What is it?

Immigration is a hotly contested issue that brings up strong reactions on both sides. Immigrants form communities that are integrated with communities of other immigrants and Americans who were born in the U.S. They live in cities and in rural areas and in all regions of the country. Increasingly they come from all over the world. This guide supports students as they examine sources related to immigration from Asia and look for connections and commonalities between these communities and their own.      

Key points:

• This activity will take one 90-minute period or two 45-minute periods. It is appropriate for a high school U.S. history or government classroom, but can be modified for a variety of learners.
• Students will analyze, interpret, and evaluate primary sources. 
• Students will learn more about the variety of immigrants who have made their home in the United States. 
• Guiding Question: What can we learn about photographs of immigrant communities from Asia in the U.S.?  

Introduction

Immigration is a commonly taught topic in United States history courses especially in the 19th century through the early 20th century, but there are fewer resources available on immigration from the 1960s to the present day. In addition, the resources that exist mostly focus on immigration from Mexico and Latin America. Immigration from Asia has been a major portion of immigrants to the United States especially since 2000. Immigrants from China, India, the Philippines, Vietnam, Laos, Cambodia, South Korea, Bangladesh among many other nations are not a monolith. Some came under visas designed to attract immigrants for specific professional jobs while others are refugees fleeing civil war or repressive governments. Economic hardship in their home countries was also a “push” factor. These immigrants have settled in many different areas in the United States as well changing communities in a variety of ways as immigrants have always done. This is a nuanced history and in this guide students will examine primary sources consisting of photographs from the communities where immigrants from Asia have settled in the United States. Using close analysis students will find patterns and themes so that they better understand the impact and contributions of this growing segment of immigrants. 

Hook/Bellringer

Post the following question on the board: According to the American Immigration Council there are 44.9 million immigrants (foreign-born individuals) living in the United States, can you guess the top five countries these individuals come from?

This could be set up via a number of online quiz tools like Kahoot or just on the white board with paper obscuring the answers. An unlabeled bar graph indicating the percentages below would work well too. 

Provide students with a “bank” of possible countries. Such as Germany, Italy, Brazil, China, Russia, Mexico, Argentina, Cuba, India, Nigeria, Egypt, Philippines, Australia, El Salvador.  

1. Mexico (24 percent of immigrants)
2. India (6 percent)
3. China (5 percent)
4. Philippines (4 percent)
5. El Salvador (3 percent)

Give the students a chance to guess and reveal answers as they are named. If they can not name all of them, give them 5 or so chances, and then reveal the rest of the answers. 

Note that after Mexico the next three countries of origin are Asian countries. It might also be helpful to point these countries out on a map. 

Brief discussion: What about this list surprises you? Are there countries that are higher than you thought? Lower? 

Inform the class that immigration from Asia has been increasing as a percentage of overall immigration to the United States. It wasn’t until the 2000s that more than one Asian country was even a top ten country of origin for immigrants to the U.S. In the next activity they will learn more about how immigration from Asia has changed the United States. 

Primary Source Analysis - Community Connections

The primary sources below are all photographs that depict Asian immigrant communities in the United States. They include photos of people engaged in a wide variety of activities including playing cards, selling and buying clothes, getting a haircut, playing chess, buying food, celebrating, socializing. There are also a variety of buildings including markets, restaurants, houses of worship, clothing stores, nail salons, laundromats, pharmacies, hardware stores and more. Together they provide a glimpse into the variety of ways individuals from the largest continent on earth have made their homes in the United States. The goal of engaging with these sources is for students to make connections between the activities that occur in their communities with what they see in these photographs of immigrant communities. 

1. Make the photos available to students either through links or by printing them out and arranging at different stations in the classroom. 
2. Have students select three photographs and complete the Primary Source Analysis Tool for each. [A Library of Congress Teacher’s Guide for analyzing photographs can be found here.]  Further tips for examining sources:
   1. Encourage students to slow down and examine the photos carefully
   2. Zoom in on the photos and take note of details. 
   3. What words do they see - either in English or another language?
   4. What products are for sale in the stores?
   5. Are there people in the photos? What do they appear to be doing?
3. Once they’ve completed their 3 analysis sheets, put them in pairs and small groups. Working together they will come up with connections between the photos and their own communities. Encourage students to think creatively. There might not be a Hindu temple in their community, but what places of worship are there? People might not gather to play cards, but what do they do for leisure and to socialize? Have one student per group compile a list of these Community Connections. 
4. After working in their groups for 15 minutes, the groups can share out with the class the connections they made. 

