WHY RAGTIME? For centuries, the church as we know it has helped and hindered movements of human relations and international and national conversations about justice, equality or freedom. While at times the institution of the church would be late to conversations, prophetic faith-filled voices were often leading movements against slavery, seeking immigration reform, fair wages, better working conditions, child protection, women’s and civil rights. As far as we have come in the 21st century, we know there are still mountains to climb and dreams to be realized. In society today we still face issues of a shrinking middle class and a growing gap between wealth and poverty, conflicts of race, debates about immigration, the injustice and struggle of public education, and civil rights. As debate and tension with these issues grows, we find our community and ourselves divided and facing our own fears. Ragtime, The Musical is based on the 1975 novel by E. L. Doctorow. Set in the early 20th century, the musical tells the story of three “families” from very different worlds. Views from an African American perspective, an upperclass white suburban perspective and a Jewish immigrant’s perspective all play out in Ragtime. People from these cultures find themselves intertwined as each seeks what it means to live the American dream. The families seek justice and freedom, while living at a time where issues of equality and poverty were in the forefront of society. Characters such as JP Morgan, Emma Goldman, Booker T. Washington and Harry Houdini weave a backdrop of the tenuous times. We chose Ragtime, The Musical to help enter into a dialogue as a church and with our community about prejudice, racism, economic and social injustice. St. Luke’s vision is to become a congregation truly reflecting the diversity of the Central Florida community, and our commitment is that this reflection is not just through the way we look, but how we find reconciliation and authentic community with one another. We believe it is time for the church to hold holy conversations where we listen to each others’ journeys seeking understanding, respect, and love that reflects the Kingdom of God among us. This is not easy work, but we believe it is necessary in order to be faithful people of God. We hope that these Ragtime themed conversations will get us talking and seeking mutual understanding and care as brothers and sisters in the family of God to make a difference in our community. Anything less would miss our calling to speak love aloud as we love God and our neighbor. Material in this booklet will prepare you for experiencing Ragtime, The Musical, as well as “A Ragtime Gospel,” the sermon series that will follow. It gives us an understanding of not only a history of the time, but who we all are as a United Methodist Church. May this guide prepare you for the impact of this important show.
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SYNOPSIS Act 1
Ragtime follows the story of three families as their lives intertwine in Ragtime era New York City. Father, Mother, Younger Brother, Little Boy and Grandfather are a typical White Anglo Saxon Protestant family living in suburban New Rochelle. After finding an African American baby in the garden Mother invites the child’s mother, Sarah, into the Family’s home. Eventually Coalhouse Walker, the child’s father and Ragtime musician, comes to call on Sarah. She initially refuses to see him but gradually warms to his advances. Meanwhile Tateh and his daughter, the Little Girl, arrive in America on a boat from Eastern Europe. Despite Tateh’s optimism they find life in America hard. They live in poverty while Tateh attempts to earn a living selling silhouettes on the street. Harmony in New Rochelle is shattered when Coalhouse gets into an altercation with the fire department. Unable to accept a confident and proud Black man constantly visiting the town, fire chief Willie Conklin confronts Coalhouse and has his men vandalize the musician’s new Ford Model T. Coalhouse exhausts all available legal avenues in a search for justice. Distraught, Sarah decides to appeal to the Vice Presidential candidate for help. When she approaches him she is mistaken for an assassin and killed. Tateh and the Little Girl leave for Massachusetts to find work where Tateh becomes involved in a mill strike that turns violent. In the commotion they are able to hop a train to Philadelphia. On the train an opportunity presents itself to Tateh when the conductor asks to purchase a flipbook he has made for his daughter. Act 1 closes as Sarah is laid to rest. Act 2 When Act 2 opens Coalhouse has turned to violence. New Rochelle is gripped by terror when he blows up the firehouse and demands the fire chief be turned over to his justice. After a dramatic argument with Younger Brother, Father decides that they should escape to Atlantic city. Mother meets Tateh on the beach, the once impoverished immigrant is now a successful film director thanks to his flip book. Little Boy and Little Girl become fast friends. When word comes from New York that Coalhouse and his gang have taken the J.P. Morgan Library hostage, Father goes back to the city to help with negotiations. When he arrives he is shocked to find Younger Brother among Coalhouse’s followers. Booker T. Washington also arrives to help resolve the situation. The entire city is watching as the stage is set for the final confrontation.
