PART II

Home and farm buildingsTHIS SETTLER STARTED TEN YEARS AGO WITH NO MONEY

THIS SETTLER STARTED TEN YEARS AGO WITH NO MONEY

The co-operative buying and selling organization of a Finnish farming colony in upper Michigan which the writer investigated in detail proved to be a great money saver to the settlers. The enterprise has grown from a small undertaking into the largest business organization in the town, with its great warehouse overshadowing the railroad station. In the beginning the surrounding native farmers and townspeople werehostile toward it. They both feared the competition as well as the broader results of an undertaking of "foreigners," led by their "demagogic leaders." Its former opponents have radically changed their attitude, and many are joining the organization. They find that co-operation means voluntary, concerted, and co-ordinated action for the common advantage, and that it is not contrary to the American spirit.

One of the leaders of the Finnish co-operative association explained that the defects of the local private stores served as the first inducement for the settlers to establish a co-operative store.

The private stores usually set arbitrary and high prices on the goods, which are often of poor quality and limited variety. As a result, a co-operative store among our settlers was established. We found that the association, in its meetings and activities, served as a school for the development of mutual understanding and fellow-feeling among its members. In the direction of Americanization our co-operative movement has done much good already. Its success has made the native farmers respect us. A number of them have already joined our association. Should our enterprise grow wider it may be expected to unite the farmers of different nationalities, immigrants and natives, into one community.

The interviews of the writer with the native farmers fully substantiated these statements of the Finns. One of them said that when the Finnish settlers came the native-born people did not expect much good from them. They were looked upon as strange intruders, entirely ignorant infarming. But as time went on they made good not only as farmers, but also as business men in their co-operative buying and selling association. They were found to be good, sober, and industrious people.

The co-operative movement was apparent in northern Wisconsin, where numerous co-operative creameries have been organized among the settlers of various nationalities. The carrying of milk to the creamery results in the regular meeting of settlers every day; business meetings and other activities of the association afford opportunities for the settlers to get together and work together. In addition to this the immigrant settler, as a member of the co-operative association, comes face to face with the wider business world—banks, railways, commission merchants, manufacturers, market conditions, price fluctuations, etc. As an individual producer he comes to know the larger problems involved in marketing his product and his vision and understanding broaden.

Almost all immigrant settlers interviewed on the subject of co-operation were in favor of it. "Co-operation helps us!" were words often used in answer to the question why they favor co-operation. This "help" should not be understood in the material sense only. Co-operative action, though it begins in economics, extends to and ends in the creation of ideal, socio-psychologicalvalues. The co-operator works and fights in the spirit of solidarity. He satisfies his wants through concerted action. His psychology is more complex and his aims become higher than those of a private individual.

Co-operation is a child of necessity. It cannot be created by outside suggestion or mere preaching. When there is a need and conditions are favorable the co-operative movement comes into being. Unquestionably the need for co-operation is greater in the rural districts than in the cities, and yet the rural conditions in many respects make the development of co-operation more difficult. The main obstacles, according to the rural co-operators themselves, consist in the lack of business connections and markets, in the absence of knowledge of efficient business methods, and in credit difficulties. It is hard to find an able and trustworthy business manager for a co-operative store in a village.

Notwithstanding all difficulties, the co-operative movement among farmers and especially among immigrant settlers has lately begun to grow with extreme rapidity. For instance, in 1917 in the state of Wisconsin there were agricultural co-operative associations in the following numbers: 380 creameries, 718 cheese factories, 98 feed and produce associations, and 124 live-stock concerns.[20]

One of the first difficulties in the way of establishing a co-operative association is its incorporation proceeding. Most of the states up to this time have had no special laws covering co-operative associations. In such cases they have to be incorporated under the laws relating to private companies or those covering charity and public-welfare associations.

A number of states have enacted laws for the promotion and protection of co-operation among farmers. The Wisconsin law, Chapter 368, Laws of 1911, makes provision for the establishment of organizations conducting business on the co-operative plan. No member is allowed to own shares of a greater par value than one thousand dollars. No member is entitled to more than one vote. Dividends on the paid-up shares are allowed to be no more than 6 per cent per annum; 10 per cent on the net profits has to be set aside as a reserve fund. When this has accumulated up to 30 per cent of the paid-up shares, 5 per cent goes to the educational fund to be used for teaching co-operation. One half of the remainder of the profits has to be paid as a uniform dividend upon the amount of purchases of shareholders and upon the wages and salaries of the employees, while the other half has to be paid to the nonshareholders on the amount of their purchases.

