A Different Mirror: A History of Multicultural America

A Different Mirror: A History of Multicultural America

by Ronald Takaki

ISBN: 9780316022361

Publisher Back Bay Books

Published in History/Historical Study, Reference

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Book Description

Upon its first publication, A Different Mirror was hailed by critics and academics everywhere as a dramatic new retelling of our nation's past. Beginning with the colonization of the New World, it recounts the history of America in the voice of the non-Anglo peoples of the United States---Native Americans, African Americans, Jews, Irish Americans, Asian Americans, Latinos, and others---groups who helped create this country's rich mosaic culture. From the role of black soldiers in preserving the Union to the history of Chinese Americans from 1900 to 1941, from an investigation into the issue of "illegal" immigrants from Mexico to a look at the sudden visibility of Muslim refugees from Afghanistan, Takaki's work is a remarkable achievement that grapples with the raw truth of American history and examines the ultimate question of what it means to be an American.


Sample Chapter


I HAD FLOWN FROM San Francisco to Norfolk and was riding in a taxi to my hotel to attend a conference on multiculturalism. Hundreds of educators from across the country were meeting to discuss the need for greater cultural diversity in the curriculum. My driver and I chatted about the weather and the tourists. The sky was cloudy, and Virginia Beach was twenty minutes away. The rearview mirror reflected a white man in his forties. "How long have you been in this country?" he asked. "All my life," I replied, wincing. "I was born in the United States." With a strong southern drawl, he remarked: "I was wondering because your English is excellent!" Then, as I had many times before, I explained: "My grandfather came here from Japan in the 1880s. My family has been here, in America, for over a hundred years." He glanced at me in the mirror. Somehow I did not look "American" to him; my eyes and complexion looked foreign.

Suddenly, we both became uncomfortably conscious of a racial divide separating us. An awkward silence turned my gaze from the mirror to the passing landscape, the shore where the English and the Powhatan Indians first encountered each other. Our highway was on land that Sir Walter Raleigh had renamed "Virginia" in honor of Elizabeth I, the Virgin Queen. In the English cultural appropriation of America, the indigenous peoples themselves would become outsiders in their native land. Here, at the eastern edge of the continent, I mused, was the site of the beginning of multicultural America. Jamestown, the English settlement founded in 1607, was nearby: the first twenty Africans were brought here a year before the Pilgrims arrived at Plymouth Rock. Several hundred miles offshore was Bermuda, the "Bermoothes" where William Shakespeare's Prospero had landed and met the native Caliban in The Tempest. Earlier, another voyager had made an Atlantic crossing and unexpectedly bumped into some islands to the south. Thinking he had reached Asia, Christopher Columbus mistakenly identified one of the islands as "Cipango" (Japan). In the wake of the admiral, many peoples would come to America from different shores, not only from Europe but also Africa and Asia. One of them would be my grandfather. My mental wandering across terrain and time ended abruptly as we arrived at my destination. I said good-bye to my driver and went into the hotel, carrying a vivid reminder of why I was attending this conference.

QUESTIONS like the one my taxi driver asked me are always jarring, but I can understand why he could not see me as American. He had a narrow but widely shared sense of the past - a history that has viewed American as European in ancestry. "Race," Toni Morrison explained, has functioned as a "metaphor" necessary to the "construction of Americanness": in the creation of our national identity, "American" has been defined as "white."

But America has been racially diverse since our very beginning on the Virginia shore, and this reality is increasingly becoming visible and ubiquitous. Currently, one-third of the American people do not trace their origins to Europe; in California, minorities are fast becoming a majority. They already predominate in major cities across the country - New York, Chicago, Atlanta, Detroit, Philadelphia, San Francisco, and Los Angeles.

This emerging demographic diversity has raised fundamental questions about America's identity and culture. In 1990, Time published a cover story on "America's Changing Colors." "Someday soon," the magazine announced, "white Americans will become a minority group." How soon? By 2056, most Americans will trace their descent to "Africa, Asia, the Hispanic world, the Pacific Islands, Arabia - almost anywhere but white Europe." This dramatic change in our nation's ethnic composition is altering the way we think about ourselves. "The deeper significance of America's becoming a majority nonwhite society is what it means to the national psyche, to individuals' sense of themselves and their nation - their idea of what it is to be American.

Indeed, more than ever before, as we approach the time when whites become a minority, many of us are perplexed about our national identity and our future as one people. This uncertainty has provoked Allan Bloom to reaffirm the preeminence of Western civilization. Author of The Closing of the American Mind, he has emerged as a leader of an intellectual backlash against cultural diversity. In his view, students entering the university are "uncivilized," and the university has the responsibility to "civilize" them. Bloom claims he knows what their "hungers" are and "what they can digest." Eating is one of his favorite metaphors. Noting the "large black presence" in major universities, he laments the "one failure" in race relations -black students have proven to be "indigestible." They do not "melt as have all other groups." The problem, he contends, is that "blacks have become blacks": they have become "ethnic." This separatism has been reinforced by an academic permissiveness that has befouled the curriculum with "Black Studies" along with "Learn Another Culture." The only solution, Bloom insists, is "the good old Great Books approach."

