie Housepian Dobkin.

MEDICINE

Noted physicians are Varaztad Kazanjian (1879-1974, "the father of plastic surgery"), and Jack Kevorkian, physician and controversial proponent of doctor-assisted suicide.

PUBLIC AFFAIRS

In addition to Governor Deukmejian are Edward N. Costikyan (1924-) of New York City, and Garabed "Chuck" Haytaian of New Jersey. Lawyers include activist Charles Garry (Garabedian), and Raffi Hovanissian, the recent Foreign Minister of Armenia.

SCIENCE AND TECHNOLOGY

Raymond Damadian (inventor of Magnetic Resonance Imaging [MRI]), and U.S. astronaut James Bagian.

SPORTS

Sports figures include Miami Dolphins football player Garo Yepremian; football coach Ara Parseghian; basketball coach Jerry Tarkanian; race-car sponsor J. C. Agajanian; Major League Baseball pitcher Steve Bedrossian.

PRINT

Armenian International Magazine.

Founded in 1989, this unprecedented monthly newsmagazine seems modeled after Time in content and format. AIM has quickly become a unique source of current facts and trends among Armenians worldwide, offering up-to-date news and features.

Contact: Salpi H. Ghazarian, Editor.

Address: Fourth Millenium, 207 South Brand Boulevard, Glendale, California 91204.

Telephone: (818) 246-7979.

Fax: (818) 246-0088.

E-mail: aim4m@well.com.

Armenian Mirror-Spectator.

Weekly community newspaper in Armenian and English founded in 1932.

Contact: Ara Kalaydjian, Editor.

Address: Baikar Association, Inc., 755 Mt. Auburn Street, Watertown, Massachusetts 02172.

Telephone: (617) 924-4420.

Fax: (617) 924-3860.

Armenian Observer.

Contact: Osheen Keshishian, Editor.

Address: 6646 Hollywood Boulevard, Los Angeles, California 90028.

Armenian Reporter International.

Since 1967, an independent, English-language Armenian news weekly, considered by some the newspaper of record for the diaspora.

Contact: Aris Sevag, Managing Editor.

Address: 67-07 Utopia Parkway, Fresh Meadows, New York 11365.

Telephone: (718) 380-3636.

Fax: (718) 380-8057.

Email: armreport@compuserve.com.

Online: http://www.armenianreporter.com/ .

Armenian Review.

Since 1948, a quarterly academic journal on Armenian issues, published by the largest Armenian political party, the Armenian Revolutionary Federation.

Address: 80 Bigelow Avenue, Watertown, Massachusetts 02172.

Telephone: (617) 926-4037.

Armenian Weekly.

Periodical on Armenian interests in English.

Contact: Vahe Habeshian, Editor.

Address: Hairenik Association, Inc., 80 Bigelow Avenue, Watertown, Massachusetts 02172-2012.

Telephone: (617) 926-3974.

Fax: (617) 926-1750.

California Courier.

English language ethnic newspaper covering news and commentary for Armenian Americans.

Contact: Harut Sassounian, Editor.

Address: P.O. Box 5390, Glendale, California 91221.

Telephone: (818) 409-0949.

UniArts Armenian Directory Yellow Pages.

Founded in 1979. An annual directory of the entire Armenian community in southern California-listing 40,000 families and thousands of businesses, and listing a bilingual reference section listing hundreds of community organizations and churches.

Contact: Bernard Berberian, Publisher.

Address: 424 Colorado Street, Glendale, California 91204.

Telephone: (818) 244-1167.

Fax: (818) 244-1287.

RADIO

KTYM-AM (1460).

Armenian American Radio Hour, started in 1949, offers two bilingual programs totalling three hours per week in greater Los Angeles.

Contact: Harry Hadigian, Director.

Address: 14610 Cohasset Street, Van Nuys, California 91405.

Telephone: (213) 463-4545.

TELEVISION

KRCA-TV (Channel 62).

"Armenia Today," a daily half-hour show describing itself as "the only Armenian daily television outside Armenia;" it is carried on 70 cable systems in southern California.

Address: Thirty Seconds Inc., 520 North Central Avenue, Glendale, California 91203.

Telephone: (818) 244-9044.

Fax: (818) 244-8220.

Organizations and Associations

Armenian Assembly of America (AAA).

Founded in 1972, AAA is a nonprofit public affairs office that tries to communicate the Armenian voice to government, increase the involvement of Armenians in public affairs, and sponsor activities fostering unity among Armenian groups.

Contact: Ross Vartian, Executive Director.

Address: 122 C Street, Washington, D.C. 20001.

Telephone: (202) 393-3434.

Fax: (202) 638-4904.

E-mail: info@aaainc.org.

Online: http://www.aaainc.org .

Armenian General Benevolent Union (AGBU).

Founded in 1906 in Egypt by statesman Boghos Nubar, this wealthy service group operates internationally, with some 60 chapters in North America. AGBU resources are targeted onto specific projects chosen by its Honorary Life President and Central Committee-sponsoring its own schools, scholarships, relief efforts, cultural and youth groups, and, since 1991, a free English-language newsmagazine. More than any major diaspora group, AGBU has had close ties with Armenia, in both the Soviet and post-Soviet eras.

Contact: Louise Simone, President.

Address: 55 E. 59th St., New York, NY 10022-1112.

Telephone: (212) 765-8260.

Fax: (212) 319-6507.

E-mail: agbuny@aol.com.

Armenian National Committee (ANC).

Founded in 1958, the ANC has 5,000 members and is a political lobby group for Armenian Americans.

Contact: Vicken Sonentz-Papazian, Executive Director.

Address: 104 North Belmont Street, Suite 208, Glendale, California 91206.

Telephone: (818) 500-1918. Fax: (818) 246-7353.

Armenian Network of America (ANA).

Founded 1983. A nonpolitical social organization with chapters in several U.S. cities, ANA is of special appeal to young adults in the professions.

Contact: Greg Postian, Chairman.

Address: P.O. Box 1444, New York, New York 10185.

Telephone: (914) 693-0480.

Armenian Revolutionary Federation (ARF).

Founded in 1890 in Turkey, the ARF, or Dashnags, is the largest and most nationalistic of the three Armenian political parties.

Contact: Silva Parseghian, Executive Secretary.

Address: 80 Bigelow Street, Watertown, Massachusetts 02172.

Telephone: (617) 926-3685.

Fax: (617) 926-1750.

Diocese of the Armenian Apostolic Church of America. The largest of the several independent Christian churches among Armenians, directly under the supreme Catholicos in Echmiadzin, Armenia.

Contact: Archbishop Khajag Barsamian.

Address: 630 Second Avenue, New York, New York 10016.

Telephone: (212) 686-0710.

Society for Armenian Studies (SAS).

Promotes the study of Armenia and related geographic areas, as well as issues related to the history and culture of Armenia.

Contact: Dr. Dennis R. Papazian, Chair.

Address: University of Michigan, Armenian Research Center, 4901 Evergreen Road, Dearborn, Michigan 48128-1491.

Telephone: (313) 593-5181.

Fax: (313) 593-5452.

E-mail: papazian@umich.edu.

Online: http://www.umd.umich.edu/dept/armenian/SAS .

Museums and Research Centers

The 1990 Armenian American Almanac identified 76 libraries and research collections in the United States, scattered among public and university libraries, Armenian organizations and churches, and special collections. Of special value are the university collections at the University of California, Los Angeles (21,000 titles), Harvard University (7,000), Columbia University (6,600), University of California, Berkeley (3,500), and the University of Michigan.

Armenian Library and Museum of America (ALMA).

ALMA houses a library of over 10,000 volumes and audiovisual materials, and several permanent and visiting collections of Armenian artifacts dating as far back as 3000 B.C.

Address: 65 Main Street, Watertown, Massachusetts 02172.

Telephone: (617) 926-ALMA.

National Association for Armenian Studies and Research (NAASR).

NAASR fosters the study of Armenian history, culture, and language on an active, scholarly, and continuous basis in American institutions of higher education. Provides a newsletter, Journal of Armenian Studies, and a building housing its large mail-order bookshop, and a library of more than 12,000 volumes, 100 periodicals, and diverse audio-visual materials.

Address: 395 Concord Avenue, Belmont, Massachusetts 02478-3049.

Telephone: (617) 489-1610.

Fax: (617) 484-1759.

Sources for Additional Study

Armenian American Almanac, third edition, edited by Hamo B. Vassilian. Glendale, California: Armenian Reference Books, 1995.

Bakalian, Anny P. Armenian-Americans: From Being to Feeling Armenian. New Brunswick, New Jersey: Transaction, 1992.

Mirak, Robert. Torn between Two Lands. Cambridge, Massachusetts: Harvard University Press, 1983.

Takooshian, Harold. "Armenian Immigration to the United States Today from the Middle East," Journal of Armenian Studies, 3, 1987, pp. 133-55.

Waldstreicher, David. The Armenian Americans. New York: Chelsea House, 1989.

Wertsman, Vladimir. The Armenians in America, 1616-1976: A Chronology and Fact Book. Dobbs Ferry, New York: Oceana Publications, 1978.

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Armenian Americans - History, The armenian republic, Immigration to america

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The estimated 700,000 Americans of Armenian ancestry are descended from an ancient nation located at the borders of modern Russia, Turkey, and Iran. Through much of the past 4,000 years, Armenians have been a subjugated people with no independent state until September 23, 1991, when the Soviet Union dissolved and the 3,400,000 people in that area voted to form a new Republic of Armenia.

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The Hidden Map
Journey to modern-day Turkey with an American-Armenian granddaughter of genocide survivors in search of long-buried truths and a forbidden past that has been awaiting discovery for more than a century. A chance encounter with a Scottish explorer leads to a joint odyssey unearthing sacred relics, silenced voices, daring resilience and the hidden map.

Aired: 06/04/22

Rating: NR

Problems Playing Video? Report a Problem |

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The Hidden Map Journey to modern-day Turkey with an American-Armenian granddaughter of genocide survivors in search of long-buried truths and a forbidden past that has been awaiting discovery for more than a century. A chance encounter with a Scottish explorer leads to a joint odyssey unearthing sacred relics, silenced voices, daring resilience and the hidden map.

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PBS: Celebrate Arab American Heritage Month

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PBS: Celebrate Arab American Heritage Month

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Arab American Heritage Month: Facts, Activities & Resources | PBS

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Documentaries and programs that celebrate the diversity and history of Arab American communities.

