Twenty Years at Hull House

IMMIGRANTS AND THEIR CHILDREN

From our very first months at Hull-House we found it much easier to deal with the first generation of crowded city life than with the second or third, because it is more natural and cast in a simpler mold.  The Italian and Bohemian peasants who live in Chicago still put on their bright holiday clothes on a Sunday and go to visit their cousins.  They tramp along with at least a suggestion of having once walked over plowed fields and breathed country air.  The second generation of city poor too often have no holiday clothes and consider their relations a “bad lot.”  I have heard a drunken man in a maudlin stage babble of his good country mother and imagine he was driving the cows home, and I knew that his little son who laughed loud at him would be drunk earlier in life and would have no pastoral interlude to his ravings.  Hospitality still survives among foreigners, although it is buried under false pride among the poorest Americans.  One thing seemed clear in regard to entertaining immigrants; to preserve and keep whatever of value their past life contained and to bring them in contact with a better type of Americans.  For several years, every Saturday evening the entire families of our Italian neighbors were our guests.  These evenings were very popular during our first winters at Hull-House.  Many educated Italians helped us, and the house became known as a place where Italians were welcome and where national holidays were observed.  They come to us with their petty lawsuits, sad relics of the vendetta, with their incorrigible boys, with their hospital cases, with their aspirations for American clothes, and with their needs for an interpreter.

An editor of an Italian paper made a genuine connection between us and the Italian colony, not only with the Neapolitans and the Sicilians of the immediate neighborhood, but with the educated connazionali throughout the city, until he went south to start an agricultural colony in Alabama, in the establishment of which Hull-House heartily cooperated.

Possibly the South Italians more than any other immigrants represent the pathetic stupidity of agricultural people crowded into city tenements, and we were much gratified when thirty peasant families were induced to move upon the land which they knew so well how to cultivate.  The starting of this colony, however, was a very expensive affair in spite of the fact that the colonists purchased the land at two dollars an acre; they needed much more than raw land, and although it was possible to collect the small sums necessary to sustain them during the hard time of the first two years, we were fully convinced that undertakings of this sort could be conducted properly only by colonization societies such as England has established, or, better still, by enlarging the functions of the Federal Department of Immigration.

An evening similar in purpose to the one devoted to the Italians was organized for the Germans, in our first year.  Owing to the superior education of our Teutonic guests and the clever leading of a cultivated German woman, these evenings reflected something of that cozy social intercourse which is found in its perfection in the fatherland.  Our guests sang a great deal in the tender minor of the German folksong or in the rousing spirit of the Rhine, and they slowly but persistently pursued a course in German history and literature, recovering something of that poetry and romance which they had long since resigned with other good things.  We found strong family affection between them and their English-speaking children, but their pleasures were not in common, and they seldom went out together.  Perhaps the greatest value of the Settlement to them was in placing large and pleasant rooms with musical facilities at their disposal, and in reviving their almost forgotten enthusiams.  I have seen sons and daughters stand in complete surprise as their mother’s knitting needles softly beat time to the song she was singing, or her worn face turned rosy under the hand-clapping as she made an old-fashioned curtsy at the end of a German poem.  It was easy to fancy a growing touch of respect in her children’s manner to her, and a rising enthusiasm for German literature and reminiscence on the part of all the family, an effort to bring together the old life and the new, a respect for the older cultivation, and not quite so much assurance that the new was the best.

This tendency upon the part of the older immigrants to lose the amenities of European life without sharing those of America has often been deplored by keen observers from the home countries.  When Professor Masurek of Prague gave a course of lectures in the University of Chicago, he was much distressed over the materialism into which the Bohemians of Chicago had fallen.  The early immigrants had been so stirred by the opportunity to own real estate, an appeal perhaps to the Slavic land hunger, and their energies had become so completely absorbed in money-making that all other interests had apparently dropped away.  And yet I recall a very touching incident in connection with a lecture Professor Masurek gave at Hull-House, in which he had appealed to his countrymen to arouse themselves from this tendency to fall below their home civilization and to forget the great enthusiasm which had united them into the Pan-Slavic Movement.  A Bohemian widow who supported herself and her two children by scrubbing, hastily sent her youngest child to purchase, with the twenty-five cents which was to have supplied them with food the next day, a bunch of red roses which she presented to the lecturer in appreciation of his testimony to the reality of the things of the spirit.