In case of productive associations, such asco-operative creameries, or elevators, dividends have to be paid on raw materials delivered. In case an association is both a selling and productive enterprise, the dividends may be divided on both goods purchased and material delivered. All concerns which do not comply with the provisions of the above law are prohibited to use the term "co-operative" as a part of their corporate name or the designation of their business.

According to the Nebraska law, Senate File No. 88,

the words "co-operative company, corporation, or association" are defined to mean a company, corporation, or association which authorizes the distribution of its earnings in part or wholly on the basis of, or in proportion to, the amount of property bought from or sold to members, or of labor performed, or other service rendered to the corporation. A co-operative concern has the power "to regulate and limit the right of stockholders to transfer their stock, and to make by-laws for the management of its affairs, and to provide thereon the term and limitation of stock ownership, and for the distribution of its earnings."

The California law, Civil Code, Secs. 653M to 653S, provides for organization of agricultural, viticultural, and horticultural co-operative associations which shall not have a capital stock and shall not be working for profit. Each such association shall determine by its by-laws the amount of membership fee, the number and qualifications of members, conditions of voting, the methods of business, and the division of earnings.

There is no question that every state must have special legislation for co-operative associations quite distinct from that relating to private business concerns. A co-operative association must have the legal power to regulate and limit the right of shareholders to transfer their shares, to make by-laws for the management of business, to limit the share ownership, to decide on the proportion and method of distribution of its surplus earnings. It must limit dividends on shares to the prevailing rate of interest and provide a certain percentage for a reserve fund until the latter has accumulated up to a certain proportion of the capital invested. A part of the remainder should be retained for educational and other social-welfare purposes, the rest proportioned to the amounts of goods purchased, products contributed, or services rendered. The co-operative law should provide for one-member-one-vote. Irrespective of the number of shares owned, or the goods purchased, or the products contributed, or the services rendered, only one vote should be granted to each member.

Aside from such legislation, each state, as in New York, should have a special office with adequate forces for the advice and direction of farmers and settlers who desire to organize a co-operative association, as well as for those who have already established such an association and are meeting with difficulties.

The term "Americanization" is used in two senses. In the narrower one it applies to our immigrant population only, and in a broader sense it applies to everybody, natives and immigrants alike. This means the Americanization of America. This broader meaning embraces the whole national life in all its conditions, tendencies, and forms of expression.

When the writer accepted the invitation of the Study of Methods of Americanization to make a field investigation of rural developments from the viewpoint of Americanization, he was certain that the study must be conducted in relation to the immigrant colonies only. The study of the Americanization of America would lead us nowhere, especially in view of the smallness of available forces and the shortness of time. The study must be confined, therefore, to the immigrant elements of the population, and even then it could only be a preliminary survey to reveal the problems to be studied later in detail.

But the first observations in the field study soon convinced him that a broader scope is inevitable.For instance, inquiry into the conditions of the immigrants in relation to the acquisition of land for cultivation necessarily led him to the general land question in the country, land policies, land laws, land-dealing methods. In even a more striking way did the field study of immigrant education in the rural districts lead to the question of general public education in rural communities regardless of their racial composition.

Students and teachersTHESE CHILDREN AND TEACHERS IN NEW MEXICO JOIN FORCESTO WIPE OUT ILLITERACYYoung scholarship winnerTHE LARGEST GIRL WON A PRIZE FOR SCHOLARSHIP

THESE CHILDREN AND TEACHERS IN NEW MEXICO JOIN FORCESTO WIPE OUT ILLITERACY

THE LARGEST GIRL WON A PRIZE FOR SCHOLARSHIP

Education has always been more of a problem in rural districts than urban. Evidence of this is found in the 1910 Census, which shows that for every illiterate person living in an urban community there are approximately two living in rural communities. The higher per cent of illiteracy in the rural districts is even more marked in the states where immigrants are settling than in the country as a whole. In New Mexico, Arizona, and California the ratio is about 250 illiterates in the country to every 100 in the city. Among the foreign born in rural districts in three of these states an exceptionally high per cent of illiteracy prevails. For Texas 35 per cent, New Mexico 34 per cent, and Arizona 37 per cent, of the rural foreign born are illiterate—in contrast to 13 per cent for the United States. With the exception of Louisiana these per cents are the highest in the country and presage a problem that cannot be overlooked in a consideration of land settlement for the foreign born.