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Arab American National Museum - Arab American History and Culture

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The Arab American National Museum (AANM) is the first and only museum in the United States devoted to documenting and sharing Arab American contributions that shaped the economic, political and cultural landscapes of American life. The Museum also brings to light the shared experiences of immigrants and ethnic groups, paying tribute to the diversity of our nation.

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100 Questions and Answers About Sikh Americans

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100 Questions and Answers About Sikh Americans

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Bias Busters: Cultural competence guides: Arab Americans

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Bias Busters: Cultural competence guides: Arab Americans

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Arab American Community Resources | Arab World News & Events

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Arab America is dedicated to bring Arab World resources, news and events to Arab Americans and Arab Heritage and individuals interested in Arabic culture.

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The Story of Arab Americans’ Beginning in America – And the Quest for Fair Representation

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The Story of Arab Americans’ Beginning in America – And the Quest for Fair Representation

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Estebanico Azemmouri, a Moroccan man, landed in the United States of America in 1527, and Antonio Bishallany who immigrated from Lebanon became the first member of a community today known as "Arab Americans." This is the story of Arab Americans' beginning in America - and the origins of their quest for fair representation.

While estimates vary, Arab Americans make up about three million members of the U.S. population. Arab immigrants came to the United States in four waves from Lebanon, Syria, and Egypt, but also from Morocco, Iraq, Jordan, Palestine, Yemen, Tunisia, Algeria, many Gulf countries, and Libya. The first wave was made up of mostly Lebanese and Syrians, who worked largely as grocers and peddlers throughout the Northeast and Midwest. Arab immigration really took off at the start of the twentieth century, as Detroit's exploding auto industry drew immigrants from all over the world. The Third Wave, which lasted until 1990, witnessed escape from the war in Lebanon and poverty in Egypt, Morocco, and Yemen. The current Fourth Wave comprises refugees from Somalia, Sudan, Iraq, and Syria.

Early Arabs in America had to identify as "White" in order to gain access to American citizenship. In 1915, George Dow was granted naturalization rights by the Georgia Court of Appeals, which considered "the inhabitants of ... Syria, to be classed as white persons." In 1977, the Office of Management and Budget (OMB) issued Directive 15 officially classifying "White" those who descend from Europe, and the Middle East and North Africa (MENA). The inclusion of Arab ancestries in the Census Bureau was not without problems such as defining the boundaries of the Middle East and North Africa - and whether a (negative) geographic colonial label should be used in reference to the region.

For the next twenty years, the Arab American community engaged in internal and external debates around how the community should be defined, where we draw boundaries, and whether to impose a pan-Arab identity on peoples who hail from 22 different countries and multiple ethnicities across the Arab world. In its 1997 revisions of the race guidelines, OMB decided that further research was needed and closed the case. The lack of accurate data on the community over the last 15 years has constituted a serious threat to Arab Americans' health, education, employment, housing, and civil rights.
Quest for Recognition
In 2010, members of the Arab-American community launched the "Check it right; you ain't White!" campaign to change how they are classified in the Census. A coalition was formed under the leadership of the Arab American Institute (AAI), and the group authored a historical letter to the Census Bureau requesting a MENA box on the Census form. The Bureau responded by publishing a notice in the Federal Register, which received an unprecedented number of favorable responses. In December 2014, the Bureau announced its intention to test creating a MENA category for inclusion in the 2020 Census. The move was a historic endeavor that could have produced much-needed data on MENA communities, their needs, and their contributions. However, OMB halted all efforts in December 2018 citing the need for further research without further explanation. The community is continuing to work through the various local, state, and federal political and legal channels to make representation a reality.
Commitment to Public Service
Without having a specific MENA category to check on official forms, Arab Americans did not identify with any of the five races. Instead, many of them checked the "Some Other Race" category when provided.  It is also difficult to capture the community's contributions to public service or to improve the recruitment, retention, and promotion rates of Arab Americans.  As an underrepresented and undercounted group, Arab Americans continue to work with a coalition of recognized U.S. government employee groups to raise awareness about issues of representation in the government and identify tangible ways forward that will create a more diverse, inclusive, and equitable workforce that celebrates our diverse backgrounds and experiences. Such critical efforts will not only strengthen our policy-making process but enhance our national security as well.
Arab Americans in Foreign Affairs
An estimated 12 percent of Arab Americans are employed in federal, state, or local governments, according to the Census Bureau. The Arab Americans in Foreign Affairs Agencies (AAIFAA) employee affinity group was created to support the promotion, protection, and utilization of Arab Americans - and advance the cultural, linguistic, personal, and professional assets Arab Americans bring in foreign affairs and in support of the American people. Similar to other ethnic- and minority-based employee associations, AAIFAA serves as a resource of relevant ideas and experiences that can be shared among Arab American communities and those with an interest or experience in the Arab world throughout the interagency community. AAIFAA has over 400 Civil Service, Foreign Service, contractors, and other members across the federal foreign affairs community serving in various capacities in Washington and at diplomatic posts. And though not all AAIFAA members identify as Arab Americans, AAIFAA works towards advancing diversity and inclusion in the foreign service.

This past month, Arab Americans celebrated a rich heritage, including contributions to foreign policy and international development. They follow in the footsteps of great diplomats such as Ambassador Philip Habib and Susan Ziadeh, and notable negotiators like Special Envoy George Mitchell.  As in the past, Arab Americans continue to answer the call of duty and lead America's foreign policy through diplomacy and advocacy, as well as foreign assistance. Personally, delivering development and humanitarian assistance from the American People has been a great honor in my career at USAID.
About the Author: Dr. Rita Stephan currently serves as the Regional Coordinator for Religious and Ethnic Minorities at the USAID Middle East Bureau. Previously she was The Director of the Middle East Partnership Initiative (MEPI) at Near East Affairs Bureau, the Deputy Director for Analytics at the Executive Secretary Office, and the MENA survey statistician at the U.S. Census Bureau.

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The Story of Arab Americans' Beginning in America - And the Quest for Fair Representation - United States Department of State

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Estebanico Azemmouri, a Moroccan man, landed in the United States of America in 1527, and Antonio Bishallany who immigrated from Lebanon became the first member of a community today known as "Arab Americans." This is the story of Arab Americans' beginning in America - and the origins of their quest for fair representation.

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Most policymakers are unaware of the size, diversity, and interests of the Arab American community. Arab immigrants began coming to the U.S. in sizable numbers during the 1880's. Today, it is estimated that nearly 3.7 million Americans trace their roots to an Arab country. Arab Americans are found in every state, but more than two thirds of them live in just ten states: California, Michigan, New York, Florida, Texas, New Jersey, Illinois, Ohio, Pennsylvania, and Virginia. Metropolitan Los Angeles, Detroit, and New York are home to one-third of the population.

The majority of Arab Americans are native-born, and nearly 82% of Arabs in the U.S. are citizens. While the community traces its roots to every Arab country, the majority of Arab Americans have ancestral ties to Lebanon, Syria, Palestine, Egypt and Iraq.

AAI derives our demographic information from Census Bureau surveys, including the American Community Survey, and projections based on other surveys by reputable scholars and organizations such as Zogby International, among other sources.

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Most policymakers are unaware of the size, diversity, and interests of the Arab American community. Arab immigrants began coming to the U.S. in sizable numbers during the 1880's. Today, it is estimated that nearly 3.7 million Americans trace their roots to an Arab country.

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Laotian Americans - History, Modern era, Significant immigration waves, Settlement patterns

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Laotian Americans - History, Modern era, Significant immigration waves, Settlement patterns Ha-La

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Introducing a First Collection of Papers from the Fourth International Conference on Lao Studies 

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Introducing a First Collection of Papers from the Fourth International Conference on Lao Studies 

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The Lao: Gender, Power, and Livelihood (Case Studies in Anthropology)

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The Lao: Gender, Power, and Livelihood (Case Studies in Anthropology)

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The Lao: Gender, Power, And Livelihood (Case Studies in Anthropology)

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Amazon.com: The Lao: Gender, Power, And Livelihood (Case Studies in Anthropology): 9780813340630: Ireson-Doolittle, Carol: Books

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List of books by author Center for Lao Studies

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List of books by author Center for Lao Studies

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Center for Lao Studies Books | List of books by author Center for Lao Studies

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Looking for a book by Center for Lao Studies? Center for Lao Studies wrote Laotians in the San Francisco Bay Area, which can be purchased at a lower price at ThriftBooks.com.

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The Center for Lao Studies is a unique organization that serves both as an academic and a resource center for scholars, the general public, and persons of Lao heritage around the world. Our mission is to advance knowledge and engagement in the field of Lao Studies through research, education and information sharing. Ourvision is to be an institution that leads and excels in the pursuit of knowledge in the field of Lao Studies. At the Center for Lao Studies, we provide an opportunity for all to use our resources, participate in our programs, and to be educated and informed on all issues pertaining to Lao Studies.

The Center for Lao Studies, a 501(c)(3) public benefit corporation, was formed in 2006 as a result of the First International Conference on Lao Studies. CLS was created in response to a void in Lao Studies at the time; in university settings, Lao Studies tended to fall under the umbrella of bigger fields of study and under various administrative structures, such as Centers for Southeast Asian Studies or Centers for Asian Studies. Lao Studies has rarely if ever been the main focus of these fields -Lao specialist faculty is almost nonexistent, Lao language is not taught, and research and publications on Lao-related topics are rare. The Center for Lao Studies has been committed to filling this void by working with academic institutions and community organizations around the world to initiate exceptional programs.

What makes the Center for Lao Studies stand out is our devotion to exclusively developing and promoting the field of Lao Studies. We achieve this through four main objectives:

1. Promote Lao Studies in Academia through the International Conference on Lao Studies and Summer Study Abroad in Laos Programs;

2. Collaboration between Academia and the Community established through the Lao Oral History Archive, cosponsoring of the International Lao New Year Festival, and through partnerships with institutions, universities and non profit organizations in the U.S. and abroad;

3. Promote Research and Publication of the peer‐reviewed Journal of Lao Studies, manuscripts from the International Conferences on Lao Studies, and other scholarly publications that advance and preserve the languages and cultures of the indigenous peoples of Laos; and

4. Serve as a Resource Center for scholars, students, community members and the public on all things Lao.

Lao Studies encompasses the study of all Lao disciplines related to and representing the five major groups:

1. All ethno-linguistic groups of Laos (e.g. Mon-Khmer, Hmong-Mien, Lao-Tai);

2. Lao Isan and other ethnic Lao groups in Thailand (e.g. Lao Song, Phuan, Phu Tai);

3. Ethnic Lao living in Cambodia;

4. Cross-border ethnic groups in Thailand, Vietnam, China, Burma and Cambodia (e.g. Akha, Hmong/Miao, Khmu, Iu-Mien, Lao Phuan, Tai Leu, Tai Dam, Tai Daeng, Shan); and

5. Overseas Lao (e.g. Lao American, Lao French).

At the Center for Lao Studies, we are passionate about elevating discourse on Lao Studies to that on par with other regional studies departments, and are proud of our accomplishments in creating several one-of-a-kind programs. Our members and volunteers around the world have been crucial to our success, and we invite you to join our community in support of expanding awareness of our programs and increasing our impact in the field. Thank you for visiting us - we hope you will take advantage of all the Center for Lao Studies has to offer. Kop Chai!