Primary Sources

 Kim, a Korean immigrant, showing a suit to Michael, Jinny's, Broadway, Gary, IN | Library of Congress | www.loc.gov/item/2022650724/

Vietnamese immigrants playing cards outside Tan Phat Noodle House, 3301 Westfield Ave., Camden, NJ 2015 | Library of Congress | www.loc.gov/item/2020698722/

Hookah lounge in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. Hookah lounges are places where patrons share communal hookahs, or water pipes | Library of Congress | www.loc.gov/item/2020722865/

A Middle Eastern-themed interior design shop in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis | Library of Congress | www.loc.gov/item/2020722860/

A barber named Hani gives a customer, Ali, (both gave only their first names) a haircut in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis | Library of Congress | www.loc.gov/item/2020722862/

Store in Hamtramck, Michigan, selling clothing, including burqas, or enveloping outer garment worn by women in some Islamic traditions. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis | Library of Congress | www.loc.gov/item/2020722864

Nail-care shop in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. In 2015, its city council became the first city council in the United States with a majority of the members of the Muslim faith | Library of Congress| www.loc.gov/item/2020722863/

The Makka Hi Fruit Market in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. In 2015, its city council became the first city council in the United States with a majority of the members of the Muslim faith | Library of Congress | www.loc.gov/item/2020722869/

A colorful tire shop in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. In 2015, its city council became the first city council in the United States with a majority of the members of the Muslim faith | Library of Congress | www.loc.gov/item/2020722824/

The Al-Qamar pizza parlor in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. In 2015, its city council became the first city council in the United States with a majority of the members of the Muslim faith | Library of Congress |  www.loc.gov/item/2020722826/

Burk's Igloo ice-cream stand in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. In 2015, its city council became the first city council in the United States with a majority of the members of the Muslim faith - original digital file | Library of Congress |  www.loc.gov/resource/highsm.60598/

Masjidun-Nur, a Muslim place of worship in Hamtramck, Michigan. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. In 2015, its city council became the first city council in the United States with a majority of the members of the Muslim faith | Library of Congress | www.loc.gov/item/2020722828/

Clothing store in Hamtramck, Michigan. Note the welcoming sign in three languages in the window. Known in the 20th century as a vibrant center of Polish-American life and culture, Hamtramck has continued to attract immigrants, especially Yemenis and Bangladeshis. In 2015, its city council became the first city council in the United States with a majority of the members of the Muslim faith | Library of Congress | www.loc.gov/item/2020722866/

Crivijit, originally from India, working for Uber, Myrtle Ave. at Wyckoff Ave., Brooklyn | Library of Congress | www.loc.gov/item/2021653446/ 

The Hindu Temple and Cultural Center, near the town of Madrid in Boone County, Iowa | Library of Congress |  www.loc.gov/item/2016630539/

One of several elaborate carvings outside the Hindu Temple and Cultural Center, near the town of Madrid in Boone County, Iowa | Library of Congress | www.loc.gov/item/2016630538/

The OK Boss Asian grocery stores in Windom, Minnesota. As of 2020, Asian restaurants and stores proliferated in small, southern Minnesota towns | Library of Congress | www.loc.gov/item/2020723773/

Chinese food shops in the Lakewood neighborhood, Chicago, Illinois | Library of Congress | www.loc.gov/resource/afc1981004.145/?sp=1

Yoga studio in the Lakewood neighborhood, Chicago, Illinois | Library of Congress | www.loc.gov/resource/afc1981004.145/?sp=11

 Chinese women playing cards. Bayard St. and Baxter St., Chinatown, Manhattan | Library of Congress |  www.loc.gov/item/2022642962/

Elderly men playing Chinese chess. Columbus Park, Bayard St., Chinatown, Manhattan | Library of Congress | www.loc.gov/item/2022885526/

Jolllybee, Filipino Restaurant, 609 8th Ave., Manhattan | Library of Congress | www.loc.gov/item/2021643708/

Filipino street vendors, 67-12 Roosevelt Ave., Queens | Library of Congress | www.loc.gov/item/2022885550/

Baptism celebration, Kabayan Bistro, a Filipino Lounge, 6909 Roosevelt Ave., Queens | Library of Congress | www.loc.gov/item/2024696323/

The Fil Am float, representing the Filipino American Association of Portland & Vicinity, Inc., passes by in the Fred Meyer Junior Parade, one several events in Portland, Oregon's, annual Rose Festival | Library of Congress | www.loc.gov/item/2018699497/

Vietnamese laundromat and Pizzeria, Saunders St. at N. 27th St., Camden, NJ, 2023 | Library of Congress |  www.loc.gov/item/2024695773/

