Author: Amy Schmidgall

Coincidence or Calling?

by Amy Schmidgall

Throughout the day I have been gathering information to complete the our team contract for our project.  As with most projects one thing led to another and to another and I found myself watching, for the for first time, the promotional video for this course.  In the 3+ minute video Dr. Dunn and Dr. Turner explained the over all objective of the course, but I was struck by something Dr. Turner said.   He said  migration  is a “frontier, where cultures come together… clash, collide, and cooperate.”  As this statement turn around and around in my head I remembered a Facebook post today I saw of some friends wishing their Mexican friends a “Happy Mexican Independence.”  The couple who posted this are not just members of the Apostolic church, the husband is a minister and his family was instrumental in the initial hiring of Mexican temporary workers.  

Wow! A frontier… Where cultures (German Apostolic and Mexican) clash… collide… cooperate , but most importantly, they COME TOGETHER!

Was seeing both these things today coincidence or a calling?

I think we are where we need to be

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Samuel Froehlich

by Amy Schmidgall

Froehlich, Samuel. Writings of S.H. Froehlich. Fairbury: The Heritage Center Foundation, 1978.

The Writings of S.H. Froehlich is a digitally combined collection of eleven translated books and letters written by Samuel Froehlich dating from 1832 until his death in 1856.  These writing are supplemented with introductions and historical background information regarding Froehlich and the Apostolic Christian Church.

The eleven books which make up this collection include:

  • Baptismal Truth
  • The Epistle of Paul, the Apostle, to the Ephesians
  • Evidence Demonstrating Truth of the Word of God
  • Meditations on the Epistle of John: Volume 1-4
  • Meditations on the Epistle to the Hebrews
  • The Epistle of Paul, the Apostle, to the Philippians
  • Observations on the Entire Revelation of St. John the Devine
  • The Mystery of Godliness and the Mystery of Ungodliness
  • Matrimony According to the Word of God
  • Old Testament Meditations
  • Other Collected Writings

Each book in the collection is comprised of Samuel Froehlich’s teachings and meditation on religious theory.

Thinking these books were probably just topical sermons, I almost dismissed this collection as valuable to our research.  Now, I’m glad I didn’t!  As I skimmed the 1799 pages of lectures and personal letters I immediately discovered that it was packed with a rich history detailing the lives, struggles, and persecutions of many fighting for religious freedom in the 1800’s throughout Europe.  Thankfully, the producers of the digital compilation created a well-organized index and PDF search capabilities which will allow us to find the information most relevant to our research.  Because our ultimate goal is to compare Apostolic and Mexican migration journeys, I decided to search the document for all instances of the words “America” and “persecution”.   Before diving into his personal writings, the editor gives the reader a brief introduction and outline of Froehlich’s life, including his personal trials of persecution.  Froehlich writes,

“As long as I kept silent I was left alone… (page 41).”

Also what I thought was particularly interesting was the editor’s account of Froehlich’s negative publicity,

“All newspapers brought reports so that Froehlich became known and was reviled throughout Switzerland. He had to flee from Thurgau and on his passport it was noted that he had been expelled as a sectarian. Now the police watched him wherever he went (page 42).”

Additionally, in a letter, dated January 12, 1856, Froehlich addressed the Brothers and Sisters in Strassburg stating,

“In Pest they have been notified that they have either to leave off from their faith or to emigrate to America (page 649).”

How does this specific history compare to the experiences of the Mexican migrant/migration?

There may be some who would say that the persecution and “forced” emigration of the Apostolics in Europe cannot compare to present day conditions of migration/immigration.  By even asking the question I feel I must tread gently.  Our histories, heritage, believes, and ideals are what makes us who we are.  They manifest within us great emotion, passion, pride and sometime anger or resentment.  In comparing migrations, I am in no way intending to negate nor minimize either groups migration histories.  But by comparing and asking,

“How are we alike?”

I hope empathy and understanding will supersede.  Froehlich speaks of having to remain silent in order to be left alone, negative public sentiment, being expelled, and being watched/monitored by police.  Whether we want to admit it or not, Latinos/Mexicans have, for years, endured this same persecution throughout the United States.  Is it possible for us as a community to look past national rhetoric and see each other for who we are as sojourners, past and present?  I believe I have already asked this question in a previous post and I’m sure I will ask it again down the road, but as history continues to be revealed, I hope that people will begin to see themselves and their history in a little different light.