An overmastering desire to reveal the humbler immigrant parents to their own children lay at the base of what has come to be called the Hull-House Labor Museum.  This was first suggested to my mind one early spring day when I saw an old Italian woman, her distaff against her homesick face, patiently spinning a thread by the simple stick spindle so reminiscent of all southern Europe.  I was walking down Polk Street, perturbed in spirit, because it seemed so difficult to come into genuine relations with the Italian women and because they themselves so often lost their hold upon their Americanized children.  It seemed to me that Hull-House ought to be able to devise some educational enterprise which should build a bridge between European and American experiences in such wise as to give them both more meaning and a sense of relation.  I meditated that perhaps the power to see life as a whole is more needed in the immigrant quarter of a large city than anywhere else, and that the lack of this power is the most fruitful source of misunderstanding between European immigrants and their children, as it is between them and their American neighbors; and why should that chasm between fathers and sons, yawning at the feet of each generation, be made so unnecessarily cruel and impassable to these bewildered immigrants?  Suddenly I looked up and saw the old woman with her distaff, sitting in the sun on the steps of a tenement house.  She might have served as a model for one of Michelangelo’s Fates, but her face brightened as I passed and, holding up her spindle for me to see, she called out that when she had spun a little more yarn, she would knit a pair of stockings for her goddaughter.  The occupation of the old woman gave me the clue that was needed.  Could we not interest the young people working in the neighborhood factories in these older forms of industry, so that, through their own parents and grandparents, they would find a dramatic representation of the inherited resources of their daily occupation.  If these young people could actually see that the complicated machinery of the factory had been evolved from simple tools, they might at least make a beginning toward that education which Dr. Dewey defines as “a continuing reconstruction of experience.”  They might also lay a foundation for reverence of the past which Goethe declares to be the basis of all sound progress.

My exciting walk on Polk Street was followed by many talks with Dr. Dewey and with one of the teachers in his school who was a resident at Hull-House.  Within a month a room was fitted up to which we might invite those of our neighbors who were possessed of old crafts and who were eager to use them.

We found in the immediate neighborhood at least four varieties of these most primitive methods of spinning and three distinct variations of the same spindle in connection with wheels.  It was possible to put these seven into historic sequence and order and to connect the whole with the present method of factory spinning.  The same thing was done for weaving, and on every Saturday evening a little exhibit was made of these various forms of labor in the textile industry.  Within one room a Syrian woman, a Greek, an Italian, a Russian, and an Irishwoman enabled even the most casual observer to see that there is no break in orderly evolution if we look at history from the industrial standpoint; that industry develops similarly and peacefully year by year among the workers of each nation, heedless of differences in language, religion, and political experiences.

And then we grew ambitious and arranged lectures upon industrial history.  I remember that after an interesting lecture upon the industrial revolution in England and a portrayal of the appalling conditions throughout the weaving districts of the north, which resulted from the hasty gathering of the weavers into the new towns, a Russian tailor in the audience was moved to make a speech.  He suggested that whereas time had done much to alleviate the first difficulties in the transition of weaving from hand work to steam power, that in the application of steam to sewing we are still in our first stages, illustrated by the isolated woman who tries to support herself by hand needlework at home until driven out by starvation, as many of the hand weavers had been.