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DISCUSSION QUESTIONS 1.In reading the history surrounding Ragtime (see pages 6-7), consider the world we live in today. Are there headlines in the news today that compare? What progress have we made on issues of race, immigration, poverty and rights? What chances have we missed to make progress in race, immigration, poverty and rights?
2.The names for different race groups and immigrants are considered today to be words of derision and hate. Many of these names are in the musical and call for the audience to consider how words do matter. How will you feel to hear these words in this setting? Is the old saying “sticks and stones may break my bones, but words will never hurt me� true?
3.During this time period and in this musical people came to America in search of the American dream. What are your dreams for the future? What could hold you back from achieving your dreams? What held people back during the Ragtime era? Do you think everyone has the same chance at their dreams today?
4.The bonds of family and friendship are tested and ultimately broken multiple times in this play. Talk about and consider what behaviors and characteristics hold families or friendships together? What can threaten them? How do you move forward and find forgiveness once something has broken?
5.Why are shows like Ragtime important today? How does music allow us to hear a challenging word in a different way?
6.Looking at the Social Principles of the United Methodist Church (see pages 8-11), what does it mean for a church to produce a show like Ragime? What do you think is the next step for you? What do you think is the next step for St. Luke’s? What do you think is the next step for churches nationwide?
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RAGTIME MATERIAL CAUTION Ragtime illustrates heartbreaking issues from immigration and racism to politics and social upheaval. The musical portrays the racial dissention from that time period, and the words and language used to perpetuate it. The script uses cruel, contentious, and controversial language from 1906. Two words in particular: nigger and cracker, as well as peckerwood and other racial epithets. As a panelist on CNN’s recent debate on “the n-word and cracker” Wendy Walsh says, “The thing that helps them retain their power is their non usage. So the more they become taboo, the more they keep their power. And we get even more nervous about using them.” After much thought and discussion, St. Luke’s leaders decided to purposely leave in some of the language and especially these words. Peckerwood is a disparaging term used to refer to a southern white person having low income status. Cracker is used as an insulting term for a white person. All of these words have historical and racial meanings, but the n-word strikes everyone harshly. It can be the ultimate insult or a term of endearment amongst younger generations. Neal A. Lester, Dean of Humanities and former Chair of the English Department at Arizona State University, recognized the complexity and so in 2008 he taught the first ever college-level class designed to explore the word “nigger.” Lester says… “There’s no way to know all of its nuances because it’s such a complicated word, a word with a particular racialized American history. But one way of getting at it is to have some critical and historical discussions about it and not pretend that it doesn’t exist. We also cannot pretend that there is not a double standard—that blacks can say it without much social consequence but whites cannot. That’s what I’m asking people to do— to self-reflect critically on how we all use language and the extent to which language is a reflection of our innermost thoughts. Ultimately, that’s what the class is about. It’s about self-education and self-critique, not trying to control others by telling them what to say or how to think, but rather trying to figure out how we think and how the words we use mirror our thinking.” “Language is a reflection of our innermost thoughts.” Does that sound familiar? The Word became flesh… Jesus Christ is the Word, God’s Word to humanity. 2 Cor. 5:18 All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation. It’s because of Christ and our unity in Him, that we want to have this conversation. St. Luke’s is producing Ragtime in order to open up dialog that will lead to growth and that will allow us to become a model church for reconciliation that offers Christ-centered acceptance.