Influencing Factors

by Amy Schmidgall

Factors Influencing the Distribution of the German Pioneer Population in Minnesota

In the article, “Factors Influencing the Distribution of the German Pioneer Population in Minnesota”, published in 1945, author, Hildegard Binder Johnson, lead a study on the factors which influenced the migration and distribution of rural German settlers in specific regions throughout Minnesota during the pioneer period.   What is unique about this study is that the author did not look at German migration to Minnesota as a whole, but rather examined the major settlements individually.  In doing so, her aim was to invalidate common generalization regarding early rural German settlers.  Additionally, she hoped that a more narrow study of individual settlements would contribute to a greater understanding of the phenomenon of immigrant distribution.

Some of the generalizations which Johnson identified were:

  • The Germans were not frontiersmen who liked to settle in the wilderness (page 39).
  • The German farmers instinctively selected good soil (page 39).
  • Germans, like other European immigrants, preferred to settle where the landscape and climate were similar to those of their homeland (page 40).
  • Germans were more frequently blacksmiths, carpenters, masons, bakers, brewers, millers, and shoemakers verses bankers, real-estate dealers, merchants, attorneys, doctors, or office clerks (page 42).

According to Johnson’s findings, the factors which did influence (or not influence) the early migration, distribution, and settlement of German pioneers varied greatly.  Some examples outlined in the study included:

  • Railroads: Interestingly, railroads played a minimal role in early rural German migration due to the fact that, at that time, the railroads in Minnesota were virtually non-existent (page 56).
  • Rivers:  The main highways of German migration were rivers.  In some cases the desire to settle along navigable rivers was very strong, and it superseded the desire for timbered land. When land bordering the river was already taken, the Germans pushed inland (page 56).
  • Trade interests and opportunities: A fifth of the German pioneer population that settled in towns did so because of their trade interests and opportunities and not because the towns happened to be on waterways (page 56).
  • Chain migration: In some cases Johnson discovered that letters from friends and relatives were the main influence of migration.
  • Notional cohesion: The factor of national cohesion was exclusively responsible for Germans settling in townships where the soil, the timber supply, and transportation facilities were no better than those of neighboring townships where they did not settle (page 57).
  • Tribal character: The “tribal character” of the Germans led to distinct divisions between those from southern and southwestern Germany and those from northern Germany which also corresponded with the religious faith of the immigrants (page 57).

How does this reading apply to our study?

Although this study did not include the county in which our research is taking place, the data collected is very valuable to our study as we considering the factors surrounding German immigration as a whole.  This study also provoked a number of questions I had never considered about the Apostolics in Stevens County, such as:

  1. Were the first Apostolics in Stevens County German?  If not, what other nationalities were they? But, if so …
    • What other Germans existed in Stevens County when the Apostilic Germans arrived?
    • What part/s of Germany did Apostolic migrants originate?  Is that origin significant in any way?
    • What was the relationship with other Germans of different faiths?
  2. One of the largest churches in Morris is Assumption (Catholic church). What nationality start that church?
  3. How did the Catholic Church deal with Apostolic newcomers?
  4. The reading talks about the “tribal character” of Germans.  Did this “character” also exist within the German Apostolics?  Were they bound not only by religion but also by ethnicity?
  5. The reading also talks about scouts finding land for Germans. We know that there was a scout who brought the first wave of Apostolics to Stevens County.
    • Who was that scout?
    • Was he an independent contractor or did he work for a scouting/recruiting company?
    • How does that parallel to the scouts sent to MX for present labor needs?
  6. The migration of the Apostolics to Stevens County occurred several years after the initial migration of German pioneers. According to this study the major part of the German migration into Minnesota would have ended by the time the Apostolics arrived, however within Stevens County the increase in German migrants had just begun.  What are the past and current ratios of Apostolics in Stevens County?  Has this ratio increased over time?
  7. What have been the primary push/pull factors bringing Apostolics to Stevens County? (marriage, church building, and economy/business)

How might this reading apply to other class projects?

Although the author’s focus concentrated solely on German migration within Minnesota, her processes of investigation and overall findings can be applied to any migration and distribution of people groups.  I believe the most valuable lesson I gleaned from this study is the fact that researchers should not fall into the trap of accepting migration generalizations.  I was surprised to learn how varied the migration factors were from county to county.   By reviewing  this study, researchers will gain a better understanding of the complexities of migration factors of a single nationality which can exist within a minimal radius.

