TIME: Almanac 1995

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<text id=90TT0863> <link 93TG0132> <link 93AC0529> <link 90TT3095> <link 89TT1698> <link 89TT0576> <title> Apr. 09, 1990: Beyond The Melting Pot </title> <history> TIME--The Weekly Newsmagazine--1990 Apr. 09, 1990 America's Changing Colors </history> <article> <source>Time Magazine</source> <hdr> NATION, Page 28 COVER STORIES Beyond The Melting Pot </hdr> <body> In the 21st century--and that's not far off--racial and ethnic groups in the U.S. will outnumber whites for the first time. The "browning of America" will alter everything in society, from politics and education to industry, values and culture By William A. Henry III Someday soon, surely much sooner than most people who filled out their Census forms last week realize, white Americans will become a minority group. Long before that day arrives, the presumption that the "typical" U.S. citizen is someone who traces his or her descent in a direct line to Europe will be part of the past. By the time these elementary students at Brentwood Science Magnet School in Brentwood, Calif., reach mid-life, their diverse ethnic experience in the classroom will be echoed in neighborhoods and workplaces throughout the U.S. Already 1 American in 4 defines himself or herself as Hispanic or nonwhite. If current trends in immigration and birth rates persist, the Hispanic population will have further increased an estimated 21%, the Asian presence about 22%, blacks almost 12% and whites a little more than 2% when the 20th century ends. By 2020, a date no further into the future than John F. Kennedy's election is in the past, the number of U.S. residents who are Hispanic or nonwhite will have more than doubled, to nearly 115 million, while the white population will not be increasing at all. By 2056, when someone born today will be 66 years old, the "average" U.S. resident, as defined by Census statistics, will trace his or her descent to Africa, Asia, the Hispanic world, the Pacific Islands, Arabia--almost anywhere but white Europe. While there may remain towns or outposts where even a black family will be something of an oddity, where English and Irish and German surnames will predominate, where a traditional (some will wistfully say "real") America will still be seen on almost every street corner, they will be only the vestiges of an earlier nation. The former majority will learn, as a normal part of everyday life, the meaning of the Latin slogan engraved on U.S. coins--E PLURIBUS UNUM, one formed from many. Among the younger populations that go to school and provide new entrants to the work force, the change will happen sooner. In some places an America beyond the melting pot has already arrived. In New York State some 40% of elementary- and secondary-school children belong to an ethnic minority. Within a decade, the proportion is expected to approach 50%. In California white pupils are already a minority. Hispanics (who, regardless of their complexion, generally distinguish themselves from both blacks and whites) account for 31.4% of public school enrollment, blacks add 8.9%, and Asians and others amount to 11%--for a nonwhite total of 51.3%. This finding is not only a reflection of white flight from desegregated public schools. Whites of all ages account for just 58% of California's population. In San Jose bearers of the Vietnamese surname Nguyen outnumber the Joneses in the telephone directory 14 columns to eight. Nor is the change confined to the coasts. Some 12,000 Hmong refugees from Laos have settled in St. Paul. At some Atlanta low-rent apartment complexes that used to be virtually all black, social workers today need to speak Spanish. At the Sesame Hut restaurant in Houston, a Korean immigrant owner trains Hispanic immigrant workers to prepare Chinese-style food for a largely black clientele. The Detroit area has 200,000 people of Middle Eastern descent; some 1,500 small grocery and convenience stores in the vicinity are owned by a whole subculture of Chaldean Christians with roots in Iraq. "Once America was a microcosm of European nationalities," says Molefi Asante, chairman of the department of African-American studies at Temple University in Philadelphia. "Today America is a microcosm of the world." History suggests that sustaining a truly multiracial society is difficult, or at least unusual. Only a handful of great powers of the distant past--Pharaonic Egypt and Imperial Rome, most notably--managed to maintain a distinct national identity while embracing, and being ruled by, an ethnic melange. The most ethnically diverse contemporary power, the Soviet Union, is beset with secessionist demands and near tribal conflicts. But such comparisons are flawed, because those empires were launched by conquest and maintained through an aggressive military presence. The U.S. was created, and continues to be redefined, primarily by voluntary immigration. This process has been one of the country's great strengths, infusing it with talent and energy. The "browning of America" offers tremendous opportunity for capitalizing anew on the merits of many peoples from many lands. Yet this fundamental change in the ethnic makeup of the U.S. also poses risks. The American character is resilient and thrives on change. But past periods of rapid evolution have also, alas, brought out deeper, more fearful aspects of the national soul. Politics: New and Shifting Alliances A truly multiracial society will undoubtedly prove much harder to govern. Even seemingly race-free conflicts will be increasingly complicated by an overlay of ethnic tension. For example, the expected showdown in the early 21st century between the rising number of retirees and the dwindling number of workers who must be taxed to pay for the elders' Social Security benefits will probably be compounded by the fact that a large majority of recipients will be white, whereas