We are all foreign-born or the descendants of foreign-born, and if distinctions are to be made between us they should rightly be on some other ground than indigenousness. The early colonists came over with motives no less colonial than the later. They did not come to be assimilated in an American melting-pot. They did not come to adopt the culture of the American Indian. They had not the smallest intention of “giving themselves without reservation” to the new country. They came to get freedom to live as they wanted to. They came to escape from the stifling air and chaos of the old world; they came to make their fortune in a new land. They invented no new social framework. Rather they brought over bodily the old ways to which they had been accustomed. Tightly concentrated on a hostile frontier, they were conservative beyond belief. Their pioneer daring was reserved for the objective conquest of material resources. In their folkways, in their social and political institutions, they were, like every colonial people, slavishly imitative of the mother-country. So that, in spite of the “Revolution,” our whole legal and political system remained more English than the English, petrified and unchanging, while in England law developed to meet the needs of the changing times.

It is just this English-American conservatism that has been our chief obstacle to social advance. We have needed the new peoples—the order of the German and Scandinavian, the turbulence of the Slav and Hun—to save us from our own stagnation. I do not mean that the illiterate Slav is now the equal of the New Englander of pure descent. He is raw material to be educated, not into a New Englander, but into a socialized American along such lines as those thirty nationalities are being educated in the amazing schools of Gary [Indiana]. I do not believe that this process is to be one of decades of evolution. The spectacle of Japan’s sudden jump from medievalism to post-modernism should have destroyed that superstition. We are not dealing with individuals who are to “evolve.” We are dealing with their children, who, with that education we are about to have, will start level with all of us. Let us cease to think of ideals like democracy as magical qualities inherent in certain peoples. Let us speak, not of inferior races, but of inferior civilizations. We are all to educate and to be educated. These peoples in America are in a common enterprise. It is not what we are now that concerns us, but what this plastic next generation may become in the light of a new cosmopolitan ideal.

We are not dealing with static factors, but with fluid and dynamic generations. To contrast the older and the newer immigrants and see the one class as democratically motivated by love of liberty, and the other by mere money-getting, is not to illuminate the future. To think of earlier nationalities as culturally assimilated to America, while we picture the later as a sodden and resistive mass, makes only for bitterness and misunderstanding. There may be a difference between these earlier and these later stocks, but it lies neither in motive for coming nor in strength of cultural allegiance to the homeland. . . .

What we emphatically do not want is that these distinctive qualities should be washed out into a tasteless, colorless fluid of uniformity. Already we have far too much of this insipidity—masses of people who are cultural half-breeds, neither assimilated Anglo-Saxons nor nationals of another culture. Each national colony in this country seems to retain in its foreign press, its vernacular literature, its schools, its intellectual and patriotic leaders, a central cultural nucleus. From this nucleus the colony extends out by imperceptible gradations to a fringe where national characteristics are all but lost. Our cities are filled with these half-breeds who retain their foreign names but have lost the foreign savor. This does not mean that they have actually been changed into New Englanders or Middle Westerners. It does not mean that they have been really Americanized. It means that, letting slip from them whatever native culture they had, they have substituted for it only the most rudimentary American—the American culture of the cheap newspaper, the “movies,” the popular song, the ubiquitous automobile. The unthinking who survey this class call them assimilated, Americanized. The great American public school has done its work. With these people our institutions are safe. We may thrill with dread at the aggressive hyphenate [hyphenated American], but this tame flabbiness is accepted as Americanization. The same moulders of opinion whose ideal is to melt the different races into Anglo-Saxon gold hail this poor product as the satisfying result of their alchemy. . . .

. . . Let us face realistically the America we have around us. Let us work with the forces that are at work. Let us make something of this trans-national spirit instead of outlawing it. Already we are living this cosmopolitan America. What we need is everywhere a vivid consciousness of the new ideal. Deliberate headway must be made against the survivals of the melting-pot ideal for the promise of American life.

Source: Randolph S. Bourne, “Trans-national America,” Atlantic Monthly, July 1916, 87–88, 90, 97.