Ford’s Theater: A Tour of Lincoln’s Assassination

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Ford’s Theater in Washington, D.C. is an operating theater to this day, but historically it is best known as the site of Lincoln’s assassination. On April 14, 1865, while Lincoln was attending a play at Ford’s Theater with his wife and Major Henry Rathbone, John Wilkes Booth, an actor and Confederate spy, shot Lincoln in the back of the head. He died 9 hours later on April 15, 1865 of his injuries across the street at the Petersen House.

This moment in history, just after Lee’s surrender and the ending of the Civil War, but just before Reconstruction, was a pivotal junction.

The tour of Ford’s Theater which includes self-guided tours of exhibits, a ranger talk in the theater, and partially guided tours of the Peterson house, does a wonderful job of contextualizing both Lincoln and Booth as well as providing the context of what Washington, D.C. was like in 1865. All of this context helps the audience to better understand how the assassination was able to take place and why Booth targeted Lincoln.

 

Before entering the actual theater, we toured exhibits that presented Lincoln’s Washington. These exhibits showed what D.C. was like in the 1860s, gave context about the Civil War, Lincoln’s stance on slavery, the war, and reconstruction. The exhibits also gave background on John Wilkes Booth, his political leanings, his acting career, and more. The exhibits lead up to the night of the assassination and include on display the gun used to kill Lincoln.

 

The next stop was the theater itself where a ranger (since the site is a National Park) walks the audience through the series of events leading up to and immediately after Lincoln was shot. Again, the information provided is clear and does an excellent job of contextualizing the event and not sensationalizing it.

 

The tour follows the series of events, leaving the theater and crossing the street, just as Lincoln’s body did that night, to the Petersen House where the aftermath of Lincoln’s assassination is described including Mary Todd Lincoln’s reaction, Lincoln’s death, the succession of power, and Lincoln’s funeral procession. More exhibits then detail Lincoln’s legacy and the many ways he has continued to inspire people through the present.

I highly recommend visiting Ford’s Theater and doing the full tour including the museum exhibits, the theater talk, and the Petersen House across the street. Tickets are $3.00 but are timed and it’s recommended to reserve them in advance.

https://www.fords.org/visit/historic-site/

 

National Museum of African American History & Culture: A Rave Review

The National Museum of African American History & Culture is one of those museums that pulls you in and keeps pulling you in. From the outside, it stands out, strikingly different from all of the other museums, monuments, and buildings on the National Mall, creating a welcome visual focal point. Entering feels like going into a sacred space. The museum is chock full of artifacts that bring stories to life. It was one of my favorite museum experiences ever (and I’ve had a lot). Many have written about why this museum is important and how it came to be. Below is my experience visiting the museum as a white museum professional. It did not disappoint on a professional or personal level and all of its hype is well deserved.

Note on Tickets & Logistics

When my husband and I began planning our trip to DC to visit my brother, one of the first things decided on (after the concert that sparked the conversation) was that I had to go to the National Museum of African American History and Culture (NMAAHC). The NMAAHC opened in 2016 to lots of interest, high visitation, and big impact on not only the world of public history & museums, but on so many individuals. I had heard so much good buzz about the museum but hadn’t been able to visit yet so it was high priority on our list.

We knew advance tickets would probably be necessary and we planned to go on the Friday of our trip to help cut down on weekend crowding, but I misunderstood the ticket release system and we missed our opportunity to get advance tickets! 😦 The other option was to try and get day of tickets first thing in the morning when they would be released for the day, but after arriving in DC in the wee hours of the morning we missed that opportunity as well. Walk-ins (without advance tickets) are allowed after 1 pm.

Worried that we would be standing in long lines and concerned about the chances of maybe not being able to get in at all, we decided to spend the morning at the National Air & Space Museum (you can read about our visit here) and then go to the NMAAHC after lunch (we ate in the Pavilion Cafe in the National Gallery of Art Sculpture Garden which you can read about here). Because of hiding out from rain and how busy the Pavilion Cafe was we didn’t get to the NMAAHC until about 2:00pm on a Friday in April. There was absolutely no line and we were able to go right in and get started. The museum was plenty busy but not overcrowded and we were able to maneuver through exhibits with minimal waiting and crowding. The NMAAHC has changed its ticketing policy already in its 3 years and likely will continue to adjust so if you plan to go, check out their website for the latest. We lucked out on being able to easily get in without waiting, but I would still recommend the advance ticketing system so you can get in in the morning and have more time to view the museum. I have to go back as we only grazed the surface of this museum’s impressive exhibits!

