German-Bohemians: The Quiet Immigrants by La Vern J. Rippley and Robert J. Paulson (review)

BOOK REVIEWS 307 demonstrates again and again that, while a few resisted, most Christian intellectuals and academic administrators actively participated in shaping the modern university, and the larger culture of science, scientific method, and neutral public space. They thought this a good work. Marsden does not fully and directly evaluate their claim, though he clearly dislikes the liberal theology and privatized piety participation seemed to require. And, at the very least,the benefits of modernity were purchased at considerable cost. Real people, not unlike us who read Marsden's book, made their choices, and thus shared responsibility for the result. As Marsden suggests at the end of this indispensable book, the point is not to judge the choices they made, but to recognize and take responsibility for our own. This is superb history, richly detailed, comprehensive, stimulating. For anyone who thinks that religion is an important part ofAmerican history, this is an indispensable book deserving the most careful attention. David J. O'Brien College ofthe Holy Cross German-Bohemians: The Quiet Immigrants. By La Vern J. Rippley and Robert J. Paulson. (Northfield, Minnesota: St. Olaf College Press. 1995. Pp. 279) This book,which consists ofan introduction, nine chapters, a conclusion, and an index of names, is about a group of immigrants whose unifying force was their Catholic religion. Ethnically the Böhmisch, who formed a distinct unity in Central Europe during their 900-year existence in Bohemia, descended from German-speaking Bavarians, Silesians, and Austrians. When their Austrian homeland was divided in 1918, the new state of Czechoslovakia was created, but the Böhmisch never identified with it. Very few Böhmisch left Bohemia until the revolutionary fervor of 1848 led to land reforms which eventually freed the peasants from the shackles ofmedieval serfdom. Then in 1867 the Ausgleich (Austro-Hungary Compromise Union) officially conceded emigration from the Empire. The German-Bohemians departed from their homeland to New Ulm, Minnesota, over a period of five decades, up to 1914. A few came after World War II. These "chain migrants" came with families to improve their economic life, as compared to the "pioneer migrants" who usually came alone to seek adventure. "Chain migrants" were married, poorer, less educated, and less inclined toward assimilating with American society. The authors supply a roster that profiles Bohemian family names, place names, arrival dates, citizenship, residence, and occupation. Not until the late nineteenth century were place names entered on naturalization papers. This was confusing for the Böhmisch because their nationality was technically Aus- 308 BOOK REVIEWS trian, but many chose instead to mention the crown colony ofBohemia, and occasionally they mentioned their nationality as "German," probably because that was the language they spoke. The specific area in Bohemia where the New Ulm immigrants originated was the County of Bischofteinitz. Upon their arrival in Minnesota, these poorer Bohemian Catholics did not relate well to the more elite, anticlerical, free-thinking members of the Turnverein (Forty-Eighters) who in 1856 founded New Ulm. The authors describe the characteristics, customs, culture, and economic and political life of the Bohemians, who witnessed annually a sequence of celebrations that were tied to the church calendar. Great emphasis was placed on their musical tradition, especially church music. Today the New Ulm GermanBohemian Heritage singers collect, render, and preserve the songs of old. When in 1924 the Minnesota Catholic societies held a convention in New Ulm, the Böhmische Dorfsmusikanten (BohemianVillage Musicians) played for the celebration . For the most part, the German-Bohemians were farmers, but soon after their arrival in America, many ofthem became masons, carpenters, cobblers, or brewers . One cottage industry ofthe Bischofteinitz region that was transferred intact to New Ulm was Spitzenklöppelei (lace making). This clearly written book is the only full-length publication to this reviewer's knowledge about the German-Bohemians in the United States. It reflects a great amount ofresearch from primary as well as from secondary sources in both the English and the German languages,including 119 pictures and some useful maps. The title should have indicated that the main focus on the book was on the German-Bohemians in New Ulm. Nevertheless, the authors are to be congratulated for their fine contribution...