Vietnamese laundromat and Mexican Taqueria, Saunders St. at N. 27th St., Camden NJ, 2006 | Library of Congress |  www.loc.gov/item/2020702024/

Korean musicians, Broad St. at Market St., Newark, NJ | Library of Congress | www.loc.gov/item/2021635295/

Entrance sign at the Assi Plaza Asian grocery and Korean and Chinese specialty store in the Flushing neighborhood of the New York City borough, or county-like jurisdiction, of Queens | Library of Congress | www.loc.gov/item/2018701181/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699994/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699995/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699996/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699997/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699998/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress |  www.loc.gov/item/2018700000/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018700001/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699941/

Fish market in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699985/

Produce stand in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699986/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699987/

Scene in Lower Manhattan's Chinatown neighborhood in New York City | Library of Congress | www.loc.gov/item/2018699988/

Some of the hundreds of participants at the 10th-annual Hmong New Year Celebration in downtown Chico, California, pose | Library of Congress | www.loc.gov/item/2013631121/

General Tips for Teaching Controversial Subjects

• Center activities on primary sources. Primary sources are tangible evidence that allow students to engage directly with history. These primary sources in particular were preserved and digitized by the Library of Congress because they were deemed important to the history of the United States.
• Discussion and analysis of these sources can be wide ranging, but within each class those discussions can always be turned back to the source itself.
• The sources are also, by definition, only pieces of a puzzle. They bring us closer to understanding the past but there is always room for doubt and uncertainty.  
• Questions, Observations, and Reflections should come from students. These are primarily student-directed learning activities. It is the instructor's role to create a space for inquiry and empower students to drive the inquiry.
• It may help to remind students at the outset that it is normal for different individuals to come to different conclusions, even when we are looking at the same sources. Further, it would be strange if we all agreed completely on our interpretations. This can normalize the strong reactions that can come up and enables educators to discuss the goal of historical research, which is to hopefully go beyond the realm of individual  perspective to access a fuller understanding of the past that takes multiple perspectives into account.
• Teaching historical topics that involve violence and other trauma can be traumatic for some students as well. Providing students with previews of what content will be covered and space to process their emotions can be helpful. The following video series from the University of Minnesota contains further tips for teaching potentially traumatic topics: https://extension.umn.edu/trauma-and-healing/historical-trauma-and-cultural-healing.

What is it?

In 1916 an anonymous businessman offered a prize of $5,000 for “the best code of morals suitable for use by teachers and parents in the training of children”. According to one newspaper this code was badly needed because: “In the schools of the United States there is no such thing as character education — a fact that is measurably accountable for the large percentage of young people who grow up into dishonest, lawless or otherwise undesirable citizens”. The competition was organized by the National Institution for Moral Instruction (later renamed The Character Education Institution). To judge the best code of morals, a three person panel was selected: a Supreme Court justice, Mahlon Pitney, a professor of moral philosophy at Yale University, George Ladd, and Eva Perry Moore of the National Mother’s Council. The winner was William Hutchins, President of Berea College, who came up with 10 “laws of right living” that could be used to train children. A later competition offered $20,000 to develop methods for teaching these laws in schools. 

In this guide you will find:

• Primary sources from the Library of Congress along with context and tips for how to support students as they analyze these sources.  
• Ideas for connecting these sources to a variety of commonly taught topics including industrialization, immigration, and compulsory public education in the Progressive Era United States. These resources would also fit well with any unit on character education or values education which are part of the curriculum in many states. 
• Suggestions for activities and assignments that build on this topic and these sources including tips for class discussion and developing an activity where students create their own character education plans.

Focus questions as students explore these sources:

• What were the concerns about children’s morals and behavior in this period?
• What ideas were proposed to improve children’s behavior?
• What themes do you notice in the sources that might explain this anxiety and worry about children? 
• What else was happening at the time that might explain these concerns?
• Should character education be a part of the school curriculum? 
   

Approaching the Topic with Students

This guide will use a variety of newspaper articles from 1916 to 1924 that will allow students to explore the effort to develop and promote a “code of morals for children”. To understand the historical context it might be useful to review the responses of the Progressive Era to the large-scale immigration of 1900-1915 when 15 million people immigrated to the United States. A resource on this history can be found here at the Library of Congress: https://www.loc.gov/classroom-materials/united-states-history-primary-source-timeline/progressive-era-to-new-era-1900-1929/immigrants-in-progressive-era/

Unlike previous generations of immigrants, these immigrants tended to come from eastern and southern Europe rather than northern and western Europe. Some middle class reformers were alarmed by the number of immigrants and what seemed to them to be large cultural differences between these new arrivals and those who had previously immigrated to the country. Religion played an important role here too as many of the immigrants were Catholic or Jewish and many of the reformers were Protestant. Worried that these groups might not assimilate into United States culture, reformers pushed for government programs to promote “Americanization” of recent immigrants. As a part of this effort, new public high schools were created where free schooling had previously ended at 8th grade. Laws requiring children to attend school were passed along with laws in part to ensure that the children of immigrants assimilate into American culture. 