The Museum

Upon entering, we picked up a map which advised that in order to make the most of your time (and we were already limited on time having gotten there in the afternoon) you should start at the top and work your way down. We didn’t realize until later that this meant we would miss the museum’s main history exhibits which traces African American history from slavery through the present. These history exhibits are all below ground (where 60% of the museum lies). Where we began was with the museum’s culture exhibits which all come off of a central area called Cultural Expressions. This circular area is so immersive with exhibits around the outside, seating in the middle, and large screens encircling above head with images, video and quotes about various forms of cultural expression including writing, music, dance, sport, film, etc. featuring famous or trailblazing African Americans in their respective fields. We began with the exhibit about music.

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The music exhibit was full of information and artifacts about African American musicians and singers who have made lasting cultural impressions in American popular and musical culture. Jimi Hendrix, Ella Fitzgerald, Celia Cruz, Whitney Houston, James Brown, Louis Armstrong, and more well-known artists were represented, but so were lesser-known names and contributions to American music including black country and bluegrass artists. The exhibit included an interactive “record store” room in which you could flip through “albums” and learn more about artists and select music on a digital touch screen. It was a rich visual experience with so much to take in.

The next exhibit was all about acting, from the stage to the screen. The final exhibit we toured in full was about sports. All of these exhibits showcased the cultural contributions of African Americans to American culture, highlighting inequalities overcome, civil rights advanced, and culture enriched. Black history and culture is American history and culture and these exhibits make that clear by focusing on how African Americans have been a part of it all by focusing on these overarching categories of music, film, sport, relatable categories for people of all backgrounds. 

I wish we could have stayed longer but tired brains and feet won out. We skipped the rest of the regular exhibits in favor of checking out the educational area which has a large digital, interactive kiosk of touch screens from which you can browse the museum’s collection. You can select items based on a wide variety of intersectional topics. This was a truly impressive digital resource that had information on so many artifacts both on exhibit and not.

I can’t wait to return to this museum and tour more of the exhibits. The importance of this museum for celebrating African American history and culture, for educating the public on the history of systemic racism, for educating the public on the history of black Americans, and for showcasing the important role African Americans have and continue to play in the development of culture in America cannot be overstated. I highly recommend visiting, taking your time, and taking it all in.

District Sights: National Gallery of Art Sculpture Garden

On the hunt for a convenient, quick, and close-by lunch spot between our visits to the National Air & Space Museum and the National Museum of African American History & Culture, we wandered into the National Gallery of Art Sculpture Garden on our way to the Pavilion Cafe. With bad weather looming, we made our way around the fountain, lingered just a bit at a few of the statues and went inside just in time. It started raining while we were in line to order.

 

In our quick visit though I took a few photos and have since done some research on one of the artist’s whose work in the sculpture garden stood out to me. Titled Puellae (Girls), the collection of bronze, headless figurines standing amidst trees, was haunting. In search of the meaning behind these figures I quickly Googled but the first page that came up offered nothing beyond the fact that the figures were bronze, made in 1982, and were indeed at the National Gallery’s Sculpture Garden (thanks Google/Wikipedia). A friendly security guard passed by just as I declared my internet search of no use and told us that the statues were inspired by a story the artist had heard during World War II of a transport of girls from Poland to Germany who all died from exposure to the cold in the cattle cars used to move them.

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The artist is Magdalena Abakanowicz who grew up in Poland. She was 9 years old when Nazi Germany invaded and she grew up outside of Warsaw, and after the war, lived under Soviet control. She went to art school and began her career in a the climate of Soviet rigid conservatism. Artists were only allowed to create art in one style–Socialist realism. As she moved through her career as an artist those restrictions were lifted. Abakanowicz is known for working with textiles and for several humanoid sculptures like those at the National Portrait Gallery. Drawing on her experience of World War II and its aftermath, she is “best known for her “crowds” (as she calls them) of headless, rigidly posed figures whose anonymity and multiplicity have been regarded as the artist’s personal response to totalitarianism.” (National Gallery of Art website)

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I am not personally terribly interested or good at art. I often don’t “get” it. But when art is used to represent history or the past, I am better able to understand. I wish this sort of background information was included on art gallery labels, but I suppose sometimes the art is meant to speak for itself and be open to interpretation. I prefer knowing the inspiration myself. With the background of this sculpture, I see more than creepy headless figures and instead see the atrocities of war and how such large scale inhumanity creates so many anonymous victims.

Public art is often cited as one way to better highlight history of places, especially when original structures no longer stand. What do you think about using art to tell history?

Reflections on Women’s History Month

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March was Women’s History Month and I was reminded of how much I love women’s history. From seeing others posting about the women of the past who inspired them, honoring trailblazers, pioneers, and rebels, to doing my own posts, researching, writing about, and revisiting past work I’ve done on women in history, I am feeling so inspired and motivated to continue to research and write about these stories that interest me and are so important to tell.

Like Black History Month, Women’s History Month deserves to go on all year, everyday, for women’s history, black history, and other minority history to be more fully incorporated into the story of American history because these stories are American history. They are all part of what brought us to today.

