3 10 49 Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Radhia Abdirahman Interviewee The person(s) being interviewed Munira Language of Interview English Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Munira Subject The topic of the resource Oral history from Addis Ababa, Ethiopia to Kansas City, Kansas. Description An account of the resource Munira was born and raised in Kansas City. Her parents are Ethiopian, but her grandparents are from Eritrea. She used to identify as Ethiopian, but now identifies as a Black woman with Ethiopian heritage. She speaks about her blackness as well as how the racism she faces is exhausting. She reflects on a trip to Ethiopia which was when she realized her relative privilege as well as her battle with Leukemia which exposed healthcare disparities because doctors do not easily notice symptoms such as pale skin and red dots in a darker-skinned individual like Munira. Date A point or period of time associated with an event in the lifecycle of the resource 2000s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Kansas City, Kansas Source A related resource from which the described resource is derived <iframe width="400" height="285" id="kmsembed-1_dk95c5l0" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_dk95c5l0/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Munira"></iframe> Community Discrimination Education Ethiopia Identity Kansas City Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Radhia Abdirahman Interviewee The person(s) being interviewed Moutarro Transcription Any written text transcribed from a sound Moutarro (M) Radhia (R) M: Yeah, I can start from the beginning of everything, beginning of my journey. Maybe that might give you a picture of how I came here or why I came here. R: Mhmmmm. M: I was born. My–my parents are from Guinea. So my dad came from Guinea. So I would say immigrant to somebody else. And but my mom was also originally from Guinea but was born and raised in Senegal. M: My dad came to Senegal to find work to help to support himself and with my mom. And then I was born and raised in Senegal. M: And when I was going to school, I was in–I was in a classroom– Senegal is a very interesting country where people can come from all over West Africa. So that's the, that's this, the unique thing about Senegal–the Ivory Coast can also be like Senegal. M: But in my class, we used to say like who, who is a “real” Senegalese based on the last names, you know, I'm saying? So that was something that we used to play around with, joke around. And we would find that half of the class, actually, they're not from Senegal. So they are from Guinea, Mauritania, Mali, Gambia, Burkina Faso. Is some people from Niger or maybe Benin– R: Yeah M: But, you know, like we used to dream of like like, you know, after our school, after our schooling in Senegal, we used to dream to go to France. M: Any–any African who is from a Francophone country, it would mean the same thing, like you finished your high school [then] you want to go to France to do university there. M: That was our dream. That was my dream and [was the dream for] many of my peers. M: I was very fortunate to be able to have an English teacher who studied in England, but came back to Senegal and became an English teacher. So from all the whole, the whole middle school he was my teacher. M: And then he was not only just a teacher but a friend of us because he would invite us into his house. And once we go to his house, there's no more Wolof–Wolof is a local language–or no more, no more French, no more any other language but English. M: But that's when we got the love of English. M: That's how I get the love of speaking English and like trying to understand the language. And of course, the United States. M: I've never thought about England because even though he went to England, but my, my brain never felt like I was supposed to go to England or I want to go to England for me, it was the US. M: But first of all, it was France. France was the easiest way because we didn't pay [for] school. System is like a public university and then you can get a scholarship to go to France. But that was our dream. M: So when we have our baccalaureate, which is like finished high school and stuff, I didn't get a chance to go to France. M: But some of my friends, when they got the scholarship, they went, some of them paid for their own. They go and I was like [unknown]...you know, I gotta do it. That's fine. That's not the end of the world. M: So I'm Muslim. So also, being a Muslim is very important because for me, it helps me with believing in if this thing doesn't happen, it means that God didn't allow it. R: Yeah. M: You know, that's that's–I'm guessing you [Radhia, the interviewer] are a Muslim. R: Yeah, I understand you're saying– M: You understand what I mean. M: So that's helpful for me in terms of my well-being in my future with everything. And that's kept me from exploding or not thinking about something else is possible. M: So I went to the university. I wanted to do English after car[?]I want you to do.. M: I wanted to go to the History Department to learn history and stuff because I'm very I love history. In our system, French system is not the best one, so I hate it, but that's the way it is. The French system where you, you don't get to choose what you want to do in you're in, when you go to university, they choose for you. R: Okay [in agreement]. M: You got to have the choice to have three options when you are in high school. And that's it. And then they choose, you're going to go here because based on your grades, this is why you should go. And I– R: Really interesting… M: It is–It's this. I just can't accept that. It's just for me, it's just terrible. You don't get to choose where you wanna go. So they they they because my grades in English was way higher than everything else. So they sent me to the English Department– R: Mhmmm M: Fine, you know. But I didn't I wasn't happy when I accepted it because there is no choice for me. So I was learning I was doing English, but didn't succeed, didn't finish the two-year because I did two years. Strikes and a lots of craziness. M: So I stopped. M: I just spent two years and I stopped. M: So I went back to my hometown and then started looking for a job since I could speak a little English. I said “Oh, why not American NGOs?” M: So I found a job working, teaching human rights with an amazing American. Endure. M: And that's where these American spirit started to build up in my head. And then my family was also host family for Peace Corps volunteers. That's another aspect of my life that changed everything. I wanted it to Mike to come to the US. M: I started to send applications to apply for college in the US. So some accepted me, but I didn't understand really how it works. I just applied and apply. They accepted me but I didn't know what to do. M: That time there was no internet, so yeah. I didn't know what to do seriously, so I didn't fill up, you know. M: But I just wanted to come here to study. M: And finally I got another job with Peace Corps and then another job with another study abroad program. That's when I have to have American students coming from all over the university–American universities studying abroad in Senegal: SIT School for International Training that is based in Vermont. That's how I started working with Americans. And for many years, that's what I was doing. M: And then I would just like, okay, now I am in it. I was still interested in coming here to study. So that's how I try to apply for many in many schools. But SIT also has a grad school. So and then they told me If you spend seven years with SIT working with the World Learning Program you are eligible to have a scholarship to come to the US. M: That's when I'm like, Yes, my time is coming [laughs]. R: [laughs] M:-- Like yeah, So I went I went started I started paying for a private school, like night night school, like a late night school to do finish my bachelors degree, so I did it. And then after seven years, I applied to come to the US. And that's how I–I ended up getting a scholarship to come here. M: But it was not full scholarship, it was half of the money. So someone who doesn't really understand the system here. So I came here but didn't really understand what I'm doing. So I had even though I had an advisor, everything that was helping me. M: I was here in Vermont. I got–I was an RA helping people, but still there was something missing that I didn't understand in terms of how to pay the rest of the money [tuition]. So I ended up getting a private loan. But to be able to get a private loan, I needed a cosigner. M: One thing I didn't know, you know, but I was looking for someone to help me… M: Like in Africa when I need a cosigner is pretty easy. You know, that's one thing that in Africa we help one another, no problem. M: But here it's different. Because if you co-sign someone, it means you have to be responsible of everything. If the person doesn't pay, you going to pay. M: So I didn't understand how heavy that was. You know, every time I ask someone, they said “No, I can do it. I cannot do it.” So I didn't understand why people couldn't help another person. M: You know what? It was very, very complicated until someone I worked with bringing students to Senegal who got just understand this African spirit helped me really like cosign me. Even though she accepted to cosign me. She had the flew from–fly from Seattle to New York to meet me, just talk to me about cosign. So complicated. So but I was happy that I could find someone. And until today I'm paying. M: So after my, my two years and half in the US studying, I went back home because before I left, I got a job with another study abroad programs, CIEE. I don't know if you're familiar with CIEE, Council on International Education Exchange. They are based in Portland, Maine. M: So I got a job offer, so I went back home. I started working as a program assistant in and teaching also French and Wolof and other stuff. Um, until then. But I was married before with an American–a half Senegalese half American woman. M: But I didn't use that to come. I use the I came to study, but after that I have to leave. I left but she was supposed to come with me, but she didn't come in and blah, blah, blah and and divorce blah, blah. M: So then I was in Senegal working, but it was hard for me to go back. And then have same because I wasn't working with Senegalese people. Even though I was in an American program, but it was hard for me to– M: One thing in Africa it is like…Here. It's just like go, go, go, go like, you know, you do. But there is just like people take the time. Yeah. You know, like they laid back. They don't go like if you'd give them an appointment at one they come one, whatever or sometimes– R: In African time… M: Yeah. It was very hard for me to dislike. And I have a friend that we were in middle school together, we're dreaming together. He's in, he's a teacher at Pomona College in California. So he was like asking me every now and then how I was doing and like, I'm trying to just get back home, but it's not easy to be back because people don't really want to do things and I just wanted to go, but it's not easy. He's like, Oh, you should come back. I'm like, No, I'm not, I'm done. I don't want to have any American woman anymore. Like I'm like, He's like No, no, no, I know someone, blah, blah. M: So that's how I was hooked up with another American woman who is a psychologist. That's how I ended up coming back here to live in 2019, even though every year I was coming back here during the summer to teach French at the Concordia Language Villages in Minnesota. M: But when I got this, the fiancee, I came here in 2019 to stay. M: So