Download CLS Brochure (pdf)

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The Center for Lao Studies is a unique organization that serves both as an academic and a resource center for scholars, the general public, and persons of Lao heritage around the world. Our mission is to advance knowledge and engagement in the field of Lao Studies through research, education and inf…

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This article is an edited chapter on the major historical events and contemporary characteristics of the Laotian American community, excerpted from The New Face of Asian Pacific America: Numbers, Diversity, and Change in the 21st Century, edited by Eric Lai and Dennis Arguelles in conjunction with AsianWeek Magazine and published by the UCLA Asian American Studies Center.
Laotian Americans continue to be diverse in practically every respect: they speak several different languages in the home, follow many different religions, are dispersed throughout the United States, and fill niches at every point along the socioeconomic scale. According to the 2000 Census, 198,203 Laotian Americans (not including Hmong, but including mixed-race and mixed-ethnicity Laotians) live throughout the United States.

Nearly all of them either arrived in this country as refugees or are the children of refugees, beginning in 1975 when the Communist Pathet Lao defeated the U.S.-supported government of Laos. Resettlement in the U.S. increased dramatically in the late 1970s and 1980s, after hundreds of thousands of Laotians fled across the Mekong River to Thailand seeking safety in refugee camps.

A total of 105,477 "first wave" refugees arrived in the United States from Laos between 1979 and 1981. Then from 1986 to 1989, a total of 52,864 "second wave" Laotians arrived. Currently, many non-profit organizations, such as the Southeast Asian Resources Action Center (SEARAC), Laotian American National Alliance, and the Lao American Women Association are playing key roles in the continuous support and advocacy for Laotian Americans.

In terms of culture and language, the dominant group are the Lao Loum, or Lowland Lao, who make up seven-tenths of the population back in Laos. But there are many ethnic minority groups, including the Hmong, most of whom come from upland areas, thus earning them the broad label, Highland Lao. Other Laotian ethnic groups include the Khmu, Thaidam, and Lu-Mien (Yao).

Many Laotian arrived without a written language, little exposure to wage labor, and very little experience with formal schooling. Because of these pre-existing conditions, many lack the type of skills that today's workforce requires and instead, settle for low-skill jobs and as a result, they must work two jobs to make ends meet. One major consequence is that the children are left at home with little or no supervision.

These children consequently suffer academically, because help is unavailable to them in their home environments. While some students have the ability to succeed, unfortunately not all students have the resources available to them to achieve higher learning -- lack of financial resources remain a major challenge. Another current problem in the community is the high rate of Laotian American youth going to prison, reportedly the highest rate among all Southeast Asian youth. Many reasons can be cited for this problem, but lack of parental involvement is a major factor.

Nonetheless, despite the initial challenges of adapting to a new country, many Laotians are able to find a means of fulfilling their educational goals, managing to overcome obstacles to higher learning. Most young refugees or children of refugees attribute their success to a growing network of Laotian Student Associations at college campuses. These associations provide academic support as well as a strong network of students who share similar cultural experiences. Student and professional groups are also influential, servicing the Laotian community.

One concern that the community now faces is declining cultural practices -- which include traditions, values, and language -- among a newer generation of Laotian Americans dispersed throughout the country. This dispersal challenges a traditionally concentrated and inclusive community. Such Laotian American enclaves now exist, though still rare, in those states with a greater number of Laotian Americans, such as New Iberia in Louisiana, San Diego and Fresno in California, and the Washington D.C. metropolitan area.

The traditional Laotian American family extends beyond a nuclear one, with grandparents and elders serving as respected household leaders. Elders continue to pass down many folktales and stories to first generation Laotian Americans through oral tradition, an important aspect of Laotian culture. The oral culture is a significant teaching tool for the elders because many can only speak, but not write, in their own language. But language barriers between Laotian-speaking parents and their English-speaking children are making them unable to share their unique Laotian and American experiences with each other.

Most Lowland Lao practiced Theravadha Buddhism in Laos. It's a practice they have carried on in the United States, one which has been very helpful for community-building purposes. These temples provide a place for interaction among different generations of Laotian Americans and offer weekend language school and other classes like classical dance and music. Because the Lowland Lao have a long-established history of formal education through Buddhist temples, these classes are merely a continuation of the tradition of learning via temple teaching.

Ethnic division among Laotian Americans signifies the rich culture and abundant diversity. While embracing the differences, Laotian Americans must realize that one unified voice is a key to social, educational, and political advancement in the United States. Within the grassroots community, it's also important that all generations of Laotian Americans -- past, present, and future -- focus on the common issues that face the community.

Copyright © 2003 by Toon Phapphayboun, Eric Lai, Dennis Arguelles, AsianWeek Magazine, and the UCLA Asian American Studies Center. Reprinted in accordance with Section 107 of the U.S. Copyright Act of 1976.

Suggested reference: Phapphayboun, Toon. 2003. "Laotian Americans" Asian-Nation: The Landscape of Asian America. <laotian.shtml> ().

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Laotian Americans : Asian-Nation :: Asian American History, Demographics, & Issues

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This article is an edited chapter on the major historical events and contemporary characteristics of the Laotian American community, excerpted from The New Face of Asian Pacific America: Numbers, Diversity, and Change in the 21st Century , edited by Eric Lai and Dennis Arguelles in conjunction with AsianWeek Magazine and published by the UCLA Asian American Studies Center.

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American Folklife Center Collections: Laos

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American Folklife Center Collections: Laos

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Research Guides: American Folklife Center Collections: Laos: Introduction

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This guide provides access to ethnographic resources documenting Laotian expressive culture in Laos and the United States in the collections of the American Folklife Center, Library of Congress.

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Asian Americans: Advancing Justice: Curriculum / Lesson Plans

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Asian Americans: Advancing Justice: Curriculum / Lesson Plans

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Our mission is to advocate for civil rights, provide legal services and education, and build coalitions to positively influence and impact Asian Americans, Native Hawaiians, and Pacific Islanders and to create a more equitable and harmonious society.

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Our mission is to advocate for civil rights, provide legal services and education, and build coalitions to positively influence and impact Asian Americans, Native Hawaiians, and Pacific Islanders and to create a more equitable and harmonious society.

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KOREAN
AMERICAN
NATIONAL
MUSEUM

Exploring Korean American
History, Identity & Culture

Dear Supporters,

As a way to commemorate the National Liberation Day of Korea, or Gwangbokjeol, it was our goal to release our website on August 15th, 2022. We were not able to meet this deadline, but we are continuing to work on a website refresh that will best highlight our new museum re-design.

​

Please continue to check back to see new images and get updates on our progress. There is a dedicated community of advocates working behind the scenes to build this museum, and you are an important part of that community. Thank you for your patience and support!

​

From,

The Korean American National Museum

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KOREAN AMERICAN NATIONAL MUSEUM Exploring Korean American History, Identity & Culture Dear Supporters, As a way to commemorate the National Liberation Day of Korea, or Gwangbokjeol, it was our goal to release our website on August 15th, 2022.

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National Association of Korean Americans 

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National Association of Korean Americans 

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In Observance of Centennial of Korean Immigration to the U.S.
---Learn From the Past, Shape the Future---

A Brief History of Korean Americans

Korean Americans are celebrating year 2003 as the 100th anniversary of Korean immigration to the United States. However, Korean American history goes back further than that to 1882, when the U.S. signed a treaty of peace, friendship, and commerce with Korea, allowing each country to establish a diplomatic mission in the other's country. From then on, Koreans began to arrive in the U.S. as diplomats, political exiles, merchants, or students.

Korean emigration to the United States can be divided into three major waves. The first, from 1903 to 1905, consisted of about 7,500 Koreans, mostly men, who went to work on Hawaii's sugar plantations as contract laborers. The second, beginning in 1950, consists of women who married American soldiers and children adopted into American families. Nearly 100,000 so-called "internationally married women" or "military brides" entered the United States between 1950 and 1989, while approximately 300,000 Korean adoptees entered the United States beginning in 1953. The third wave, beginning in 1967, consists of Koreans who came under the occupational and family reunification preferences of the 1965 Immigration Act. These waves of emigration followed growing U.S. involvement in Korea during the twentieth century.

I) The Early Pioneers
Philip Jaisohn (a.k.a. SEO, Jae-Pil) arrived in the U.S. in 1885 as a political exile, and became the first Korean to be naturalized as a U.S. citizen. He also became the first Korean American medical doctor as well as an influential political reformer in Korea when he returned to home in 1896. He established Korea's first modern newspaper, Tongnip Sinmun (The Independent), and also a political organization called Tongnip Hyeop-hoe (The Independent Club). In 1947, he returned to Korea and became the chief advisor to the commanding general of the U.S. Army in South Korea. He died in the U.S. in 1951.

In December 1902, 56 men, 21 women, and 25 children traveled from Korea across the Pacific Ocean on the S.S.Gaelic and landed in Honolulu, Hawaii, on Jan. 13, 1903. Some of them were denied of entry for health reasons. Korean migration to Hawaii was largely a result of the efforts of Horace Allen, a missionary, medical doctor, businessman and self-styled diplomat and the Hawaiian Sugar Planters Association. The association, made up of the owners of sugar plantations, was constantly looking for new sources of cheap labor. The planters used a policy of employing different racial and ethnic groups on the plantations in order to keep the work force divided and prevent general strikes. This policy led them to actively seek workers from China, Japan, Korea, and the Philippines. Allen was a confidant of the Korean king and was able to persuade him that allowing Koreans to go to Hawaii would strengthen Korea's connection with the United States.