I still have so many ideas, as well as several partial draft posts already queuing up, about women’s history. Therefore, I will be continuing to celebrate Women’s History Month well into April and likely beyond.

In case you missed any of my Women’s History Month content, I’ve rounded it all up below. Check it out and let me know what you think! 

Betsy Ross & The Myth of the First American Flag

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Women & Family Ties in Immigration: Anna, Julian & Paranka Debaylo

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Marie Curie: Guest Post by a Budding Historian

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La Malinche: Traitor, Victim & Survivor, or Mother of Mestizos?

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Also, I’ve highlighted a few other interesting women, such as Violeta Chamorro, the first female head of state in the Americas, Myra Pollack Sadker, a researcher on gender inequity in schools, & Selena, the Queen of Tejano music, in shorter posts on my social media profiles. Check me out on Instagram, Twitter, & Facebook for more content and little bites of history on the daily. I’ve also started playing #TuesdayTrivia with women’s history each week in my Instagram Stories.

Women & Family Ties in Immigration: Anna, Julian, & Paranka Debaylo

For Women’s History Month I am revisiting some of my favorite research projects I’ve undertaken and focusing on women of all walks of life, not just “great” or notable women –though I love that many are highlighting the wonderful, trailblazing, inspiring women of the past this month. 

Introduction

Today’s post is about Anna, Julian and Paranka Debaylo, 3 regular people whose lives represent major trends in immigration in the early 20th century. This research began as an assignment to write a biography of individuals buried in the St. Helena Cemetery in Pender County, North Carolina as part of the Volga to Cape Fear Project which resulted in an exhibit entitled Push and Pull: Eastern European and Russian Migration to the Cape Fear Region. 

I chose three related individuals, Anna, Julian, and Paranka Debaylo. Anna was a widow when she immigrated. Her passage was paid by her stepson, Julian. Paranka came to the U.S. to marry Julian and care for his children from his first marriage. Their interlocking stories led me to research the importance of family for immigrants, especially for women, as well as women’s experiences in immigration. I found that there were restrictions at Ellis Island that prevented women from traveling alone unless sponsored by someone already in the United States due to the fear of them becoming public charges. Also, family and community facilitated the transition to life in the United States, helping men to find jobs and older women, like Anna Debaylo, to adjust to U.S. life.

Finding Anna, Julian, and Paranka on census records, Ellis Island ship manifests, birth indexes, city directories, and transit receipts brought them to life in a way, recreating their journey to the United States and their life once they arrived. Why do people leave their homelands, travel on crowded ships, and pay good money to go to a foreign place? For a better life? Is that what they found? How were women’s experiences of immigration different from those of men?

Beginning with the End: Biography from a Gravestone

The St. Helena Cemetery, established for use by the Saints Peter and Paul Russian Orthodox Church, includes graves of community members regardless of church affiliation. St. Helena, a community in Pender County, North Carolina was founded as a farm colony by Wilmington businessman Hugh MacRae. One of six such colonies established between 1905 and 1912 by MacRae’s Carolina Trucking Development Company, St. Helena attracted immigrants of various ethnicities, especially Italian and later, Russian and Ukrainian (or Ruthenian). Immigrants initially came directly from Europe; however, the majority moved to St. Helena from other locations in the United States, learning of the opportunities there from members of the immigrant community or promoters. Advertised as an area fit for farming, St. Helena promotional material boasted the availability of land and a fast and easy way to own a home. The reality of St. Helena did not always live up to the assured conditions; the promised homes were not of the advertised quality and the land was not immediately ready for farming.[1] Despite the difficulties, a community of immigrants grew there and remains a part of St. Helena today.

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The St. Helena Cemetery testifies to the lives of the initial immigrants and their descendants. The headstones, relationships, and lives of three individuals, Anna, Julian, and Paranka Debaylo, all demonstrate the various gendered experiences of immigration and the importance of family connections in enabling immigration and adjustment to life in the United States. Many female immigrants fell into two categories: young women, traveling to reunite with a husband or to meet and marry a man, and older women, usually widows or divorced women, immigrating to join their adult children. Paranka and Anna are examples of these two phenomena. Also, as we will see through the exploration of Anna, Julian, and Paranka’s lives, family connections were important for both men and women, but were more essential for women’s successful immigration.