a majority of workers paying for them will be nonwhite. While prior generations of immigrants believed they had to learn English quickly to survive, many Hispanics now maintain that the Spanish language is inseparable from their ethnic and cultural identity, and seek to remain bilingual, if not primarily Spanish-speaking, for life. They see legislative drives to make English the sole official language, which have prevailed in some fashion in at least 16 states, as a political backlash. Says Arturo Vargas of the Mexican American Legal Defense and Educational Fund: "That's what English-only has been all about--a reaction to the growing population and influence of Hispanics. It's human nature to be uncomfortable with change. That's what the Census is all about, documenting changes and making sure the country keeps up." Racial and ethnic conflict remains an ugly fact of American life everywhere, from working-class ghettos to college campuses, and those who do not raise their fists often raise their voices over affirmative action and other power sharing. When Florida Atlantic University, a state-funded institution under pressure to increase its low black enrollment, offered last month to give free tuition to every qualified black freshman who enrolled, the school was flooded with calls of complaint, some protesting that nothing was being done for "real" Americans. As the numbers of minorities increase, their demands for a share of the national bounty are bound to intensify, while whites are certain to feel ever more embattled. Businesses often feel whipsawed between immigration laws that punish them for hiring illegal aliens and antidiscrimination laws that penalize them for demanding excessive documentation from foreign-seeming job applicants. Even companies that consistently seek to do the right thing may be overwhelmed by the problems of diversifying a primarily white managerial corps fast enough to direct a work force that will be increasingly nonwhite and, potentially, resentful. Nor will tensions be limited to the polar simplicity of white vs. nonwhite. For all Jesse Jackson's rallying cries about shared goals, minority groups often feel keenly competitive. Chicago's Hispanic leaders have leapfrogged between white and black factions, offering support wherever there seemed to be the most to gain for their own community. Says Dan Solis of the Hispanic-oriented United Neighborhood Organization: "If you're thinking power, you don't put your eggs in one basket." Blacks, who feel they waited longest and endured most in the fight for equal opportunity, are uneasy about being supplanted by Hispanics or, in some areas, by Asians as the numerically largest and most influential minority--and even more, about being outstripped in wealth and status by these newer groups. Because Hispanics are so numerous and Asians such a fast-growing group, they have become the "hot'' minorities, and blacks feel their needs are getting lower priority. As affirmative action has broadened to include other groups--and to benefit white women perhaps most of all--blacks perceive it as having waned in value for them. The Classroom: Whose History Counts? Political pressure has already brought about sweeping change in public school textbooks over the past couple of decades and has begun to affect the core humanities curriculum at such elite universities as Stanford. At stake at the college level is whether the traditional "canon" of Greek, Latin and West European humanities study should be expanded to reflect the cultures of Africa, Asia and other parts of the world. Many books treasured as classics by prior generations are now seen as tools of cultural imperialism. In the extreme form, this thinking rises to a value-deprived neutralism that views all cultures, regardless of the grandeur or paucity of their attainments, as essentially equal. Even more troubling is a revisionist approach to history in which groups that have gained power in the present turn to remaking the past in the image of their desires. If 18th, 19th and earlier 20th century society should not have been so dominated by white Christian men of West European ancestry, they reason, then that past society should be reinvented as pluralist and democratic. Alternatively, the racism and sexism of the past are treated as inextricable from--and therefore irremediably tainting--traditional learning and values. While debates over college curriculum get the most attention, professors generally can resist or subvert the most wrongheaded changes and students generally have mature enough judgment to sort out the arguments. Elementary- and secondary-school curriculums reach a far broader segment at a far more impressionable age, and political expediency more often wins over intellectual honesty. Exchanges have been vituperative in New York, where a state task force concluded that "African-Americans, Asian-Americans, Puerto Ricans and Native Americans have all been victims of an intellectual and educational oppression...Negative characterizations, or the absence of positive references, have had a terribly damaging effect on the psyche of young people." In urging a revised syllabus, the task force argued, "Children from European culture will have a less arrogant perspective of being part of a group that has `done it all.'" Many intellectuals are outraged. Political scientist Andrew Hacker of Queens College lambastes a task-force suggestion that children be taught how "Native Americans were here to welcome new settlers from Holland, Senegal, England, Indonesia, France, the Congo, Italy, China, Iberia." Asks Hacker: "Did the Indians really welcome all those groups? Were they at Ellis Island when the Italians started to arrive? This is not history but a myth intended to bolster the self-esteem of certain children and, just possibly, a platform for advocates of various ethnic interests." Values: Something in Common Economic and political issues, however much emotion they arouse, are fundamentally open to practical solution. 