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On April 26, 1927, Lida Rogers, a Holland High School biology teacher, suggested an idea to members of the Holland, Michigan Women's Literary Club. The idea was that the city present a "Tulip Day" every spring. Two years later, on May 18, 1929, after scores of visitors viewed more than 100,000 tulips along Holland's curbs, Tulip Time became an annual event. The 1930 Holland Evening Sentinel banner headline read: "Tulip Reigns as Queen of City." Throughout the decade, motion picture and radio personalities visited to promote the festival. The Holland Furnace Company, then the city's largest corporation, sponsored special radio programs that were broadcast nationwide. After World War II, Holland saw the festival grow into the nation's third largest annual event. Visitors have enjoyed parades that included street scrubbing, "klompen" dancing, floats, and more than 50 bands. When Tulip Time began, 85 percent of the names in the Holland telephone directory were Dutch. Over time, the community's cultural diversity has evolved and is now reflected in the festival.
Each year, thousands of communities across the United States celebrate their ethnic heritages, values, and identities through the medium of festivals. Drawing together elements of ethnic pride, nostalgia, religious values, economic motives, cultural memory, and a spirit of celebration, these festivals are performances that promote and preserve a community's unique identity and heritage, while at the same time attempting to place the ethnic community within the larger American experience. Although these aims are pervasive across ethnic heritage celebrations, two festivals that appear similar may nevertheless serve radically different social and political aims. Accordingly, The Dutch American Identity examines five Dutch American festivals-three of which are among the oldest ethnic heritage festivals in the United States-in order to determine what such festivals mean and do for the staging communities. Although Dutch Americans were historically among the first ethnic groups to stage ethnic heritage festivals designed to attract outside audiences, and despite the fact that several Dutch American festivals have met with sustained success, little scholarship has focused on this ethnic group's festivals. Moreover, studies that have considered festivals staged by communities of European descent have typically focused on a single festival. The Dutch American Identity thus, on the one hand, seeks to call attention to the historical development and current sociocultural significance of Dutch American heritage festivals. On the other hand, this study aims to elucidate the ties that bind the five communities that stage these festivals together rather than studying one festival in isolation from the others. Creatively combining several methodologies, The Dutch American Identity describes and analyzes how the social, political, and ethical values of the five communities are expressed (performed, acted out, represented, costumed, and displayed) in their respective festivals. Rather than relying on familiar, even stereotypical, notions of "the Midwest," "rural America," "conservative America," etc., that often appear in contemporary political discourse, Schoone-Jongen shows just how complex and contradictory these festivals are in the ways they represent each community. At the same time, by placing these festivals within the context of American history, Schoone-Jongen also demonstrates how and why each festival is a microcosm of particular cultural, social, and political developments in modern America. The Dutch American Identity is an important book for sociology, performance studies, folklore, immigration history, anthropology, and cultural history collections.
Volume 32 in the HSRCA series chronicles the internal quarrels that have occurred in RCA history, particularly the landmark secessions that occurred in 1850, 1857, and 1882. While exploring the unity and disunity that have characterized the RCA since the Dutch immigration to the United States, this study also points out the righteous motivations that lay behind these struggles and shows how these historic quarrels have their counterpart in contemporary debates over the ordination of women and the church's acceptance of homosexuals.
Now at least 250,000 strong, the Dutch in greater Chicago have lived for 150 years "below the radar screens" of historians and the general public. Here their story is told for the first time. In Dutch Chicago Robert Swierenga offers a colorful, comprehensive history of the Dutch Americans who have made their home in the Windy City since the mid-1800s. The original Chicago Dutch were a polyglot lot from all social strata, regions, and religions of the Netherlands. Three-quarters were Calvinists; the rest included Catholics, Lutherans, Unitarians, Socialists, Jews, and the nominally churched. Whereas these latter Dutch groups assimilated into the American culture around them, the Dutch Reformed settled into a few distinct enclaves -- the Old West Side, Englewood, and Roseland and South Holland -- where they stuck together, building an institutional infrastructure of churches, schools, societies, and shops that enabled them to live from cradle to grave within their own communities. Focusing largely but not exclusively on the Reformed group of Dutch folks in Chicago, Swierenga recounts how their strong entrepreneurial spirit and isolationist streak played out over time. Mostly of rural origins in the northern Netherlands, these Hollanders in Chicago liked to work with horses and go into business for themselves. Picking up ashes and garbage, jobs that Americans despised, spelled opportunity for the Dutch, and they came to monopolize the garbage industry. Their independence in business reflected the privacy they craved in their religious and educational life. Church services held in the Dutch language kept outsiders at bay, as did a comprehensive system of private elementary and secondary schools intended to inculcate youngsters with the Dutch Reformed theological and cultural heritage. Not until the world wars did the forces of Americanization finally break down the walls, and the Dutch passed into the mainstream. Only in their churches today, now entirely English speaking, does the Dutch cultural memory still linger. Dutch Chicago is the first serious work on its subject, and it promises to be the definitive history. Swierenga's lively narrative, replete with historical detail and anecdotes, is accompanied by more than 250 photographs and illustrations. Valuable appendixes list Dutch-owned garbage and cartage companies in greater Chicago since 1880 as well as Reformed churches and schools. This book will be enjoyed by readers with Dutch roots as well as by anyone interested in America's rich ethnic diversity.
A comprehensive history of bilateral relations between the Netherlands and the United States.
Drawing on previously compiled genealogical information, archival records, and family letters and photographs, the authors have worked diligently to "set the record straight" regarding the Van Raaltes' ancestors and descendants, as well as to provide a document that future historians and genealogists can build on. Beginning with a brief biographical sketch of their lives, the book then traces Albertus and Christina's ancestors and tells the story of each of their seven children who lived to adulthood and their respective descendants. Also included is an account of what happened to the Van Raalte papers and homestead.
Diasporas result from the scattering of populations and cultures across geographical space and time. Transnational in nature and unbounded by space, they cut across the static, territorial boundaries more usually deployed to govern tourism. In a vibrant inter-disciplinary collection of essays from leading scholars in the field, this book introduces the main features and constructs of diasporas, and explores their implications for the consumption, production and practices of tourism. Three sets of mutually reinforcing relationships are explored: experiences of diaspora tourists the settings and spaces of diaspora tourism the production of diaspora tourism. Addressing the relationship between diasporic groups and tourism from both a consumer and producer perspective, examples are drawn from a wide spectrum of diasporic groups including the Chinese, Jewish, Southeast Asian, Croatian, Dutch and Welsh. Until now, there has been no systematic and detailed treatment of the relationships between diasporas, their consumptions and the tourist experience. However, here, Coles and Timothy provide a unique navigation of the nature of these inter-connections which is ideal for students of tourism, sociology, cultural studies.