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The gravestones of Anna, Julian, and Paranka Debaylo introduce visitors to the significance of family in the lives of immigrants as well as to the positions of women in the community. Anna Debaylo (January 21, 1867 – February 11, 1960) lived to be 93 years old. Her headstone reinforces the importance of family and her role in her own family. Her headstone is simple, with few words and limited adornment. Made of granite, it is engraved with her name, birth and death dates, a Russian Orthodox cross, a simple design of grapevines across the top and the inscriptions “Our Dear Mother” and a Ukrainian phrase which translates to “Eternal Memory.” Together with the cross, both the grapevine design and the inscription’s reference to eternity are likely religious references to Christ’s sacrifice and eternal afterlife.  It is clear from the inscription and the flowers present at the grave that Anna was a loved member of her family as well as the community. The headstone also attests to the religious faith of Anna and possibly that of her children who likely commissioned this headstone in honor of their mother.

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The headstone of Julian Debaylo (May 6, 1886 – January 31, 1934) also invokes family. His gravestone is very similar in size and design to Anna’s headstone.  The granite headstone is engraved with his name, birth and death dates, the inscription “Our Father” and a simple design of leaves. However, it does not include the Russian Orthodox cross as Anna’s does. The inscription here signals Julian’s position as a loved and respected member of the Debaylo family. The lack of religious imagery may signal less involvement in the church of either Julian or his children who, again, appear to have commissioned the headstone.

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In addition to the imagery and inscriptions on the headstones, the placement of them also alludes to relationships and connections between the deceased. Paranka Debaylo (September 26, 1899 – November 29, 1960), Julian’s second wife, is buried beside Julian. Her gravestone is identical to his save the name and dates and the term mother in place of father. Her gravestone was clearly designed to accompany that of her husband’s and both stones were most likely chosen by Julian and Paranka’s children. Together with Julian’s grave, Paranka’s headstone reinforces the position of parents in the family and the connections established through marriage. The three headstones described above sparked further questions of family connections, the experience of female immigrants, and the role of family in the lives of immigrants to St. Helena as well as in the lives of immigrants to the United States more generally.

Family Ties in Immigration

The lives of Anna, Julian, and Paranka demonstrate the scenarios that women commonly faced in immigration, that of moving to be with their children or that of moving for marriage, as well as the necessity of family connections in order to enter and adjust to the United States.[2]

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Anna Debaylo (commonly spelled Dybajlo on documents) was born in 1867 in Cholojow in what was Galicia in the Austrian province of Poland and is modern Ukraine. She was the third wife of Hrehory (Gregory) Dybajlo. Gregory already had four children from his two previous marriages. His first wife was Anna Lotocka who had three children: Michael, Emilian or Julian, and Dmytro. His second wife was Teklia who had one daughter, Anastazia (Nascha). Anna Shainoha became Anna Debaylo and Gregory’s third wife. They had four children: Paulina, Ilko (Elias), Sophia, and Peter. According to her granddaughter, Anna had wanted to be a nun but was convinced by family that marrying the widowed Gregory and caring for his children would be a better way for her to serve. Gregory passed away in 1914. Anna remained a widow for the rest of her life.[3]

Anna immigrated to the United States in 1923, at the age of 56, with her son Peter (Piotr) on board the George Washington which departed from Bremen, Germany. The ship manifest listed Julian Debaylo as her son (he was her stepson), and as the party who paid for her and Peter’s travel.[4] At that time it was necessary for female immigrants, especially if traveling alone, to be sponsored by a male already in the United States who agreed to be responsible for the woman. This policy was based on ideas that women were more likely to become public charges if not cared for by a male relative or husband.[5] Likely, Julian not only paid for Anna’s ticket, but also served as her legal sponsor. Between her arrival in New York City in 1923 and when she moved to St. Helena in 1928 Anna may have lived with Julian or another one of her children already in the United States. Once she settled in St. Helena she was a member of the household of Eli Debaylo, her biological son. The household at the time of the 1930 census also included Eli’s wife and two daughters. [6] Anna lived in St. Helena until her death in 1960.

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Anna’s life after immigration is an example of the experience of many other widowed, divorced, or separated women who immigrated in order to be with their adult children who had already established a life in the United States. Anna being an aging widow likely made her economically vulnerable and immigration an appealing option. Anna seems to have been part of an increasing number of widowed women who immigrated after 1915 in order to rejoin children. Prior to that time, few older women immigrated.[7] When they did, older women, as well as older men who immigrated, depended on their children and ethnic and religious communities in order to adjust to life in the United States.[8]

Julian Debaylo, whose birthdate is disputed between May 6, 1886, the date on his headstone, and July 1, 1886, the date on his first marriage certificate, immigrated to New York in 1908, becoming a naturalized citizen in 1913. Julian likely came to the United States in search of a better economic situation. In Galicia, economic conditions deteriorated after 1848 when the government ended serfdom. The peasants remained on the land, but partible inheritance was enforced rather than primogeniture. Landholdings became smaller over time, eventually leading to the inability to support a family on one parcel. Adding to the reasons for immigration were high taxes, potato blight, and epidemics.[9] Julian may have had additional reasons for immigrating, but economics were likely a great factor.