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. People of color have often felt that whites treated equality as a benevolence granted to minorities rather than as an inherent natural right. Surely that condescension will wither. Rather than accepting U.S. history and its meaning as settled, citizens will feel ever more free to debate where the nation's successes sprang from and what its unalterable beliefs are. They will clash over which myths and icons to invoke in education, in popular culture, in ceremonial speechmaking from political campaigns to the State of the Union address. Which is the more admirable heroism: the courageous holdout by a few conquest-minded whites over Hispanics at the Alamo, or the anonymous expression of hope by millions who filed through Ellis Island? Was the subduing of the West a daring feat of bravery and ingenuity, or a wretched example of white imperialism? Symbols deeply meaningful to one group can be a matter of indifference to another. Says University of Wisconsin chancellor Donna Shalala: "My grandparents came from Lebanon. I don't identify with the Pilgrims on a personal level." Christopher Jencks, professor of sociology at Northwestern, asks, "Is anything more basic about turkeys and Pilgrims than about Martin Luther King and Selma? To me, it's six of one and half a dozen of the other, if children understand what it's like to be a dissident minority. Because the civil rights struggle is closer chronologically, it's likelier to be taught by someone who really cares." Traditionalists increasingly distinguish between a "multiracial" society, which they say would be fine, and a "multicultural" society, which they deplore. They argue that every society needs a universally accepted set of values and that new arrivals should therefore be pressured to conform to the mentality on which U.S. prosperity and freedom were built. Says Allan Bloom, author of the best-selling The Closing of the American Mind: "Obviously, the future of America can't be sustained if people keep only to their own ways and remain perpetual outsiders. The society has got to turn them into Americans. There are natural fears that today's immigrants may be too much of a cultural stretch for a nation based on Western values." The counterargument, made by such scholars as historian Thomas Bender of New York University, is that if the center cannot hold, then one must redefine the center. It should be, he says, "the ever changing outcome of a continuing contest among social groups and ideas for the power to define public culture." Besides, he adds, many immigrants arrive committed to U.S. values; that is part of what attracted them. Says Julian Simon, professor of business administration at the University of Maryland: "The life and institutions here shape immigrants and not vice versa. This business about immigrants changing our institutions and our basic ways of life is hogwash. It's nativist scare talk." Citizenship: Forging a New Identity Historians note that Americans have felt before that their historical culture was being overwhelmed by immigrants, but conflicts between earlier-arriving English, Germans and Irish and later-arriving Italians and Jews did not have the obvious and enduring element of racial skin color. And there was never a time when the nonmainstream elements could claim, through sheer numbers, the potential to unite and exert political dominance. Says Bender: "The real question is whether or not our notion of diversity can successfully negotiate the color line." For whites, especially those who trace their ancestry back to the early years of the Republic, the American heritage is a source of pride. For people of color, it is more likely to evoke anger and sometimes shame. The place where hope is shared is in the future. Demographer Ben Wattenberg, formerly perceived as a resister to social change, says, "There's a nice chance that the American myth in the 1990s and beyond is going to ratchet another step toward this idea that we are the universal nation. That rings the bell of manifest destiny. We're a people with a mission and a sense of purpose, and we believe we have something to offer the world." Not every erstwhile alarmist can bring himself to such optimism. Says Norman Podhoretz, editor of Commentary: "A lot of people are trying to undermine the foundations of the American experience and are pushing toward a more Balkanized society. I think that would be a disaster, not only because it would destroy a precious social inheritance but also because it would lead to enormous unrest, even violence." While know-nothingism is generally confined to the more dismal corners of the American psyche, it seems all too predictable that during the next decades many more mainstream white Americans will begin to speak openly about the nation they feel they are losing. There are not, after all, many nonwhite faces depicted in Norman Rockwell's paintings. White Americans are accustomed to thinking of themselves as the very picture of their nation. Inspiring as it may be to the rest of the world, significant as it may be to the U.S. role in global politics, world trade and the pursuit of peace, becoming a conspicuously multiracial society is bound to be a somewhat bumpy experience for many ordinary citizens. For older Americans, raised in a world where the numbers of whites were greater and the visibility of nonwhites was carefully restrained, the new world will seem ever stranger. But as the children at Brentwood Science Magnet School, and their counterparts in classrooms across the nation, are coming to realize, the new world is here. It is now. And it is irreversibly the America to come. -- Reported by Naushad S. Mehta/New York, Sylvester Monroe/Los Angeles and Don Winbush/Atlanta </body> </article> </text>