Susan Slyomovics offers us a glimpse into the creation and execution of the Muslim Day Parade – a yearly parade in dedication to Islam and its components – and also shows us the common New Yorker impression of this parade and its significance. However, Slyomovics argues that the average New Yorkers’ impression of the parade and the organizers’ beliefs about the parade are two entirely different concepts. She believes that most New Yorkers are inclined to view the parade as a demonstration of pride and reaffirm the presence of Islam within New York. Slyomovics sees the parades as a political tool, as a way of the Muslim community to establish themselves as an ethnic group rather than a religious one.

As with many of these readings, one issue that I noticed was once again the theme of political correctness. In the Muslim Day Parade, there are certain aspects of the parade that need to be curtailed so as not to be seen as “a threat to American society,” such as certain proclamations and calls. Therefore, I will ask this question – if they cannot express themselves fully, and if they need to hide certain parts of their religious expression – is that truly religious freedom? This brings us back to the topic of cultural pluralism. If the more palatable aspects of culture are the only ones that can be shown, is it really culture, or is it just for a market?

I am inclined to agree with Slyomovics in her theory that this parade is less of a statement on pride and more of a political usage. I believe it is there to unite and rally the extremely diverse Muslim community. Like the term “Hispanic,” they are not bound together by skin color, but by another overall factor – their religion, and that causes confusion on what a “Muslim” actually is. I believe this parade is a means to figure out that fundamental question.

One important point that I gleaned from Nancy Foner’s chapter “The Sting of Prejudice” is that race is actually a concept that is constantly in flux. To begin with, it is a social construct with no basis in genetics, and therefore it can evolve as people’s viewpoints evolve. In particular, Foner demonstrates how the white immigrants of eastern and southern Europe – in particular, immigrants of Jewish and Italian ancestry – went from being openly discriminated against to more or less being absorbed within the larger white American populace. However, at the height of their discrimination, it was interesting to see how thoroughly each category – be it Jewish, Italian, or even Irish – was broken down. But of course, even though race is capable of evolving, the white immigrants have the distinct advantage of being similarly colored. Both native-born black Americans and West Indian immigrants continually face resistance despite the progress that has been made. Somehow, color continues to hold them back. Now in our “politically correct” society, discrimination is more subtle and covert.

Political correctness and its boundaries are some other issues that struck me while I read this chapter. In the early twentieth century, it was not only approved but also normal to make blatantly racist comments and overtures in speeches, interviews, and other forms of communications. Particularly in the 1920s a series of nativist books were published confirming Americans as descended from a superior Nordic race that should not be tarnished by other less superior races. Now today, as a society, tolerance is the state that we are moving towards and discourse regarding racial or ethnic stereotypes is largely inappropriate. However, in gray areas such as comedy or even in everyday conversation, where is the line drawn between freedom of expression and political correctness? Is it better or worse to internalize thoughts of hate, or could they be expressed in a different, more vicious way?

In my response to this particular reading I want to focus on a very specific aspect of Orsi’s writing. At one point in his book, Orsi focuses on the women of Italian Harlem and their independence (or lack thereof) during this time period. What most interested me was the dynamics of interactions between the men and women. Although I am looking at this from a much more modern and perhaps feminist perspective, I found it strange that not only was a woman’s reputation much more easily tarnished, but if a man had anything to do with said tarnishing, there was no blame placed on him. It was not uncommon – in fact, fairly universal – that women were expected to have a chaperone when going out on the streets. That was a trait present in many societies. However, this was one of the many repressive aspects for women in Italian Harlem.

Another expectation for women was that they would stand by their husbands, no matter how awful the state of their relationship. I was particularly struck by the story of Theresa, who for many years denied that her husband was committing adultery, despite gossip to the contrary. The anger and resentment that filled her left her unable to produce milk for her second baby, and when she went to care for that baby, she was filled with guilt for leaving her other children behind. It was a vicious downward cycle, and pride was the only reason behind it. I have heard of complicated family politics, but this one seemed to beat many others I’ve heard.

However, there was one segment I read that I actually found slightly empowering, though others may find this logic strange. Of course it would make sense that girls would be respected for refusing a boy’s advances – but girls could even physically stick up for themselves. I remember being quite amused reading that a boy, boasting about his girlfriend, “felt that wallop good and proper, and no sick girl can deliver a punch.” (p. 138) Although it does not seem fair that a girl should need to be prepared for this manipulative courtship ritual, it gave the girls a chance to defend themselves, which I feel is important.

It is clear that though women had power within the households, they had very little power in the outside culture. So despite the fact that time tends to erase hardship from memory, women had to deal with a lot of repression in Italian Harlem.