In 1916, at the age of 29, Julian married Anna Mikariya Spivak, or Annie as she is identified on the 1920 census, and they had two children, Nick and Helen, born around 1917 and 1918 respectively. At the taking of the 1920 census the Debaylo household was living in the borough of Manhattan in New York City. Also included are the birthplaces of each member of the family. Annie and Julian were both born in Galicia while both of their children were born in New Jersey. The census also gives insight on how Julian and Annie perceived themselves ethnically; a notation appears to replace Russian with “Ruth” (perhaps an abbreviation of Ruthenian) as their mother language and might indicate their ethnic affiliation. The ethnicity of immigrants from Eastern Europe was often unclear. Immigrants entering the United States were sometimes misidentified by officials. Also, the region of Eastern Europe underwent many geo-political changes during its history. Ruthenian was used by those individuals from Galicia or Carpatho-Ukraine, differentiating them from other Ukrainians as well as from Russians.[10] Finally, the census listed Julian’s occupation as a tailor in a clothing factory.[11] No occupation was listed for Annie who most likely stayed home to take care of the children.[12]

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Annie Debaylo passed away sometime between 1920 and 1923. Julian wrote home to his family for a second wife to care for his children after the death of their mother. Paranka, or Frances, Shainoha, a relative of Julian’s stepmother, was sent to be his wife. According to family stories, Paranka did not wish to marry Julian after she saw him due to his “hunchback.” Julian broke his back in a childhood accident in which he fell from a woodpile on a wagon. Paranka ultimately chose to marry him; the other option being to return home.[13] Julian and Paranka had two children, Anna, born in 1923, and Julian Frances Debaylo, born eight months after his father’s death in 1934.[14] Julian and Paranka lived in New Jersey for several years following their marriage. Julian seems to have moved sometime between December 6, 1923, the date of his stepmother’s arrival in New York City, at which time Julian’s address was listed as 515 E 16th St, New York, NY, and the release of the 1924 city directory in Passaic, New Jersey in which Julian is listed as a tailor at 136 Columbia Avenue. Julian continued to be listed in the city directories of Passaic, including the Clifton area, through 1930. The address of his tailor shop changed at least once. Paranka (as Frances) was listed as his spouse in the 1929 directory.[15] Julian, Paranka, and their children moved to St. Helena between 1930 and January 1934, when Julian died at the age of 47 from pneumonia in Burgaw, North Carolina.[16] Paranka gave birth to Julian Francis Debaylo in September, 1934.[17]

Paranka went on to marry Walker Augustine and her, Julian Francis, and Freddie Augustine are listed as members of the Augustine household in the 1940 census. Still living in Pender County, Paranka was listed as a farmer while her new husband Walker was listed as a farm manager.[18] After 1940, Paranka had another son, Walker Don Augustine. All four of her children dedicated a page in the St. Helena History to her memory.[19] Paranka’s motivations for immigrating were likely a combination of economic and personal and possibly included pressure from her family. It was common at the time for Eastern European women to prefer an Americanized husband and many would take the chance of moving to marry a stranger; however, it was also common for parents and other family members to make decisions about immigration for young women as well as to arrange marriages.[20] It is unclear whether Paranka and Julian knew each other before marrying, but she was related to Julian’s stepmother and it was her family who likely made the arrangements for the marriage and Paranka’s passage to the United States.

Once in the United States, the reasons that Anna, Julian, and Paranka moved to St. Helena specifically are not completely known. Julian’s position as a tailor was one of the best in the garment manufacturing industry, but was still low paid.[21] Also, having likely been landless peasants back home, most immigrants saw in the United States the opportunity to own land.[22] It is likely that Julian, as well as his brothers, moved to St. Helena in order to own land and try to prosper as farmers. Other motives likely included the desire to be with family already in St. Helena. For Anna who came to live with her son Elias, it is more evident that family was a major factor. As far as Paranka, it is difficult to determine from the sources if she had much of a choice in moving to St. Helena; however she moved there with her husband and remained there after his death.

From the lives of these three members of the Debaylo family, the importance of family connections in aiding immigration and settlement in the United States is evident. For women especially, these connections legally and economically enabled immigration and assimilation. Julian’s sponsorship of Anna and marriage to Paranka facilitated both women’s entry into the United States, where they likely hoped to encounter better economic circumstances. Women’s experience of immigration often followed the same paths: immigrating for marriage, to follow a husband, or to be with children or other relatives. However, while especially important for women, family connections were important for men as well. Julian Debaylo not only sponsored his step-mother’s immigration, but also at least two of his half-brothers, Peter, who immigrated with Anna, and Elias Debaylo. Julian filed the necessary paperwork to bring Elias and his sister Sophia to the United States while another brother, Michael Debaylo paid for the tickets. Michael was also instrumental in finding work for Elias.[23] The benefits of having relatives already in the United States eased the transition.

