Looks at a period in history from 1915-1916, which preceded the entrance of America into World War l. The movement, characterized as the Americanization Crusade stressed the desirability of rapid assimilation of immigrants through special classes, lectures and mass meetings.

American eating changed dramatically in the early twentieth century. As food production became more industrialized, nutritionists, home economists, and so-called racial scientists were all pointing Americans toward a newly scientific approach to diet. Food faddists were rewriting the most basic rules surrounding eating, while reformers were working to reshape the diets of immigrants and the poor. And by the time of World War I, the country's first international aid program was bringing moral advice about food conservation into kitchens around the country. In Modern Food, Moral Food, Helen Zoe Veit argues that the twentieth-century food revolution was fueled by a powerful conviction that Americans had a moral obligation to use self-discipline and reason, rather than taste and tradition, in choosing what to eat. Veit weaves together cultural history and the history of science to bring readers into the strange and complex world of the American Progressive Era. The era's emphasis on science and self-control left a profound mark on American eating, one that remains today in everything from the ubiquity of science-based dietary advice to the tenacious idealization of thinness.

Debunks the pervasive and self-congratulatory myth that our country is proudly founded by and for immigrants, and urges readers to embrace a more complex and honest history of the United States Whether in political debates or discussions about immigration around the kitchen table, many Americans, regardless of party affiliation, will say proudly that we are a nation of immigrants. In this bold new book, historian Roxanne Dunbar-Ortiz asserts this ideology is harmful and dishonest because it serves to mask and diminish the US’s history of settler colonialism, genocide, white supremacy, slavery, and structural inequality, all of which we still grapple with today. She explains that the idea that we are living in a land of opportunity—founded and built by immigrants—was a convenient response by the ruling class and its brain trust to the 1960s demands for decolonialization, justice, reparations, and social equality. Moreover, Dunbar-Ortiz charges that this feel good—but inaccurate—story promotes a benign narrative of progress, obscuring that the country was founded in violence as a settler state, and imperialist since its inception. While some of us are immigrants or descendants of immigrants, others are descendants of white settlers who arrived as colonizers to displace those who were here since time immemorial, and still others are descendants of those who were kidnapped and forced here against their will. This paradigm shifting new book from the highly acclaimed author of An Indigenous Peoples’ History of the United States charges that we need to stop believing and perpetuating this simplistic and a historical idea and embrace the real (and often horrific) history of the United States.

Pledging allegiance, singing the “Star-Spangled Banner,” wearing a flag pin—these are all markers of modern patriotism, emblems that announce the devotion of American citizens. Most of these nationalistic performances were formulized during the early twentieth century and driven to new heights by the panic surrounding national identity during World War I. In To Become an American Leslie A. Hahner argues that, in part, the Americanization movement engendered the transformation of patriotism during this period. Americanization was a massive campaign designed to fashion immigrants into perfect Americans—those who were loyal in word, deed, and heart. The larger outcome of this widespread movement was a dramatic shift in the nation’s understanding of Americanism. Employing a rhetorical lens to analyze the visual and aesthetic practices of Americanization, Hahner contends that Americanization not only tutored students in the practices of citizenship but also created a normative visual metric that modified how Americans would come to understand, interpret, and judge their own patriotism and that of others.

Art in the Lives of Immigrant Communities in the United States is the first book to provide a comprehensive and lively analysis of the contributions of artists from America's newest immigrant communities--Africa, the Middle East, China, India, Southeast Asia, Central America, and Mexico. Adding significantly to our understanding of both the arts and immigration, multidisciplinary scholars explore tensions that artists face in forging careers in a new world and navigating between their home communities and the larger society. They address the art forms that these modern settlers bring with them; show how poets, musicians, playwrights, and visual artists adapt traditional forms to new environments; and consider the ways in which the communities' young people integrate their own traditions and concerns into contemporary expression.

The second "wave" of U.S. immigration, from 1870 to 1920, brought more than 26 million men, women, and children onto American shores. June Granatir Alexander's history of the period underscores the diversity of peoples who came to the United States in these years and emphasizes the important shifts in their geographic origins from northern and western Europe to southern and eastern Europe that led to the distinction between "old" and "new" immigrants. Alexander offers an engrossing picture of the immigrants' daily lives, including the settlement patterns of individuals and families, the demographics and characteristics of each of the ethnic groups, and the pressures to "Americanize" that often made the adjustment to life in a new country so difficult. The approach, similar to David Kyvig's highly successful Daily Life in the United States, 1920 1940 (published by Ivan R. Dee in 2004), presents history with an appealing immediacy, on a level that everyone can understand."

Trans-national America, was published in 1916 in The Atlantic Monthly by Randolph Bourne.

Between the turn of the twentieth century and the Brown v. Board of Education decision in 1954, the way that American schools taught about "race" changed dramatically. This transformation was engineered by the nation's most prominent anthropologists, including Franz Boas, Ruth Benedict, and Margaret Mead, during World War II. Inspired by scientific racism in Nazi Germany, these activist scholars decided that the best way to fight racial prejudice was to teach what they saw as the truth about race in the institution that had the power to do the most good-American schools. Anthropologists created lesson plans, lectures, courses, and pamphlets designed to revise what they called "the 'race' concept" in American education. They believed that if teachers presented race in scientific and egalitarian terms, conveying human diversity as learned habits of culture rather than innate characteristics, American citizens would become less racist. Although nearly forgotten today, this educational reform movement represents an important component of early civil rights activism that emerged alongside the domestic and global tensions of wartime.Drawing on hundreds of first-hand accounts written by teachers nationwide, Zoe Burkholder traces the influence of this anthropological activism on the way that teachers understood, spoke, and taught about race. She explains how and why teachers readily understood certain theoretical concepts, such as the division of race into three main categories, while they struggled to make sense of more complex models of cultural diversity and structural inequality. As they translated theories into practice, teachers crafted an educational discourse on race that differed significantly from the definition of race produced by scientists at mid-century.Schoolteachers and their approach to race were put into the spotlight with the Brown v. Board of Education case, but the belief that racially integrated schools would eradicate racism in the next generation and eliminate the need for discussion of racial inequality long predated this. Discussions of race in the classroom were silenced during the early Cold War until a new generation of antiracist, "multicultural" educators emerged in the 1970s.

Immigration has always caused immense public concern, especially when the perception is that immigrants are not assimilating into society they way they should, or perhaps the way they once did. Americans are frustrated as they try to order food, hire laborers, or simply talk to someone they see on the street and cannot communicate with them because the person is an immigrant who has not fully adopted American culture or language. But is this truly a modern phenomenon? In From Immigrants to Americans, Jacob Vigdor offers a direct comparison of the experiences of immigrants in the United States from the mid-19th century to the present day. His conclusions are both unexpected and fascinating. Vigdor shows how the varying economic situations immigrants come from has always played an important role in their assimilation. The English language skills of contemporary immigrants are actually quite good compared to the historical average, but those who arrive without knowing English are learning at slower rates. He continues to argue that todayOs immigrants face far fewer OincentivesO to assimilate and offers a set of assimilation friendly policies. From Immigrants to Americans is an important book for anyone interested in immigration, either the history or the modern implications, or who want to understand why todayOs immigrants seem so different from previous generations of immigrants and how much they are the same. Co-published with the Manhattan Institute