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A HISTORICAL PERSPECTIVE The Guide: a theatergoer’s resource provides a historical context for this production set in the Progressive Era. The full guide can be found at http:// www.pcs.org/assets/uploads/resource-guides/ResourceGuide-Ragtime.pdf. “The Progressive Era was an extremely important time for America’s women. During this time Women gained greater access to education and began to assert their equality in the home...During the Progressive Era women became more civically engaged then ever before and played a major role in the labor movement and the temperance movement. Settlement houses founded by women became important community centers in urban areas; they provided education, health services, arts activities and helped immigrants adapt to American culture... From 1891 to 1900 4 million immigrants entered the United States, from 1901 to 1910 that number increased to 8.8 million. In 1910 three-fourths of New York City’s population was either immigrants or first generation Americans. Unlike earlier immigrants, the immigrant populations of the progressive era came primarily from non-English speaking European countries...Many faced extreme poverty and discrimination. Most settled in urban centers where jobs were available and ended up taking work that other Americans would not. They became a cheap source of labor for the country’s wealthy robber barons and played a key role in the labor movement... Despite the advances in Women’s rights and labor, the rights of African Americans actually regressed after the progress made during Reconstruction. Post emancipation the 13th, 14th, and 15th amendments, as well as the Civil Rights Act of 1875, provided many new freedoms...The end of the 19th century saw the rise of Jim Crow laws in the South, where 90% of African Americans lived at the time...Still, the era was not without its victories, the Niagara Movement lead by W.E.B. DuBois and William Monroe Trotter resulted in the formation of the National Association for the Advancement of Colored People (NAACP) in 1909... Ragtime music was an important element of the Progressive Era soundtrack. The African American piano style originated in the Midwest and South sometime in the late 1880’s or early 1890’s. One of its defining characteristics is heavily syncopated or “ragged” rhythms... Vaudeville was a popular theatrical genre of variety entertainment in the United States and Canada from the early 1880’s to the early 1930’s. Acts were diverse and unrelated; they included everything from classical and popular musicians to one-act plays, trained animals, magicians and acrobats...Evelyn Nesbit became a Vaudeville performer after her husband Harry K. Thaw murdered her lover Stanford White.”
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HISTORICAL FIGURES Henry Ford The American founder of the Ford Motor Company and father of modern assembly lines used in mass production. His introduction of the Model T automobile revolutionized transportation and American industry. Matthew Henson An African American explorer and associate of Robert Peary during various expeditions. Harry Houdini 1926, born Ehrich Weiss A Jewish-Hungarian-American magician and escapologist, stunt performer, actor and film producer, as well as a skeptic and investigator of spiritualists. J.P. Morgan An American financier, banker and art collector who dominated corporate finance and industrial consolidation during his time. He is widely credited with having saved or rescued the U.S. national economy in general—and the federal government in particular— on two separate occasions. Evelyn Nesbit An American artists’ model and chorus girl, noted for her entanglement in the murder of her ex-lover, architect Stanford White, by her first husband, Harry Kendall Thaw.
Harry K. Thaw A son of Pittsburgh coal and railroad baron William Thaw, brother of South Fork Fishing and Hunting Club member Benjamin Thaw. He is best known for the murder of architect Stanford White at Madison Square Garden in 1906 over their mutual relationship with Evelyn Nesbit, and the sensational trial that followed. Booker T. Washington Became a prominent and influential African American leader and founded the Tuskegee Institute in 1881 to educate blacks. Charles S. Whitman Served as Republican Governor of New York from January 1915 to December 1918. Prior to his election as governor, he served as a New York City municipal judge and as Manhattan District Attorney. As District Attorney, he gained national fame in prosecuting New York City Police Lt. Charles Becker for the July 16, 1912 murder of Times Square gambling house operator Herman Rosenthal. Stanford White An American architect and partner in the architectural firm of McKim, Mead, and White, the frontrunner among Beaux-Arts firms. He designed a long series of houses for the rich and the very rich, and various public, institutional, and religious buildings, some of which can be found to this day in places like Sea Gate, Brooklyn.
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SOCIAL PRINCIPLES “The Social Principles of The United Methodist Church are meant to be “instructive and persuasive in the best of the prophetic spirit.” “They are a prayerful and thoughtful effort on the part of the General Conference to speak to the human issues in the contemporary world from a sound biblical and theological foundation.” The Social principles are an expression of our discipleship and calling “To reform the nation, particularly the church, and to spread scriptural holiness over the land.”