Recruitment was not easy, however, and Allen was forced to use his missionary connections. As a result, nearly 50 percent of the recruited contract workers were Christian converts. They and their descendants built a church-centered Korean immigrant community in Hawaii and the American west coast. They quickly left the plantations as soon as their three-year contracts expired and worked in a variety of manual occupations, as tenant farmers, or as the owners of small businesses. About half of them eventually returned to Korea. For this generation, Korean independence from Japan, which had annexed Korea in 1910, became a focal point of community concern and ethnic solidarity. On the eve of annexation of Korea, thousands of Korean laborers in Hawaii signed a petition to U.S. president Theodore Roosevelt advocating independence for Korea.

In October 1902, Ahn Chang-Ho (a.k.a. Dosan) and his wife, Lee Hye-Ryun, arrived in San Francisco to study. He would become an outstanding leader for the Korean community in the U.S. and abroad. He established the Friendship Society in 1903, the first Korean organization in the continental U.S. He also established the Mutual Assistance Society (MAS) in San Francisco, 1906. MAS and United Korean Society (1907, Hawaii) merged to form the Korean National Association (KNA) in 1909, and it began publishing The New Korea newspaper. KNA (a.k.a.Taehanin Kungminhoe) became the "official agent" of Koreans in the U.S. until the end of World War II. KNA also provided financial support to the Korean Provisional Government in Shanghai between 1919 and the 1940's. Ahn also founded Young Korean Academy (a.k.a. Heungsa-dan), whose main purpose was to promote the renewal of moral character through self-cultivation, in 1913. This organization is still active in South Korea and the U.S. today. When Koreans staged a nationwide demonstration for independence on March 1, 1919, Dosan wrote "A Korean's Appeal for Independence" as chair of KNA in the Nation magazine. Thereafter, he went to Shanghai to work for the Korean Provisional Government there. He was arrested by the Japanese police in 1932 and taken to Korea. He died there in 1938 while serving a prison sentence.

In 1904, Syngman Rhee came to the U.S. to study and became another leader for Korea's independence. He received a Ph.D. in international affairs from Princeton University in 1910. He returned to Korea in 1945, after Korea's liberation from Japan, and became the first president of the Republic of Korea (South Korea) in 1948, with the support of the U.S. military government in Korea. He became a stubborn dictator and was overthrown from power by angry students in 1960. He died in Hawaii in 1965.

In 1905, Yongman Park came to the U.S. to study and entered the University of Nebraska. During his time at the university, he established the Korean Youth Military Academy. He wrote two books: the National Military and Soldiers Requisite Knowledge in 1911 and 1912 respectively. Moving to Hawaii in 1912, he founded the All-Korean Association of Hawaii. He also founded there the Korean Military Corps in 1914, to fight for Korea's independence. He believed that Korea's independence could only be achieved by means of military power. His philosophy was not well received by Syngman Rhee who believed in international diplomacy. After a falling out with Rhee, he went to Vladivostok, Russia to build a military base there. Unfortunately, he was assassinated in China in1928.

II) Early Discrimination Against Koreans
It is quite a mystery how Philip Jaisohn obtained his citizenship in 1888 when the federal immigration law at the time allowed naturalization to only "free white persons." Perhaps, his marriage to a white woman and his political connections may helped him. In any case, he was an exception to the general rule. In 1924, the U.S. Congress designated Asia as a "barred zone" from which immigration was totally prohibited. About three hundred Korean students were admitted with Japanese-issued passports between 1925 and 1940. They were allowed to remain in this country as long as they continued to register for school.

In the 1930's, approximately 650 Koreans in Los Angeles County formed a community in the area between Adams and Slausen Boulevards and between Western and Vermont Avenues, now called South Central Los Angeles. Despite their small numbers, Koreans were targets of anti-Asian violence as well as anti-Asian legislation. Korean farm workers were attacked in Hemet Valley, California, in 1913, by an angry mob of white workers who mistook them for Japanese. The same year, California passed the Alien Land Act, which prohibited immigrants ineligible for citizenship - that is, Asians - from buying property. Koreans, like others of color, were subjected to both employment restrictions and housing segregation. Thus, many Korean Americans engaged in tenant farming and small businesses, such as barbershops and rooming houses, that cater to people not permitted to use facilities reserved for whites.

The prohibition against Asian immigration was finally lifted during the Korean War, when the McCarran-Walter Act was passed in 1952. This law reformulated the 1924 barred zones and national origins restriction allowing, amongst other things, for East Asians to apply for U.S. citizenship.

III) Impact of the Korean War
The emigration of military brides and adoptees has been a silent phenomenon that has not been fully explored. Perhaps, their emigration can be traced back to the U.S. military landing in Korea in September 1945 when the Truman administration divided the Korean peninsula at the 38th parallel, establishing a U.S. military government in the southern half. Military rule ended after three years and the Republic of Korea (ROK) was established in the south in 1948. However, some 500 U.S. soldiers continued to remain in South Korea as military advisors until June 1950 when the outbreak of the Korean War brought hundreds of thousands of U.S. soldiers to Korea. As of May 2003, there are still some 40,000 U.S. troops station throughout South Korea.

Military brides and adoptees entered American families and scattered throughout the United States, often in suburban or rural areas with few Asians. Military brides have formed their own networks of organizations and friendships, essentially forming their own communities separate from the mainstream Korean immigrant communities. They and their families, even after the husband leaves the military, are most often found near military bases. The most well known military bride communities are in Texas and in Washington, but cities such as New York, Chicago, Los Angeles, San Diego, Atlanta, and Washington, D.C. also have significant military bride populations. Military bride emigration peaked at an average of 4,000 per year during the 1970s and 1980s.

Korean adoptees were placed primarily in white American families throughout the United States. Harry Holt is credited with beginning the practice of sending Korean children overseas for adoption when he and his wife began to adopt war orphans in the early 1950s. Korean adoption quickly spread to include not only war orphans and Amerasians (offspring of Korean women and American soldiers), but also the children of unmarried women and poor families. Many of the children sent overseas were not orphans at all, but were given up by their families for various reasons.

These adoptees have recently begun to speak out about their experiences. They have organized national and international associations, held conferences, published poems, essays and short stories, and are becoming an increasingly visible presence. Like military brides, there is not much interaction between mainstream Korean American communities and the adoptees. But also like military brides, many are quite eager to establish meaningful ties with these communities and have begun to assert their membership in the wider community of the international Korean Diaspora. The number of Korean adoptees peaked in the 1970s and 1980s, and is now declining. In response to criticism during the late 1980s, the South Korean government has made it increasingly difficult to send children overseas for adoption.

IV) Major Increase in Korean Immigration
The third wave of immigration since the 1965 Immigration Act, which allowed family and employment immigration, has resulted in the development of large Korean immigrant communities in Los Angeles, New York and Chicago, as well as smaller communities throughout the United States. Although Korean immigrants have become well known as successful entrepreneurs, such stereotypes conceal great diversity. The majority of Korean immigrants are engaged in factory work, clerical work, and other low-status jobs. More visible to the community and to American society at large are those in professional occupations such as engineers, doctors, nurses, and pharmacists. In Hawaii, descendants of the labor migrants to the sugar plantations dominate the Korean community, while on the mainland, the communities are dominated by the new post-1965 immigrants. A sizable minority of these immigrants first migrated to either Germany or South America before coming to the United States.

In the wake of the 1992 Los Angeles riot, Korean communities have become increasingly concerned with community empowerment and forging alliances with other minority communities. The 1.5 generation (those who migrated as children) and the 2nd generation (those who were born in the United States to immigrant parents) Korean Americans are now playing more visible roles in Korean communities, prompting talk of a "generational change" and a "coming of age" for Korean communities in America. In 1994, the National Association of Korean Americans, following the tradition and spirit of the early Korean National Association, was founded in New York, becoming the first national civil and human rights organization of Korean Americans.

According to the 2000 U.S. Census, the total Korean American population stands at 1,076,872 and 1,228,427 (including mixed blood). Korean American immigrants have settled primarily in California (345,882), New York (119,846), New Jersey (65,349), Illinois (51,453), Washington (46,880), Texas (45,571), Virginia (45,279), Maryland (39,155), Pennsylvania (31,612), Georgia (28,945), and Hawaii (23,537). Korean Americans now reside in all fifty states with the smallest number in North Dakota (411).

V) Conclusion
On June 27, 2002, the U.S. Senate passed a historic resolution (S.R. 185), recognizing the 100th anniversary of Korean immigration to the United States. The National Association of Korean Americans (NAKA) was instrumental in introducing and passing the resolution. In accordance with the resolution, President Bush issued a proclamation recognizing the centennial on January 13, 2003, commending Korean Americans for their "important role in building, defending, and sustaining the United States of America." Although growing in numbers, Korean Americans have yet to emerge as a political force. It is now incumbent on them to become active participants in the American political process: empowering their community, contributing to a peaceful reunification of Korea, and strengthening the American democracy at the same time.

(©2003 by NAKA. Edited by John H. Kim, Esq., with contributions from Prof. Ji-Yeon Yuh, Prof. Elaine H. Kim and Prof. Eui-Young Yu)

References:
Charr, Easurk Emsen, and Wayne Patterson. The Golden Mountain: The Autobiography of a Korean Immigrant, 1895-1960. 2nd ed., University of Illinios Press, 1996.
Choy, Bong Youn. Koreans in America. Chicago: Nelson-Hall, 1979.
Cumings, Bruce. Korea's Place in Sun. New Press. Distributed by W.W. Norton, 1997.
Kang, K. Connie. Home Was the Land of Morning Calm: A Saga of a Korean American Family. Perseus Publishing, 1995.
Kim, Elaine H, and Eui-Young Yu. East to America: Korean American Life Stories. New York: New Press. Distributed by W.W. Norton, 1996.
Kim, Hyung-Chan. Tosan Ahn Ch'ang-Ho: A Profile of a Prophetic Patriot. Seoul, Seattle, Los Angeles: Tosan Memorial Foundation, 1996.
Kim, Hyung-Chan, and Wayne Patterson. The Koreans in America, 1882-1974 a Chronology and Fact Book. Oceana Publications, 1974.
Lee, Helie. Still Life With Rice: A Young American Woman Discovers the Life and Legacy of Her Korean Grandmother. Touchstone Books, Reprint Edition 1997.
Liem, Channing. Philip Jaisohn. The Philip Jaisohn Memorial Foundation, 1984.
The Korean American Journey, National Association for Korean Schools, 2002.
A Legal History of Asian Americans, 1790-1990. Contributions in Ethnic Studies, no. 34. Westport, Conn: Greenwood Press, 1994.