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Johnson, Hildegard Binder. “Factors Influencing the Distribution of the German Pioneer Population in Minnesota.” Agricultural History 19, no. 1, 1945: 39-57.

A Wealth of Information

by Amy Schmidgall

The next step in our research is to begin creating an annotated bibliography.   A couple hours ago Joy and I met with Professor Gross in the Archives Department at the University of Minnesota, Morris.  In all honesty, I went into the meeting with somewhat of a closed mind.  I really had doubts about what the University could offer us.   I was also nervous about discussing our focus on the Apostolic community because the University’s typical negative reaction towards the Apostolic conservative believe system, way of living, and perceived business practices.  But my reservations were unwarranted.   Professor Gross was very supportive of our ideas and direction.   Although he admitted that the University’s archives will have little, if no, useful resources for us, he personally provided us with a wealth of information in many other areas, especially that of oral histories and project organization.   I left the meeting feeling affirmed in our project and much less scattered in our ideas.   Even though our meeting did not provide us with any primary sources, there were a couple secondary sources recommended for us to consider.   In the attached annotated bibliography the sources listed thus far have been found in either the Stevens County Historical Society or within the Apostolic Church.   Not included in the bibliography are a number of locally archived newspapers,  cemetery records, secondary history on German migration, nor current histories on local industries or Hispanic migration.  As our research progresses those resources will be included.

Annotated Bibliography – Amy Schmidgall & Joy Stephansen

A Minnesota Migration Moment

by Amy Schmidgall

When I was asked last spring if I’d be interested in participating in a class which would study local migrations, I was thrilled.   Since I am majoring in “Latin American Studies”, my immediate thoughts gravitated towards the consistently-increasing, local Mexican and Puerto Rican population. As I continued to ponder the direction this study might take,  I had the opportunity over the summer to visit with a number of people throughout Morris from a variety of ethnic backgrounds, including Norwegian, German, Irish, Finnish, Jamaican, Haitian, Cuban, Dominican, Venezuelan, South African, Colombian, Mexican, Russian, Latvian, Chinese, and Nicaraguan.   Everyone took great delight in sharing stories of their heritage with me and many expressed pride in the unique ethnic diversity found in our rural Midwestern community.   On the other hand, there were also those who, unfortunately, indicated their resentment toward the recent  influx of Hispanic “immigrants”.    While I disagree those sentiments, I can acknowledge and empathize with the complexity of the situation and the feelings of negativity, distrust, and animosity.    However, I made an interesting observation as I talked with people about their heritage and ethnicity.  To me, it seemed that those whom possessed a greater and more detailed knowledge of their own family’s histories were those which were more open to embracing ethnic diversity.  Perhaps, I am wrong.  Nevertheless, it caused me to think about this project in a different light.  It was at that point that I began to think about what it is that connects the current migration of Mexican and Puerto Rican peoples to specific moments and people groups of past migration within Stevens County.   I believe that connection exists in the migration of the Apostolic Christian church.   A vast majority of Hispanics living in Stevens County today are here because they have been contracted as temporary immigrant workers on TN, H2B, H2A, or H1B visas to work in either the agriculture or manufacturing industries created, owned, and/or operated by people of the Apostolic faith.  I hope that by drawing this connection and demonstrating the similarities between the migration and lives of these two people groups, that it will enable those struggling to embrace change to look beyond current rhetoric and consider “immigration” from a different point of view.   By illustrating the migration history of the Apostolic people, Joy and I will demonstrate that we are all products of migration and that as migrants or descendants of migrants, we don’t have to change who we are or what we believe in, in order to respect and appreciate other people groups and cultures in our community.

 

Where do I begin?

by Amy Schmidgall

When Joy and I began talking about the direction we wanted to go with our digital history project, the main concern was, “Are we going to be able to find the type of information we need?” and “Where do we begin?”.   Before we decided on focusing on the migration of the Apostolic church, I started sharing the prospective idea with various people in the Church to get their reaction.  Based on their answers and suggestions I realized that:

  1. There is information out there.
  2. There are people local people we can reach out to.
  3. Much of the information is not going to be publicly available.

Joy and I visited our local historical society, the Stevens County Historical Society.   For being such a small town (approximately 5500 people), I was surprised at how well organized the historical society is and how much information they have archived.    After our visit, however, it was evident that, although we will be able to use them as great resource, we will need be creative in our research.

