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Vorschlag B1

Becoming America

Der vorliegende Vorschlag enthält in Aufgabe 3 alternative Arbeitsanweisungen.
1
Outline Johann N. Neem’s experiences growing up in the USA as an immigrant child.
(30 BE)
2
Analyze how the author conveys his view on “American-ness”.
(30 BE)
3
Choose one of the following tasks:
3.1
“Most of us have multiple communities to which we belong – and which make claims on us – and it is the relations between these sources of our identity that make us who we are.” (Material)
Taking the quote as a starting point, discuss the challenges and benefits of having a hybrid cultural identity.
or
3.2
You are participating in an international project on migration in different countries and your group has been assigned the United States.
Write an article for the project website in which you assess immigrants’ chances of fulfilling their American Dream today.
(40 BE)

Johann N. Neem: An American Childhood

In the 1970s, the author’s family emigrated from India to the USA when he was two years old. They were part of the first wave of immigrants after the removal of a law that favored European immigration in 1965.
1
Mine was an American childhood. We were middle class and lived on a cul-de-sac whose residents
2
were diverse in many of the usual American ways. There were Japanese-Americans and Catholics and
3
Protestants. There were people without college degrees, and others with graduate degrees. There
4
were Republicans and Democrats. There were immigrants from Germany, and of course we were from
5
India. [...]
6
I imagined that I could become anybody. I had no awareness then that this belief was the
7
result of more than two centuries of activism on the part of African Americans, feminists,
8
and their allies to earn equality within the American nation-state. It was California. The
9
American Dream was alive. Of course, that dream had been deferred for so many Americans
10
for too long. But after 1965, it was hoped, those obstacles would be behind us. Immigrants
11
would be welcome. African Americans would be equal. And despite the thus-far
12
unsuccessful effort to enact the Equal Rights Amendment, I grew up in a world that took for
13
granted that women too could be whomever they wanted to be.
14
There was a kind of amnesia. Maybe that’s not the right word. We were new. So maybe it was
15
that I just didn’t know the history, and my parents had experienced a different history.
16
Whatever it was, America was, for us, a blank slate. But it was not fully blank. It had rituals
17
and traditions for us to learn, such as giving gifts and spending time with family and friends
18
on Christmas or having barbecues on the Fourth of July. We gathered with neighbors to hunt
19
Easter eggs. It had norms, like saying “thank you” for any kind of service, a sign of the
20
respect each American owed fellow Americans for their contributions to society. It had a
21
creed, too – that the United States promised all people a better, freer, more prosperous life.
22
No doubt, my parents sometimes faced challenges and encountered prejudice. For all that I
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shared with my neighbors and schoolmates, my family was also Indian American. I grew up
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surrounded by family friends who were immigrants like us. That was fine too. In America, my
25
Indianness was part of a pluralistic civil society and market in which ethnic and religious
26
groups could sustain their beliefs and folkways. Growing up, I experienced no tension
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between going to Berkeley for masala dosas in restaurants full of immigrants (and a few
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hippies), and learning in school about my Pilgrim forebears. Nor was I told that my recent
29
arrival in America exempted me from responsibility for the evils of slavery and racism. As
30
part of the imagined community of the nation, I understood that the past was also a shared
31
burden.
32
Most of us have multiple communities to which we belong – and which make claims on us –
33
and it is the relations between these sources of our identity that make us who we are. It is
34
the tensions between some of these obligations, furthermore, that enable invaluable
35
self-criticism. As the political theorist Michael Walzer has written, a self whose identity is
36
made up of only one source is shallow and totalizing. What makes our differences – our
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pluralism – sustainable is that one of the communities that define us – America – is shared
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by most of us. We are many, but also one. This was the ideal of the so-called hyphenated
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American. All Americans, native born or immigrant, had their particular ethnic and religious
40
identities, but we shared a common American-ness.
41
As a child, I thought that to be American was to believe in individuality, to support pluralism
42
and equality, and also to celebrate common holidays and eat common foods, such as the
43
oozy grilled cheeses and bean burritos that the school cafeteria dished up for us, or the
44
sloppy joes and tacos that my mom learned to cook (even though my favorite food remained
45
dahl and rice). On Halloween, it meant carving jack-o-lanterns and, in the evening, heading
46
out with friends for trick-or-treating. On Thanksgiving, it meant gathering with other
47
immigrant families and friends to eat turkey and express gratitude. Being American meant
48
that during the Christmas season, we kids would live in anticipation, poring through the toy
49
section of the Sears catalog. On the Fourth of July, we’d watch fireworks. At school, we said
50
the Pledge of Allegiance.
51
I lived in a world where we could all be American, not because of our cultural differences but
52
because of what we could share. This shared culture – this sense of being a people – is a
53
precondition to sustaining the universal ideals of American democracy. We like to pretend
54
that principles are enough, but abstract ideas are thin gruel for flesh-and-blood human
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beings. We are not disembodied reasoners. We belong to groups. We have emotions. Culture
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connects us to our country and to one another. But that culture depends on shared rituals
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and experiences. Today, we are so afraid of offense that we risk privatizing the very culture
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we once could share together.
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My childhood memories of a diverse neighborhood and public school where we could all be
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Americans reflect good fortune. There are many Americans who experience discrimination
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and prejudice [...]. Since the American Revolution, activists have struggled to overcome
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exclusion; we are still struggling today. But there is a meaningful distinction between seeking
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access to the common life of the nation and deciding that that common life is itself the
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problem. A shared culture requires something. It cannot simply be an absence.
65
Shared holidays are essential parts of culture. They mark time and endow it with meaning.
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That is why the so-called “war over Christmas,” while overblown, is not silly. It reflects what
67
happens when rituals with collective meaning become contested and diminished. Just like
68
so much that once could be shared but now must belong to a “group,” Christmas has
69
become something that divides rather than unites. If everything and everyone belongs to a
70
subgroup, there can be no group, and with no group there can be no Americans.
Johann N. Neem: Unbecoming American, in: Hedgehog Review, Spring 2020, https://hedgehogreview.com/issues/monsters/articles/unbecoming-american (abgerufen am 14.01.2021)
Hinweis
Sprachliche Fehler in der Textvorlage wurden entsprechend der geltenden Norm korrigiert.
Zwischenüberschriften der Textvorlage wurden entfernt.

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