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By Pinky Tejani
"The YWCA of Greater Portland provides equal rights, and provides a system of support for women and families to achieve independence."
This is the mission statement of the YWCA of Portland. Almost a hundred years have passed since the day the Portland chapter of YWCA was created. Today it embraces all women, belonging to every race, class or ethnicity with open arms. The Portland YWCA is a part of the world’s oldest and largest women’s membership movement, with over 400 associations in the United States and 90 countries worldwide. The YWCA provides services for women and families living in cities and advocates for peace, justice, dignity and freedom for all people.
In these last hundred years the YWCA of Portland has grown in many ways. It had been created to provide a safe home for the young white working women of the city and to protect them from the bad influences of the larger society. Those women belonged to the Christian faith and were a part of the mainstream population. Those women were the focus of the Y and the involvement of the Y pertained only to them. Immigrant and foreign-born women were almost totally excluded in the early years.
With the passage of time and an increased need for new sources of labor the Y extended its focus. The First World War changed the Y’s attitude, and the association became more open to involvement with the immigrant population of the city. From then on the Y has continually extended its organizational "arms" to provide services and help immigrant and foreign-born women and their families. Today its mission statement stands as proof of this. The questions that arise are when, why, and how did the Portland YWCA become involved with the immigrant and foreign born citizens of this city?
At the end of the nineteenth century, Portland’s population consisted mainly of white, native-born Americans with only a small percentage of immigrants. The one exception was the Chinese population, which was the second largest in the United States. Portland was also the third fastest growing of the major U.S. cities. From 1903 to 1907 the population increased by eighty percent. The 1910 U.S. Census reported one sixth of the population of Oregon was foreign born. Those of German birth equaled 22.4%, Canadian-born consisted of 11.2%, and English-born made up 9.5% of that statistic. Ethnic minorities comprised less than three percent of the state population. The main groups were Negroes, Indian, Chinese, and Japanese. These figures give an idea that the ethnic population in the city of Portland was very minimal. The foreign-born and immigrant population consisted of Swedish, Norwegian, Asian, Russian, Italian, Danish, Finnish, Irish, Jewish and Greek. The small percentage of the ethnic population in the city seemed negligent when compared to that of cities like Los Angeles and San- Francisco. Perhaps due the small overall numbers of those groups caused the lack of attention of, and focus on, their needs by the YWCA women.
Due to the diminutive percentage of the immigrant and ethnic population in Portland, the "immigrant aid" institutions were, also, scarce in number. In 1900 there were the following "immigrant aid" institutions in the city:
There were also a few Women’s Auxiliaries that were involved with the ethnic communities. Sometime between 1880 and 1885 a Woman’s Auxiliary had started a "Chinese Mission for the China-men working in Portland." Another auxiliary called "The Sister’s of St. Helen’s Hall provided aid to the Chinese Mission in Portland. But most of these institutions were involved in the missionary work of Christianizing the immigrant population.
Most of the women’s organizations formed in Portland during the late nineteenth and early twentieth century were either involved in missionary work, or benevolent work. There was "Woman’s American Baptist Home Mission Society" that saw to the Chinese, Syrians, Europeans, Bohemians, Jews, Germans, Danes, Norwegians, Swedes, Indians and Negroes. The main reason for these institutions involvement with the ethnic and immigrant communities was to increase their missionary efforts, but in doing so they helped the immigrant population to some extent. An article in the YWCA publication, "The Women’s Federation" stated, "If we are to maintain a Christian civilization, we must find some method to Christianize the unfit immigrant, as they get into our land despite our laws." Thus, it seems like most involvement with the ethnic and immigrant communities by social institutions was for missionary efforts.
During that same time period there were a few women’s organizations doing benevolent work. There does not seem to any evidence that those association s provided any aid to new immigrant and ethnic communities. The Portland’s Woman’s Union, formed in 1887, harbored hopes of opening and maintaining a boarding house for young, self supporting women, where at moderate costs they would have the comforts and protection found within a private home. It claimed to welcome all strangers within its doors. In 1896 the "Portland Woman’s Club" was formed with the object of securing concerted and collaborative action in intellectual, philanthropic and social activities. The Women’s Christian Temperance Union (WCTU) was formed in 1881 and founded an Industrial Home for Girls. Almost all of these institutions were formed with the purpose of aiding the young working girls of the city and of providing safe room and board for them.