Equally significant are the 1910 comparisons of the figures for immigrants' inability to speak English in urban and rural communities. Although the contrast for the country as a whole is not so striking, being 21.9 per cent in cities as compared with 25.2 per cent in rural districts, the differences in the four states where new immigrants are settling on farms are considerable.

TABLE IVPer Cent Unable to Speak English, of Total ForeignBorn, Ten Years of Age and Over, in Urbanand Rural Communities[21]PerCentUrbanRuralRatio ofRural to UrbanTexas41.864.0153.1New Mexico28.561.7216.5Arizona48.262.6129.9California10.522.4213.3United State21.925.2115.0

Over 60 per cent of the foreign born in rural communities in Texas, New Mexico, and Arizona are unable to speak English. The principal foreign group is composed of Mexicans who come from a non-English-speaking country which has a high per cent of illiteracy. They go into the rural communities of these border states, where there is practically no schooling opportunityeither for learning the English language or for learning to read and write. While only 22.4 per cent are not able to speak English in California rural districts, this is more than twice as many as are unable to speak it in California cities. This is a high ratio in the one state in the country which provides public settlement projects. While these situations are perhaps extreme, their existence is manifestly inexcusable in a land which prides itself on educational opportunity for all. There is virtually never equality of opportunity in rural and urban communities, for either native or foreign born, and the immigrant who lives on the land is especially handicapped.

In another report[22]of this study there is evidence which points to lack of educational and social opportunities in rural districts. The average length of time after arrival in the country before petitions for naturalization papers are filed is tabulated by occupation for more than twenty thousand cases. These figures show that, for all occupational groups of any size, agricultural workers take the longest time, about fourteen years, before petitioning. The average length of time for workers of all occupations is about ten and a half years. Back from the currents of life, with fewer opportunities to overcome disqualifications, the farm worker does not become a citizen as quickly as his city brother.

The term "education" as applied especially to the rural population is a very broad one. It comprises everything which helps to elevate the people materially as well as mentally and spiritually. In this direction various educational agencies are working. The most important of them might be classified as follows:

Schools:Public:(1) general.(2) evening.(3) home teacher.(4) vocational (training in agriculture).Private:(1) general.(2) church or parochial.Churches:American, service in English.Immigrant, service in foreign tongue.Libraries:Public:(1) community or town.(2) traveling.(3) package.(4) school.Private:(1) church.(2) school.

Among these agencies the public school is the foremost in the Americanization process. Itdirectly influences the children and through them their parents—the adult immigrants.

An observer of the home life of immigrant families finds a marked difference between the parents and the children who attend American schools, as well as between the American-schooled children and their European-schooled brothers and sisters. These differences lead often to friction and dissension in the families, and though each difference may be concerned with a trivial matter, yet in their entirety they represent the variation of the American from the immigrant.

The writer once entered the home of a large Russian immigrant family just when a quarrel between two sets of children was going on. The European-trained children wanted the window shades rolled entirely up, for the sake of more light, while their American-bred brothers and sisters insisted that the shades be left halfway up, as the Americans have them.

Another illustration of these differences is found in the fact that the immigrants are conservative in clinging to their old-country diet. The first breach is usually occasioned by pie—the American national dessert. The immigrant children learn about it and taste it in the schoolcooking classes and also in the neighboring American families, insisting that their mothers make it also. As a result the pie appears on the immigrant table, though in the poorer families only on holidays.

In the case of language, the parents and their European-schooled children continue to speak at home their old-country tongue and read newspapers and books in the same language. The American-schooled children prefer to speak English and read American newspapers and books, taking a special pride in this. They answer their parents in English, although the latter do not always understand English. They call themselves Americans, in distinction from their European parents and older brothers and sisters. "My father, mother, and older sisters are Poles, but I am an American!" answered an American-born Polish boy of about twelve years when asked about his nationality.

"How do you know that you are an American?"

"I was born here and I speak the American language."