Similarly, E. D. Hirsch worries that America is becoming a "tower of Babel," and that this multiplicity of cultures is threatening to rend our social fabric. He, too, longs for a more cohesive culture and a more homogeneous America: "If we had to make a choice between the one and the many, most Americans would choose the principle of unity, since we cannot function as a nation without it." The way to correct this fragmentization, Hirsch argues, is to acculturate "disadvantaged children." What do they need to know? "Only by accumulating shared symbols, and the shared information that symbols represent," Hirsch answers, "can we learn to communicate effectively with one another in our national community." Though he concedes the value of multicultural education, he quickly dismisses it by insisting that it "should not be allowed to supplant or interfere with our schools' responsibility to ensure our children's mastery of American literate culture." In Cultural Literacy: What Every American Needs to Know, Hirsch offers a long list of terms that excludes much of the history of minority groups.

While Bloom and Hirsch are reacting defensively to what they regard as a vexatious balkanization of America, many other educators are responding to our diversity as an opportunity to open American minds. In 1990, the Task Force on Minorities for New York emphasized the importance of a culturally diverse education. "Essentially," the New York Times commented, "the issue is how to deal with both dimensions of the nation's motto: 'E pluribus unum' - 'Out of many, one.' "Universities from New Hampshire to Berkeley have established American cultural diversity graduation requirements. "Every student needs to know," explained University of Wisconsin's chancellor Donna Shalala, "much more about the origins and history of the particular cultures which, as Americans, we will encounter during our lives." Even the University of Minnesota, located in a state that is 98 percent white, requires its students to take ethnic studies courses. Asked why multiculturalism is so important, Dean Fred Lukermann answered: As a national university, Minnesota has to offer a national curriculum - one that includes all of the peoples of America. He added that after graduation many students move to cities like Chicago and Los Angeles and thus need to know about racial diversity. Moreover, many educators stress, multiculturalism has an intellectual purpose. By allowing us to see events from the viewpoints of different groups, a multicultural curriculum enables us to reach toward a more comprehensive understanding of American history.

What is fueling this debate over our national identity and the content of our curriculum is America's intensifying racial crisis. The alarming signs and symptoms seem to be everywhere - the killing of Vincent Chin in Detroit, the black boycott of a Korean grocery store in Flatbush, the hysteria in Boston over the Carol Stuart murder, the battle between white sportsmen and Indians over tribal fishing rights in Wisconsin, the Jewish-black clashes in Brooklyn's Crown Heights, the black-Hispanic competition for jobs and educational resources in Dallas, which Newsweek described as "a conflict of the have-nots," and the Willie Horton campaign commercials, which widened the divide between the suburbs and the inner cities.

This reality of racial tension rudely woke America like a fire bell in the night on April 29, 1992. Immediately after four Los Angeles police officers were found not guilty of brutality against Rodney King, rage exploded in Los Angeles. Race relations reached a new nadir. During the nightmarish rampage, scores of people were killed, over two thousand injured, twelve thousand arrested, and almost a billion dollars' worth of property destroyed. The live televised images mesmerized America. The rioting and the murderous melee on the streets resembled the fighting in Beirut and the West Bank. The thousands of fires burning out of control and the dark smoke filling the skies brought back images of the burning oil fields of Kuwait during Desert Storm. Entire sections of Los Angeles looked like a bombed city. "Is this America?" many shocked viewers asked. "Please, can we get along here," pleaded Rodney King, calling for calm. "We all can get along. I mean, we're all stuck here for a while. Let's try to work it out."

But how should "we" be defined? Who are the people "stuck here" in America? One of the lessons of the Los Angeles explosion is the recognition of the fact that we are a multiracial society and that race can no longer be defined in the binary terms of white and black. "We" will have to include Hispanics and Asians. While blacks currently constitute 13 percent of the Los Angeles population, Hispanics represent 40 percent. The 1990 census revealed that South Central Los Angeles, which was predominantly black in 1965 when the Watts rebellion occurred, is now 45 percent Hispanic. A majority of the first 5,438 people arrested were Hispanic, while 37 percent were black. Of the fifty-eight people who died in the riot, more than a third were Hispanic, and about 40 percent of the businesses destroyed were Hispanic-owned. Most of the other shops and stores were Korean-owned. The dreams of many Korean immigrants went up in smoke during the riot: two thousand Korean-owned businesses were damaged or demolished, totaling about $400 million in losses. There is evidence indicating they were targeted. "After all," explained a black gang member, "we didn't burn our community, just their stores."

