When Spaniards colonized California, they invaded the native Indians with foreign worldviews, weapons, and diseases. The distinct regional culture that resulted from this union in turn found itself invaded by Anglo-Americans with their peculiar social, legal, and economic ideals. Claiming that differences among these cultures could not be reconciled, Douglas Monroy traces the historical interaction among them in Thrown Among Strangers: The Making of Mexican Culture in Frontier California. Beginning with the missions and ending in the late 1800s, he employs relations of production and labor demands as a framework to explain the domination of some groups and the decay of others and concludes with the notion that ?California would have been, and would be today, a different place indeed if people had done more of their own work.?(276) While this supposition may be true, its economic determinism undermines other important factors on which he eloquently elaborates, such as religion and law. Ironically, in his description of native Californian culture, Monroy becomes victim of the same creation of the ?other? for which he chastises Spanish and Anglo cultures. His unconvincing arguments about Indian life and his reductive adherence to labor analysis ultimately detract from his work; however, he successfully provokes the reader to explore the complexities and contradictions of a particular historical era.
“California is a story. California is many stories.” But whose story is heard? What stories are forgotten? In the memoir, Bad Indians, Native American writer and poet Deborah A. Miranda constructs meaning about the untold experiences of indigenous people under the colonial period of American history. Her memoir disrupts a “coherent narrative” and takes us on a detour that deviates from the alleged facts presented in our high school history books. Despite her emphasis on the brutalization of the Indigenous people in California during the colonization period, Miranda’s use of the Christian Novena, “Novena to Bad Indians,” illustrates an ‘absurd’ ironic stance amidst cruelty and violence. The elocution of the Novena itself, and the Christian
"Relocation of Japanese Americans." The Virtual Museum of the City of San Francisco. N.p., n.d. Web. 27 Apr. 2014.
Japanese-American internment camps were a dark time in America’s history, often compared to the concentration camps in Germany (Hane, 572). The internment camps were essentially prisons in which all Japanese-Americans living on the west coast were forced to live during World War II after the bombing of Pearl Harbor Naval base in Hawaii. They were located in inland western states due to the mass hysteria that Japanese-Americans were conspiring with Japan to invade and/or attack the United States. At the time the general consensus was that these camps were a good way to protect the country, but after the war many realized that the camps were not the best option. Textbooks did not usually mention the internment camps at all, as it is not a subject most Americans want to talk about, much less remember. Recently more textbooks and historians talk about the camps, even life inside them. Some Japanese-Americans say that their experiences after being released from the internment camps were not as negative as most people may think. Although the Japanese-American internment camps were brutal to go through, in the long run it led to Japanese-Americans’ movement from the west coast and their upward movement in society through opportunities found in a new urban environment such as Chicago and St. Louis.
In the middle of WW II, many Americans were worrying about their next meal or about the house payments; however, this wasn’t the case for Japanese Americans. Instead, they were worrying about if they were going to eat and if they were going to have a house due to internment camps. These camps were designed to protect and nurture the Japanese from the American people who were persecuting them. However, these camps did little good beyond that. Many Japanese Americans faced starvation, horrible living quality, and a large distance away from what they knew as home. These Japanese immigrants were always treated with discrimination in America; however, after Pearl Harbor they were forced to leave their homes, live in internment camps, and face prejudice for the years following.
The United States of America has had a rich and complex history that showcases a nation on the move, a nation based on the ideals of life, liberty, and the pursuit of happiness, and a nation that is based on equality under the law and considered to be the land of opportunity for all. However, these American ideals are not always put into practice, especially when it comes to the treatment of immigrants. Whether these immigrants are Irish, Jewish, Italian, etc, they have not been afforded the same rights and privileges as their American brethren. One such group of immigrants that gets overlooked in the discourse of the mistreatment of the immigrant is the Japanese. Although they are often passed over when it comes to other immigrant groups, their story reflects the deep-rooted inequality between the so-called American citizen and the Japanese immigrant, as shown through the internment of the Japanese during World War II and the events that led up to it.
Harth, Erica. Last Witnesses: Reflections on the Wartime Internment of Japanese Americans. New York: Palgrave for St. Martin's, 2001. Print.
The relocation process was confusing, frustrating and frightening. Japanese Americans were required to register and receive identification numbers (Japanese American Internment During World War II 1). The Japanese Americans only had a few days to either sell all possessions or give it to a close friends or family to watch over the property. The Japane...
...res that were appropriated or sold, 43,000 of those were awaiting a new owner or caretaker of the land. As the evacuation process continued, so did the increase in farms and the loss of crops, which not only negatively affected the Japanese but also California. For those Japanese farmers that were able to find someone to maintain the land while they were relocated encounter problems of attainting rights to the land once they returned home and/or discovered that their tools had been misused and that the property was under duress due to losses. The amount of Japanese farmers that suffered losses was greater than those who were able to continue their lives where it was left off once the war was over. This loss left many people with anger and bitterness because they needed to rebuild themselves from the ground up when they returned to what they thought was home.
The War Department oversaw the removal of people of Japanese ancestry from the West Coast based upon wartime military necessity. Shortly ...
In some accounts of California’s history, the state’s native people were pastoral pacifists who led an idyllic communal existence before the arrival of the Spanish. This view of history suggests that the native population meekly submitted to the missionaries; active resistance (or at least, violent resistance) was a trait learned from the Spanish over several generations of contact. This misreading of history, perhaps motivated by the ideology of the teller, may have at its root the fact that resistance to the Spanish occupation was not, at first, organized resistance.
Snow Falling on Cedars by David Guterson gives readers an idea of what it was like to be Japanese in the 1940’s and 50’s. In our nation at that time, much of the population felt that Japanese and Japanese Americans could not be trusted. Americans did not like the immigrants coming here and taking jobs that were once theirs. Last, of course, the evacuation and containment of the Japanese and even Japanese American citizens made it clear that America did not trust them.
Japanese immigration created the same apprehension and intolerance in the mind of the Americans as was in the case of Chinese migration to the U.S at the turn of the 19th century. They developed a fear of being overwhelmed by a people having distinct ethnicity, skin color and language that made them “inassimilable.” Hence they wanted the government to restrict Asian migration. Japan’s military victories over Russia and China reinforced this feeling that the Western world was facing what came to be known as “yellow peril”. This was reflected in the media, movies and in literature and journalism.4 Anti-Oriental public opinion gave way to several declarations and laws to restrict Japanese prosperity on American land. Despite the prejudice and ineligibility to obtain citizenship the ...
Farmers fleeing the Dust Bowl and the technological changes in farming in the Midwest came, like pioneers before them, to California.”