TABLE 322.-Wage scale of steel company No. 1, by department and occupation, 1880 to 1908-Continued. Occupation. 10 100 10 100 10 100 10 100 10 100 10 100 10 100 hours. tons. hours. tons. hours. tons. hours. tons. hours. tons. hours. tons. hours. tons. TABLE 322.-Wage scale of steel company No. 1, by department and occupation, 1880 to 1908-Continued. Occupation. 10 100 10 100 10 100 10 100 10 100 10 100 10 100 hours. tons. hours. tons. hours. tons. hours. tons. hours. tons. hours. tons. hours, tons. CHAPTER X. IMMIGRATION INSTITUTIONS. Immigrant churches-Work of native churches and religious organizations among immigrants Immigrants in business-Immigrant employers-Immigrant banks and steamship agencies The immigrant press-Immigrants in the professionsFraternal and other organizations-[Text Tables 323 to 325]. IMMIGRANT CHURCHES. There are 16 immigrant churches in Community A proper and two in the adjoining borough. All of the former are in the foreign section, except the Welsh and Italian. The following table gives data in regard to these churches, classified according to race: TABLE 323.-Immigrant churches in Community A, by race. NOTE. All except those indicated otherwise are in the foreign section. The influences exerted by immigrant churches upon the immigrants themselves may, for the sake of clearness, be classified as follows, according to their direction: (1) Toward segregation: The influence toward segregation of aliens from natives is quite strong and is present in nearly every instance. Quite a few Germans, Irish, English, Scotch, and Scandinavians have settled in the native sections of the city. Possibly the best example of this is found in the case of the Germans in the foreign section. They settled first in a separate municipality and founded their church (Roman Catholic) in 1855. Even to-day this church is the strongest in that section, and very few of its members have moved to other sections. The German language is still used in the services, and in the families of the parish. This example is the most forcible of all of 48296°-VOL 8-11- -30 453 the immigrant churches exhibiting this tendency because of the forces that work against it, viz: The facts that the German-American (Pennsylvania Dutch) influence is great and that there have been many German immigrants who have not settled in this section. In the case of other races, such as the Poles, Slovaks, Magyars, etc., the same effect is seen. The earliest immigrants to this locality, the Welsh, still maintain their own churches. Another segregating influence is the maintenance of religious separation among immigrants by denominations. The exceptions to this influence are so rare as almost to escape notice. The denomination of the immigrant is therefore invariably that with which he was identified before emigration from his native land. Not even racial ties are able to destroy denominational lines. The Greek Catholic (orthodox) Croatians attended, for example, the Servian church of the same faith for a long time, but recently a separate church for the Croatian Greek Catholics has been built. Evidences of the strength of denominational rivalry constantly occur in the courts. Magistrates holding courts in the foreign sections state a considerable number of cases for assault and battery, as well as more serious ones, arise from denominational differences that lead to personal encounters and bitter rivalries of all kinds. In one section there is going on at the present time a fierce rivalry between the two factions of the Greek Catholics. These factions are drawn largely, although not altogether, along racial lines, the Slovaks and the Croatians being pitted against each other. The result of this rivalry so far has been the forming of two church organizations of Greek Catholics, the building of two separate churches, and frequent fights and lawsuits growing out of the denominational differences. A third segregating influence is racial. The denominations in each race strive to have their own separate churches. The denominational influence proves stronger than the racial under circumstances such as those of the Orthodox Greek Catholic Servians and Croatians noted above, but it does not seem to be permanent in any case. All of these segregating tendencies are further enforced by the parochial schools. The first step toward religious segregation after a number of immigrants of a given race and denomination have settled in Community A is the sending of a missionary from the ruling body to arouse interest among the settlers. Then an organization is effected and a priest or pastor, as the case may be, is placed among them and supported by them. Services are regularly held in rented buildings, and the work of gathering funds for erecting a church edifice is begun. Frequently the members are called upon to give even more than they can afford, although in some instances a large part of the money is given by one man who has attained means. A good example of this is the case of a Servian who practically built the Servian Church in the community. In at least one instance the cooperation of the leading steel company has been secured. This occurred when the Polish priest, with the consent of his congregation, made an arrangement whereby the company was to deduct a dollar from the wages of every Polish Catholic on the regular fortnightly pay days. The result of this policy was one of the finest immigrant church buildings in the city, and the willingness of the company to aid was compensated by certain services on the part of the priest in securing labor when called upon. (2) Toward permanency of residence: The priests and pastors all state that they are desirous of increasing the number of persons in their parishes and congregations, and that they encourage their members to induce their friends and relatives to come to this locality. This effort is not directed to immigrants in the larger cities or towns in the United States where churches have been already organized for the different races and denominations, but to immigrants in any locality where there are no religious organizations for the race or denomination in question, and to friends and relatives in their native land. The work of the priests along this line seems to be actuated by at least three considerations: First, their duty in strengthening the whole church body in America by concentration; second, their desire to increase the size of their own parishes or congregations and hence to strengthen their own churches; and third, to act in a sense as labor agents, although this phase of their work is necessarily involved in their activities outlined under the first two heads. From the same motives, and frequently from a sense of civic duty as well, the priests and pastors do all in their power to encourage permanency of residence among immigrants. Their statements to this effect have been corroborated by the testimony of the immigrants themselves. This phase of the work of the immigrant church not only takes the form of mere verbal persuasion, but also that of encouragement of property owning, marriage, and home making, and frequently of assisting the local benefit associations. The Polish priest, for example, has been known to persuade men to take out first naturalization papers. The German priest is possibly more active than he, and the whole influence of the church is brought to bear upon immigrants in favor of permanent residence. WORK OF NATIVE CHURCHES AND RELIGIOUS ORGANIZATIONS AMONG IMMIGRANTS. The work done by native churches in Community A among the immigrants is regarded as of a purely missionary nature; there is little tendency to promote association among natives and foreigners such as exists among natives. Two native Protestant churches have attempted work of this kind. Probably the more successful of the two was the denomination in the foreign section among the Magyars. The Magyar chapel soon grew into an organized church, the Hungarian Reformed, its members being composed almost entirely of Protestant Magyars who had been of that denomination before leaving Hungary. At present the native church has little connection. with the Magyar organization; the latter has an immigrant pastor and teacher, and all services are conducted in Magyar dialect. Beyond the organization of the church the native church has had very little influence upon the immigrants, and no social connection is maintained between the two. Special effort has been also made by the native church among the Italians, and to a small extent among Slovaks and Syrians. An Italian missionary is employed who conducts services in Italian in the church on Sunday afternoons and night classes for study of the English language three times a week. The enrollment of these night classes is 30, and the average attendance from 8 to 15. Three Italians and two Syrians are now on the |