Some general archive resources available include:

I believe some of our greatest information is going to be found within the Church itself.   Interestingly enough, we were just informed this  week that a Church historian will be visiting our town in a couple of weeks to give a talk about the history of the Apostolic Church.   I have already reached out to him in hope of securing a personal interview and the names of other local church “historians”.   Within the Church there are also birth, marriage, and death records and a church-wide publication called the The Silver Lining.  

I have provided a good physical list of resources in which to jump-start our research, but I feel like the question, “Where do we begin?” is a question that goes a little deeper.    I believe we begin with people.  We begin with relationships.   We begin with open minds and open hearts.

For when this research begins, the stories of the those in past and present will become a part of our life stories forever….

Social Darwinism

by Amy Schmidgall

The theory that persons, groups, and races are subject to the same laws of natural selection as Charles Darwin had perceived in plants and animals in nature. According to the theory, which was popular in the late 19th and early 20th centuries, the weak were diminished and their cultures delimited, while the strong grew in power and in cultural influence over the weak. Social Darwinists held that the life of humans in society was a struggle for existence ruled by “survival of the fittest.” These ideas were embraced by the turn-of-the-century elites confronting the challenges of how to transform their “backward,” underdeveloped nations into modern, “civilized” republic.

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In the article “Is Everywhere Nowhere? Nomads, Nations, and the Immigrant Paradigm of the United States History,” author Donna Gabaccia makes and important reference to the theory of Social Darwinism.  She writes:

Curiously, however, the immigrant paradigm of American history is not a product of immigration history; it originates in a critique of racial nationalism within the Chicago School of Sociology. Rejecting social Darwinist notions that an over-heated melting pot was unable to absorb immigrants from eastern and southern Europe, the Chicago School documented immigrants’ rapid “straight-line” assimilation in American cities.

In previous studies of race and ethnicity in Latin America, I have examined the theory and effects of Social Darwinism from a historical standpoint, but I never thought to considered its connection with US’s immigrant paradigm.   For myself, I often get caught up in the study of “history” as facts and events without taking the time to relate it to the present.   The idea of “survival of the fittest” is still alive and strong in our society and for many is quite ingrained in our subconscious thought.   The spread of Social Darwinism plays a huge role in how we compare the nations, lives, culture, and migration of non-Western European nations (primarily) in to our own.   In moving forward in our local study of migration I feel it will benefit us to consider the theory of Social Darwinism in our community.

  • What role did Social Darwinism play in the formation of Stevens County?
  • Why is the question of Social Darwinism important to our research?
  • Does this theory impact/exist in our community today ?
  • By whom and how are these ideas, consciously or unconsciously, perpetuated?
  • Does Social Darwinism play any part in the current connection between the migration of the past and the migration of the present?

 

Gabaccia, Donna R. “Is Everywhere Nowhere? Nomads, Nations, and the Immigrant Paradign of the United States History.” The Journal of American History, 1999.

 

US Immigration History

by Amy Schmidgall

As I embark on uncovering and understanding our local migration history, I understand that in order to develop a full understanding of this history, it is important to also consider the whole migration history of both the sending and receiving nations.  In the assigned article “The US has come a long way since its first, highly restrictive naturalization law,” the author Evan Taparata writes of changes in immigration law throughout US history.  I feel this article will be important for each one of us to consider as we develop our projects.  How did US immigration laws influence the migration stories of our community.  How do current laws influence today’s migration stories.  Nothing that I read in the article was new to me, as I have studies immigration history in previous classes, but what stood out to me (or what was reinforced once again for me) was the constant struggle to define citizenship.  What is a citizen?  It seems like such a simple question, but it isn’t.  And that simple question generates so much emotion.   We allow that “simple” word to define so much of who we are.  In this nation it is a coveted concept.  I wonder how other nations around the world deal with the ideas of citizenship.   Does citizenship shape/define belonging?  Yes and no.  You can be a citizen and still not possess the feeling of belonging.  However, isn’t that how or nation defines belonging?  Citizenship.  And in reverse you can feel like you belong/are a part of this nation and not possess citizenship.  Is the fear of security and economic instability really what prevents citizenship and belonging to be more open?  Is it a justified fear?  I am aware of some of the fears “citizens” in my community have in regard to our current influx of Mexican immigrants, but what about the past.  What were the migration fears members in my community faced?  Were those fears overcome? How?  How does that history affect current migration stories?

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