The most important "immigrant aid" institution of this community was formed in 1895 by the Council for Jewish Women. It had various schools and activities such as, sewing, domestic science, manual training, drawing, gymnasium, library, free reading room and kindergarten. It provided its women with the skills needed to care for themselves and their families.
By 1910 the immigrant and ethnic population of Portland began to increase. The Chinese began arriving in Portland in 1850. By 1890 there were a number of protests against Chinese Labor in the city. Some people believed that the immigrants deprived Americans of their means of earning a livelihood. The Chinese were mainly targeted by this sentiment. The Chinese Exclusion Act of 1882, which forbade the immigration of Chinese laborers to America, also affected them. That racial categorization extended beyond Asians and eventually included immigrants defined by most as "white." An article in the Oregonian stated this fear and the way the law was dealing with it " those who emigrate to the United States are implied by a desire for better conditions rather than by the necessity of escape from intolerable ones . . . to exclude all British East Indians through an agreement with Great Britain, the continuous presence of the Chinese exclusion laws and present regulations with regard to Japan and Korean immigration." The government too was forced to restrict the entry of the immigrants into the country.
The anti-immigrant sentiment was on the rise in almost every part of the country between the period from1900 to1910. With the massive influx of immigrant populations into the U. S., the attitude of the native-born society towards the immigrants underwent drastic changes. The idea of "Nativism" gained support and momentum. The steady immigration of foreigners into the labor market seemed to American workers as a loss of opportunities to the native-born. John Hingam in Strangers in the Land, describes such sentiments when he writes, "Discrimination and withdrawal undoubtedly increased, forcing the strangers to live and work apart; there were even objections to riding on the same streetcars with lousy dagoes"
It was during this time that Portland YWCA was born. The year was 1900. The Portland YWCA, like all other YW’s, was formed upon the ideology of "providing the influence and protection of a Christian Home for the women . . . perceived as lonely, isolated . . . who had left their own homes to come to the city for work." The Portland Y’s involvement with foreign-born women "officially" began around 1905. During that time, English-speaking classes for foreign-born girls who did not know the English language were conducted. There was also an instance of a cooking course for Japanese cooks to teach "American" cooking. This last course could have resulted from the demand for labor and the need for workers to be able to communicate with their English-speaking employers.
1905 was also the year of Lewis and Clark Exposition. At that event the Y vaguely acknowledged the presence of the ethnic communities, though it officially declined the responsibility to help those communities by saying that the ethnic organizations should look after the interests of their own groups. In a general context of social distancing, women from the Far East were excluded. This becomes clear from an article in the newspaper reporting that the YW invited all the girls working at the Exposition to dinner. " …Miss MacCorkle also mentioned that there were girls of nearly every nation present at the dinner including the Japanese." The reason for such a specific mention of Japanese girls could be due to their culture and religion, in addition to "race", setting these women dramatically apart from the mainstream white population.
Also during the Exposition, the Traveler’s Aid report compiled by Lola Baldwin contradicts this. During that time period Traveler’s Aid functioned under the umbrella of the YWCA. Baldwin reports that she helped a Finnish girl and also claims to have helped immigrant and foreign women. "Girls came from Shanghai, from Boston, from British Columbia and from Texas …the anxious planning necessary to give each different case the best possible relief."
In the following decade the Y tried to show inclusion of all races by having talks and lectures and making people aware of the culture of the "exotic" countries. In 1913 an "International Social" was held. It was organized to give glimpses of the home life of women and girls in many "strange" lands. A Turkish woman and her sons were invited to sing songs in their native tongue at their dwelling. The Y also organized a number of pageants where the members of the Girl Reserves or other YW members dressed up as Japanese, Chinese, Indian or other ethnic groups and portrayed themselves as people from those countries as part of a cultural education program. At the time the idea of being "oriental" females was considered "exotic."
In 1916 the YW organized a "Jubilee Pageant." In that pageant the white American girls dressed up in costumes representing the people of different countries to show the presence of the YWCA and its missionary work in the various nations of the world, like India and China. It is surprising to know that there was hardly any involvement of the people belonging to those ethnic backgrounds in those pageants or lectures. The Y showed a willingness to help the ethnic communities in the different countries, but was unable to actually integrate or include them in their organizations in the United States.
Even though the Asian women were not especially welcomed, the idea of the Far East was very profitable. The Portland YW used Americans fascination with "exotic" cultures to organize "Oriental Street Bazaars where they sold objects of perhaps oriental origins." Thus the Y worked to cash in on the societal idea of exoticism of Eastern countries and their cultures.