and since then I'm here teaching French in a private school in Portland, Oregon. M: But I'm about to move to Baltimore because I got another another job there, a full-time job in another private school teaching French. M: So this, this, this is my story, kind of, of how I ended up coming here. M: It was kinda, you know, very complicated, but that was one dream. For me, it was come and study. It didn't happen the way I wanted it. But it happened anyway. So I'm happy about that. But that's life. That's me. M: Yeah. If you have any other questions, anything like me to clarify anything else, I'm very open to answer any– R: I mean, I guess like because you do a lot of moving around. How do you feel about the community that you have in the United States compared to the community that you have back home? Like what are some key differences? I guess? M: You know, like it's over the time, working with Peace Corps, working with SIT study abroad, working with CIEE study abroad, working with Lakeside School in Seattle, bringing students to Senegal, working with the Concordia Language Villages, working and then the studying in Vermont. Also teaching online language like wall of French and polar, and also helping some time doing some work, cultural stuff. It helped me create my own community. M: So I am so I'm very fortunate to be able to know in each state you name. I am. I know someone or I have a friend there. M: So when I was coming to I came I came to accurately I came to Portland in 2017 to visit. So and my my wife now, the fiancee at that time was like, “Wow, you know, a lot of people in Portland.” So I had a community already important that I, that I had, you know, those who spent time in Senegal, those who understand me. M: So when I came here was easy because those people are inviting me to show me around, to show me the city of Portland, to just welcome me. Which is very important because Portland is a very white state and it's a very liberal state, but also very like you can meet all crazy places people, and it happens every now and then. M: But I was so lucky to have people that can welcome me, sometimes invite me to their homes. I have someone that I know from the Peace Corps group. His wife is Senegalese. They live in Portland. And before I arrived, I was communicating with him like I'm coming. And then when I arrived, he invited me at home, they cook Senegalese meal. And it was nice to have that. For me, it was very helpful to have that to create my own comfort to avoid being being–how do you say the word English being the word? M: Being–When you miss your house, when you miss your home…? R: Like homesick. M: Homesick. Thank you for that–being homesick and stuff. But also there is a Senegalese community here. And there is also a mosque here. So it's like a walking distance from me. And it was very important to have a mask around. So every Friday before the Covid I was going there. M: There's one Senegalese man who is part of the community, so he's an iman. And that was very important for me because I would go and see Muslims that are like me. So we can understand, we can speak the same language. M: Also having a Senegalese community where I can go to and then spend time. But it's very difficult because here everybody has something to do. Here, everybody works…or everybody. M: You know, it's not easy to just extend a girl. I would go I need to stay home. I was living in the car where I was by myself. But if I needed to see someone or spend time with people, I guess go out somewhere with the, the, the coffee seller from Guinea or from another city. You go then sit there discussing, chat and he can spend the whole time making tea, chatting, you know. But here you can have that. M: Or you can just like even my neighbors, I can't go to my neighbor like” Hello, can I come from tea? You know, it's not possible. So even though there's a, there's a guy here at Mexican guy is very nice. You know, every time I go out I see him like, yeah, yeah. You brother and blah, blah. But you can just go to his house. R: Yeah. M: In Senegal. You can do that. You can go. You don't have to call you, just go. And then they welcome you. M: You know, like it's impossible to do that here. Like yesterday. On Tuesday, I had a plumber who came here to repair the leaking thing and then it was about time to eat for me. So in my culture was like in my culture, you cannot eat when someone is in your house without you inviting the person. You got to invite the person. That's how we do. M: But I had to retract and it's like, Okay, it should I invite him? I think India is you don't do that. So sometimes I just can't do it because I'm like, okay, it can be offensive for some people. So I didn't do it. M: I had to go and hide even though he doesn't care: he’s American. But for me, my culture, it was hard to not invite him but also eat next to him while he's working. So that's something that I couldn't do. So I have to go. And in the other room, is it there? So that's one thing that is different from my hometown, my home country, which is very complicated here. M: Sometimes I can feel alone when my wife is at home–at work and I'm here by myself, you know, there's nothing to do. The only thing you can do is walk outside. Which is very difficult because the Senegalese people I know here or Africans are like far away from here. So they're in-office Portland, which is like 25-minute drive, something like that. So it’s– it's difficult. And sometimes when I want to go out and just spend time outside. I go and I take the bus because I don't have a car, so I go ahead and take the bus. M: But in Senegal, I, when I go and take the bus, I chat with people. But here you can, there are people who like… M: I remember in New York when I was in New York Greenlight internship, I was on the train and then it is like this big dude came for me. It was like, wow, these guys, you know, I'm saying like it's a black man like huge, tattoos everywhere. So I was impressed with these tattoos because I don't really, we don't really see tattoos in Senegal. For me, it was really like a man with tattoos. M: So I was looking at him, the tattoos and try to see what it means. And he sensed that I was looking at him. And he said “What the hell you looking at?” And then I was like ooooh I am in trouble [laughs]. R: [laughs] M: But that's how it is here. You don't just stare at people, you know, even though I was just trying to understand like the tattoos, like why he's doing this. What is what. But for him was like No, you don't stare at people like that. So it was hard but that's how it is. Here. M: I'm trying to do my best to stay, you know, focused and do a lot of research in by my own and tried to create curriculum when I don't have class, or tried to read something, or watch comedies, or try to chat with people from the country from Senegal, even though the time different is be seven-hour different. It's not easy. M: So but I gotta do something like that. I entertain myself, not just be by myself all the time. Yeah, So that's how I do that. So what I do and how I create my own community. But That's a different style guide here, but that's the way it is here. R: I was going to say, like, that whole individualistic mindset is something that I noticed is unique to North America, America, and Canada. Because I grew up in Canada and whenever I was around other people from the diaspora, like there's a lot of Southeast Asians, a lot of Indians, like, Pakistani people who I grew up with. And like the whole concept of like inviting someone into your house. Like you sit down and you have your yeah. You know. R: And then when I came to Kansas for school, like if I were to say with my friends and I were to start eating something, I'd offer it to them instinctively. And they'll just be like,” Oh, you don't have to do that.” And it's like, well, that's just how I was raised. Like, that's just something that's normal to me and I don’t think twice like and then if I bite into my house like I'll be sure to give them water, give them tea, give them something. They're always so shocked at how hospitable I am, but I'm like, it's not just me. Like there's so many people who moved like that's all it is. M: Yes. Yes. Yes, no. It is true. M: And then it's a I'm glad that your parents gave you that because I've met here lots of people from Senegal, Gambia, from other countries, but they've lost. And it's very sad, but it's the way it is, you know, and having those values, I think it's very important. It helps you stay who you are and then just like very simple in your life. And the more simple, the better, it is to move forward. R: Yeah. I think it also has to do with like, I think how my parents raised me with like the ideals of like Islam and religion in like staying rooted in my identity and like close to that. So I kinda just take that and implement everywhere I go. Like whether it's my work-life, school life, my social life, like just those things. Or it's fundamentally who you are as a person– M: Exactly. R: A few weird if I had to turn that off and turn that on depending on what group of people I was in. M: I feel you, I totally feel you. It's very important like being Muslim, I think for me, it is really, really good in my well-being. You know, if I don't have it in this very complicated, so I need to. Islam helped me stay patient, calm, thoughtful, respectful, humble. I can go on and on and all of this that, you know. So it's just great. I'm just thankful for for this religion. Yeah. R: Yeah. It helps you stay rooted in your identity. And just like as you said before, when things get tough, like that reminder 0, like things are going to fall into place under Matthew. Yeah, just that simple. That's simple ideology will save you from so much. Yep, It's like, yeah, Like it's it's hard to get by. M: Yeah. I know the difference with my colleagues and I can see the difference between them and I in many things the way that I, I am patients, sometimes they just look at me like, wow, like “How can you do it?” which I will talk and you do it like a little thing. They can explore. M: For example, my students, sometimes they're very demanding, you know, American students very demanding. But the way that I do with them, I think my Islam helped me like really in terms of how I do with them and then they don't get it. They just like my colors like Oh no, I cannot stand is I can understand. I'm like, yeah. It's okay. You know, yeah. R: Yeah. Patientce, the applications of virtue. Have you had any like negative implications of being like a practicing Muslim or like being a minority in whatever space is that you've been in? M: I mean, in terms of Islam, no, I've never I've never encountered anything bad. Because I guess maybe because, you know, as a black person, nobody expect me to be a Muslim. So maybe it's, that's what it is. M: When I go to the mosque here, it's mixed with people from Somalia, Eritrea, Senegal, like Pakistan, Indonesia, like many, many people from all over the wall. So it's a mix of race in whatever culture so people maybe don't see you as different or something. I think maybe that's why I've never really liked, faced any problem was as a Muslim. Because maybe like people don't see it. Maybe. M: But my name, my name is or even my name is Arabic. But the way it is written, maybe it's, it doesn't help people see that I am Muslim, I guess… M: But in terms of black person, yes, I I faced some crazy look everywhere… R: Mhmmm M: You know, Portland is terrible. You know, even though I like Portland, but sometimes I can see people the way they look at you. Then you're not welcome. M: So I worked at Amazon When I came here when I got my work permit, I was applying for teaching job. While I was waiting. I'm