In the Italian colony at Vineland, New Jersey, to give only one instance, there was marked conflict between the children who went to the public schools and their parents over the use of the Italian language. The children wanted to speak English and some even refused to talk Italian,though their parents wanted them to and tried to teach them. The children commonly acted as interpreters between Americans and their parents, especially their mothers. Unfortunately, they did not conceal their contempt for the latter for failing to understand and use English.

Often such differences are so pronounced that the immigrant parents are greatly grieved over the "estrangement" caused by the influence of the American public schools. This dissatisfaction takes an especially acute form among the sectarian immigrants. In San Francisco there are over four hundred families of Russian sectarian peasants—Molochans, Jumpers, etc. Their religion opposes war and military service, and on that account they were exempted from the draft. Notwithstanding this, four or five of their young boys volunteered, in spite of the opposition of their parents and of the whole colony. When the writer visited the colony last year the colonists were much agitated and upset. They openly cursed the American schools and the city streets for ruining their boys spiritually. "If we can't settle on land in the rural districts, then we have to get out of America!" exclaimed the aged leader. In rural districts, they think, they would be able to keep their children from going "astray." The street influence is absent and the school-attendance law is not so severely enforced as in the city, the immigrant leader believed.

In the Polish farming colony centered at South Deerfield, Massachusetts, where the Polish children all attend the American public schools, the children learn English quickly and prefer everything American to everything Polish. The parents are very much distressed over losing their children as Polish people. For this reason the parents stated that they were extremely eager to establish their own Polish school where they could teach their children the Polish language and Polish history. Only lack of money has so far prevented the founding of such a parochial school.

When an immigrant group is planning either a parochial or some other type of private school of its own, one of its arguments is always that this school will keep the children in its own group, racially and religiously.

The North Middle Western states—Michigan, Wisconsin, Minnesota, Iowa, the Dakotas, Nebraska—have large immigrant groups. In the rural districts of those states it is a fact that where there exists a private or parochial school, the public school is neglected, poorly equipped, and has a very small attendance.

A county superintendent of schools in Minnesota reports:

One of our greatest drawbacks in attendance is the parochial schools. These retard the attendance and keep the school terms down.[23]

A county superintendent in South Dakota writes:

In a number of districts the attendance is so small, owing to the fact that many attend the parochial school, that interest and enthusiasm are lacking.[24]

Another report from Minnesota states that,

the poorest schools in the country are in communities where there are private schools in connection with a church.The children attend these for years at a time, and when they return to the public schools find themselves behind their former companions.[25]

the poorest schools in the country are in communities where there are private schools in connection with a church.

The children attend these for years at a time, and when they return to the public schools find themselves behind their former companions.[25]

In 1915–16 there were in the state of Wisconsin 78 rural public schools enrolling five or fewer children, and 445 rural public schools enrolling six to ten children. The state school authorities explained to the writer that the small enrollment in certain public schools does not always indicate that there are not enough children of school age in the district or that the children do not enroll. Very often in the same district there is a well-developed parochial or private school attended by immigrant children. The parents prefer theseschools to the public schools for racial and religious reasons, and contribute liberally to their development and maintenance.

In a number of cases where there are public and private schools in immigrant localities, the writer observed an active and intentional neglect of the public schools by the local school authorities. For instance, in some cases where the state gives a certain sum of money for the support of the public schools, the money is deposited in the bank instead of being used for the development of the public schools. Such deliberate neglect of the public schools by the immigrant local school leaders was quite conspicuous in the state of Wisconsin.

One of the greatest negative agencies, and in a large number of cases consciously negative agencies, affecting the Americanization of immigrants in our rural districts has been private schools. Among these—the writer wishes to be entirely outspoken—the most conspicuous have been immigrant Catholic and Lutheran parochial schools and Hebrew schools.

Many of them are run in the spirit of preference for the old country and for the immigrant race or nationality to America and the American nationality. Furthermore, the very spirit and aim of their methods are foreign to America. In their training of children they lay special stress on discipline, obedience, on the form of things, on punctuality, on memory, and on mechanism. All these qualities have been desirable in the "subjects" and in the small "subject nations," from the point of view of the monarchical and aristocratic European regimes, with which Catholicism and Lutheranism have been identified, or of the Talmud, upon which extreme Hebrew nationalism is based.