The Moral Code Competition

This context helps explain why the idea of teaching a moral code might have seemed urgent to some Americans. When the competition was announced, the reaction was mixed. Some strongly agreed with the idea that a moral code was needed and children needed to be trained. The article quoted above in the intro included the headline, “What a Child Should do in a Moral Emergency” and featured pictures of children facing hypothetical moral dilemmas such as “When the Big Boy says, ‘Lem-me Look in Yer Basket or I’ll Punch Yer Face!’ What Should the Smaller Boy Do?” (Richmond Times Dispatch May 21, 1916) https://chroniclingamerica.loc.gov/lccn/sn83045389/1916-05-21/ed-1/seq-49/

Teachers might project the page for students on a white board and then zoom in on the photos and captions either as a class or on individual devices if available.

Teachers might also have students dig further into the text of the article. Depending on reading ability, teachers can distribute excerpts such as this one which outlines why character education is necessary: “In the schools of the United States there is no such thing as character education — a fact that is measurably accountable for the large percentage of young people who grow up into dishonest, lawless or otherwise undesirable citizens. Such education is a fundamental need of the nation. It is impossible for the child to protect its own interests in matters concerning character development. Therefore in matters of the kind it has a right to look to teachers and parents for help and guidance, intelligently given.”

Or this one which addresses critics who propose that the Bible’s Ten Commandments are already sufficient moral code (sources that make that case can be found below):

“Some foolish persons, having learned of the competition, have in all seriousness offered the Ten Commandments as the best possible code. But (says Mr. Fairchild) the Ten Commandments are written for adults. The first half of them deals with religious duties exclusively and not with moral problems. How about the latter half? 

"Honor thy father and thy mother" is appropriate for children. Likewise, "Thou shalt not kill," if there is a question of using a knife in a fight—a thing happily rare among boys. The seventh commandment can have no application to children. "Thou shalt not steal"? A much-needed commandment in the child world. But to children, what significance has "Thou shalt not covet thy neighbor's house"? Most children never think of doing such a thing. A boy Is usually well satisfied with his own house, and to cast a slur on it means a fight. 

"Thou shalt not covet thy neighbor's wife." Why should a child covet a wife? What does a girl child want of a wife? A neighbor's wife would be some other child's mother, and all children want their own mothers. "Nor his man-servant, nor his maid-servant." But in the homes of nine out of ten children who go to the public schools there is no servant at all. Unfortunately, a child has to wait to grow up before the moral ideas of adults are of any use. to him. It is just this lack of a definite moral code for children that, through the prize competition above described, the National Institution for Moral Instruction hopes to supply.”

When showing this primary source to students, encourage them to examine the images and the text that accompanies them. Prompts might include: 

• What problems does the article seem to be concerned with? 
• How might this connect with what we already know about the time period? 
• What surprises you? 

Other reactions to the competition are revealing as well. Some responded that the a new moral code was not needed because the Ten Commandments already existed:

• “A Standard of Morals,” The Sunday telegram. (Clarksburg, W. Va.), 05 March 1916. <https://chroniclingamerica.loc.gov/lccn/sn85059732/1916-03-05/ed-1/seq-4/>
• “Are we to understand the ten commandments have become obsolete?” Polk County observer. (Monmouth, Polk County, Or.), 02 Nov. 1915. <https://chroniclingamerica.loc.gov/lccn/sn96088088/1915-11-02/ed-1/seq-4/>

But interestingly the context specifically did not want the code of morals to be based in a specific religion. For example, they specifically asked representatives from multiple religions to participate including Catholic educators:

• “Priests Will Compete,” The Catholic bulletin. (St. Paul, Minn.), 08 July 1916. <https://chroniclingamerica.loc.gov/lccn/sn90060976/1916-07-08/ed-1/seq-2/>

The Winning Code

The winning moral code developed by William Hutchins included the following ten laws which were published here along with an explanation of each:

• William J. Hutchins, “The $5,000 Prize Code of Morals for Children,” The Mahoning dispatch. September 13, 1918, Image 4 « Chronicling America « Library of Congress https://chroniclingamerica.loc.gov/lccn/sn84028473/1918-09-13/ed-1/seq-4/