like, okay, school going to start in September. So between February and September. I don't want to sit oh, I need to have something. So I applied for any kind of job. So I applied for Amazon. So it was like quick in one week, I was hired to be like us to sort the items and stuff. M: And when I was there at the warehouse, like this is so funny. Like the white people, even sometimes the Chinese or some other people, they just see me as someone who doesn't know anything. R: Interesting. Okay. M: Like seriously, one day at the [conveyor] belt, I was scanning all the items to create palattes for those items going in the same place. So this woman came to me and said, this is like showing me a tape. Like let's say “This is tape.” Like Okay. R: Oh, wow. M: Like “Do you know tape?” I guess. I know. And she's like, Come I'll show you take instead of saying I am, I'm show you a tape or the tapes. I show you tape. I'm like, I worked with her and I said, you're not speaking proper English. You know, you know, like I studied English. I went to school and she's like You went to school, you know. So yeah, I have a master's degree, you know. I speak six languages. Do you know that? Yes. I can teach you English. I can teach you English, Spanish, French, and many others. You know what I know… R: I know these biases…Microaggressions. Unlike the microaggressions, they yeah. They're they're lying to you. M: Yeah, like it happened to move in Amazon. I spent almost four months in Amazon. Every day. There is someone with a dirty look or seeing me as if I don't know anything. Or even when there's a black African American, I think he knew like I was from Africa. He will dislike seeing me as like looking at me. He never say hello to me until we met in the bathroom. He had a bad experience with another woman from a Latina woman that I I also had a bad experience with that with her. And she would just he was just talking about it. I'm like, Oh, it's that lady. Like we talk so much about that. He's like “Yeah, yeah, yeah, yeah and where are you from?” I'm like “I'm from Senegal, West Africa.” Oh wow, West Africa. Wow, I forgot Africa. Wow. It must be hard. I don't know Africa. I'm like no, it's actually better than here. You guys got money, everything, but you don't have a life there. We have a life. Like How come you speak English pretty well. I didn't know. I speak six languages. Speak English. I said I know. But that was kinda like a very odd and create crazy. M: But I became very calming and patient and then we ended up becoming friends as I can teach you so much, you know, like I can tell you, you should go to Africa before you say anything, you should know, what is Africa before you have your, you know, there maybe you watch too much TV and stuff. M: And I can go on and like so many…Even my own boss never talked to me, even though every day he would come and supervise me, see what I was doing. And one day I made a mistake. He was like, “No, I actually wasn't even a mistake, mistake. It was something I didn't normally, but it was not well done from the previous person. And I tried to explain to him what it is. But the way that I was analyzing it, he was just looking at me like, You know. And when I was speaking and explaining and I mistakenly say a few words in French. [my boss was] just like you speak another language, has it? No, I speak six languages. He was like you and the “You” was kinda like you. I'm like… M: If you go to Africa, you will maybe see rarely someone who speaks only one language, one language in Africa, people speak at least, at least two. And sometimes one person can speak five, six, seven, eight, nine, ten, and so on. M: And he was like, wow, and since that day, the man talks, start talking to me every morning. Say, Hey, hello. I'm like, yeah, it happens to me many times so I will just tired of Amazon, so I wanted to so I left. I left because I had had one week because I will going to start Concordia Language Villages to teach French. So I left like a week before because I was just I couldn't take it anymore. M: No, my patience has had limits… R: I've heard Amazon is hard, especially for people like you. It's crazy. M: The way that they treat like they like you have to the speed they want you late. It's like inhumane. I had to say, man, I cannot do that. You know, no. I got to. I am a human being. I'll do it this way. He was like, No man, you need to do 800 item per hour. I was doing 300 and I said, No, I can't go through hundreds more. R: Yeah. Like because when it comes to the workforce, like, they're going to replace. So it's like you have to do what's best for your own self. Exactly. In as much as you want to help the company you are an individual before employees. M: Yeah. Yeah. It was hard but, you know, for me it was important to have to just work, you know, how the money was not good. It was like 900 [dollars] per month, but it was fine because I didn't want to stay home. M: And then I had to online classes every day. I came back home from Amazon, but I didn't want to stay home like the whole morning doing nothing. R: I understand. Yeah. Wow. R: I feel like yeah, that the different intersectionality, it's like you're an African man who came here and then people are just looking at you and saying, well, he probably doesn't know how to do this. But at the end of the day, you knew more than what they did. M: Yeah. And also I traveled a lot in many countries. I've been to Europe, I've been to many African countries. I've traveled a lot. M: So just coming in, seeing these people looking at you, these people, many of them never left America. I'm looking at me like my another [unknown]. I'm like, you don't know what he's talking about. But for me it's fine, you know, since they don't know me, It's fine. It's okay. M: It happened it happened a lot. And also the thing is like I'm very quiet in general. I don't really talk. If I don't have too. Here, people they think like if you don't talk that you don't know, you know, one thing I noticed like even like at work, my colleagues, I don't really talk that much if I don't have anything to say, I just keep quiet but they think it will because you don't say anything then you are limited. R: So it's like that. I think that's another thing with the mentality out here is everything is really, everything is very personal. Like if you're not talking to you, that means like if you don't like me or you want nothing to do with me, or we’re just so different. R: But sometimes people just have different types of personalities with all different where it's like that's not the norm. Do you know what your nor might be enough may not be my normal. Yeah. I guess.. M: Yeah, as a Fulani, you know, like if you go to Fulani people were very shy, very quiet people. So that's how it is, but it doesn't mean like we're we're not we don't we don't talk or we don't want to talk to people. It's just quiet. R: That's why cultural competency and being aware of other people is you have to be able to deal with wide groups of people. Otherwise you're just going to always have some sort of weird perspective. what you think is right? It's not actually right. Yeah. M: So that's why I tried to like smile that much. At least I have that smile so I can give to people. When I was doing my my interview for my job in Baltimore. The the the the athletic director when we were having the Zoom calls. So she looked at me and he's like, I have 20 min with you. Last few questions, but your smile tells me a lot. So I don't need to ask me any question now. I know I want you. R: Oh, wow. M: Really? Just like Yeah, I've been here for she said, I've been I've been working for 35 years. If I see someone who is good, I can tell tells me that you are a good person. You have heart, and you can do the work like okay. But I will accept the question as well [laguhs]. R: [laughs]. M: Well, yeah, we spent like 5 min talking something else and I was like, okay, that's good, you know, and I don't need anymore. Like okay. R: Yeah. That's that's that's very interesting. So you're never heard them for you and then I was like, okay, so I'm still interested in answering your questions. Let me know if you're good, you're good. No. That's nice. R: I'm kinda curious with like because you said you teach French. What are they like? What's the demographic of students that you're teaching French? M: Right now I have two classes in high school. So one class is like the French 2 level, there are 14 people and one black person. I'm sorry, I'm late and it's just one black person. One black person in my two classes, only one black person. And as a two Asian American, the rest white–all white?. M: Well, so and the other, the other group, three Asian-Americans and the rest whites there 12 people. So there's no black in my only one black in my entire two classes. That's Portland. M: So the school is like, It's a very wealthy school. So a lot of people, because it's a private school, So it makes sense. Most of the black people who are there, they got scholarships because it's difficult for the parents. So that athlete student is American, Congolese American. The parents are from Congo. And yeah, so it's, uh, it's very, very complicated. M: So I'm glad that our only I at least have one person who can– R: Yeah. M: I can relate to even though she's not she has her some mental issues sometimes, but still. It's it's still good to have at least one person. Yeah. R: No, that's yeah, that's it's hard when the people who you're working with, people who you're with around can't relate to you. M: Yeah. R: Won’t identify with them. M: Yeah. Yeah. But that's how it is. This is really, really very white. And then the many, many other black people are in the Northeast Portland. So it's acrossed unit. Go downtown after you cross the river, going into a Seattle, that's where you find them. And unfortunately like everywhere else, It's very difficult. M: So I go there and in a lot of Africans and Portland is that yeah, we have a lot of Gambians, alot of Congolese, lot of they're– R: Is there also Somali population? M: Yeah, So you're not that much but somebody populations. They are mostly in other cities like acidic will Bend and Eugene, I think. Yeah, not not many, many important or I don't know them. I don't know where they are. I don't really see them that much. M: Even though in front, like right in front of me, there's a Somali person I think married to someone from Egypt, I think. Of course. Yeah. Yeah. That's that's Portland is very unique. R: Yeah. I went when I was younger. I was a little kid. So I remember we went to the beach. But I used to go back to Seattle quite a bit because I lived in Vancouver and Seattle was a two-hour drive. Yeah. My family up there. So yeah. M: Yes. Seattle has a lot of things. Somebody I think I think Vancouver has also Vancouver in Washington has also a lot of smelly population. I think, I think someone told me one day because I know something greatest person who live in Vancouver to have lots of Gambians there but also Somali. R: Yeah. Is there anything else that you wanted to share? Because I don't have any more questions. You've answered all of them with their stories. [laughs]. M: Yeah, That's why I like to start with my story. So when I say when I started, I think it will answer lots of questions that you might have. So because it's very, quite, an interesting story. M: Yeah, So I, I, you know, just one thing I love about is just sharing my country, my Africa. And I'm part of many with many institutions that take people to, to Senegal, to Africa to learn about their heritage or learn about Senegal. M: So I am going to Senegal this July taking African-American students to Senegal to learn about their heritage. It's part of the