The authorities of parochial schools, especially the higher authorities, such as bishops, allow themselves to criticize sternly the American public schools for looseness, too much freedom, lack of moral teachings, etc. A prominent German Catholic bishop, who has been for thirty years in America and who can hardly speak English, stated to the writer that the American colleges, high schools, and even public schools are no good, that their aim is to prepare children and students to get easier jobs, to get along in life without labor and effort. Religious and moral teachings are entirely lacking in his opinion and the schools work against these teachings. Especially, the training of girls in America is entirely wrong. They are not educated to be good housewives, but are just reared for an easy and joyful life; in fact, girls are too lazy to do family work or any work. The severely nationalistic churchman was unable to approve the democratic spirit of the American public school with the stress which it lays upon freedom of action, self-reliance, initiative, and imagination in children. He looked upon children as if they were somebody's property or tools, not human beings with individual destinies.

How important the parochial schools are considered to be by certain immigrant nationalistic leaders and high clergy is shown by the speeches delivered at the southeastern Wisconsin districtconference of the Evangelical Lutheran Joint Synod of Wisconsin, Minnesota, Michigan, and other states, held in the summer of 1918. Prof. A. Piper stated that,

we must concentrate all our powers upon keeping our hands on our schools. To hold our schools we must compete with the public schools, must hold classes five days a week, and must work with all the strength that is in us. The most important part of all of our missionary work is the work in our schools.

The importance of concentrating effort on the parochial schools was further emphasized by W. Grabner, Milwaukee, who asked:

What has made Chicago the greatest Lutheran city in the world? [and replied] I say it was the Lutheran parochial school. It has served as a nucleus for all Lutheran families to settle about. Round it all life and activity centered. Our Lutheran forefathers nourished the little Lutheran schools with all the powers they possessed.

The situation in the rural districts of various states in regard to the private and especially the parochial schools in connection with the Americanization of the children of immigrants born here and abroad is shown by the following field notes and material collected by the writer.

The Nebraska State Council of Defense made a report on the foreign-language schools in Nebraska, dated January 14, 1917. The data were secured through the personal investigation ofMiss Sarka Hrbkova, chairman of the Woman's Committee, aided by Miss Alice Florer of the State Superintendent's office, and through the efforts of the county chairmen of educational propaganda of the Woman's Committee. Professors Link and Weller and other representatives of the German Evangelical Lutheran Church of the Missouri Synod co-operated with Miss Hrbkova. The following facts indicate the extent of parochial schools in Nebraska.[26]

Foreign-language schools are located in 59 counties of Nebraska. There is a total of 262 schools in which it is estimated that 10,000 children receive instruction in foreign languages, chiefly the German. In these 262 schools 379 teachers are employed. Five thousand five hundred and fifty-four children are attending the schools of the German Evangelical Lutheran Church of the Missouri Synod, this number including those in the summer sessions as well. About 20 teachers give instructions in their homes or in church buildings. Of these 379 teachers in private schools, 2 give instruction in Danish, 6 in Polish, 14 in Swedish, and 357 in German. Less than 2 per cent of the teachers of these schools are certified. About 120 of the German teachers are likewise ministers in the German Lutheran parish where the school is located. The county superintendents of the 59 counties in which the foreign-language schools are located reported that in only a few cases do these schools give the equivalent of the eighth-grade public school. For the most part, the eight years' attendance at such a school fits pupils for the sixth grade of the public schools.In certain schools in Fillmore, Cass, Franklin, Gosper, Jefferson, Pawnee, and Wayne Counties the instruction is given entirely in the German language. In about 200 ofthe schools three hours daily is devoted to instruction in the German language.In Deuel, Fillmore, and Jefferson Counties the superintendents report that the German national hymn is sung in certain foreign-language schools. In Nance and Washington Counties they report that it was formerly sung, but not this year. In Cedar Creek District No. 88, Cass County, Reverend Kunzendorf, teacher, states that they do not sing the American hymn because they do not sing any hymns at all. The American national hymn is not sung in about 100 of the German-language schools. Over 100 foreign-language schools lack an American flag. One minister, Rev. J. Aron, from Wayne County, writes, "We have no flag, but will see to it that one be put up, if requested to do so." In Madison the minister declared foreign-language and parochial schools are not required by law to have an American flag, and therefore he does not display one.Public schools have been closed and forced out by German parochial schools in Cedar County, Cheyenne County, Clay County, Colfax County (No. 36), Gage County (No. 103), 2 in Johnson County, 5 in Platte County, District No. 99 in Saline County, 8 in Seward County, No. 38 in Stanton County and Wayne County. In Cedar County the Bow Valley, Constance, and Fordyce schools are taught by Sisters. In the following counties there are public schools with only four or five pupils, because the German-language schools absorb the pupils: Clay, Cedar, Cuming, Dixon, Howard, Nuckolis, Platte, Polk, Seward, Stanton, Wayne, and Webster.