[1] W. Frank Ainsley, “’Own a Home in North Carolina’: Image and Reality in Ethnic European Colonies,” in Journal of Cultural History, Vol 5:2, 1985, 61-69.
[2] Maxine Schwartz Seller, ed., Immigrant Women, (Philadelphia: Temple University Press), 1981, 20-21.
[3] Ann Mizerak, “Debaylo Family Genealogy,” 2012, Private Collection of Ann Mizerak, Burgaw, North Carolina; and Personal Communication with Ann Mizerak, Burgaw, North Carolina, September 6, 2013.
[4] Ship Manifest, Ellis Island Foundation, “The American Family Immigration History Center’s Ellis Island Archive,” Ellis Island, (Online:  The Statue of Liberty-Ellis Island Foundation, Inc., 2009), <http://www.ellisislandrecords.org/&gt;, accessed September 4, 2013.
[5] Seller, 18-19, 34-35.
[6] Mizerak, “Debaylo Family Genealogy”; and 1930 U.S. Census, Burgaw, Pender, North Carolina; Roll: 1712; Page: 2B; Enumeration District: 2; Image: 569.0; FHL microfilm: 2341446, Digital image, Ancestry.com. 1930 United States Federal Census [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2002. Original data: United States of America, Bureau of the Census. Fifteenth Census of the United States, 1930. Washington, D.C.: National Archives and Records Administration, 1930. T626, 2,667 rolls.
[7] Seller, 21.
[8] Seller, 65-66.
[9] Paul Spickard, Almost All Aliens: Immigration, Race, and Colonialism in American History and Identity, (New York: Routledge), 2007, 193.
[10] Myron B. Kuropas, The Ukrainian Americans: Roots and Aspirations, 1884-1954, (Toronto: Toronto University Press), 1991, 5-7.
[11] Copy of Marriage Certificate, Emilian (Julian) Debaylo and Anna Spivak, January 10, 1916, in Mizerak, “Debaylo Family Genealogy”; and 1920 U.S. Census, Manhattan, New York, New York, Accessed via HeritageQuest, ProQuest LLC, 2013, Original data: United States of America, Bureau of the Census. Fourteenth Census of the United States, 1920. Washington, D.C.: National Archives and Records Administration, 1920, accessed via Heritage Quest, accessed on September 4, 2013.
[12] Seller, 66.
[13] Personal communication with Ann Mizerak, Burgaw, North Carolina, September 6, 2013.
[14] Mizerak, “Debaylo Family Genealogy”; and Birth Certificate of Julian Francis Debaylo, Ancestry.com. North Carolina, Birth Indexes, 1800-2000 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2005. Original data: Register of Deeds. North Carolina Birth Indexes. Raleigh, North Carolina: North Carolina State Archives. Microfilm.
[15] Ancestry.com. U.S. City Directories, 1821-1989 [database on-line]. Provo, UT, USA: Ancestry.com Operations, Inc., 2011. Original data: Passaic, New Jersey, City Directory, 1924, 1925, 1929, 1930.
[16] Death Certificate of Julian Debaylo, Ancestry.com. North Carolina, Death Certificates, 1909-1975 [database on-line]. Provo, UT, USA: Ancestry.com Operations Inc, 2007. Original data: North Carolina State Board of Health, Bureau of Vital Statistics. North Carolina Death Certificates. Microfilm S.123. Rolls 19-242, 280, 313-682, 1040-1297. North Carolina State Archives, Raleigh, North Carolina.
[17] Birth Certificate of Julian Francis Debaylo.
[18] 1940 U.S. Census, Rocky Point Township, Pender County, North Carolina, accessed via Heritage Quest, ProQuest LLC, 2013, accessed on September 4, 2013. Original data: United States of America, Bureau of the Census. Sixteenth Census of the United States, 1940. Washington, D.C.: National Archives and Records Administration, 1940.
[19] “History of St. Helena”, Community Publication, Private Collection of Ann Mizerak, Burgaw, North Carolina.
[20] Seller, 20, 117.
[21] Doris Weatherford, Foreign and Female: Immigrant Women in America, 1840-1930, (New York: Schocken Books), 1986, 108-113.
[22] Timothy Walch, ed., Immigrant America: European Ethnicity in the United States, (New York: Garland Publishers, Inc.), 1994, 64.
[23] Baltic American Line Receipt, Mizerak, “Debaylo Family Genealogy”, 2012, Private Collection of Ann Mizerak, Burgaw, North Carolina.

#WomensHistoryMonth: Marie Curie — Guest Post by a Budding Historian

In Women’s History Month, I am writing about women from the past including inspiring women, controversial women, unheard of women, and everyday women. I am also taking the opportunity to support and lift up today and tomorrow’s women.