program called “My Black Birthright Bood, right? So stuff. It's taking high-school students that are African descent have something like 10% of African blood. And to take them back to Africa for them to see. M: Because many don't really understand or don't know or think like Africa starts with African, African history starts with slavery. Which is false. But that's what those who are writing history, that's what they were portray[ing]. M: It's not true. M: So it's important for them to know that there are, there were Africa before empires. Things happen before civilization. We are doing that and we are trying to help them see the picture. M: So we started last year. Before Covid. We had six students, and this time we have 18 students that we are taking and then we couldn't travel for in 2020 because of Covid, but this 2020 people are traveling. So that's one thing that I wanted to share that helps understand Africa, helps see the real Africa, not just Africa that white people– R: Narratively constructed– M: Yes. And yeah, and I'm glad that it's working and I'm glad that we're doing something. We showing them like, you know, things that have never learned or they don't have the The opportunity to see, because in the US, Africa is not a topic. Even though it's huge topic. Yeah. M: So when I tell them like we spent, I spent years, years studying about African history. And you're telling me like, you don't know anything about I am like “Is there's something wrong.?” We know there is no history. The history of the US started somewhere. You know, you know, there, there is the history of those who lived here before when the European kingdoms, that, that's the way America started. You know, even though there's something else before. But Africa is there's–yeah. There's.. R: It goes way, way back, way before my goodness, the Beirut way before everything else– M: Egypt, you know, it's something we've taught. People would be trying to teach them. Digital gi like where everything started the civilization, even the architectural aspects of everything, math and everything started from there. But nobody did. They don't know. They're like, Wow. Yeah. R: Yeah. M: Yeah, yeah. M: But I'm I'm I'm happy to be here even though it's hard, but I'm trying to build something. I'm trying to every time I got the chance to educate someone, explained, show that if you need to understand, you need to do some research. You cannot just sit where you're sitting in and thinking something that is not true. Have to do the research. And you got, you have to travel. M: So I'm trying to convince people to travel, like in 2022. I will be with another presentation taking, taking 35 French teachers from the US to Senegal so they can see that there's something else. We did it last year in 2019, we took 13 students, 13 French teachers, all women from the US, mostly from–six of them are from Sacramento, to Senegal. M: So we did like a mostly sightseeing, an inviting someone who history teacher talk about, you know, everything for them to see those things. I think it's helpful to understand and learn about Africa. And they can also spread the word. R: Yeah, especially if they're French teachers, they can teach a different perspective of French to their students, you know? M: Yes. So like the last semester, I, I used the European borders like the Schengen Space to teach my students about borders in the world. So I teach them, taught them about the European borders, and then try to give them a project to do to learn about African borders. M: I was able to show them. I'm like the different conflicts in borders. In Nigeria and Cameroon. There's a conflict there. Rwanda, Burundi or Rwanda, Congo, or Gambia, Senegal, or Mali, Burkina Faso, or Somali and Ethiopia or something like that. So there's a problem. There's forums everywhere. M: So I asked them to go to research and explain. And then I ask them to go and learn about the Berlin Conference, which is in 1884. Uh-huh. I say go there, search to Berlin Conference and tell me. So they came they never knew about that. And then they came alone so much like wow, this is happening. They shared Africa like yeah. M: And then ask them to go study the African empires. And they were like, wow, there were [sic] something before. I'm like Yeah. And then they saw it was very well organized. Mali Empire, Ghana empire, Somali Empire, and then just to name those. M: And then they do like they were able to link the problems of today in Africa to the Berlin Conference and to the empires and then to… M” The borders in Africa. It's not about territory, it's about cultures and ethnic groups. And people. You cannot cut between Nigeria and Cameroon and said This is Cameron and it's in Nigeria. No. You cannot do that– R: Yeah. M: You have to consider the people who live there, you know. But then they were like, Wow, this is what it is I'm to get. M: So today the problems are linked to those things from long time ago and it's still going on today. R: Yeah. I honestly like a lot of what I've learned about African history is things that I've learned in college. Because in high school and elementary school, they don't teach you much about it. They just say, Okay, the slaves came on these ships and they came here. That's what people, African-Americans. R: And I was like, that's not right. R: So then when I got to college, I actively took African history classes, like trying to learn language, trying to pieces up where I can get it. Without. One thing that I've noticed is that a lot of these papers, a lot of these research articles are like textbooks. They're all written by white scholars. R: Like the idea of people telling someone else's story that doesn't sit well with me. But then again, like colonialism doesn't just go away because you're writing about it in a different respect, like you need to have. R: You need to empower those people from those countries to write their own history. For it to be the truth. M: You know, like we have it. We have writers in Africa, the world about things, but you don't see them enough in the US. You don't study them, you know. R: So so many systemic things that just needs to be unpacked. M: Yeah, but little by little, I love what you're doing. So it's great. I love the research you're doing. It's just great. So keep it up, keep going and ask or as many as possible. R: Well, it's nice connecting with you and chatting with you today. M: My pleasure. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Moutarro Subject The topic of the resource Oral history from Senegal to Portland, Oregon Description An account of the resource Moutarro is from Senegal but his parents were from Guinea. When he was younger, his dream was to eventually go to France, like several other African students in Francophone countries After his short stint at the French university, he used his English skills to work with an American NGO. Finally, after working for an international student exchange program for 7 years, Moutarou studied at a university and then went back to Senegal to work for a different company. He speaks about the importance of his faith and how it keeps him rooted and his brief experience at Amazon where he encountered racism on a daily basis. Towards the end of the interview, Moutarro discusses the impacts of colonialism’s modern day consequences. Date A point or period of time associated with an event in the lifecycle of the resource 2000s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Portland, Oregon Creator An entity primarily responsible for making the resource <iframe width="400" height="285" id="kmsembed-1_goirl83o" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_goirl83o/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Moutarro"></iframe> Community Discrimination Education Identity Language Oregon Senegal Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Maggie Wilcox Interviewee The person(s) being interviewed Joel Language of Interview English Format Video, audio only, text only Audio City (Region, State) and Country of Origin for 2nd and 3rd generation, this is the place of family's origin Democractic Republic of Congo Current City of Residence Where in Kansas or Missouri the Interviewee currently lives Kirksville, Missouri Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Joel Subject The topic of the resource Oral history from the Democratic Republic of Congo to Kirksville, Missouri. Description An account of the resource Joel lives in Kirksville, Missouri and is from the Democratic Republic of Congo. When asked what his biggest challenge is, Joel answered that it is the language. He also recounts his initial impressions of Kirksville and the racism he encountered. However, he says that he has found several close friends. He currently works at a factory but has dreams of graduating from bible college and sharing his Christain faith with the greater world. Joel hopes that he hopes to see more Congolese individuals attending college. Date A point or period of time associated with an event in the lifecycle of the resource 2000s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Kirksville, Missouri Community Democratic Republic of Congo Discrimination Education Kirksville Language Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Language of Interview English Format Video, audio only, text only Audio Interviewer The person(s) performing the interview Maggie Wilcox City (Region, State) and Country of Origin for 2nd and 3rd generation, this is the place of family's origin Zanzibar Current City of Residence Where in Kansas or Missouri the Interviewee currently lives Kansas Interviewee The person(s) being interviewed Alisha Transcription Any written text transcribed from a sound Alisha (A) Maggie (M) A: I just wanted to clarify that. I was okay. M: Yeah. So I know you read this, but I just wanted to say again that it's–it's totally voluntary. You can withdraw whenever you want. You don't have to talk about anything you don't want to. It's all. You can also be anonymous if you want. In that case, I'll stop the recording. M: Yeah. So yeah, you can if you don't want to talk well, you can always just reach out to Liz MacGonagle or Marta if you have any questions and also me. So yeah. Do you have any questions so far? A: No. M: Then I’ll stop talking. What did you want to share about your family's story? A: I felt like you'd be asking you the question. M: I can ask him more questions… A: That works. Yeah, I think that works better. M: So how did your parents end up in Kansas, if they did? A: So my mom and my dad got married. And then it was my mom's idea to go to America. And she kinda–I have a big story–my mom told my dad that she wanted to be an American. And so she kind of dragged him over to America and he made it there. Yeah. M: And they're both from Zimbawe? A: They were both born and raised in them. You know, I haven't asked about that. I can go and ask and then come back to you if you want me to do this again. I really sure I don't. M: Yeah. It's just when people end up in Kansas instead of like New York or something. I'm just like it's just funny to me, I guess. A: Good questions, but I will definitely let you know about those. M: Okay. Um, did growing up–did you feel I guess, how would you identify yourself with that? A: I think now, in question you're asked and asked myself that question. Yeah. She's like like first grade, I came here to Zanzibar. And that was like the beginning of my memory. I don't really remember much before that. A: So I kind of identified when I came back to Lawrence, when I was ten, four years later, identified as African. And from Africa has like That was just what I remembered. It wasn't like I was born in America and I went to Africa. Appearance, it's just