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National Association of Korean Americans - Resources

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Learn From the Past, Shape the Future--- A Brief History of Korean Americans Korean Americans are celebrating year 2003 as the 100th anniversary of Korean immigration to the United States. However, Korean American history goes back further than that to 1882, when the U.S.

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The umbrella term Asian-American often hides the great diversity of historical contexts, cultures and current-day issues faced by different peoples within its scope. Educators can help challenge the stereotype that all Asian peoples have the same language, culture or history by reflecting on their own assumptions and knowledge gaps and by including a variety of Asian-American voices throughout their curricula.

Teacher Reflection Questions

1. Do I have images, texts and/or lessons that focus on the histories and current-day realities of Asian-American people?

2. Do my curriculum and materials portray the diversity of experiences, cultures, languages and histories included under the term Asian-American?

3. What do I know about the ethnic background of my Asian-American students?

4. Do I have assumptions or stereotypes about the ethnicity of my Asian-American students?

5. How might those assumptions show up in the classroom?

6. Do I expect all the Asian-American students in my class to be or act a certain way?

7. What are some steps I can take to learn more about my Asian-American students' backgrounds? What are some steps I can take to challenge my assumptions about them?

Teaching and Learning Resources

Asian Pacific American Heritage Teaching Resources includes links to a variety of curriculum guides, online resources and lesson plans to help educators teach about the histories and cultures of Asian-American peoples. The website includes interdisciplinary lesson plans on the history and experiences of Korean Americans, Japanese Americans, Vietnamese Americans and other Asian peoples. It also links to online exhibits on particular moments in Asian-American history, such as the Japanese internment camps, Chinese immigration to California and the creation of the state of Hawaii. Many of the lessons focus on the experiences of young people and include primary sources written by young people.

Asian Nation: Asian American History, Demographics, and Issues is curated by a Vietnamese-American professor of sociology at the University of Massachusetts Amherst. The purpose of the site is to provide demographic and historical information about Asian-American communities as well as articles and blog posts about current issues that affect Asian-American communities, such as the portrayal of Asian Americans in the media, international adoption, assimilation and interracial dating. The site also links to primary sources.

As the site points out, two dominant stereotypes about Asian Americans are that all Asian Americans are the same and that all Asian Americans are foreigners. To challenge those stereotypes, ask students to research immigration stories and timelines for various ethnic groups using the "Ethnic Groups" link on the website. The page on the history of Chinese Americans provides a useful counterpoint to the stereotype that all Asian Americans are recent immigrants.

This subpage on socioeconomic statistics and demographics could be used to start a research project in which students investigate the differences among Asian-American ethnic groups today. You could ask students to research the causes of differing levels of educational attainment or economic conditions between different groups of Asian Americans.

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The umbrella term Asian-American often hides the great diversity of historical contexts, cultures and current-day issues faced by different peoples within its scope. Educators can help challenge the stereotype that all Asian peoples have the same language, culture or history by reflecting on their own assumptions and knowledge gaps and by including a variety of Asian-American voices throughout their curricula.

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Since its founding in 1983, the Korean Resource Center (KRC) has provided in-language social and legal services and education to low-income immigrant Korean Americans, Asian Americans and Pacific Islanders (AAPI), and other low-income communities of color in Southern California.

KRC is recognized by the Department of Justice's Board of Immigration Appeals (BIA) and conducts a variety of immigration legal services at low to no cost. Accredited representatives and licensed attorneys provide linguistically and culturally appropriate legal services to our community.

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Since its founding in 1983, the Korean Resource Center (KRC) has provided in-language social and legal services and education to low-income immigrant Korean Americans, Asian Americans and Pacific Islanders (AAPI), and other low-income communities of color in Southern California.

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Densho: A nonprofit organization that seeks to preserve the stories and legacies of Japanese Americans who were incarcerated during WWII

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Densho: A nonprofit organization that seeks to preserve the stories and legacies of Japanese Americans who were incarcerated during WWII

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Densho: Japanese American Incarceration and Japanese Internment

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120,000 Japanese Americans were unjustly incarcerated during World War II. Learn about this unprecedented denial of civil liberties and why it still matters today.

Learn about Japanese American history and the legacy of WWII incarceration by exploring personal stories from those who lived through it.

History doesn't repeat itself, but it often rhymes. Join us in putting the lessons of Japanese American WWII incarceration into action today.

Densho Content Director Brian Niiya answers a question about the origin of the concentration camps where Japanese Americans were imprisoned during World War II.

Percussionist, composer, and interdisciplinary artist Paul Kikuchi speaks with Densho Community Curator Erin Shigaki about the influences of his ancestors, identity, and community on his art. Kikuchi shares, "How easily...

Thank you to everyone who tuned in on October 5 for Densho's 2023 virtual fundraiser, Our Voices Will Not Be Silenced!

Stay Informed: Join The Mailing List

Campu: A Podcast

Campu weaves together the voices of survivors to spin narratives out of the seemingly mundane things that gave shape to the incarceration experience: rocks, fences, food, paper. Follow along as hosts Hana and Noah Maruyama move far beyond the standard Japanese American incarceration 101 and into more intimate and lesser-known corners of this history.

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Densho: Japanese American Incarceration and Japanese Internment

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Preserving Japanese American stories of the past for the generations of tomorrow.

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About Discover Nikkei

Explore and celebrate the commonalities and differences in our "Nikkei" experiences through shared stories from around the world with diverse topics, such as cultural identity, community and family history, art, sports, music, literature, and much more with JANM's Discover Nikkei project!

Read articles published daily, watch clips from life history interviews, check out events, and more!

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Homepage | Japanese American National Museum

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Explore and celebrate the commonalities and differences in our "Nikkei" experiences through shared stories from around the world with diverse topics, such as cultural identity, community and family history, art, sports, music, literature, and much more with JANM's Discover Nikkei project! Read articles published daily, watch clips from life history interviews, check out events, and more!

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National Japanese American Historical Society

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National Japanese American Historical Society

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NJAHS - National Japanese American Historical Society

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The National Japanese American Historical Society (NJAHS) is a non-profit membership organization dedicated to the collection, preservation, authentic interpretation, and sharing of historical information of the Japanese American experience. NJAHS plays a significant role in the health and vibrancy of San Francisco's Japantown and its programs. Our work includes ground-breaking exhibitions and educational events for the public, historical research, and development of educational resources for teachers and students.

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The Japanese Journal of American Studies

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The Japanese Journal of American Studies

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The Japanese Journal of American Studies - The Japanese Association for American Studies

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7 Akiko Ochiai Continuing Skirmishes in Harpers Ferry: Entangled Memories of Heyward Shepherd and John Brown 27 Motoe Sasaki Excludable Aliens vs. One National People: The U.S.

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Northern Illinois University: Southeast Asian Studies– Includes Resources for Educators and Lesson Plans

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Northern Illinois University: Southeast Asian Studies– Includes Resources for Educators and Lesson Plans

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Resources for Educators | Center for Southeast Asian Studies | Northern Illinois University

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This set of global and human rights lesson plans are grounded in the rich history and contemporary diversity of the Philippines and developed as a result of a four-week Fulbright-Hays Group Projects Abroad Short-Term Seminar in the summer of 2015. The seminar examined the tension between ethno-relig…

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Welcome! In this guide you will find selected major resources western and Southeast Asian languages that will help you begin your research across subjects in Southeast Asian Studies. At Yale, Southeast Asia includes the peoples, languages, and lands included in the following modern states:
Myanmar, Thailand, Laos, Cambodia, Vietnam, Malaysia, Singapore, Indonesia, Brunei, Timor Leste and the Philippines
For assistance in navigating or using these resources, or for additional information on Southeast Asian Studies research material in the Yale University Libraries and beyond, please feel free to contact the interim Librarian for South and Southeast Asian Studies using the contact information on the right hand side of this guide.

I (Brent Bianchi) have just joined in Autumn 2022. Thanks for your patience as I revise and expand these guides, and I am confident you will benefit from the work of my predecessors in the meantime. I look forward to learning about your usage of these collections, and of course please do not hesitate with asking questions.

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Yale University Library Research Guides: Southeast Asia Collection: Home

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Welcome! In this guide you will find selected major resources western and Southeast Asian languages that will help you begin your research across subjects in Southeast Asian Studies.

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Research Guides: Asian Studies: Subscription Databases and Free Electronic Resources: South Asian Studies E-Resources

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The Library of Congress provides access to over 1,700 electronic databases through its E-Resources Online Catalog (EROC). This research guide provides guidance for selecting and accessing those resources focused on Asian Studies.

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1. Center for Southeast Asian Studies

2. Resources

Southeast Asia Resources

From centers to libraries and collections, we'll connect you to a variety of local, national and international Southeast Asia resources.

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Southeast Asia Resources | Center for Southeast Asian Studies | Northern Illinois University

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Center for Southeast Asian Studies Resources From centers to libraries and collections, we'll connect you to a variety of local, national and international Southeast Asia resources.

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Emily L. Casinillo, Eusebio R. Lina, Jr., Leomarich F. Casinillo, Paulo G. Batidor, Meralyn R. Lebante

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We close this pandemic year 2022 with the publication of Volume 5.4 (October-December 2022). Employing varied quantitative and qualitative research designs, 11 interesting papers explored various topics on education, health, environment, vulnerabilities and resilience, women court judges, and Roman…

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The South and Southeast Asia Library (SSEAL) is the Berkeley campus library reference center for South and Southeast Asian social sciences and humanities. SSEAL houses an extensive reference collection of bibliographies, indexes, dictionaries, atlases, directories, statistical annuals and core works, as well as current issues of high-use periodicals. The rest of the South Asia and Southeast Asia collection, over 600,000 titles, is located in the Doe Library as well as in other subject specialty libraries across the campus. One of the world's leading institutes for research and programs on South Asia, the Institute for South Asia Studies (ISAS) at the University of California, Berkeley works with faculty members, graduate students, community members, private institutions, and non-profit organizations to deepen understanding of the region and to create new generations of scholars of South Asia. CSEAS is a consortium U.S. Department of Education Title VI National Resource Center, with UCLA's Center for Southeast Asian Studies(link is external) , one of seven National Resource Centers for Southeast Asia in the country. The consortium helps students and faculty at each campus collaborate on particular programs (conferences, workshops, and speaker series), furthers the development of campus resources devoted to the field (such as library acquisitions) and promotes course development and improvements in the quality and accessibility of language instruction. The Institute of East Asian Studies (IEAS) at UC Berkeley promotes teaching and research on East Asia in all disciplines and professional programs. The Institute and its regional centers sponsor a wide variety of activities including academic seminars and colloquia series, public lectures, cultural events, and other programs that facilitate deeper understanding of the Asia- Pacific region. It is the mission of the Institute to foster interaction among the academic, business, and professional communities on issues related to East Asia. The Center for Buddhist Studies oversees a variety of research programs, scholarly events, and outreach activities, often in collaboration with units on and off campus. Activities include a colloquium series, conferences, a visiting scholar program, a film series (with the PFA), the Numata Visiting Professorship, and the International Buddhist Film Festival (with the Buddhist Film Society). The Group in Buddhist Studies, which is comprised of faculty from the Departments of East Asian Languages and Cultures, South and Southeast Asian Studies, History of Art, and Psychology offers an interdisciplinary program of study and research leading to a Ph.D. degree in Buddhist Studies. The Faculty Group in Asian Studies administers an interdisciplinary program leading to an M.A. degree. Utilizing the faculty and facilities of the entire university, this degree program cuts across conventional disciplinary lines and emphasizes a basic core of knowledge concerning one particular geographic area of Asia. Within this core, which requires course work in multiple departments and reading knowledge of at least one Asian language, the regionally-oriented students have the flexibility to design a cross-disciplinary individual program according to their interests and approaches. No two programs are alike, and students work closely with the Student Affairs office and with a faculty mentor in designing their customized academic plan. The Group is supported in its efforts by the Institute of East Asian Studies and Interdisciplinary Social Science Programs (ISSP), under Letters and Science.

