American Journeys: Stories of Three Lives

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Lu fled after the June Fourth Massacre of , when the Chinese government ordered the army to open fire on protesting students and citizens. Lu was placed on a most-wanted list and moved into hiding before fleeing to New York City at the age of Others came to America to find their way in a new country. He relocated to Washington, D. The law allowed people who had invested a certain amount of money to apply for a green card, which Mahmood did. He briefly returned to Pakistan to marry his wife, Shaista, and the two returned to D.

The American people interact and negotiate our differences to build the nation.

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Van Paasschen family bible from The family also donated a menorah to the National Museum of American History, reflecting their diverse religious history photo courtesy of the National Museum of American History. Maria Anderson The United States was in part shaped by the dreams and contributions of immigrants who sought a better life for themselves and their families.

American Journeys

Immigration, migration, identity at center stage in Smithsonian Folklife Festival Building a grand photography collection for the new African American museum Rooted in family: Mexican American winemakers From labor movements to TV, museum collections tell the stories of Latinos. He is large-minded and Elephant's Child curious enough to entertain contradiction: Inevitably, from this reflex moralist-historian, the questions do come. On New Orleans for example: The historian a mantle Watson wears so lightly it is near invisible supplies the context that makes the questions so pointed.

But it is the ironist who makes them rasp in the reader's mind. Indeed, one gets the distinct feeling that American is a sharp-pointed bamboo instrument, God-given or imported from China to scratch Watson's ironist's itch, that is when America is not breaking his bleeding heart.

Culture warriors very quickly divide the world into those who love and those who hate America. American Journeys is a detailed and articulate general response to such lazy dichotomies. With Dickens, he manifests "a grateful interest in the country". And like Dickens and Alexis de Tocqueville, who visited America before them both, Watson understands exactly how much the experiment of America matters, and how crucial it is that America, in Dickens' words, "successfully work out a problem of the highest importance to the whole human race".

That is the burden of the book; it is a working out - of issues of freedom, liberty, democracy, the republic, justice, race, religion, class though not under that rubric , culture, self-realisation and the pursuit of happiness - that preoccupies Don Watson as he criss-crosses America, from Portland, Oregon, to San Antonio, from Savannah, Georgia, to Salt Lake City, to Chicago and back, to Yellowstone, Biloxi, New Orleans and Washington DC.

My American Journey Audiobook | Colin Powell | www.newyorkethnicfood.com

He drives, but mostly he travels on trains, on delay-plagued Amtrak "inhabited only by the poor, who have no choice, or by purposeless eccentrics with nothing better to do than ride the dinosaur to extinction" because he likes the way trains "deliver you, like Spencer Tracy at the start of Bad Day at Black Rock , into the heart of things". And on the train, in the heart of things, he scribbles: Paul Keating was warned that his speechwriter Watson would keep notes.

But I wonder whether the US Department of Homeland Security realised what a prodigious noticer and recorder they were letting into the country. Watson's way of adducing detail - his postcard specifics - to animate a general point is extraordinary. It can be poignant, as here, about New Orleans: His gleaned statistics - about Mexican border migrations, about the relative proportion of blacks to whites in American jails, about working-class salaries, about the effects of Katrina compared with September 11, for example, all serve to deepen one's sense of tragic paradox.

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But there is historical perspective there always: De Tocqueville and Walt Whitman both pondered the connection between democracy and religious belief. What Watson observes is that "in general, where there is more faith in God, there is less faith in government, and less reliance on government". This is hard for secular Australia to understand as yet , even after years of political commitment to the idea - if not the reality - of smaller government.

Watson finds it hard, and he pursues the religious connection, the faith-based politics that seem to render Americans sceptical or downright hostile about the role of government. He can admire, in a helpless kind of way, the unbridled freedom Americans prize "Live free or die," as they say in New Hampshire but the social democrat in him bemoans the appalling social consequences.