The historical analogy seemed to bring a certain comfort to the tailor, as did a chart upon the wall showing the infinitesimal amount of time that steam had been applied to manufacturing processes compared to the centuries of hand labor.  Human progress is slow and perhaps never more cruel than in the advance of industry, but is not the worker comforted by knowing that other historical periods have existed similar to the one in which he finds himself, and that the readjustment may be shortened and alleviated by judicious action; and is he not entitled to the solace which an artistic portrayal of the situation might give him?  I remember the evening of the tailor’s speech that I felt reproached because no poet or artist has endeared the sweaters’ victim to us as George Eliot has made us love the belated weaver, Silas Marner.  The textile museum is connected directly with the basket weaving, sewing, millinery, embroidery, and dressmaking constantly being taught at Hull-House, and so far as possible with the other educational departments; we have also been able to make a collection of products, of early implements, and of photographs which are full of suggestion.  Yet far beyond its direct educational value, we prize it because it so often puts the immigrants into the position of teachers, and we imagine that it affords them a pleasant change from the tutelage in which all Americans, including their own children, are so apt to hold them.  I recall a number of Russian women working in a sewing room near Hull-House, who heard one Christmas week that the House was going to give a party to which they might come.  They arrived one afternoon, when, unfortunately, there was no party on hand and, although the residents did their best to entertain them with impromptu music and refreshments, it was quite evident that they were greatly disappointed.  Finally it was suggested that they be shown the Labor Museum—­where gradually the thirty sodden, tired women were transformed.  They knew how to use the spindles and were delighted to find the Russian spinning frame.  Many of them had never seen the spinning wheel, which has not penetrated to certain parts of Russia, and they regarded it as a new and wonderful invention.  They turned up their dresses to show their homespun petticoats; they tried the looms; they explained the difficulty of the old patterns; in short, from having been stupidly entertained, they themselves did the entertaining.  Because of a direct appeal to former experiences, the immigrant visitors were able for the moment to instruct their American hostesses in an old and honored craft, as was indeed becoming to their age and experience.

In some such ways as these have the Labor Museum and the shops pointed out the possibilities which Hull-House has scarcely begun to develop, of demonstrating that culture is an understanding of the long-established occupations and thoughts of men, of the arts with which they have solaced their toil.  A yearning to recover for the household arts something of their early sanctity and meaning arose strongly within me one evening when I was attending a Passover Feast to which I had been invited by a Jewish family in the neighborhood, where the traditional and religious significance of the woman’s daily activity was still retained.  The kosher food the Jewish mother spread before her family had been prepared according to traditional knowledge and with constant care in the use of utensils; upon her had fallen the responsibility to make all ready according to Mosaic instructions that the great crisis in a religious history might be fittingly set forth by her husband and son.  Aside from the grave religious significance in the ceremony, my mind was filled with shifting pictures of woman’s labor with which travel makes one familiar; the Indian women grinding grain outside of their huts as they sing praises to the sun and rain; a file of white-clad Moorish women whom I had once seen waiting their turn at a well in Tangiers; south Italian women kneeling in a row along the stream and beating their wet clothes against the smooth white stones; the milking, the gardening, the marketing in thousands of hamlets, which are such direct expressions of the solicitude and affection at the basis of all family life.

There has been some testimony that the Labor Museum has revealed the charm of woman’s primitive activities.  I recall a certain Italian girl who came every Saturday evening to a cooking class in the same building in which her mother spun in the Labor Museum exhibit; and yet Angelina always left her mother at the front door while she herself went around to a side door because she did not wish to be too closely identified in the eyes of the rest of the cooking class with an Italian woman who wore a kerchief over her head, uncouth boots, and short petticoats.  One evening, however, Angelina saw her mother surrounded by a group of visitors from the School of Education who much admired the spinning, and she concluded from their conversation that her mother was “the best stick-spindle spinner in America.”  When she inquired from me as to the truth of this deduction, I took occasion to describe the Italian village in which her mother had lived, something of her free life, and how, because of the opportunity she and the other women of the village had to drop their spindles over the edge of a precipice, they had developed a skill in spinning beyond that of the neighboring towns.  I dilated somewhat on the freedom and beauty of that life—­how hard it must be to exchange it all for a two-room tenement, and to give up a beautiful homespun kerchief for an ugly department store hat.  I intimated it was most unfair to judge her by these things alone, and that while she must depend on her daughter to learn the new ways, she also had a right to expect her daughter to know something of the old ways.