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The South and Southeast Asia Library (SSEAL) is the Berkeley campus library reference center for South and Southeast Asian social sciences and humanities. SSEAL houses an extensive reference collection of bibliographies, indexes, dictionaries, atlases, directories, statistical annuals and core works, as well as current issues of high-use periodicals.

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About

The Southeast Asia Digital Library (SEADL) exists to provide educators, students, scholars and members of the general public with a wide variety of materials published or otherwise produced in Southeast Asia. Drawn largely from the collections of universities and scholars in this region, SEADL contains digital facsimiles of books and manuscripts, as well as multimedia materials and searchable indexes of additional Southeast Asian resources. Nations represented in the collection include Brunei, Cambodia, East Timor, Indonesia, Laos, Malaysia, Myanmar, the Philippines, Singapore, Thailand, and Vietnam.

The Committee on Research Materials on Southeast Asia (CORMOSEA) acts as an advisory committee, guiding the development of SEADL. It is hosted and maintained by Northern Illinois University (NIU) Libraries. To browse NIU's other digital collections, visit the Northern Illinois University Digital Library.

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Yen Pech is a farmer and former village chief during the People's Republic of Kampuchea (PRK) in early 1980s. Prior to the control of power by Khmer Rouge, Yen Pich and family were collected and forced to move south from his hometown in order to work for Khmer Rouge soldiers., Yen Pech describes the situation and living in the Khmer Rouge zone from 1972 to 1975 during which he stayed away from his family for farming work in Sa-ang district. He... more

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The Southeast Asia Digital Library (SEADL) exists to provide educators, students, scholars and members of the general public with a wide variety of materials published or otherwise produced in Southeast Asia. Drawn largely from the collections of universities and scholars in this region, SEADL contains digital facsimiles of books and manuscripts, as well as multimedia materials and searchable indexes of additional Southeast Asian resources.

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Community Links Resources Arkipelago Books Bindlestiff Studio Bayanihan Community Center Filipino American Center - San Francisco Public Library Filipino

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Propaganda and the Genocide in Indonesia:

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Propaganda and the Genocide in Indonesia:

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Title: Propaganda and the Genocide in Indonesia: Imagined Evil, by Saskia Wieringa and Nursyahbani Katjasungkana.
Routledge, 2019.

In 1965-66 Indonesia, approximately one million people were murdered and over a million others were imprisoned and tortured. The army was not alone in committing this act; paramilitary, mass-organizations and even civilians were involved in the spree of brutality across the nation. But this was not enough: after these communists and/or alleged communists were released, they continued being stigmatized and their members of the family were also implicated.

What made people take part in such cruel actions, either directly or indirectly? Were they actually evils? This book demonstrates how people were involved in the harsh and even sadistic acts not because they are evil, but because they can or are made to imagine evils. In other words, they can act brutally because they believe that their victims are immoral so that they deserve to be treated as such.

The belief that the Communist and their allies are evils have been one of the main motivations that had been driving the mass murder, persecution and continued stigma against these leftwing people. How was this "belief" instigated, spread and sustained? It started with the event on 1 October 1965, which is known as Gestapu (Gerakan 30 September or the 30th September movement), namely such by the New Order arguably to remind people of the German Gestapo. Wieringa and Katjasungkana show that the massive and planned propaganda had created an image of the communists and left-wing people as those who will not only destroy the country but also morality, if they are not destroyed. One of these is by portraying the members of Gerwani (the left-wing women's organization affiliated to the PKI) as hypersexual, promiscuous and immoral.

To be efficient, such narratives need to be spread, accepted and sustain. Wieringa and Katjasungkana argue that this propaganda campaign cannot be separated from the complicity of millions of people whose interests would be threatened if they challenged the manipulation of the New Order government. Although the direct perpetrators of this genocide were the military and paramilitary but the involvement of religious leaders, academics and the middle class. The Jesuit Priest, Father Beek, was one of the most important figures in mobilizing students and training young people to join in this violence. Many students who were angry at witnessing the mass poverty around them (although this poverty was partly because of the corruption of the army), worked together with the army and "masked the involvement of the Resimen Para Komando Angkatan Darat (RPKAD - Army Para Military Regiment) which could not be seen to act too openly against Sukarno" (123).

To make it look like it was objective and scientific, the narrative of the evilness of the Communist was sustained via academia and intellectual world. It is no surprise that the intellectual genocide accompanied the mass murder. Of the ten universities investigated, the Universitas Gadjah Mada in Yogyakarta had the highest number of lecturers and students purged or disappeared. Afterwards, psychological testings to measure the degrees of communistness of the political prisoners were conducted by experts and academics from well-known universities in Indonesia. The Indonesian psychologists were led by Fuad Hassan, the first Dean of the newly established Faculty of Psychology at the UI, and later was made the minister of Education by President Soeharto from 1985 to 1993. Not only the Indonesian, the Dutch psychologists at the University of Nijmegen and the Free University of Amsterdam also took part in the development of these psychotests.

This book reveals how important it is to work on people's mind, in order to support one of the biggest genocides in the world. As such, the murderous deeds could be conducted with the pretext of morality and even conscience. So ingrained was this propaganda that years after Soeharto stepped down and died, the stigma against the communists, left wing people and their family members persist.

The book does not only present the gloomy history of the propaganda against the communists and left-wing people, but also the efforts of activists and academics in truth finding. The International People's Tribunal about the 1965 genocide in which the authors of the book were the main coordinators, was held in the Hague in November 2015. The judges examined evidence and supporting materials by academics, survivors and researchers as well as human rights activists in relation to the 1965 genocide in Indonesia.

At the local level many efforts in fighting the New Order propaganda have been undertaken. One of the most extensive researches was done in Kupang, by Pastor Mery Kolimon. Kolimon's father was a police officer who took part in the executions of communists. After she discovered her father's secret, Mery Kolimon decided to tell the story and fight the slander against the communists and alleged communists.

This is an important book that demands to be read, as it reveals not only the minds of the perpetrators and mass murderers in the 1965 genocide but also the reparation efforts of many civilians that may easily escape public attention.

Reviewed by Soe Tjen Marching

Soe Tjen Marching is a lecturer in the department of Languages, Culture and Linguistics at SOAS University of London.

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Review- Propaganda and the Genocide in Indonesia: Imagined Evil - Kyoto Review of Southeast Asia

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Title: Propaganda and the Genocide in Indonesia: Imagined Evil, by Saskia Wieringa and Nursyahbani Katjasungkana. Routledge, 2019. In 1965-66 Indonesia, approximately one million people were murdered and over a million others were imprisoned and tortured. The army was not alone in committing this act; paramilitary, mass-organizations and even civilians were involved in the spree of brutality across the nation.

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Scholarspace
A centralized repository of information, or digital library, at the University of Hawaii at Manoa. It "stores and maintains scholarly information in digital format.

A consolidated guide to research materials relating to the Philippines.

The Center for Philippine Studies' new initiative to develop a Mindanao Studies Program at UH Mānoa. It is our modest contribution to the emerging focus on Islam in Southeast Asia and the Pacific region, which operated for a while as a program at the UHM School of Pacific and Asian Studies. Mindanao studies, however, have continued up to this date with its links to institutions from Mindanao.
Publications
List of published works by past and present Center for Philippine Studies scholars.

Annual reports of the Center for Philippine Studies by the Director

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Scholarspace A centralized repository of information, or digital library, at the University of Hawaii at Manoa. It "stores and maintains scholarly information in digital format. A consolidated guide to research materials relating to the Philippines. The Center for Philippine Studies' new initiative to develop a Mindanao Studies Program at UH Mānoa.

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Philippines: Online Research Resources | Southeast Asia Digital Library

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Asian-Pacific Law & Policy Journal, University of Hawaii
This website provides online Journal articles about law and policy study in Asia-Pacific regions. Browse the journal or type a related topic in search after connecting to the link.

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Through Ethnic Studies, Schools Push to Include Marginalized Perspectives

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Through Ethnic Studies, Schools Push to Include Marginalized Perspectives

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It was November 1968, and studying the history and culture of non-White groups was still considered a radical idea in the United States. But the students at San Francisco State College (now San Francisco State University) and the University of California, Berkeley didn't back down: For four and a half months, hundreds of students of color went on the longest student strike in U.S. history, calling for the inclusion of people of color in the university curriculum and the establishment of an ethnic studies department on campus. Less than a year later, student protesters arrived at a historic settlement with their schools.

Fast-forward to today. The push for more inclusive curricula in schools has catalyzed a national conversation-rife with conflict and passionate debate-that's extended beyond higher education and into the K-12 school system.

In March 2021, California approved an ethnic studies curriculum for all K-12 schools; in April, New Jersey passed a new law that requires all public schools to offer courses on diversity and inclusion. Connecticut will require high schools to offer Black and Latino studies starting in fall 2022, and Indiana, Nevada, Oregon, Texas, Vermont, Washington, Virginia, and the District of Columbia have already drafted standards for, authorized, or mandated ethnic courses for schools.