WHAT DIFFERENCE DO THE SOCIAL PRINCIPLES MAKE TO ME? When you read a particular Social Principle several things may happen. You may find something in your own life identifying wholeheartedly with the language of the text, the position of the church, the values the Social Principle affirms, or the needs the Social Principles seeks to meet. You may find that someone you are close to and someone you care about will find their own life reflected in words of a particular Social Principle. This could lead you to appreaciate a person’s circumstances that are quite different from your own. You may even feel a nudge and an urge to learn more about the people whose needs, value, interests and dreams, a Social Principle seeks to address. It could also be that you find some Social Principles at odds with your own lived experience and your own convictions. You may honestly hold deep convictions that you cannot reconcile with the Social Principles. Do you have to accept all of the Social Principles in order to be a faithful member in The United Methodist Church? The practical answer is no. No one will come around with a copy of the 2013-2016 Social Principles and demand that you either sign you name to the document to prove your assent if you wish to remain within TheUnited Methodist Church. Some provisions within the Book of Discipline require particular persons and agencies of The United Methodist Church to conform their actions to the Social Principles in certain ways. What difference do the Social Principles make to me? The Book of Discipline (par.220) states that, “the standards of attitude and conduct set forth in the Social Principles shall be considered an essential resources for guiding each member of the Church in being a servant of Christian mission.”
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THE SOCIAL COMMUNITY The rights and privileges a society bestows upon or withholds from those who comprise it indicate the relative esteem in which that society holds particular persons and groups of persons. We affirm all persons as equally valuable in the sight of God. We therefore work toward societies in which each person’s value is recognized, maintained, and strengthened. We support the basic rights of all persons to equal access to housing, education, communication, employment, medical care, legal redress for grievances, and physical protection. We deplore acts of hate or violence against groups or persons based on race, color, national origin, ethnicity, age, gender, disability, status, economic condition, sexual orientation, gender identity, or religious affiliation. Our respect for the inherent dignity of all persons leads us to call for the recognition, protection, and implementation of the principles of The Universal Declaration of Human Rights so that communities and individuals may claim and enjoy their universal, indivisible, and inalienable rights. œ 162 A) Rights of Racial and Ethnic Groups—Racism is the combination of the power to dominate by one race over other races and a value system that assumes that the dominant race is innately superior to the others. Racism includes both personal and institutional racism. Personal racism is manifested through the individual expressions, attitudes, and/or behaviors that accept the assumptions of a racist value system and that maintain the benefits of this system. Institutional racism is the established social pattern that supports implicitly or explicitly the racist value system. Racism plagues and cripples our growth in Christ, inasmuch as it is antithetical to the gospel itself. Unfortunately, historical and institutional racism provide support for white privilege, and white people, as a result of the color of their skin, are granted privileges and benefits that are unfairly denied persons of color. We define racial discrimination as the disparate treatment and lack of full access to resources and opportunities in the church and in society based on race or ethnicity. Therefore, we recognize racism as sin and affirm the ultimate and temporal worth of all persons. We rejoice in the gifts that particular ethnic histories and cultures bring to our total life. We commend and encourage the self-awareness of all racial and ethnic groups and oppressed people that leads them to demand their just and equal rights as members of society. We assert the obligation of society and groups within the society to implement compensatory programs that redress long-standing, systemic social deprivation of certain racial and ethnic groups. We further assert the right of members of historically underrepresented racial and ethnic groups to equal opportunities in employment and promotion; to education and training of the highest quality; to nondiscrimination in voting, in access to public accommodations, and in housing purchase or rental; to credit, financial loans, venture capital, and insurance policies; and to positions of leadership and power in all elements of our life together. We support affirmative action as one method of addressing the inequalities and discriminatory practices within our Church and society.