That which I could not convey to the child, but upon which my own mind persistently dwelt, was that her mother’s whole life had been spent in a secluded spot under the rule of traditional and narrowly localized observances, until her very religion clung to local sanctities—­to the shrine before which she had always prayed, to the pavement and walls of the low vaulted church—­and then suddenly she was torn from it all and literally put out to sea, straight away from the solid habits of her religious and domestic life, and she now walked timidly but with poignant sensibility upon a new and strange shore.

It was easy to see that the thought of her mother with any other background than that of the tenement was new to Angelina, and at least two things resulted; she allowed her mother to pull out of the big box under the bed the beautiful homespun garments which had been previously hidden away as uncouth; and she openly came into the Labor Museum by the same door as did her mother, proud at least of the mastery of the craft which had been so much admired.

A club of necktie workers formerly meeting at Hull-House persistently resented any attempt on the part of their director to improve their minds.  The president once said that she “wouldn’t be caught dead at a lecture,” that she came to the club “to get some fun out of it,” and indeed it was most natural that she should crave recreation after a hard day’s work.  One evening I saw the entire club listening to quite a stiff lecture in the Labor Museum and to my rather wicked remark to the president that I was surprised to see her enjoying a lecture, she replied that she did not call this a lecture, she called this “getting next to the stuff you work with all the time.”  It was perhaps the sincerest tribute we have ever received as to the success of the undertaking.

The Labor Museum continually demanded more space as it was enriched by a fine textile exhibit lent by the Field Museum, and later by carefully selected specimens of basketry from the Philippines.  The shops have finally included a group of three or four women, Irish, Italian, Danish, who have become a permanent working force in the textile department which has developed into a self-supporting industry through the sale of its homespun products.

These women and a few men, who come to the museum to utilize their European skill in pottery, metal, and wood, demonstrate that immigrant colonies might yield to our American life something very valuable, if their resources were intelligently studied and developed.  I recall an Italian, who had decorated the doorposts of his tenement with a beautiful pattern he had previously used in carving the reredos of a Neapolitan church, who was “fired” by his landlord on the ground of destroying property.  His feelings were hurt, not so much that he had been put out of his house, as that his work had been so disregarded; and he said that when people traveled in Italy they liked to look at wood carvings but that in America “they only made money out of you.”

Sometimes the suppression of the instinct of workmanship is followed by more disastrous results.  A Bohemian whose little girl attended classes at Hull-House, in one of his periodic drunken spells had literally almost choked her to death, and later had committed suicide when in delirium tremens.  His poor wife, who stayed a week at Hull-House after the disaster until a new tenement could be arranged for her, one day showed me a gold ring which her husband had made for their betrothal.  It exhibited the most exquisite workmanship, and she said that although in the old country he had been a goldsmith, in America he had for twenty years shoveled coal in a furnace room of a large manufacturing plant; that whenever she saw one of his “restless fits,” which preceded his drunken periods, “coming on,” if she could provide him with a bit of metal and persuade him to stay at home and work at it, he was all right and the time passed without disaster, but that “nothing else would do it.”  This story threw a flood of light upon the dead man’s struggle and on the stupid maladjustment which had broken him down.  Why had we never been told?  Why had our interest in the remarkable musical ability of his child blinded us to the hidden artistic ability of the father?  We had forgotten that a long-established occupation may form the very foundations of the moral life, that the art with which a man has solaced his toil may be the salvation of his uncertain temperament.

There are many examples of touching fidelity to immigrant parents on the part of their grown children; a young man who day after day attends ceremonies which no longer express his religious convictions and who makes his vain effort to interest his Russian Jewish father in social problems; a daughter who might earn much more money as a stenographer could she work from Monday morning till Saturday night, but who quietly and docilely makes neckties for low wages because she can thus abstain from work Saturdays to please her father; these young people, like poor Maggie Tulliver, through many painful experiences have reached the conclusion that pity, memory, and faithfulness are natural ties with paramount claims.

