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"Racial Mixing, Ethnic Pride Both Have A Place," Hanover College Triangle, 19 Oct. 1962.

Dr. J. Milton Yinger, in his address to Hanover students last Monday, opened with an example typifying mans' desire to be "out," but still "in." Men want to be "nonconformists together in adventurous safety."

Assimilated integration and diverse pluralism do not exist in a totalitarian state, but do in our democratic state. Dr. Yinger especially applied this theme of integration and pluralism to racial relations in the United States today.

Integration, he defined as a mixing equally of the races -- lowering of the barriers which have existed. Pluralism, on the other hand, is pride in one's particular ethnic group, as well as identification with it. Dr. Yinger believed that both of these have a place in our society.

As an example, he used our fiftieth state, Hawaii, which he recently visited. Its mixture of races -- Caucasian, Japanese, Hawaiian, and many others -- does not live in perfect harmony, but has made great steps toward harmony. Neither the island native nor the American Indian can yet live completely as he wishes, a sense of separation and tone of resentment still hovers. Though the white overlords "are gone," categorical barriers "on group membership" are still existent in some cases.

Sororities Discriminatory

Mixed marriages, however, shuffle identities and nurture integration and pluralism. Fortunately, universities are a potpourri of all races. Racial sororities are a single example of existing discrimination. Unity in diversity is exigent.

Pluralism becomes a bad thing only in the following examples. Distinction is undemocratic discrimination when it is related to other discriminate distinctions. Many groups are designed to exclude certain persons, rather than to include them.

Countless Americans think the inferior Negroes should be content with their own schools, churches and theatres. Society cannot allow them to be separately content. It should steep them in its social, political, and cultural objectives.

They must struggle for justice while dreaming the American dream. They are not docile, but a part of the mobile society. They have no distinctive culture; slavery crushed their heritage and pride. Reconstructing their heritage would give them a place in society and dignity.

Muslim Movement Cited

As we fail, movements such as the Black Muslims encroach. Offering refuge for those frustrated and disillusioned with the Christian church and its colleges; these organizations fight the Negroes' battles.

Not a "Sunday religion," it is an illiterate function of youthful, semi-skilled males that repudiate Christianity.

Though the integration step is painful and slow, as is evidenced in Hawaii, deliberate speed to absorb the full range of the community must be made. Negroes cannot pull themselves up by their own boot straps as a requisite for integration.

With our own Hawaii as the prototype, exceptional parents, concerned businessmen, and alert students must staunchly promote integration within our own pluralistic society.



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Caroline Brunner (HC 2018) selected this article for Learning in Black and White, a study of African Americans at Hanover College from 1832 to 1980.
This is a faithful transcription of the text as it appears in the print version of the Triangle, available at the Hanover College Archives.



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