Supporters paving the way for these shifts emphasize that the K-12 curriculum has remained largely Eurocentric, outdated, and disconnected from the growing population of students of color in the United States. Culturally responsive, diverse materials tell a richer, more accurate story that helps all students feel seen and included in their learning, say advocates, who point to research that shows ethnic studies courses can boost students' academic performance and attendance, as well as helping them develop a better understanding of race, identity, and equity.

"This country is in the middle of a massive identity shift right now: There's a generational shift happening; there's a racial shift happening," says Wayne Au, a professor of critical education theory and educational equity at the University of Washington who has published research and books about racial and social justice teaching. "They're sort of the birthing pains of trying to decenter whiteness as a country-and ethnic studies is part of the battle."

Bringing inclusive lessons into classrooms isn't a straightforward endeavor and raises many questions. Educators around the country have been adding texts and books by authors of color, crafting a framework to teach about tribal nations, and teaching history from the perspectives of different racial groups. But what classifies as ethnic studies? What objective criteria are used to define "ethnic groups," for example, and who should be drafting the lessons?

Ethnic studies did not teach me to hate White people. It taught me to love myself. It didn't instill anti-American values in me, it showed me that I had been part of American history all along. It gave me stories I could share with my White family to help them understand better.
-Stephanie Drenka 🇰🇷 신경선 (@stephaniedrenka) May 5, 2021

What Is Ethnic Studies?

Though the term ethnic studies can feel ambiguous, it generally refers to the teaching of histories, cultures, and intellectual traditions of people of color in the United States to promote social transformation, says Au.

While interest in ethnic studies has been reenergized recently after the murder of George Floyd and the historic protests of 2020, its roots stretch back more than 50 years to the civil rights movement and other tectonic cultural shifts in the 1960s. "Ethnic studies is an academic discipline, but it really is rooted in a movement-a social movement," says Allyson Tintiangco-Cubales, a professor of Asian American Studies at San Francisco State University.

It's not just about teaching history, explains Tintiangco-Cubales. "It is also about social science, literature, math, all of those things coming together-it's interdisciplinary." This means the inclusion of text, film, music, literature, oral histories, research, and scholarship created by people of color and about people of color, she adds.

To create an effective ethnic studies curriculum, proponents like Tintiangco-Cubales say that teachers need to seek out and incorporate voices of people of color who have firsthand experience of the culture and understand the legacy of their group. Teachers should avoid token representation, like focusing on a commonly mentioned or safe historical figure, or relying on short, formulaic paragraphs in a textbook, says Tintiangco-Cubales.

In Texas, for instance, where the Latinx population is growing rapidly, the State Board of Education approved a Mexican American Studies course in 2020, built on the efforts of districts like Houston. The course will expose students to a wide array of content, like the scientific achievements that developed in the Mayan and Aztec civilizations and selected works of Mexican American literature such as I Am Joaquín, by Rodolfo "Corky" Gonzáles.

But because not all states have (or will have) ethnic studies courses in their curriculum or make it a graduation requirement, educators can opt to weave the diverse perspectives and stories into existing, standards-aligned lessons, say ethnic studies proponents. Given that rich materials exist online, teachers have far greater access to resources than they did in previous decades. Los Angeles-based high school teacher Guadalupe Carrasco Cardona, for example, posts videos of her ethnic studies lessons on her website, with topics such as Asian Americans in theater and film and a deep dive unit on the book I Am Not Your Perfect Mexican Daughter.

"I modify [the content] to whoever is in my class and to what's going on in the world," says Cardona, who has taught in California, Arizona, and Texas.

An Ongoing Debate

According to Wayne Au from the University of Washington, carving out a specific space for ethnic studies, and naming it as such, sends an important signal that Eurocentric knowledge is not the basis of the world's knowledge and provides educators with concrete, practical language to advocate for culturally responsive teaching.

"If the world were right, we wouldn't have to name it ethnic studies because then we would be doing it in all of our teaching," says Au.

But to others, there's debate over what does and doesn't constitute ethnic studies, what it should be called, and how educators should implement it.

"When you mention ethnic studies, it just really gives me pause, it kind of jars me," says Yvette Jordan, who has taught history at Central High School in Newark, New Jersey for 15 years. Jordan, who is Black, explains that she has always taught in a way that takes into account diverse perspectives, which helps students understand the confluence of those voices and gives them the opportunity to formulate their own opinions.

"When you do that, you're not teaching ethnic studies-you're just teaching," she says. "I wouldn't think of teaching in any other way."

To some teachers, determining what groups should be included under the term ethnic studies presents another point of contention.

Shana Brown, a Yakama and Muckleshoot teacher and curriculum specialist, and Gail Morris, Nuu-chah-nulth Native American education program manager, say that it's a misnomer to put Native American studies under ethnic studies because Native Americans aren't an ethnic group or a singular identity in the United States-they are 574 unique nations. The teachers, who both work for Seattle Public Schools, have been assisting the state of Washington, the National Park Service, and the National Museum of the American Indian to develop materials that help people understand the crucial but often neglected role of Native Americans in U.S. history.

"When we look at the history of the United States of America, we are U.S. history," says Morris. "U.S. history doesn't begin with Plymouth Rock; it doesn't begin with Lewis and Clark; it begins with us."

Around the country, efforts to adopt ethnic studies curriculum-or just make lessons more culturally inclusive-have also encountered pushback. Recent bills, for example, would ban critical race theory in public schools in Idaho or prohibit teachers from receiving training or discussing racism and sexism in Texas classrooms. And in California, even though the curriculum was adopted, many ethnic studies proponents were the ones displeased.

According to Cardona, the curriculum approved by the state was not a "model curriculum" but a watered-down version of what the writers had proposed that disregarded the perspectives of people from the ethnic groups themselves.

"By decentering the voices of the communities themselves, [it is] no longer ethnic studies, because that's what is calling for-for those groups to be the ones that decide what the curriculum is," explains Cardona, who says she and other writers asked to have their names removed from the curriculum.

Doing It Right

While ethnic studies has garnered more public attention recently, many teachers in places like Tucson, Seattle, and San Francisco have been successfully teaching a more inclusive curriculum for years and can serve as guideposts for other schools, says Au.
Courtesy of Guadalupe Carrasco Cardona
As someone who has been teaching ethnic studies and social studies for 20 years in different states, Cardona says she has learned to make her lessons work within the constraints of state standards by seeking out other texts on the same subject to give students a more robust perspective of that time in history.

Yvette Jordan, meanwhile, says she teaches history through various lenses. When learning about the Reconstruction Era, for example, her students learn about how Black people were feeling at the time as newly freed people, why White people were angry, and how White women were asking the question of why Black men got to vote but they couldn't.

And in the case of Native American Studies, educator Shana Brown and others set out to write a general framework that could be adapted to regional histories of different tribes and districts. In a unit about tribal government, for example, Brown developed a set of guidelines, such as talking about the structure and impacts of the relationships between tribal governments and the U.S. government.

According to Allyson Tintiangco-Cubales, adapting curriculum can greatly impact teachers too.

"When teachers go through ethnic studies teacher development, they are likely to be much more connected to their community or the communities that they're serving," she says. "They've been able to develop strong, lasting relationships. They're often more critically conscious, more empathetic to students, and they usually focus more on strength-based pedagogy."

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Through Ethnic Studies, Schools Push to Include Marginalized Perspectives

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It was November 1968, and studying the history and culture of non-White groups was still considered a radical idea in the United States. But the students at San Francisco State College (now San Francisco State University) and the University of California, Berkeley didn't back down: For four and a half months, hundreds of students of color went on the longest student strike in U.S.

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PPS Ethnic Studies: Identity and Community

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In promoting diversity and fighting racism, inclusive education programs forged pathways toward building equitable societies. Now, as our nation confronts multiple assaults on democratic values, we hold firm in the fight to protect-and to expand-democracy through social justice education.

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A Look Inside The Asian American Experience

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A Look Inside The Asian American Experience

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The first resource of its kind, The Asian American Experience examines American history through a critical lens, exploring the social, political, and economic forces that have shaped the experiences of Asian Americans.

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A Look Inside The Asian American Experience

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The first resource of its kind, The Asian American Experience examines American history through a critical lens, exploring the social, political, and economic forces that have shaped the experiences of Asian Americans. Look below for free learning resources from this database, including student activities, reference articles, primary sources, and infographics: Student Activities Poetry of Angel [...]

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Page not found - New Haven Unified School District

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Refer to subsection (G) for specific Ethnic Studies Reference

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51225.3.

(a) A pupil shall complete all of the following while in grades 9 to 12, inclusive, in order to receive a diploma of graduation from high school:

(1) At least the following numbers of courses in the subjects specified, each course having a duration of one year, unless otherwise specified:

(A) Three courses in English.

(B) Two courses in mathematics. If the governing board of a school district requires more than two courses in mathematics for graduation, the governing board of the school district may award a pupil up to one mathematics course credit pursuant to Section 51225.35.

(C) Two courses in science, including biological and physical sciences.

(D) Three courses in social studies, including United States history and geography; world history, culture, and geography; a one-semester course in American government and civics; and a one-semester course in economics.

(E) One course in visual or performing arts, world language, or, commencing with the 2012-13 school year, career technical education.

(i) For purposes of satisfying the requirement specified in this subparagraph, a course in American Sign Language shall be deemed a course in world language.

(ii) For purposes of this subparagraph, "a course in career technical education" means a course in a district-operated career technical education program that is aligned to the career technical model curriculum standards and framework adopted by the state board, including courses through a regional occupational center or program operated by a county superintendent of schools or pursuant to a joint powers agreement.

(iii) This subparagraph does not require a school or school district that currently does not offer career technical education courses to start new career technical education programs for purposes of this section.

(iv) If a school district or county office of education elects to allow a career technical education course to satisfy the requirement imposed by this subparagraph, the governing board of the school district or county office of education, before offering that alternative to pupils, shall notify parents, teachers, pupils, and the public at a regularly scheduled meeting of the governing board of all of the following:

(I) The intent to offer career technical education courses to fulfill the graduation requirement specified in this subparagraph.

(II) The impact that offering career technical education courses, pursuant to this subparagraph, will have on the availability of courses that meet the eligibility requirements for admission to the California State University and the University of California, and whether the career technical education courses to be offered pursuant to this subparagraph are approved to satisfy those eligibility requirements. If a school district elects to allow a career technical education course to satisfy the requirement imposed by this subparagraph, the school district shall comply with subdivision (m) of Section 48980.

(III) The distinction, if any, between the high school graduation requirements of the school district or county office of education, and the eligibility requirements for admission to the California State University and the University of California.