This faithfulness, however, is sometimes ruthlessly imposed upon by immigrant parents who, eager for money and accustomed to the patriarchal authority of peasant households, hold their children in a stern bondage which requires a surrender of all their wages and concedes no time or money for pleasures.

There are many convincing illustrations that this parental harshness often results in juvenile delinquency.  A Polish boy of seventeen came to Hull-House one day to ask a contribution of fifty cents “towards a flower piece for the funeral of an old Hull-House club boy.”  A few questions made it clear that the object was fictitious, whereupon the boy broke down and half-defiantly stated that he wanted to buy two twenty-five cent tickets, one for his girl and one for himself, to a dance of the Benevolent Social Twos; that he hadn’t a penny of his own although he had worked in a brass foundry for three years and had been advanced twice, because he always had to give his pay envelope unopened to his father; “just look at the clothes he buys me” was his concluding remark.

Perhaps the girls are held even more rigidly.  In a recent investigation of two hundred working girls it was found that only five per cent had the use of their own money and that sixty-two per cent turned in all they earned, literally every penny, to their mothers.  It was through this little investigation that we first knew Marcella, a pretty young German girl who helped her widowed mother year after year to care for a large family of younger children.  She was content for the most part although her mother’s old-country notions of dress gave her but an infinitesimal amount of her own wages to spend on her clothes, and she was quite sophisticated as to proper dressing because she sold silk in a neighborhood department store.  Her mother approved of the young man who was showing her various attentions and agreed that Marcella should accept his invitation to a ball, but would allow her not a penny toward a new gown to replace one impossibly plain and shabby.  Marcella spent a sleepless night and wept bitterly, although she well knew that the doctor’s bill for the children’s scarlet fever was not yet paid.  The next day as she was cutting off three yards of shining pink silk, the thought came to her that it would make her a fine new waist to wear to the ball.  She wistfully saw it wrapped in paper and carelessly stuffed into the muff of the purchaser, when suddenly the parcel fell upon the floor.  No one was looking and quick as a flash the girl picked it up and pushed it into her blouse.  The theft was discovered by the relentless department store detective who, for “the sake of example,” insisted upon taking the case into court.  The poor mother wept bitter tears over this downfall of her “frommes Madchen” and no one had the heart to tell her of her own blindness.

I know a Polish boy whose earnings were all given to his father who gruffly refused all requests for pocket money.  One Christmas his little sisters, having been told by their mother that they were too poor to have any Christmas presents, appealed to the big brother as to one who was earning money of his own.  Flattered by the implication, but at the same time quite impecunious, the night before Christmas he nonchalantly walked through a neighboring department store and stole a manicure set for one little sister and a string of beads for the other.  He was caught at the door by the house detective as one of those children whom each local department store arrests in the weeks before Christmas at the daily rate of eight to twenty.  The youngest of these offenders are seldom taken into court but are either sent home with a warning or turned over to the officers of the Juvenile Protective Association.  Most of these premature law breakers are in search of Americanized clothing and others are only looking for playthings.  They are all distracted by the profusion and variety of the display, and their moral sense is confused by the general air of openhandedness.

These disastrous efforts are not unlike those of many younger children who are constantly arrested for petty thieving because they are too eager to take home food or fuel which will relieve the distress and need they so constantly hear discussed.  The coal on the wagons, the vegetables displayed in front of the grocery shops, the very wooden blocks in the loosened street paving are a challenge to their powers to help out at home.  A Bohemian boy who was out on parole from the old detention home of the Juvenile Court itself, brought back five stolen chickens to the matron for Sunday dinner, saying that he knew the Committee were “having a hard time to fill up so many kids and perhaps these fowl would help out.”  The honest immigrant parents, totally ignorant of American laws and municipal regulations, often send a child to pick up coal on the railroad tracks or to stand at three o’clock in the morning before the side door of a restaurant which gives away broken food, or to collect grain for the chickens at the base of elevators and standing cars.  The latter custom accounts for the large number of boys arrested for breaking the seals on grain freight cars.  It is easy for a child thus trained to accept the proposition of a junk dealer to bring him bars of iron stored in freight yards.  Four boys quite recently had thus carried away and sold to one man two tons of iron.