In certain schools in Fillmore, Cass, Franklin, Gosper, Jefferson, Pawnee, and Wayne Counties the instruction is given entirely in the German language. In about 200 ofthe schools three hours daily is devoted to instruction in the German language.

In Deuel, Fillmore, and Jefferson Counties the superintendents report that the German national hymn is sung in certain foreign-language schools. In Nance and Washington Counties they report that it was formerly sung, but not this year. In Cedar Creek District No. 88, Cass County, Reverend Kunzendorf, teacher, states that they do not sing the American hymn because they do not sing any hymns at all. The American national hymn is not sung in about 100 of the German-language schools. Over 100 foreign-language schools lack an American flag. One minister, Rev. J. Aron, from Wayne County, writes, "We have no flag, but will see to it that one be put up, if requested to do so." In Madison the minister declared foreign-language and parochial schools are not required by law to have an American flag, and therefore he does not display one.

Public schools have been closed and forced out by German parochial schools in Cedar County, Cheyenne County, Clay County, Colfax County (No. 36), Gage County (No. 103), 2 in Johnson County, 5 in Platte County, District No. 99 in Saline County, 8 in Seward County, No. 38 in Stanton County and Wayne County. In Cedar County the Bow Valley, Constance, and Fordyce schools are taught by Sisters. In the following counties there are public schools with only four or five pupils, because the German-language schools absorb the pupils: Clay, Cedar, Cuming, Dixon, Howard, Nuckolis, Platte, Polk, Seward, Stanton, Wayne, and Webster.

The following statement was made by Prof. C. F. Brommer, Hampton, Nebraska, president of the Lutheran Synod of Missouri, at the hearing before the state Americanization Committee held in Lincoln in September, 1918:

I think we have more parochial schools than any other Protestant body in this state; between 150 and 160, with about 5,000 children in these schools.

In answer to a question by a member of the committee, Professor Brommer said:

I know of one [public school] district where there is no public school. There is no need of one, as the children all go to parochial school. There are a few such cases.

George Weller, of Seward, Nebraska, stated to the same committee:

German has never been taught in our schools [German Lutheran] as an end, but as a means to an end. We could not teach the old folks English, and in order to allow the children and the parents to worship together we taught the children the German language.

J. W. Robb of Lincoln informed the commission that in one district the Germans control the public-school board and they closed the public school two months in a year, and the children are deprived of two months in English schools or must go to a German parochial school during that time.

The situation in regard to parochial schools in North Dakota has been and still is, perhaps, more serious than in Nebraska. The writer in his field study in North Dakota was impressed that the public officials were afraid to do anything more than recommend certain desirable changes in these schools; some were even afraid to visit the German counties or sections on public business, such as Liberty Bond or Red Cross drives.Several reasons were given, such as politics, ignorance of the German language, and even care for their own safety. Therefore an English-speaking German woman was engaged to speak for Liberty Bonds in North Dakota German sections. She was successful only because in her German public speeches she praised the Brest-Litovsk Peace Treaty and condemned the Czechoslovaks in Russia. "Well, she brings home the bacon. For what else do we care!" ironically exclaimed a North Dakota man to the writer.

The State Superintendent of Public Education made the following statement to the writer when he asked for data on the foreign-language schools in the state:

The State Department of Public Education has no authority whatever over the private and parochial schools in the state. There is no legal ground for collecting information in regard to them.... There have been cases when children of immigrant groups, attending a private or parochial school, had to learn the foreign tongue of other groups.

A Catholic bishop stated:

The first grades in the parochial schools use German because the children who enter the schools do not know English, and it is far better and more successful to start work with them in their mother tongue as a teaching language. At the same time, they teach them English. As their knowledge of English gradually grows, the teaching in the higher grades is transferred to the English language.

To the writer's question whether the non-German children in their parochial schools—for instance, Bohemians and Hungarians—have also to start in German, the bishop said that in some cases this is true, for they are not able to find teachers for each language.