Also in those bazaars, many American girls came in contact with people from different countries like, China, India, and Arabia. In those respects the Y sponsored activities began to reflect the idea of including foreigners within its organization. In 1921 the YW organized a dance festival, "Fairyland," where the girls dressed up and performed a Japanese dance. By organizing those pageants the Y was trying to make people aware of the ethnic population and to educate the mainstream society about the cultural differences . It could also be that by this time the number of "immigrant aid" societies had also increased. Some of the many associations listed in the Portland City Directory of 1910 were, the Chinese Empire Reform Association. First Hebrew Benevolent Association. German Aid Society, German Ladies Relief Society, Italian Mutual Aid Society, and the Jewish Women Benevolent Society. Many of those associations already existed by the time the YW organized in Portland and the Y did not want to be left behind any of them in providing services.
During 1913 the Traveler’s Aid reports it assisted more than 800 "Foreign Girls." There is no data on what they meant by "foreign girls." This evidence of contact with the ethnic population of Portland seems to continue until the mid-nineteen twenties. A couple of Girls Reserve clubs formed for Japanese and Persian girls, and in later years one for Chinese girls formed, but they did not seem to receive the same privileges that the white native-born clubs enjoyed. The Japanese Club seems to have been formed sometime in 1913. An incident was reported in the 1918 minutes where the Board members discussed whether or not to allow Chinese girls the privilege of using the pool. The Board decided not to allow Chinese girls access to the pool, yet amazingly enough the Y did go to the Chinese living on the East side of Portland to raise money for their new building. One wonders if the Chinese people had a clear understanding of what they were giving money for who contributed to the building fund.
After the First World War, the anti-immigrant sentiment rose to a dramatic height in many parts of the country. "Nothing will save life out of this free Republic if these foreign leeches are not cut and cast out," said Mrs. George Thache r Guernsey, President-general of the Daughters of the American Revolution." Compared to other cities, that sentiment was not as strong or clear in Portland, though there were instances of such an emotion. The headline in the local newspaper clamored, "Chinese Pour into US. No way to keep them out says immigration official." Even during this time the YW did not officially open its arms to aid immigrants. Though, as mentioned earlier, it did put forward its idea of acknowledging diversity and difference within Portland and the nation by holding pageants depicting foreigners and organizing lectures to educate American’s native-born about people from other countries.
From the mid twenties, the Y’s attitude towards foreigners changed to a large extent; there was a lot more understanding. Also during this time the broader societal attitude towards immigrants was also changing. An article in Oregonian stated " that there is a big field for the churches, civic and social agencies for work among the immigrant populations of Portland was brought out at the opening sessions yesterday of the conference on conditions and work among immigrants at the First Methodist Episcopal Church." It was also during this time that the Y was administered by a new generation of women taking charge, who brought with them a wave of change from the older ideas and beliefs.
The US government passed the Immigration Restriction Act of 1924. On the basis of that act the immigrant population was dramatically cut. One result of the Act was that manufacturers in need of cheap labor started demanding some flexibility. One newspaper article stated, "The committee of manufacturers says that in view of the dwindling labor supply it was "hopeful " that there may be a reconsideration in the future." Thus, it seems like the Y could have opened up to the immigrants by recognizing the needs of the society and also the changes taking place during that time.
From mid-nineteen twenties the Y began the "Americanization Program." It was during this time that the Y tried to help the foreign women settle down and blend in with the culture of America. In the words of a Portland YWCA Americanization Pro gram teacher, Helen Dekum, " . . .the idea of "Americanization" . . . means more than something besides reading writing and speaking English. It means a word – a smile – a hand clasp – fellowship – unselfishness – loving kindness." It was through this "Americanization Program" that the YWCA of Portland became more involved with the ethnic and immigrant communities. The Y helped the immigrant women gain U. S. citizenship and towards that purpose held citizenship classes. The YW not only helped the ethnic and immigrant women learn the English language but it also helped them develop skills to settle down in this country with their families. The attitude towards the immigrants was one of respect and understanding.
The YW workers went all the way with the foreigners until they received their citizenship. The Association used to hold three types of classes for different levels of students. Beginner courses for those who did not speak any English, an advanced level for those who could speak some English, and as Americanization Group for those who were going to take Citizenship Exams. The Y women also had contact with the Federal Examiner, Mr. Tomlinson, and accompanied the immigrant women when they went for their Citizenship Examination. YW women also prepared those taking Citizenship Exams with the questions that were asked in previous Citizenship Examinations. There were women from between eleven to twenty different nationalities attending the "Americanization Program."