that I lived in Africa is a big part of who I was. A: So if somebody asks to, sorry…[silence]...so if somebody asked in class when they ask you to stand up and give a few interesting facts about yourself. I was born and I was raised in Africa, I speak Swahili yeah. M: Do you think that's changed over time? Instead, he still asked to identify him from African. Yeah, I recognize that once I hit like highschool, all of the people I went to middle school and elementary school with already knew that I spoke. M: Okay, that's not really my personality factor, like my determining personality trait anymore. So I think when I kinda realized there's more to it than just that trip, I took that well, I mean, it was a long trip–four years. M: Where do you see a lot of cultural similarities or differences between them? Kansas and Zanzibar? A: I thought that this morning actually, mainly Islamic religion, culture has like a speaker that plays on their sites and in the morning to pray. So I was thinking about how different that is from being in Kansas and how you would never hear a speaker playing some sort of religious monitor? M: Yeah. A: Because it's yeah. Yeah. Very different. M: I was only in Arusha for eight weeks and Zanzibar for a weekend, but I really liked the culture there just because I don't know. It was kinda soothing and also like this is what time it is. But yeah, probably wouldn't hear that in Kansas. A: I always think about how it's so different we're culturally. But I always try to remember that like everybody is a person who all people. So there has to be some similarities there. No matter if I'm in Kansas or in here in Zanzibar. A: So it's kind of a big thing I tend to think about is what exactly is different. Like, obviously the language is different. Language comes with so much. So it's very hard to kind of learn about what's exactly different in the culture without understanding the language completely? M: Yeah. How do you think language plays into it? A: Um, I don't know. It's like kind of when I think about it, it's kinda like thinking of the baby. You talk to babies, really show what you're talking about. So when somebody is speaking to me, I'm not really sure what their undercover meaning, you know. They're talking to a baby because I'm not really sure exactly what you're talking about. I can hear the words and understand somewhere that I'm not really sure what the cultural significance is. M: Yeah. So does it kinda feel like step away. Your instinct or whatever? When you speak English? Like good. A: Yeah, definitely. Yeah. I think I'm going to answer it and I hope that's the right answer you're looking for… M: I’m not looking for an answer… A: I noticed. Yeah. Yeah. Sorry. Just like what your question was.. But when I speak Swahili, I notice that I kind of use an accident. Obviously, I'm speaking Swahili. And I wonder if I know the kind of lost my train of thought there is that you want me to speak English here, I use a different accent. A: It's kind of I don't know, it's kind of different because just because I'm in Africa and I'm speaking the same language I speak in Kansas. My English is different. How I speak to you right now is a bit different than how I speak to someone who primarily speak, Swahili. M: That's interesting. Yeah. I yeah. I can see how that could work out. The English I speak with people who are learning English is different. [silence] A: I'm so sorry. There's a little birthday party happening. M: I’m so sorry. I don’t want you to miss a birthday party. Not your birthday party.. A: But they weren't even sure if it was going to happen today is kind of hearing just like sorry, I lost my word. Or they're kind of planning for it to be tomorrow. So it wasn't even. They're just last minute letting me know that it's happening right now. M: Okay. Well, yeah, we can always come back and do it again if you want to. No pressure. A: Ummm…I told them to give me 20 minutes. M: Okay. That works. Okay. Yes. So English, Swahili. You said earlier, you think about how everyone's human. Do you think there are some big similarities that stand out? A: Yeah. Simple ones like smiling, like a similarities like happiness, like personality wise. I don't know if that's the right word. Like happiness is a common trait. Everybody wants to be happy. I think I should act when I'm in Africa and I'm just thinking I will act happy. A: Could you repeat the question? M: If there were any similarity? Yeah. My internet is bad. [long pause] Are you there? A: Sorry. I think you cut off there. Yeah. M: Yeah. Okay. Did you think that the way you see the immigration experience is different from the way your parents see it? A: Do I think the way I see the immigration experience is the same way my parents see it? M: Or different. A: Yeah. Sorry. What? M: Or different? Similarity? A: I think it's different 100% because they're from Zanzibar. A: And I was…wait, sorry. So are you asking if I see their experience differently from my experience or if I their experience differently than their experience. Or like if I have a different perspective on how they experienced? M: Or just the immigration in general. A: Yeah. Sorry. I still don't get the question. M: Just like I know it's different because you were born in America, but just like the way you guys have experienced going back-and-forth, how do you think that's similar or different? A: Yeah. So I think it is different for me and for my parents because they were born here. This is their home, you know, no matter if they are in America. My mom always tells me this is her home and she even told me that this was my home and I kinda rudely told her that this was not my home and that Kansas was my home. Yeah. I had a little attitude there. A: But since I've been here, I've grown to learn that this is my second home because I'm getting more comfortable being here and I think being here for a year, it's definitely way more significant and impactful than being here for months at a time, like living here and not on vacation. A: So I think it's different because in the means of that I was my nationality is…I think that's right, my nationality is American and my parents are African. So I think in America they're still not American. Citizenship. Citizens. Citizenship is the right word. Sorry. A: Even if my parents are in America and their citizenship was American, they were still born in [undistinguishable]. They identify more..[audio cuts out]...to... M: For me. You're cut out for a long time. A: Sorry for the connection. M: You were saying that your parents still see themselves more as Africa and even if they have American citizenship, and then I think you cut out. A: Yeah. I also want to say that I feel the same way there myself being here in Tanzania. And I feel that, that is how people here also kind of told me to check myself. I am a foreigner. No matter if my parents are born raised here [in America], they don't know that, you know, they just see that my demeanor is a culture is all my customs are all born. M: What do you mean– A: When it makes me feel strongly about more of that. A: I'm sorry. M: I'm sorry. What do you mean when you said check yourself? A: That's a funny way to say it. Yeah, I read this. I read this or this book by a loo, by this article, by Aluo, Adjuo. I don't know, Ajoule. I forgot her name, but she was pretty much writing about checking their privilege. So that's why I said check myself. But I think it's a way of check myself as more of like I am more it personally, I feel like I get the vibe that people here want me to realize that. I don't know. Sorry… again. A: You're good. M: All right. Thank you. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Alisha Subject The topic of the resource Oral history from Zanzibar to Kansas Description An account of the resource Originally from Zanzibar, Alisha has lived in Kansas since she was 10. In this interview, she talks about her identity as an African person as well as what it was like going back to visit Zanzibar. She also shares what it is like to speak both Kiswahili and English while navigating two different worlds. Date A point or period of time associated with an event in the lifecycle of the resource 2000s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Kansas Source A related resource from which the described resource is derived <iframe width="400" height="285" id="kmsembed-1_tzn0e98f" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_tzn0e98f/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Alisha"></iframe> Identity Language Zanzibar Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Language of Interview English Format Video, audio only, text only Video Interviewer The person(s) performing the interview Radhia Abdirahman City (Region, State) and Country of Origin for 2nd and 3rd generation, this is the place of family's origin Somalia Current City of Residence Where in Kansas or Missouri the Interviewee currently lives Minnesota Transcription Any written text transcribed from a sound Ahmed (A) Radhia (R) A: Somalis don't go to libraries and they don't read about these things. So they, yeah, they were suits now in America and bands and all of that. And women wear nice clothes even though they're all covered up and know what that means. A: But they [Somalis] don't want to go to a library you don't see Somalis in libraries and places like that. So how would they know anything, even in their own society? A: In your community if you just asked a few people and asked them, do you know by name, by the name of Somali person, by the name of an adult, Abdullah Azzam. And my bet would be that nine out of ten would say, What's that? This is the founding president of the Republic. A: Every kid, American kid knows George Washington. Right? This [is recent history. This is, this is in my lifetime, mister Eastern history. A: So leadership is one of the critical reasons why the Somali society has failed. Leadership allows man would show you the difference in terms of the way he handled. He was the founding president for seven years. A: And I have this book, you should read this book. It's called “Take that Note” It's called Africa's first Democrats. Africa's first Democrats at some of the new book, it's barely three years old, four years old. You should really thank you for yeah, that sounds good. Order it off of Amazon. R: Do you have any articles that you'd recommend? A: I mean, I wrote a lot. So if you just Google Somali articles, but the two of us, you can find plenty and then you can choose from.We have also there is a journal called Bildhaan. It’s an International Journal of Somali studies. Most of it is in English. We're now celebrating the 20th anniversary of that journal this year. A: You've seen it as it is on big website. So if you just pulled down in there, it will come at you from 2001 to the present. And you can, you can, you can review that and see what articles you might want to read. So then I have written quite a few, some of those articles through the years. But there are many, many, many scholars, some of them Somali and then British, American and others who have written about this. From anything from environmental questions to issues of gender to business biographies. I mean, there are all kinds of things, so that's also a good place to begin to build on that journal. R: Thank you for sharing that. I'm going to do some research after this is very interesting. I don't have any other questions or anything else. Any final story that you wanted to share? Some final remarks? A: Yeah. I mean, for me, as I said, the beginning well, I question or a treasured the family I came from and the Somali identity. But it does become, that has become less important for me. Have a look like Somalia and speak