In the bishops diocese there are 37,000 Catholic families. Among these are 2,000 Indian families, about 2,000 Bohemian families, and between 300 and 400 Hungarian families. The rest are German families, over 100 of whom are from Germany; about 2,000 were born in America, and the rest are Germans from Russia.

An American church head made the following statement, in reply to an inquiry about the schools:

Strasburg, Emmons County, has a large parochial school where German is the only language both for teaching and speaking. The public school there has only a handful of children. There are plenty of parochial schools in which German is taught exclusively in McIntosh and Emmons Counties, and in the western counties (in the town of New Salem, etc.). Some of the teachers, of whom a goodly number are Sisters, cannot speak English at all. Children of other nationalities would also be under German influences. There is undoubtedly German propaganda in these schools, and American or other children become Germanized. Every graded school, private and public, should be conducted in English exclusively. Every teacher need not be American born; many foreign-born people are better citizens than some native Americans. But every teacher should have to understand and speak the English language. No one should teach, preach, or hold public office who cannot speak English.

The editor of an English daily in Bismarck, North Dakota, said:

The Americanization work is weakest in North Dakota, and yet it is more needed here than anywhere else, for the population is mainly composed of foreign elements. Foreign-language churches, parochial and other private schools, and certain American public schools in which, as it is in a number of places, the teaching language is a foreign language, very often German—are keeping the old country alive in the state. We have a large number of the second generation, grown-up people born here of foreign-born parents, who do not know how to write or read English, who do not know anything about America, but know well the history of Hohenzollern and Hapsburg dynasties in Europe.

A leader of the Women's Organization, North Dakota Council of Defense, made the following statement:

The Red Cross work, food-conservation work, and child-welfare work are organized in every county, a wide-awake woman being chosen as county head. Great difficulty is experienced in reaching the foreigner. A large number of them, especially women, do not understand English, and do not know enough about the country, its traditions, and spirit. Aside from remaining foreigners, they are in many cases unbelievably ignorant. For instance, the organization undertook a baby census, which included weighing the babies. The baby of a German housewife was underweight—that is, below normal. When its mother learned of this she began to cry hysterically. After the other people succeeded in quieting her she expressed the fear that the American government would kill her baby for being below normal weight.

The statistical data on parochial and other private schools in the state of Minnesota for1918, compiled by the Department of Public Instruction, are as follows:

TABLE VEnrollment and Language Used in Parochial andPrivate Schools in Minnesota, 1918Number of parochial and private schools307Number of pupils enrolled38,853Number of teachers1,359Number of schools using English only94Number of bilingual schools in which the teaching is inEnglish and German195English and Bohemian1English and Dutch1English and French4English and Norwegian1English and Polish10English and Danish1Total213

The Isanti County school superintendent reports for 1915–16:[27]

The poorest schools in the county are in communities where there are private schools in connection with a church. The children attend these for years at a time, and when they return to the public schools find themselves behind their former companions. We wish arrangements might be made so that these schools could not teach the branches unless the teachers were as well equipped as the public-school teachers and that the children could be sent to them only at the confirmation age for two years.

The Martin County superintendent reports:[28]

Parochial schools should be required to report to the county superintendent the names of their teachers, length of term, etc. The teachers should be required to make monthly reports and be subject to the same supervision of inspection as those of public schools. Their certification should also be subject to state approval. Failing this, the pupils should be required to attend the public schools for at least eight full years, or until they complete the regular eighth-grade work.

Near St. Cloud, Minnesota, there is a Slovenian colony of about fifty to sixty families. Near by there is a much smaller German colony with a German parochial school in which the teacher, at the time of the writer's visit, was a German and the teaching language was German. Quite a number of the Slovenian families sent their children to this school, where they were Germanized instead of Americanized. A Slovenian family head explained to the writer that those Slovenians who are sending their children to the German school do it for a practical reason. They expect some time to visit their native Austria, where German is the state language. The man claimed that about one tenth of the settlers do not understand English, and that only about one fifth of them can speak and write English,although the colony was founded in America about fifty years ago.

The following statement made by the Superintendent of Public Instruction in the state of Michigan to the writer, September 11, 1918, shows the situation in regard to the private schools in that state. Parochial schools exist as follows:

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