The following post was written by my 10-year-old niece, Tori, for her 4th grade class project about biographies. When she found out she was doing a biography project at school, she called me for ideas about who she should write about. She wanted to choose someone from history rather than a current figure, and she wanted to write about a woman. Granted, she knows I’m a historian and I’ve been pushing children’s books about women’s history on her since she before she could talk, so she probably said what she thought I wanted to hear.

But at any rate, I was thrilled. I went through several women and girls I thought she would find interesting and she settled on Marie Curie, the Nobel-prize winning scientist. As they worked on the project at school, she called me with updates. It was so much fun to hear how excited she was about what she was learning. Below, rendered just as she wrote it, is her paper. She got a 100 on it. I’m a very proud aunt. Hope you enjoy learning a bit more about the inspiring Marie Curie, the first woman to win a Nobel Prize and the first person to win two. 3242_001

Full text below for ease of reading. 

Maria Salomea Sklodowska also known as Marie Curie was born on November 7, 1867 in Warsaw, Poland. Her parents Wtadystaw Sktodowski and Bronislaw Sklodowski were both teachers. She had four siblings three sisters and one brother. Marie was the top student high school which people called secondary school. She earned her Master’s Degree in physics in 1893. The following year she got another degree in mathematics. When Marie was ten years old her mother died of Tuberculosis, a disease that makes you cough up blood. To make matters worse her sister died in 1876.

Marie Curie accomplished many things! ln 1895, she married Pierre Curie. A couple of years later in 1897, she gave birth to her first of two children, Irene! Five years passed and in 1902 she starts to work with radium, a chemical element. A year later in 1903, she and her husband win a Nobel Prize with radioactivity and physics! Three years later, in 1906, a sad thing happened to Pierre Curie, he was in a traffic collision. He died on April 19, 1906. He was buried in Pantheon, Paris, France. Marie took his place in teaching. Later in 1911, she won another Nobel Prize, but this time for chemistry. ln 1922, she became a member of the French Academy. Ten years later, in 1932, Marie joins the fight for cancer. Marie Curie was a pioneer in the study of radiation!

Marie Curie discovered many things! Sadly, Marie Curie died on July 4, 1934 from aplastic anemia, a disease that mostly has to do with large amounts of radiation. She died of 66 years of age. She was buried in Pantheon, Paris, France. She is remembered for her discoveries that help us out every day. She discovered Radium and Polonium. Her discoveries helped change the world!

La Malinche: Traitor, Victim & Survivor, or Mother of Mestizos?

La Malinche, whose given name was most likely Malinalli, was an indigenous woman in what is now Mexico in the early 1500s. She has also been known as Malintzin and Doña Marina (as the Spanish called her.) Most well known as the indigenous woman who helped the Spanish conquer the Aztecs by serving as translator, La Malinche could be considered, and is by many Mexicans, a traitor to her people. However, others consider her a victim or a survivor who made the most of the position she found herself in. Still others see her as the mother of mestizos and modern Mexicans. So which is true or can it be all of them?

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Hernán Cortés and La Malinche meet Moctezuma II in Tenochtitlan, November 8, 1519. Facsimile (c. 1890) of Lienzo de Tlaxcala [History of Tlaxcala].
Malinalli was born sometime between 1496 and 1501.  She was born between the Aztec empire in central Mexico and the Yucatan Peninsula where the- Maya lived. As a child, her father was a cacique (what the Spanish called indigenous leaders); however, he died and her mother remarried another cacique and had a son. Malinalli’s family then sold her to Mayan slavers.

Those slavers then sold her to the Mexicas (Aztecs) where she learned their language, Nahuatl. War between Mayas and Mexicas resulted in Malinalli being given as tribute (possibly a sex slave) to the cacique of Tabasco (Mayan) where she learned the Maya-yucateca language.

It was Malinalli’s language skills that made her role in the conquest possible as she could speak at least two major native languages. It was in Tabasco where Malinalli met Hernán Cortés, a relationship that altered her world and that of Mexico. The Spaniards arrived in Tabasco and defeated the indigenous people. After the battle, the Tabascan people “brought a present of gold, consisting of four diadems, some ornaments in the form of lizards, two shaped like little dogs and five little ducks, also some earrings…,” as well as twenty indigenous women, including a “most excellent person who when she became a Christian took the name of Doña Marina.” (Yes, these enslaved women were given as peace tokens together with inanimate objects.)

Doña Marina was described as “the prettiest, the most active and lively of the number” and as having an appearance that attested to her status as “a truly great princess, the daughter of Caciques.” Doña Marina was originally given to conquistador Puertocarrero, but upon his return to Spain, she “lived with Cortés, to whom she bore a son named Don Martin Cortés.”