"I don't feel like I'm in America anymore," said Denisse Bustamente as she watched the police protecting the firefighters. "I feel like I am far away." Indeed, Americans have been witnessing ethnic strife erupting around the world - the rise of neo-Nazism and the murder of Turks in Germany, the ugly "ethnic cleansing" in Bosnia, the terrible and bloody clashes between Muslims and Hindus in India. Is the situation here different, we have been nervously wondering, or do ethnic conflicts elsewhere represent a prologue for America? What is the nature of malevolence? Is there a deep, perhaps primordial, need for group identity rooted in hatred for the other? Is ethnic pluralism possible for America? But answers have been limited. Television reports have been little more than thirty-second sound bites. Newspaper articles have been mostly superficial descriptions of racial antagonisms and the current urban malaise. What is lacking is historical context; consequently, we are left feeling bewildered.

How did we get to this point, Americans everywhere are anxiously asking. What does our diversity mean, and where is it leading us? How do we work it out in the post-Rodney King era?

Certainly one crucial way is for our society's various ethnic groups to develop a greater understanding of each other. For example, how can African Americans and Korean Americans work it out unless they learn about each other's cultures, histories, and also economic situations? This need to share knowledge about our ethnic diversity has acquired new importance and has given new urgency to the pursuit for a more accurate history.

More than ever before, there is a growing realization that the established scholarship has tended to define America too narrowly. For example, in his prize-winning study The Uprooted, Harvard historian Oscar Handlin presented - to use the book's subtitle - "the Epic Story of the Great Migrations That Made the American People." But Handlin's "epic story" excluded the "uprooted" from Africa, Asia, and Latin America - the other "Great Migrations" that also helped to make "the American People." Similarly, in The Age of Jackson, Arthur M. Schlesinger, Jr., left out blacks and Indians. There is not even a mention of two marker events - the Nat Turner insurrection and Indian removal, which Andrew Jackson himself would have been surprised to find omitted from a history of his era.

Still, Schlesinger and Handlin offered us a refreshing revisionism, paving the way for the study of common people rather than princes and presidents. They inspired the next generation of historians to examine groups such as the artisan laborers of Philadelphia and the Irish immigrants of Boston. "Once I thought to write a history of the immigrants in America," Handlin confided in his introduction to The Uprooted. "I discovered that the immigrants were American history." This door, once opened, led to the flowering of a more inclusive scholarship as we began to recognize that ethnic history was American history. Suddenly, there was a proliferation of seminal works such as Irving Howe's World of Our Fathers: The Journey of the East European Jews to America, Dee Brown's Bury My Heart at Wounded Knee: An Indian History of the American West, Albert Camarillo's Chicanos in a Changing Society, Lawrence Levine's Black Culture and Black Consciousness, Yuji Ichioka's The Issei: The World of the First Generation Japanese Immigrants, and Kerby Miller's Emigrants and Exiles: Ireland and the lrish Exodus to North America."

But even this new scholarship, while it has given us a more expanded understanding of the mosaic called America, does not address our needs in the post-Rodney King era. These books and others like them fragment American society, studying each group separately, in isolation from the other groups and the whole. While scrutinizing our specific pieces, we have to step back in order to see the rich and complex portrait they compose. What is needed is a fresh angle, a study of the American past from a comparative perspective.

While all of America's many groups cannot be covered in one book, the English immigrants and their descendants require attention, for they possessed inordinate power to define American culture and make public policy. What men like John Winthrop, Thomas Jefferson, and Andrew Jackson thought as well as did mattered greatly to all of us and was consequential for everyone. A broad range of groups has been selected: African Americans, Asian Americans, Chicanos, Irish, Jews, and Indians. While together they help to explain general patterns in our society, each has contributed to the making of the United States.

African Americans have been the central minority throughout our country's history. They were initially brought here on a slave ship in 1619. Actually, these first twenty Africans might not have been slaves; rather, like most of the white laborers, they were probably indentured servants. The transformation of Africans into slaves is the story of the "hidden" origins of slavery. How and when was it decided to institute a system of bonded black labor? What happened, while freighted with racial significance, was actually conditioned by class conflicts within white society. Once established, the "peculiar institution" would have consequences for centuries to come. During the nineteenth century, the political storm over slavery almost destroyed the nation. Since the Civil War and emancipation, race has continued to be largely defined in relation to African Americans - segregation, civil rights, the underclass, and affirmative action. Constituting the largest minority group in our society, they have been at the cutting edge of the Civil Rights Movement. Indeed, their struggle has been a constant reminder of America's moral vision as a country committed to the principle of liberty. Martin Luther King clearly understood this truth when he wrote from a jail cell: "We will reach the goal of freedom in Birmingham and all over the nation, because the goal of America is freedom. Abused and scorned though we may be, our destiny is tied up with America's destiny."


Excerpted from "A Different Mirror: A History of Multicultural America" by Ronald Takaki. Copyright © 0 by Ronald Takaki. Excerpted by permission. All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher. Excerpts are provided solely for the personal use of visitors to this web site.
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