(F) Two courses in physical education, unless the pupil has been exempted pursuant to this code.

(G) (i) Commencing with pupils graduating in the 2029-30 school year, including for pupils enrolled in a charter school, a one-semester course in ethnic studies. A local educational agency, including a charter school, may require a full-year course in ethnic studies at its discretion. Commencing with the 2025-26 school year, a local educational agency, including a charter school, with pupils in grades 9 to 12, inclusive, shall offer at least a one-semester course in ethnic studies.

(ii) Subject to the course offerings of a local educational agency, including a charter school, a pupil may fulfill the requirement of clause (i) through the completion of any of the following types of courses:

(I) A course based on the model curriculum developed pursuant to Section 51226.7.

(II) An existing ethnic studies course.

(III) An ethnic studies course taught as part of a course that has been approved as meeting the A-G requirements of the University of California and the California State University.

(IV) A locally developed ethnic studies course approved by the governing board of the school district or the governing body of the charter school. The proposed course shall first be presented at a public meeting of the governing board of the school district or the governing body of the charter school, and shall not be approved until a subsequent public meeting of the governing board or governing body at which the public has had the opportunity to express its views on the proposed course.

(iii) A course that does not use ethnic studies content as the primary content through which the subject is taught shall not be used to satisfy the requirement of clause (i).

(iv) A pupil completing a course described in clause (ii) shall also accrue credit for coursework in the subject that the course is offered, including, if applicable, credit towards satisfying a course required for a diploma of graduation from high school pursuant to this section.

(v) Curriculum, instruction, and instructional materials for a course described in clause (ii) shall meet all of the following requirements:

(I) Be appropriate for use with pupils of all races, religions, nationalities, genders, sexual orientations, and diverse ethnic and cultural backgrounds, pupils with disabilities, and English learners.

(II) Not reflect or promote, directly or indirectly, any bias, bigotry, or discrimination against any person or group of persons on the basis of any category protected by Section 220.

(III) Not teach or promote religious doctrine.

(vi) It is the intent of the Legislature that local educational agencies, including charter schools, consider that, pursuant to Section 51226.7, the Instructional Quality Commission undertook a lengthy, thorough, deliberative, and inclusive process before submitting a model curriculum in ethnic studies to the state board. To the extent that local educational agencies, including charter schools, choose to locally develop an ethnic studies program for approval by their governing board or governing body, it is the intent of the Legislature that local educational agencies not use the portions of the draft model curriculum that were not adopted by the Instructional Quality Commission due to concerns related to bias, bigotry, and discrimination.

(vii) The amendments made to this section by the act adding this subparagraph shall not be construed to alter any other requirement of this section for pupils enrolled in a charter school.

(2) Other coursework requirements adopted by the governing board of the school district.

(b) The governing board, with the active involvement of parents, administrators, teachers, and pupils, shall adopt alternative means for pupils to complete the prescribed course of study that may include practical demonstration of skills and competencies, supervised work experience or other outside school experience, career technical education classes offered in high schools, courses offered by regional occupational centers or programs, interdisciplinary study, independent study, and credit earned at a postsecondary educational institution. Requirements for graduation and specified alternative modes for completing the prescribed course of study shall be made available to pupils, parents, and the public.

(c) On or before July 1, 2017, the department shall submit a comprehensive report to the appropriate policy committees of the Legislature on the addition of career technical education courses to satisfy the requirement specified in subparagraph (E) of paragraph (1) of subdivision (a), including, but not limited to, the following information:

(1) A comparison of the pupil enrollment in career technical education courses, world language courses, and visual and performing arts courses for the 2005-06 to 2011-12 school years, inclusive, to the pupil enrollment in career technical education courses, world language courses, and visual and performing arts courses for the 2012-13 to 2016-17 school years, inclusive.

(2) The reasons, reported by school districts, that pupils give for choosing to enroll in a career technical education course to satisfy the requirement specified in subparagraph (E) of paragraph (1) of subdivision (a).

(3) The type and number of career technical education courses that were conducted for the 2005-06 to 2011-12 school years, inclusive, compared to the type and number of career technical education courses that were conducted for the 2012-13 to 2016-17 school years, inclusive.

(4) The number of career technical education courses that satisfied the subject matter requirements for admission to the University of California or the California State University.

(5) The extent to which the career technical education courses chosen by pupils are aligned with the California Career Technical Education Model Curriculum Standards, and prepare pupils for employment, advanced training, and postsecondary education.

(6) The number of career technical education courses that also satisfy the visual and performing arts requirement, and the number of career technical education courses that also satisfy the world language requirement.

(7) Annual pupil dropout and graduation rates for the 2011-12 to 2014-15 school years, inclusive.

(d) For purposes of completing the report described in subdivision (c), the Superintendent may use existing state resources and federal funds. If state or federal funds are not available or sufficient, the Superintendent may apply for and accept grants, and receive donations and other financial support from public or private sources for purposes of this section.

(e) For purposes of completing the report described in subdivision (c), the Superintendent may accept support, including, but not limited to, financial and technical support, from high school reform advocates, teachers, chamber organizations, industry representatives, research centers, parents, and pupils.

(f) The amendments made to this section by the act adding this subdivision shall become operative only upon an appropriation of funds by the Legislature for purposes of these amendments in the annual Budget Act or another statute.

(g) This section shall become inoperative on the earlier of the following two dates:

(1) On July 1, immediately following the first fiscal year after the enactment of the act that adds this paragraph in which the number of career technical education courses that, as determined by the department, satisfy the world language requirement for admission to the California State University and the University of California is at least twice the number of career technical education courses that meet these admission requirements as of January 1, 2012. This section shall be repealed on the following January 1, unless a later enacted statute, that becomes operative on or before that date, deletes or extends the dates on which it becomes inoperative and is repealed. It is the intent of the Legislature that new career technical education courses that satisfy the world language requirement for admission to the California State University and the University of California focus on world languages aligned with career preparation, emphasizing real-world application and technical content in related career and technical education courses.

(2) On July 1, 2022, and, as of January 1, 2023, is repealed, unless a later enacted statute, that becomes operative on or before January 1, 2023, deletes or extends the dates on which it becomes inoperative and is repealed.

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51225.3. (a) A pupil shall complete all of the following while in grades 9 to 12, inclusive, in order to receive a diploma of graduation from high school: (1) At least the following numbers of courses in the subjects specified, each course having a duration of one year, unless otherwise specified: (A) Three courses in English.

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"I believe in the power of Facing History."

-Durias D., Facing History Alum

"I went to a Facing History workshop and it opened my eyes."

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Facing History & Ourselves
uses lessons of history
to challenge teachers
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Facing History & Ourselves is more than our name. It is an active and continuous process that calls on each of us to connect the choices of the past to those we face today. To build a more just and equitable future, we must face our history in all its complexity, Are you ready to face history with us?

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Facing History & Ourselves uses lessons of history to challenge teachers and their students to stand up to bigotry and hate.

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National Council for the Social  Studies

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National Council for the Social  Studies

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National Council for the Social Studies is pleased to offer a limited number of registration scholarships to educators who have never been able to attend the NCSS Annual Conference in the past for lack of financial support. Teachers from across the United States and its territories are welcome to apply.

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Ethnic Studies Virtual Classroom: African American Studies, July 7, 2020

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National Museum of African American History and Culture

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Sweet Home Café
The 2017 James Beard Award nominated Sweet Home Café showcases the rich culture and history of the African American people with traditional, authentic offerings as well as present-day food traditions.
11 a.m. to 3 p.m.

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Victor Valley Community College: African American & Black Studies

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Victor Valley Community College: African American & Black Studies

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Skip to Main Content

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LibGuides: Ethnic Studies Research Guide: African American & Black Studies

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Victor Valley Community College: Indigenous & Native American Studies

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Victor Valley Community College: Indigenous & Native American Studies

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LibGuides: Ethnic Studies Research Guide: Indigenous & Native American Studies

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3220 Campbell Hall, Box 951548, Los Angeles, CA 90095

As a land grant institution, UCLA acknowledges the Gabrielino/Tongva peoples as the traditional land caretakers of Tovaangar (Los Angeles basin, So. Channel Islands).

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Teaching Material | Mapping Indigenous LA

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3220 Campbell Hall, Box 951548, Los Angeles, CA 90095 As a land grant institution, UCLA acknowledges the Gabrielino/Tongva peoples as the traditional land caretakers of Tovaangar (Los Angeles basin, So. Channel Islands).

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Yale: Native American Indigenous Studies

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Yale: Native American Indigenous Studies

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Native American and Indigenous Studies Resources

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Yale Group for the Study of Native America was formed in late 2003 to bring together the intellectual community at Yale working in the area of Native American Studies.

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Library of Congress: African American Studies

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Library of Congress: African American Studies

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Skip to Main Content Full list of Databases the library subscribes to, including trial access. Go to A-Z List Have a question? Need assistance? Use our online form to ask a librarian for help. Chat with a librarian, Monday through Friday, 12-4pm Eastern Time (except Federal Holidays).

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Throughout U.S. History, African Americans have played an integral part in the development and achievement of this country. Fold3 is now revealing a side of the African American story that few have seen before. View more than a million rare photos and documents.

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Throughout U.S. History, African Americans have played an integral part in the development and achievement of this country. Fold3 is now revealing a side of the African American story that few have seen before. View more than a million rare photos and documents.

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Great Black Heroes | The Pioneers and Groundbreakers of Black History

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This site looks as many of the Black heroes in the course of history, pioneers and ground breakers in different fields. Many have gone unrecognized for their contributions, but their significance is now being rediscovered.

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The Archives holds a wealth of material documenting the Black experience. This page highlights these resources online, in programs, and through traditional and social media.
Header images: Background: Leaders at the Head of the March on Washington (NAID 542002); L to R: Young Woman Soliciting Funds for a Chicago Organization (NAID 556134); Participant of the Tuskegee Syphilis Study (NAID 956131); Attendee of the March on Washington (NAID 542029); Student of the Westinghouse Vocational School (NAID 556143)

Subject Portals

Featured Records

Blogs & Articles

Public Programs & Online Exhibits

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The Archives holds a wealth of material documenting the Black experience. This page highlights these resources online, in programs, and through traditional and social media.

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John Hopkins Guides: Africana Studies: Free Digital Resources

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John Hopkins Guides: Africana Studies: Free Digital Resources

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7 FREE college courses about Black history

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7 FREE college courses about Black history

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7 FREE college courses about Black history | Curated

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This Black History Month, take your learning one step further and enroll yourself in a free college course about Black History.