Here are the Hutchins winning laws:

1. The Law of Health: The Good American Tries to Gain and to Keep Perfect Health
2. The Law of Self Control: The Good American Controls Himself
3. The Law of Self Reliance The Good American Is Self-Reliant
4. The Law of Reliability: The Good American is Reliable
5. The Law of Clean Play: The Good American Plays Fair
6. The Law of Duty: The Good American Does His Duty
7. The Law of Good Workmanship: The Good American Tries to do the Right Thing in the Right Way
8. The Law of Team Work: The Good American Works in Friendly Cooperation with his Fellow Workers
9. The Law of Kindness: The Good American is Kind
10. The Law of Loyalty: The Good American is Loyal

While these rules were new in one sense Hutchins also proclaimed that they were laws that “the best Americans had always obeyed”. Teachers can encourage students to examine these laws and consider how they reflect the historical time period. Prompts might include: why do you think there’s such a focus on being a “good American”? What laws would you not be surprised to see as rules in school today? What laws would you not expect to see today? 
 

Teaching Students to be Moral: The Iowa Plan

After the winning moral code was announced, The Character Education Institute held another competition to award $20,000 to develop a plan to teach Hutchins’s laws in schools. The winner was a group of professors and public school administrators from Iowa whose approach was outlined here: 

• “Educational Body Offers Big Prize: Claims Schools are Only Solution to the Problems of Democracy” New Britain Herald, April 4, 1922. https://chroniclingamerica.loc.gov/lccn/sn82014519/1922-04-04/ed-1/seq-12/https://chroniclingamerica.loc.gov/lccn/sn82014519/1922-04-04/ed-1/seq-12/

The plan argued that character education was necessary for democracy. Their plan was not to add extra lessons to schools’ curriculum but instead to incorporate character education into what was already being done. Also it relies on what it called the “collective judgment of ones peers” to enforce laws rather than relying on the authority of teachers and principals. 

As students engage with this source, teachers can ask students to reflect on what they think the legacy was of this effort to teach students character: Are some of these rules or these methods still used in schools? Do we have the same concerns over the effects of student morality on democracy? 

Using these Sources in the Classroom

Teachers can use all of these sources to deepen students’ understanding of the Progressive Era through a topic — teaching students a moral code — which should engage students and provoke discussion. This can be done as a whole class activity, in small groups,  as a “Think-Pair-Share” or any combination thereof according to what fits each class best. Alternatively the sources can be broken into parts with different excerpts assigned to different groups. What is important to emphasize is that students slow down their thinking, take time to examine the sources and notice details for interpretation or questioning. Encourage students to make connections with what they already know and also understand that each source is just a piece of the puzzle. Encourage them to imagine: What might those other puzzle pieces be? 

These sources can be part of a deep dive during a Progressive Era unit or part of a larger project. Students might develop their own plan for character education for the present day. Would they have a contest to determine the best moral code to teach children? If they did, who would judge the contest? What would the criteria be for judging the entries? Whether they decide to have a contest or not, how would they teach character education in schools? Students can work in groups to make their best case for what character education look like and then compare with the history of the 1916 Moral Code for Children. Also once the theme of character education for children has been introduced, teachers can revisit the topic for later historical eras. For example, students might investigate what concerns over children's morality existed during WWII, the 1960s or the 1980s-90s. 

General Tips for Teaching Controversial Subjects

Teaching history inevitably means teaching about topics that generate strong reactions from a wide range of people. While not every reaction can be anticipated, the following tips can provide a strong basis for a rationale for your learning activities:

• Center activities on primary sources. Primary sources are tangible evidence that allow students to engage directly with history. These primary sources in particular were preserved and digitized by the Library of Congress because they were deemed important to the history of the United States. 
• Discussion and analysis of these sources can be wide ranging, but within each class those discussions can always be turned back to the source itself. 
• The sources are also, by definition, only pieces of a puzzle. They bring us closer to understanding the past but there is always room for doubt and uncertainty.  
• Questions, Observations, and Reflections should come from students. These are primarily student-directed learning activities. It is the instructor's role to create a space for inquiry and empower students to drive the inquiry. 
• Linking to state or national standards can provide support and justification for classroom activities such as these. Immigration is explicitly mentioned in many state standards for example and many states have character or values education in standards as well. The activities in this guide also link to NCSS Themes including Theme 1: Culture ("The study of culture examines the socially transmitted beliefs, values, institutions, behaviors, traditions and way of life of a group of people")  and Theme 10: Civic Ideals and Practices ("All people have a stake in examining civic ideals and practices across time and in different societies")