Somali and all of them. A: But my values are different. And they are values that are quite sometimes quite antithetical to the way that Somalis live their lives. [I am a ] very private person. Except when I'm speaking to crowds. I have become a synthetic person in many ways. There are many other things in my personality now that are not Somali and therefore leaving Somalia was a blessing. Then coming to the two, to England to grow up and become come of age. And then the United States, four degrees here. And then becoming a professor. A: Probably the, if I may say so the most distinguishing Somali person so far in the academy in the world. I became a full professor. I became a dean for 17 years. I became an endowed professor with an endowed chair for the past 18 years, 20 years. None of that has happened amongst all of those at one time. A: So that's not because I'm a Somali. That's because I had opportunities which were not available and Somali society and ambitions that were not available. And so modern society and cultural contexts which was [sic] not available in Somali society. A: That's something is still available for people who want to do the work–heavy lifting. You have to do the work. A: I am glad to be here and be part of the culture of the United States. I use what I still have of Somali culture in a positive way. But I have gone beyond that. I think 30 years ago really. A: And I created this journal where there was no academic journal or some early studies before I created this 20 years ago. There are 20-some universities that are affiliated with this around the world. From University of California to other University of London and other places and digital University, I moved university all of these but part of the International Editorial Advisory Board. A: So this country has been very good to me and the experience has been quite sweet and wonderful, liberating. A: I wish Muslim artists will bite the bullet and move on beyond Somali traditional culture and mentality and get into the world in a big way. If they do that, then they might be able to celebrate their country themselves. A: If they don't. The past, it would be the future of so many people. Particularly bad. I mean, it's, it's the worst country in the world. I don't know whether you'll notice if you, it's the most corrupt country in the world. A: There is an organization around the world, that research organization called Transparency International. And every year they look at the least corrupt and the most corrupt. And then they have a league table for that. And at the bottom are always Somalis. A: So that's disheartening to see something like that. A year after year after year. They cannot get their politics organized themselves to become part of the world. The rest of Africa sees them as a shameful place. A: That's what the Ugandan president Savini said to the EU about ten years ago, something like that, or 12 or 15 years ago, and said that the Somalis are the same of the African continent. And he's right. I mean, it's just unbelievable. A: They're sort of instruction. I mean, nothing works. Everything is a mess. They are not dumb people. But there is something in their culture and their mentality. I think that is so self-destructive, I think as a society. And if you were born there, then we'd never left there. You wouldn't be the person you are today. You'll be in gambling someplace and Ghibli or some place like that. A: Where's your father from? R: Brundtland? I don't know. That's pretty exactly yeah. A: . It's the same sloughing happening that much if the basic life. Have you ever been there? I hadn't been to the hospital but I went to her guests that boiler, right. Right. Yeah. I mean, pollutants the same. Exactly. There's nothing different. I mean, the claims, this is Somaliland. A: This has been like the claims. Egotistical claims are different. What you are an educating handle on what you saw in gambling unimportant man had besides what you will see in Brooklyn. It's the same. If you go to Mogadishu or Kissmetrics, the same whole project is a failure. A: Somalia thinks that they are going to break away and they are different. A lot of that map, they can, they can do much. And they haven't realized that even if they wanted to do that, they don't know how to work towards it seriously. A: You're going to engage the bottom and displace. You know what they talk about. It's just a local thing that this group, that group, this, that, that, that, that's nothing. And you saw what? The freedom of women in the workplace. So it's just a horrible. A: So why would I–I mean, I tried to I ran for president in Somalia in 2012, trying to help and push things to a level. But there's no, there's nobody to talk to them about that level. Snobbery. A: Everybody is in a basement and talking about things that are so childish, so divisive. Nobody's seeing the great problems. A: I remember as a candidate, I went to, I went to visit the largest refugee camp in the world at that time, 2012, almost 0.5 million Somalis in that place. Some of them had been there already for 15 or 20 years. They went there to look at as a candidate to spend a day, two days and two nights there talking to different groups and all of that. So huge and it's 0.5 million city. It's all tense and really horrible quality fed by the international charity organizations. A: So when I came back to Mogadishu to speak to people about this as a candidate, what I saw and what we need to do. People in the, in the, in the parliament were telling me, “Professor Samatar, you're always talking about these poor people. That's the responsibility of the international community.” A: Don't talk to us about that. What do we want you to talk to us about is how you're going to buy my vote will cost you $5 thousand or $10 thousand. Do you want me to vote for you in planning? That's the mentality. This did not realize is that in camps and all of this, this is the responsibility of international charity organization. A: These are their own people, half a million people. This is what I meant leaving Somalia. And so while the culture wasn't liberation, liberation, and you should work out on that to make success out of your life. And that'd be dragged back into this. R: I think from my personal experience, I was like, I'm thankful that I came from an educated family. You know, I–I recognize that that's not the normal recognition that having all of my parents, siblings be educated is not something that's prominent in the Somali community. I think that has influenced what I wanna do my career, how I want to function as a member of society and hearing the things of what's going on back in Somalia, it makes me want to go back, but I also recognize that the systems that are in place are not built to be fixed overnight. R: And it's not something that I can go back–and just because I'm educated now, because they have some sort of pull or torque out here in the United States and in North America. I can't go back there and like fix that many years. I'm destruction and corruption. A: Right, What are you a senior now? R: I'm a junior. Junior now at the University of Kansas. A: Yeah, 20 years ago, I think it was maybe more. I came there to give lectures. The African city center, there was a man from the Caribbean who was the director at that time. Big white hair, short fellow with a very nice person. And they invited me when I was in New York teaching. I went there for two days and give two talks. Like Lawrence is a nice university. So what are you studying? R: I'm studying human biology and global international studies. A: Okay. Maybe, yeah, maybe you guys can, can get into public health or something like that. R: That's my goal. My goal stands for Public Health. Started looking at grad school programs for next year. A: Yeah. Well, I think you to think, I mean, you have to develop a different culture. You have to develop a culture of reading, culture of reading. Of course, if you develop a culture of reading, then you will be able to move in different directions and hook up with the rest of the world. A: If you don't do that and become an oral person like the Somalis and just talking Somalis about monger, then all that education will dissipate. Okay? A: So this last year and that's left for you seriously. And a culture and an organize yourself so that you are using this tool to know about the world, your field and other fields too. A: Educated persons, not just having degrees, [an] educated person is someone who is on the track of being a student for the rest of your life. I see you teach and share with others when you become a student for the rest of your life. A: These are the things that Somalis don't understand. They just don't. So you need to move out of that and get into that kind of lifestyle. If you do that, then I think the opportunities will come your way and the choices would be multiple and the likelihood to be God, god willing life would be a joy to, to, to, to live. If you drag yourself for the drag you back into Somali mentality and culture you are done for? R: Yeah. Yeah. Honestly speaking, at my school, I go to a big state school [the University of Kansas]. There are not many similarities. I can count them on my hands. It's just to me, my family, my brother and my cousin. And then I want to say to other boys, yeah, I don't see any risk Somali women in. I think a part of it is because to go to school and warrants and to actually integrate into society in Lawrence [Kansas] community, you need to eliminate waste and hope that still it's 2021. R: And women, girls my age are not moving out of the house and ongoing school. That's what I think. I think it's really sad that the opportunities that I've got at this university tuition I would not have gotten had I gone to the community school, my aunt's house or back home? A: Yes. Yes, yes, no, no. The opportunities. It's one of the great blessings of this country. And then had its racism. Big time in this country. Still. Part of the problem for African-Americans. They skipped a small sliver at the top of this, the vast majority still have not understood that if you are going to ask for equality, you have to add equality. A: It's not given you have to add, it is and adding it means then you bring some assets to the table. The tragedy in African American society is that it has, life has become a series of complaints. Complaints they did disliked, they're doing this to us. They did it start. A: Okay. Okay. Okay. Question has to be, how do you get out of that? R: Yeah, how are you going to move forward? A: And you can't, in American society, you can never go forward unless you become–you become educated them. And this is one of the [most] highly educated societies in the world. A: Competition is stiff, okay? So you get to do that. And if you have a family that is just falling apart generation after generation and getting involved in things that have nothing to do with the quality of life. A: Then those African-Americans who–who see that and then they get out of this. They move out. They move out. And what else can they do? You can't drag it. Big gigantic ship full of trash. How do you–how do you pull that by yourself? You can't. A: So I feel sorry for the African-American elite because where are the rest? You can find a small group of Somalis like that too. But where is the rest? Nowhere to be seen. A: And if you've seen them, they don't want to move. They can’t fit with them because that means disaster. A: I cannot overemphasize the importance of education as far as you can go, and then make it part of your own life for the rest of your life. A: If you have a boyfriend or you get married, you want to make sure that he doesn't drag you down. He doesn't drag you back