Four fifths of the children brought into the Juvenile Court in Chicago are the children of foreigners.  The Germans are the greatest offenders, Polish next.  Do their children suffer from the excess of virtue in those parents so eager to own a house and lot?  One often sees a grasping parent in the court, utterly broken down when the Americanized youth who has been brought to grief clings as piteously to his peasant father as if he were still a frightened little boy in the steerage.

Many of these children have come to grief through their premature fling into city life, having thrown off parental control as they have impatiently discarded foreign ways.  Boys of ten and twelve will refuse to sleep at home, preferring the freedom of an old brewery vault or an empty warehouse to the obedience required by their parents, and for days these boys will live on the milk and bread which they steal from the back porches after the early morning delivery.  Such children complain that there is “no fun” at home.  One little chap who was given a vacant lot to cultivate by the City Garden Association insisted upon raising only popcorn and tried to present the entire crop to Hull-House “to be used for the parties,” with the stipulation that he would have “to be invited every single time.”  Then there are little groups of dissipated young men who pride themselves upon their ability to live without working and who despise all the honest and sober ways of their immigrant parents.  They are at once a menace and a center of demoralization.  Certainly the bewildered parents, unable to speak English and ignorant of the city, whose children have disappeared for days or weeks, have often come to Hull-House, evincing that agony which fairly separates the marrow from the bone, as if they had discovered a new type of suffering, devoid of the healing in familiar sorrows.  It is as if they did not know how to search for the children without the assistance of the children themselves.  Perhaps the most pathetic aspect of such cases is their revelation of the premature dependence of the older and wiser upon the young and foolish, which is in itself often responsible for the situation because it has given the children an undue sense of their own importance and a false security that they can take care of themselves.

On the other hand, an Italian girl who has had lessons in cooking at the public school will help her mother to connect the entire family with American food and household habits.  That the mother has never baked bread in Italy—­only mixed it in her own house and then taken it out to the village oven—­makes all the more valuable her daughter’s understanding of the complicated cooking stove.  The same thing is true of the girl who learns to sew in the public school, and more than anything else, perhaps, of the girl who receives the first simple instruction in the care of little children—­that skillful care which every tenement-house baby requires if he is to be pulled through his second summer.  As a result of this teaching I recall a young girl who carefully explained to her Italian mother that the reason the babies in Italy were so healthy and the babies in Chicago were so sickly, was not, as her mother had firmly insisted, because her babies in Italy had goat’s milk and her babies in America had cow’s milk, but because the milk in Italy was clean and the milk in Chicago was dirty.  She said that when you milked your own goat before the door, you knew that the milk was clean, but when you bought milk from the grocery store after it had been carried for many miles in the country, you couldn’t tell whether it was fit for the baby to drink until the men from the City Hall who had watched it all the way said that it was all right.

Thus through civic instruction in the public schools, the Italian woman slowly became urbanized in the sense in which the word was used by her own Latin ancestors, and thus the habits of her entire family were modified.  The public schools in the immigrant colonies deserve all the praise as Americanizing agencies which can be bestowed upon them, and there is little doubt that the fast-changing curriculum in the direction of the vacation-school experiments will react more directly upon such households.