So this summarizes Malinalli’s life up until meeting Cortés. Her story and that of the conquest is complicated and unfortunately her own viewpoint, goals, and intentions are lost to history as she did not write her own story. Her life is documented purely through the lenses of others, both Spanish and indigenous.

The Spanish considered her a great asset and regularly described her as a princess–beautiful, regal, great, and “most excellent.” Several conquistadors claimed that without her they would not have been able to conquer the Aztecs, or at least not as quickly and they would not have been able to communicate with [and ally with some of] the indigenous people they encountered along the way.

One of the most detailed accounts of the Spanish conquest of Mexico is that of Bernal Diaz del Castillo, a soldier under the leadership of Hernán Cortés. He described Doña Marina in a positive light in every mention of her in his memoirs of the conquest of New Spain.

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English translation of Bernal Diaz del Castillo’s memoir.

Diaz relates the story of when Marina was reunited with her mother and brother. Upon seeing Marina, they felt guilty and anxious, but she “comforted them” and “freely forgave the past.” Bernal Diaz saw this incident as proof that “God…turned her away from the errors of heathenism and converted her to Christianity.” He even compared Doña Marina’s story to that of Joseph and his brothers in the Bible, in which Joseph forgave his brothers for selling him into slavery because it ultimately led him to a place of power.

Indigenous people also depicted Malinalli in codices relating the events of the conquest. The Aztec codices always show Malinalli next to Cortés, demonstrating how closely she worked with him, helping him to negotiate with Aztec leaders. The Tlaxcala, an indigenous group that allied with Cortés to defeat the Aztecs, also depicted Malinalli (who they called Malintzin). In fact they so closely associated Malinalli with Cortés that they called them both by the same name — Malintzin, identifying him as being with her. (The -tzin suffix is an honorific or formality much like sir or lady.)

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La Malinche and Hernán Cortés in the city of Xaltelolco, in a drawing from the late 16th-century codex History of Tlaxcala. 

Some indigenous codices and other evidence have caused some historians to speculate that Malinalli had power beyond her role as translator–that she influenced diplomacy and decisions during the conquest. One story exists that she warned Cortés about a planned trap and attack by indigenous people. This story, along with her overall role in helping Cortés to be successful in his defeat of the Aztecs, has caused her to be known as a traitor-traiconera. However, not all indigenous groups in the area were allied with the Aztecs and some suffered from the empire’s requirement for tribute, making some historians argue that she saved her people from the Aztecs.

Outside of her role as translator, Doña Marina’s life was not all that different from the lives of many other indigenous women who the Spanish encountered. She was given as a peace offering to the Spanish, baptized and renamed as a Christian, and then given to one Spaniard after another.

She, and the other nineteen captive women given at the same time, had no choice in their placement with the Spaniards, but Doña Marina’s actions while with the Spaniards demonstrate that she saw in her new position an opportunity to survive and maybe even improve her station in life. Her ability to translate for Cortés elevated her status in the party and granted her certain protections.

Less is known about her later life, but it seems she lived outside of what is now Mexico City, married Juan Jaramillo and had a daughter. Her son with Cortés, commonly thought of as the first mestizo or first Mexican, was taken to Spain and raised by his father’s family. Malinalli died either in 1529 or 1551 as is disputed by historians.

Her role in the conquest remains contested & debated by Mexicans as well. The word malinchista means a disloyal citizen who prefers foreign influence and is used as an insult in Mexico. But many feminists have defended her, pointing to her lack of choice as an enslaved woman and the difficult situation she was placed in.

Traitor, survivor, victim, mother of modern Mexicans? All of the above? What do you think? 

Quotes are from: Bernal Diaz, The Conquest of New Spain, Trans. J.M. Cohen, (London: Penguin Books, 1963).

You can read more about the mythology and legacy of La Malinche in the below interesting article which compares her life and legacy to that of Pocahontas. 

https://www.npr.org/sections/goatsandsoda/2015/11/25/457256340/despite-similarities-pocahontas-gets-love-malinche-gets-hate-why 

Some of this blog post was inspired by and adapted from an academic paper I wrote during undergrad about how the Spanish conquistadors used indigenous women to help accomplish the goals of conquest: God, gold, and glory. In it I argue that Doña Marina’s life demonstrates two major themes present in the Spanish conquest of Mexico: the use of conversion to Christianity and interracial relationships in order to promote assimilation and loyalty. Both of these tactics were used to achieve the goals of conquest. Spanish conquerors sought to claim territory, convert and assimilate natives, and find wealth. Through the writings of Cortés and Diaz, it becomes evident that the conversion of indigenous women to Catholicism, and Spanish men’s relationships with them, were not secondary aspects of colonization.  Rather, this paper argues that it was through their relationships with indigenous women that Spanish men achieved their goals of conquest. You can read the full paper here