into the Somali mess. That you and your way you are becoming fully independent woman, you drive your life forward. A: And if you have children, then they will see that example. Yeah. That's–that's the record of your own family. They will see the example. A: And then I used to tell Bashir, your uncle. I used to tell him that you can see people like that. The two people that I know very well in the family besides your grandmother is Bashir and Haddan they are know reasonably well and they are, they have excelled quite impressively. A: I'm sure there are others, maybe your mother and others. But look, look, look ahead. A: Excellence is a moving target. So look ahead. Keep pursuing that. Keep pursuing that, keep pursuing that. Don't look back except once in a while to sober you up and to see how far you have come and how far you still have to go. Okay? A: You do that then you [are] in a country where it's still the opportunities are available and you will excel, life would be worthwhile. Then you might be able here and there to help individuals when you can, okay? A: But first, liberate your life and get your life going. And learning until death. Learning is a lifetime project. Yeah. Yeah. Yeah. That would be a family for us is close family because I don't know whether your grandmother or your other uncles have told you, but we come from the same root. A: You're my, my grandmother and your grandmother's grandmother. Bashir’s grandma. These were sisters. So the [indistinguishable] sisters? R:Yeah. A: My grandmother. Your mother, grandmother, Bashir's father, Mousa, grandmother, and mother. All of these were sisters. So we come from a very basic unit together in the Ghibli area. A: Then, but then the Habilis move to [indistinguishable]. But we stayed in Ghibli for tomorrow. Your grandmother and my mother and my–my family and other Ghibli. But she was families’ bottom of folks. A: We are from Ghibli. Just more of this, but so do to our grandmothers. So we are linked together. But then on the father's side also, we are linked together. All of us. Your mother–your mother's mother, sorry. Bashir and his father, myself and my father. And he said all we are also on the fathers said the male side, we're also from the same family. A: So they bought up together like this. Then your mother's father and your mother's father? And my mother. My mother were also from the same [family]. Your grandmother's father? My mother and father also from the same unit. The group. A: So we're like, I mean, it's like this [Ahmed shows interlocking hands]. Whichever way you–whichever way you cut it, It's the same thing. The family has been very most honorable as family has been very into detail, has been very successful, very good. So I'm very proud of them. R: So when, when, when [indistinguishable name] goes back to Ghibli, you all try to see each other? A: Whenever we go, we do. Most of the older people have died, so they are not here anymore. Had a mother who was one of the aunts. She died last year, I think, she my aunt and I when I was a young boy I used to go and see her and she would give me shillings and things like that. A: Then I remember growing [up] underneath your mother's mother. And I are about the same age. So they got married very young. Quite young. But yeah, we have memories of togetherness. We were kids. Memories of that. A: The greatest–I think–opportunity for Hardar was to move out of Ghibli and come to Mogadishu and marry your grandfather. A: I think he was one of the first educated people in the country. I think he went to school in Sudan and then to England to be trained in the military. He is an exceptionally capable person. And his younger brother Tujava was educating the states. A: So there is a cluster of these two families. Their family and our family. Different than anything you see in Ghibli. Really different. So many of us became very successful on the highest levels. So we want the next generation, people like you [Radhia] and others to pick that pace. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ahmed Subject The topic of the resource Oral history from Somalia to Minnesota Description An account of the resource Ahmed is a Somali professor at Macalester College in Minnesota. In this interview, he speaks about the Somali diasporic community, reflects on his role as an educator, and considers various challenges that Somalia faces such as corruption and the lack of interest in education. Towards the end of the interview, he comments on the difficulties that Somali women face even in a country with more opportunities like the United States. Date A point or period of time associated with an event in the lifecycle of the resource Late 1900s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Minnesota Source A related resource from which the described resource is derived <iframe width="400" height="285" id="kmsembed-1_i1ec0uhf" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_i1ec0uhf/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Ahmed Trimmed"></iframe> Community Discrimination Education Identity Minnesota Somalia Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Radhia Abdirahman Interviewee The person(s) being interviewed Jenna (pseudonymn) Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jenna (pseudonym) Subject The topic of the resource Oral history from Somlia to Minneapolis, Minnesota Description An account of the resource Jenna grew up in Somalia surrounded by her parents and six siblings. She was encouraged to seek an education at a young age and learned Arabic, French, English alongside her native language. Jenna was the last group of students to graduate from high school before the Somali civil war. Jenna also speaks about the concept of the extended family. Jenna arrived in the Kansas and Missouri area after her sister was accepted into UMKC’s dental school. Date A point or period of time associated with an event in the lifecycle of the resource 2000s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Minneapolis, Minnesota Source A related resource from which the described resource is derived <iframe width="400" height="285" id="kmsembed-1_3z7h60w2" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_3z7h60w2/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Jenna (pseudonymn) Interview Trimmed"></iframe> Community Discrimination Education Language Minnesota Somalia Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Itzel Nava Interviewee The person(s) being interviewed Jessica (pseudonym) Transcription Any written text transcribed from a sound Itzel Nava (I) Jessica–pseudonym (J) J: So my mom is from Benin, B-E-N-I-N, and then my dad is from Ghana, so they both. So my mom like immigrated when she was like 23, I think, and she just like left [unknown] and then she came to America for like opportunity and so did my dad. J: But they met here in America. So they–and my dad, he was like in his 30s I think, and– J: So she started off, she went to New York first to like kind of start off because I guess she knew someone there. And then she moved to Chicago when she was in her late '20s. And then she started a business. And the business is like braiding [hair]. So she has like a braiding stuff– I: Okay. J: –In Chicago. And my dad, he started off working like small jobs like like manufacturing jobs, factory jobs. And now he's like a CTA bus driver for like the Chicago Transit. J: And they're still working those jobs today because like without like [college] degrees and stuff, like, they didn't get to go to college here, so they don't have, like, jobs that, like, require degrees and stuff. J: So and then they had my sister. Like me and my sister, yeah. I: Okay. So then–so you said you your parents like met here in the United States? J: Yeah. I: Okay. And then and, sorry, you said your dad is from Ghana? J: Ghana. I: And your mom, she's from Benin? J: Yeah. I: Okay. And so so did they have other family members that were already living here in the United States or were they kind of just like the first ones who came? J: The first ones who came, They both didn't have anyone here, but my mom knew like a person that she could stay with here because she didn't really know them. It was just like someone that could help her get on her feet, you know. I: Okay. Okay. So they like they both just came here by themselves and have they ever shared, like just like their experiences with like when they first like, moved here, like what was the most difficult thing for them or like yeah, something that just like kind of complicated towards the beginning? J: Okay. So my mom, her local situation was pretty like messed up. She she like staying with people that she didn't really know too well. So she like kind of moved around a lot and she had to like find friends that she could kind of crash with. Like the hardest part for her was just like knowing where to start because she didn't know English like at all. Her country is not an English speaking country–it’s a French-speaking country. She had to just learn from like hearing other people talk and stuff like that. So a big barrier was like the language and then them not having college degrees to like, find jobs. Yeah. I: So then–so your mom, she speaks French? J: Yes, She speaks French. I: Okay. And then do you speak French? J: Yes. I: Okay. That's really cool. That's really cool. Okay. So then the biggest like, barrier was like the language and just like finding like, a place to like, lived for her towards the beginning, right? J: Yes. I: Okay. And like, has your dad like, shared any, like, experiences that he thought was like difficult for him, like towards the beginning or It was the same thing for him since he didn't know Yeah. So the situation for him was just the same thing, like the language? J: So he went to Rida for a year and then he didn't have the money to like keep going to school so he had to like drop out. I: Okay. So like the biggest, like, barrier was definitely like, the language? Like coming to the United States, so. Does your family primarily speak French? J: Yeah. So my dad does French. She speaks another language called Yoruba. I: Okay. But my mom does. Your mom speaks French? Is are there any do you have a certain favorite like celebration or tradition that like your family does or just something that's like your Yeah, just like culture wise. Culture wise? J: Unfortunately, they like assimilated into America. They left a lot behind. But the stuff that we do have left is like the language and the food. Food is really good. We just have a lot of whenever we have like birthday parties, they would just cook home meals and stuff. My grandmother makes like clothes and stuff from Africa. She would like send it to us. J: Basically just like clothes, food, and then the language but all that other stuff they just left behind. I: Okay– J: –Oh, sorry. I: No, you're good because what are we going to say? J: Because there's, there was no place for the stuff that they used to know in America, you know? Yeah. So they kind of just left that all behind once they came to the United States. I: And what's your favorite food? J: My favorite dish from there is definitely fufu. I: Okay, and what is that like? Like, what is it? J: So it's like this doughy, it's like dough and like flour kind of mixed together to make a very thick, like bready kind of thing. It's like bread, it's like floury. You mix it with like soup or okra or jambalaya, stuff like that. Like soups and stuff and it– I: Okay. And does your mom like make that often or is it just like? J: Yeah, she makes it pretty often. And like our go-to like dinner meal is like rice. I: Okay. Okay. I: Yeah, that sounds really good. Sounds like a really good dish. And you said that like for parties and