It is difficult to write of the relation of the older and most foreign-looking immigrants to the children of other people—­the Italians whose fruit-carts are upset simply because they are “dagoes,” or the Russian peddlers who are stoned and sometimes badly injured because it has become a code of honor in a gang of boys to thus express their derision.  The members of a Protective Association of Jewish Peddlers organized at Hull-House related daily experiences in which old age had been treated with such irreverence, cherished dignity with such disrespect, that a listener caught the passion of Lear in the old texts, as a platitude enunciated by a man who discovers in it his own experience thrills us as no unfamiliar phrases can possibly do.  The Greeks are filled with amazed rage when their very name is flung at them as an opprobrious epithet.  Doubtless these difficulties would be much minimized in America, if we faced our own race problem with courage and intelligence, and these very Mediterranean immigrants might give us valuable help.  Certainly they are less conscious than the Anglo-Saxon of color distinctions, perhaps because of their traditional familiarity with Carthage and Egypt.  They listened with respect and enthusiasm to a scholarly address delivered by Professor Du Bois at Hull-House on a Lincoln’s birthday, with apparently no consciousness of that race difference which color seems to accentuate so absurdly, and upon my return from various conferences held in the interest of “the advancement of colored people,” I have had many illuminating conversations with my cosmopolitan neighbors.

The celebration of national events has always been a source of new understanding and companionship with the members of the contiguous foreign colonies not only between them and their American neighbors but between them and their own children.  One of our earliest Italian events was a rousing commemoration of Garibaldi’s birthday, and his imposing bust, presented to Hull-House that evening, was long the chief ornament of our front hall.  It called forth great enthusiasm from the connazionali whom Ruskin calls, not the “common people” of Italy, but the “companion people” because of their power for swift sympathy.

A huge Hellenic meeting held at Hull-House, in which the achievements of the classic period were set forth both in Greek and English by scholars of well-known repute, brought us into a new sense of fellowship with all our Greek neighbors.  As the mayor of Chicago was seated upon the right hand of the dignified senior priest of the Greek Church and they were greeted alternately in the national hymns of America and Greece, one felt a curious sense of the possibility of transplanting to new and crude Chicago some of the traditions of Athens itself, so deeply cherished in the hearts of this group of citizens.

The Greeks indeed gravely consider their traditions as their most precious possession and more than once in meetings of protest held by the Greek colony against the aggressions of the Bulgarians in Macedonia, I have heard it urged that the Bulgarians are trying to establish a protectorate, not only for their immediate advantage, but that they may claim a glorious history for the “barbarous country.”  It is said that on the basis of this protectorate, they are already teaching in their schools that Alexander the Great was a Bulgarian and that it will be but a short time before they claim Aristotle himself, an indignity the Greeks will never suffer!

To me personally the celebration of the hundredth anniversary of Mazzini’s birth was a matter of great interest.  Throughout the world that day Italians who believed in a United Italy came together.  They recalled the hopes of this man who, with all his devotion to his country was still more devoted to humanity and who dedicated to the workingmen of Italy, an appeal so philosophical, so filled with a yearning for righteousness, that it transcended all national boundaries and became a bugle call for “The Duties of Man.”  A copy of this document was given to every school child in the public schools of Italy on this one hundredth anniversary, and as the Chicago branch of the Society of Young Italy marched into our largest hall and presented to Hull-House an heroic bust of Mazzini, I found myself devoutly hoping that the Italian youth, who have committed their future to America, might indeed become “the Apostles of the fraternity of nations” and that our American citizenship might be built without disturbing these foundations which were laid of old time.

[Editor:  Mary Mark Ockerbloom]

This chapter has been put on-line as part of the buildAbook Initiative at the Celebration of Women Writers.  Initial text entry and proof-reading of this chapter were the work of volunteer Terri Perkins.

[Editor:  Mary Mark Ockerbloom]

[A Celebration ofWomen Writers]

“Chapter XII:  Tolstoyism.” by by Jane Addams (1860-1935) From:  Twenty Years at Hull-House with Autobiographical Notes. by Jane Addams.  New York:  The MacMillan Company, 1912 (c.1910) pp. 259-280.

[Editor:  Mary MarkOckerbloom]