The YWCA workers saw to every possible need they could for those women, providing food, clothing and toys for their kids and to even going to their homes to visit with them. In one instance a worker even went to the jail to chide a thoughtless husband. Thus the YW implemented the Americanization program with tremendous success. The immigrant women, from their experience with the YW workers, learned about their new country and its culture and also the skills that were necessary to settle down in a new place. The YW on the other hand probably learned to appreciate the diversity of the various cultures and the richness that the women brought with them. This is evident from an Americanization Program report where it was described that, "the YW has great respect for these women and these women have skills of their own."
In regards to their "Americanization Program" the YW falls in with the general idea going on in the country. As Frances Kellor defines Americanization by saying that, "[I]t means a common language, common citizenship, a new social impulse of patriotism and the art of caring." Between 1915 and 1930, maternalists supplemented their efforts to Americanize immigrant mothers through social work and social programs with efforts to Americanize their children.
Also, in many instances, the YWCA settlement houses and other family agencies helped mothers improve household management and spending habits to negate the necessity for working. The general YWCA scenario consisted of International Institutes that engaged in immigrant education, encouraged cultural pluralism and aided ethnic adjustment in urban America. The first Institute was organized in New York City in 1910 under the sponsorship of YWCA, even though the YWCA is usually noted for its religious and missionary orientation. It is clear that by the early twentieth century the agency had awakened to the emerging women’s movement and had moved beyond pure moral uplift to such social issues as public health, labor reform, temperance, political reform, women’s suffrage, the peace movement, and other important issues affecting women. The development of the International Institute movement was a reflection of the YWCA’s new concern for women as women, rather than as potential evangelical converts. The YWCA’s International Institutes recognized the importance of educational programs in carrying out their social service tasks. They also sponsored, organized or helped the immigrants put on ethnic folk festivals, pageants, plays, concerts and handicraft exhibitions. It seems that after World War I, the Y became a more community and service oriented institution. Their involvement with ethnic populations increased from then on.
Over the years the Portland YWCA’s attitude towards the ethnic and immigrant population changed from disregard and suspicion to considerable interest in integration and Americanization. This change could have taken place for the following reasons:
Over its lifetime, the Portland YWCA went through a transition from total lack of involvement with the ethnic population to helping them in various aspects of their lives and to become better citizens of this country. Today the YW’s mission statement claims that they welcome everybody regardless of their race, religion or ethnicity, and they do uphold their claim.
Selected Bibliography
Published Sources
Gere, Anne Ruggles. Intimate Practices. Chicago: University of Illinois Press, 1997.
Gjerde, Jon. Major Problems in American Immigration and Ethnic History. New York: Houghton Mifflin Company, 1998.
Hingham, John. Strangers in the Land. New Jersey: Rutgers University Press, 1955.
Kellor, Frances. ‘What is Americanization?" Review of reviews and world's work; an international magazine, 54 (September 1916): 326.
MacColl, E. Kimbark. The Shaping of a City. Portland: The Georgian Press, 1976.
Mink, Gwendolyn. The Wages of Motherhood. Ithaca: Cornell University Press, 1995.
Mohl, Raymond. "Cultural Pluralism in Immigrant Education." In Men and Women Adrift: the YMCA and the YWCA in the City. Nina Mjagkij and Margaret Spratt, eds. New York: New York University Press, 1997.
Oregonian (Portland). 6 December 1910, 9 March 1915, 21 August 1920, 14 January 1924, 14 June 1925.
Scott, Anne. Natural Allies. Chicago: University of Illinois Press, 1991.
Sims, Mary. The Natural History of a Social Institution, The Young Women’s Christian Association. New York: The Women's Press, 1936.
The Women’s Federation, May 1905.
Unpublished Sources
Young Women’s Christian Association of Portland, Files used: Clippings File 1901-1910; Board of Director’s Minute Book, 1905; Travelers Aid Report 1905; "Jubilee Pageant" 1916; Girl Reserve Reports, April 1929; Clippings File, 1920-1930; Americanization Department Reports1925-37, The Souvenir of Western Women; Miscellaneous File, Portland: YWCA Archives, 1900-1937.
Chinese Immigrants- Racialization, Vertical File; Portland City Directory, 1900- 1910. Oregon Historical Society. Portland, Oregon.