stuff, like, you guys do a lot of like cooking? J: Yeah. Yeah, we cook a lot. I: That's awesome. Okay. So that's kind of like your favorite dish. And you said like, no, there's really not that much of like tradition-wise, but you said that your grandma used to make like clothing, right? And send it to you guys? J: Yeah, she makes clothes and she sends it to us. [short pause] I: Okay. All right. Sorry. Yeah, like cut out. Okay. And then I guess like we already touched a little bit on your parents, like moving here like when they were younger and have they ever talked about like what the main motive for moving here was? J: America was advertised as a place of opportunity and money, and they both kind of came from impoverished regions in their country so they just kind of wanted more they did that to start the next generation of their family, but in a better place and a more secure, a more financially stable way. I: Okay…so it's, I guess like back then it was more of like the American dream, right? Like moving here for better opportunities. That was what they were hoping for, like, in their new life. And we already covered their journey well. I guess like their journey moving to the United States. Your mom first moved to New York, right? J: Right. I: And then she moved to Chicago? J: Yes. I: And then did your dad like always, just like live in–like did he move to Chicago? And he remained in Chicago? J: So he lived in New Jersey first– I:--He lived okay. J: They met and then they moved to Chicago together. New Jersey and New York are pretty close. Yeah. Okay. And they I: However they like moved at different times, right? Who came to the United States first? Was it your dad? J: Yes. So it was my dad. I: [confirming] Your dad and then your mom. I: And so like how do you think that like I guess like migration has changed you, like shaped you? I know like you weren't the one who migrated, but like your parents, they obviously have like their migration story and you're like living like in the United States, but you still have the culture and like all of that like with you. So how do you think like it has like shaped you, changed you like in a way? J: Okay. They have that background. So I know where they came from and they taught me like how little they had there. Them being here and us being born here is a privilege and we shouldn't take it for granted. I look at things like as I am because they could've just stayed over there [in Africa] and I would've been born I guess there or something like that. J: But I have, I look at things like education. I look at that as like a privilege and something that's very valuable because that's what they taught me. I: Yeah. The super cool that you are to take all of that and put it in the perspective, it's more like the sacrifice that was done and you're given all these opportunities here from that regarding how it has shaped you or changed you. I: Is there anything else like you would want to share? Yeah…just anything? J: Yeah. Just yeah, I went–we go back sometimes. The last time it goes back was when I was like nine or ten and we stayed in the village that my mom grew up in. It was just a very big difference, the culture and the language, and then their values and morals. J: They're so much different than the American values and morals. I would just say that I was raised in an environment where I was raised in an environment where the African morals and traditions stuck to me. J: And then it's kind of being raised like I was in Africa, but I have like a social life in America. J: So there's a bunch of differences and yeah… I: So you think that the morals and the values are just very contrast from like I guess like the way it is in the United States? J: Right. and it was, it was like growing up in two different worlds. Like I would–my parents like taught me everything they know about everything they know, but from like Africa. But then I grew up here, school here, I made friends here. So like I would, it was like like living in both worlds, right? I: Yeah. You got to see like a perspective in both. I: So is there anything specific like within the values and the morals that you think like that you've noticed that's different specifically? J: Definitely, education and money. J: Like in Africa, it was like a privilege to have an education. Like not everyone went to school because they couldn't afford it. Here, like public schools make it–you have to go to school up until age 18; back there, like you didn't have to. It was like if you had the money to, you know. J: So here like here, education is taken as like a burden. J: Sometimes all of the time over there it would be like you struck gold or something like it was like a privilege. I: So it's more like, I guess in a way like taken for granted here whereas there [Africa] it's seen as like you're given that opportunity, it's like a privilege that you can go to school. Okay. J: Yeah. I: I totally understand that. The whole values and morals thing too, because my parents are both Mexican and just like being like raised in the United States, obviously, you see all the differences of like I was basically raised like as if I was like, you know, Mexican or like living like you're in Mexico but then you're like surrounded by like, you know, all your friends. Like they do certain things maybe your parents like wouldn't let you do and things like that. I: Like sometimes they would get kind of like, I'd be like, oh gosh, I can they be like, “Why not? I'm like, because I just can't. Um, yeah. J: No, I totally get that. I: So yeah, it's like literally like living in two worlds, two completely different things. J: Yeah. Okay. I: Thank you so much for sharing all of that. J: No problem. I: Yeah, thank you so much. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Jessica (pseudonym) Subject The topic of the resource Oral history from Ghana Description An account of the resource Interview Summary Jessica’s mother is from Benin and her father is from Ghana. Her parents came to the United States to give Jessica a better opportunity and worked various small jobs to supplement their income. Jessica says that her family is mostly assimilated but still maintains a connection through food, such as fufu, and language, French and Yoruba. Jessica says that she was raised with African values but with an American social life. She says that “it was like growing up in two different worlds.” Date A point or period of time associated with an event in the lifecycle of the resource 2000s Source A related resource from which the described resource is derived <iframe width="400" height="285" id="kmsembed-1_92rde93c" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_92rde93c/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Jessica (Pseudonym)_Interview Trimmed"></iframe> Community Education Ghana Language Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Marta Caminero-Santangelo Interviewee The person(s) being interviewed Yuvia Language of Interview English Format Video, audio only, text only Video City (Region, State) and Country of Origin for 2nd and 3rd generation, this is the place of family's origin Mexico Current City of Residence Where in Kansas or Missouri the Interviewee currently lives Lawrence, Kansas Intermediate point in journey (1) City/State or Country to which interviewee (or parents/grandparents) traveled before coming to current point of residence Chicago, Illinois Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Yuvia Subject The topic of the resource Oral history from Mexico to Lawrence, Kansas. Description An account of the resource Yuvia is a student at the University of Kansas pursuing a degree in Political Science. Her family comes from Mexico and settled in Chicago, Illinois. She chose to further her education at the University of Kansas because of its reputation and academic excellence. Date A point or period of time associated with an event in the lifecycle of the resource Parents immigrated in the late 1900s/early 2000s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Lawrence, Kansas Source A related resource from which the described resource is derived <iframe width="400" height="285" id="kmsembed-1_mx3vh1xx" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_mx3vh1xx/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Yuvia Trimmed"></iframe> Community Education Identity Lawrence Mexico Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vera Subject The topic of the resource Oral history from Guerrero, Mexico to Lawrence, Kansas Description An account of the resource Vera is from Guerrero, Mexico and has resided in the United States for around 15 years. She has one son in the U.S. and one son in Mexico. Her mother is from an indigenous community in Mexico. Date A point or period of time associated with an event in the lifecycle of the resource 2000s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Lawrence, Kansas Source A related resource from which the described resource is derived <iframe width="400" height="285" id="kmsembed-1_nwsm71wc" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_nwsm71wc/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Vera"></iframe> Identity Language Lawrence Mexico Oral History A resource containing historical information obtained in interviews with persons having firsthand knowledge. Interviewer The person(s) performing the interview Marta Caminero-Santangelo Interviewee The person(s) being interviewed Valentina Language of Interview English Format Video, audio only, text only Video City (Region, State) and Country of Origin for 2nd and 3rd generation, this is the place of family's origin Mazatlán, Mexico (mother) and Bolivia (father) Current City of Residence Where in Kansas or Missouri the Interviewee currently lives Lawrence, Kansas Intermediate point in journey (1) City/State or Country to which interviewee (or parents/grandparents) traveled before coming to current point of residence Tucson, Arizona Intermediate point in journey (2) City/State or Country to which interviewee (or parents/grandparents) traveled before coming to current point of residence Stillwater, Oklahoma Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Valentina Subject The topic of the resource Oral history from Mexico to Lawrence, Kansas. Description An account of the resource Valentina lives in the Kansas area; her father is from Bolivia and her mother is from Mexico. As a young student, she often confronted racism and sexism. Valentina later realized that she was an intelligent individual during her time as an undergraduate student at the University of Kansas. In this interview, Valentina speaks about her parents’ journey to the U.S., intergenerational trauma and understanding her identity. Date A point or period of time associated with an event in the lifecycle of the resource Parents immigrated in the late 1900s Coverage The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant Lawrence, Kansas Source A related resource from which the described resource is derived <br /><iframe width="400" height="285" id="kmsembed-1_0qzk2cmu" src="https://mediahub.ku.edu/embed/secure/iframe/entryId/1_0qzk2cmu/uiConfId/45147491/st/0" class="kmsembed" allowfullscreen="allowfullscreen" webkitallowfullscreen="webkitallowfullscreen" mozallowfullscreen="mozallowfullscreen" allow="autoplay *; fullscreen *; encrypted-media *" referrerpolicy="no-referrer-when-downgrade" sandbox="allow-downloads allow-forms allow-same-origin allow-scripts allow-top-navigation allow-pointer-lock allow-popups allow-modals allow-orientation-lock allow-popups-to-escape-sandbox allow-presentation allow-top-navigation-by-user-activation" frameborder="0" title="Heartland Val"></iframe> Bolivia Community Education Identity Language Lawrence Mexico