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¶ 162 B) Rights of Religious Minorities—Religious persecution has been common in the history of civilization. We urge policies and practices that ensure the right of every religious group to exercise its faith free from legal, political, or economic restrictions. We condemn all overt and covert forms of religious intolerance, being especially sensitive to their expression in media stereotyping. We assert the right of all religions and their adherents to freedom from legal, economic, and social discrimination. ¶ 162 C) Rights of Children—Once considered the property of their parents, children are now acknowledged to be full human beings in their own right, but beings to whom adults and society in general have special obligations. Thus, we support the development of school systems and innovative methods of education designed to assist every child toward complete fulfillment as an individual person of worth. All children have the right to quality education, including full sex education appropriate to their stage of development that utilizes the best educational techniques and insights. Christian parents and guardians and the Church have the responsibility to ensure that children receive sex education consistent with Christian morality, including faithfulness in marriage and abstinence in singleness. Moreover, children have the rights to food, shelter, clothing, health care, and emotional wellbeing as do adults, and these rights we affirm as theirs regardless of actions or inactions of their parents or guardians. In particular, children must be protected from economic, physical, emotional, and sexual exploitation and abuse. ¶ 162 D) Rights of Young People—Our society is characterized by a large population of young people who frequently find full participation in society difficult. Therefore, we urge development of policies that encourage inclusion of young people in decision-making processes and that eliminate discrimination and exploitation. Creative and appropriate employment opportunities should be legally and socially available for young people. ¶ 162 E) Rights of the Aging—In a society that places primary emphasis upon youth, those growing old in years are frequently isolated from the mainstream of social existence. We support social policies that integrate the aging into the life of the total community, including sufficient incomes, increased and nondiscriminatory employment opportunities, educational and service opportunities, and adequate medical care and housing within existing communities. We urge social policies and programs, with emphasis on the unique concerns of older women and ethnic persons, that ensure to the aging the respect and dignity that is their right as senior members of the human community. Further, we urge increased consideration for adequate pension systems by employers, with provisions for the surviving spouse. ¶ 162 F) Rights of Women—We affirm women and men to be equal in every aspect of their common life. We therefore urge that every effort be made to eliminate sex-role stereotypes in activity and portrayal of family life and in all aspects of voluntary and compensatory participation in the Church and society. We affirm the right of women to equal treatment in employment,
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responsibility, promotion, and compensation. We affirm the importance of women in decision-making positions at all levels of Church and society and urge such bodies to guarantee their presence through policies of employment and recruitment. We support affirmative action as one method of addressing the inequalities and discriminatory practices within our Church and society. We urge employers of persons in dual career families, both in the Church and society, to apply proper consideration of both parties when relocation is considered. We affirm the right of women to live free from violence and abuse and urge governments to enact policies that protect women against all forms of violence and discrimination in any sector of society. ¶ 162 G) Rights of Men—Because we affirm women and men to be equal in every aspect of their common life, we also affirm the rights of men. We affirm equal opportunities in employment, responsibility, and promotion. Men should not be ignored or lose opportunities or influence because they are men. We recognize that men are also victims of domestic violence and abuse. We encourage communities to offer the same policies and protection as provided for women in similar situations. We affirm the right of men to live free from violence and abuse and urge governments to enact policies that protect men against all forms of violence and discrimination in any sector of society. We recognize that men’s role in raising children is in equal importance to women’s and call for equal rights as women in opportunities for parental leave. When parents divorce, men often have less contact with their children. We call for equal access to child-custody, but emphasize that the best interest of the child always is the most important. ¶ 162 H) Rights of Immigrants—We recognize, embrace, and affirm all persons, regardless of country of origin, as members of the family of God. We affirm the right of all persons to equal opportunities for employment, access to housing, health care, education, and freedom from social discrimination. We urge the Church and society to recognize the gifts, contributions, and struggles of those who are immigrants and to advocate for justice for all.” “Introduction to the Social Principles.” Social Principles of The United Methodist Church 2013-2016. The United Methodist Publishing House, 2013. 5,14. Print. “Discussion Questions.” The Guide: A Theatergoer’s Resource. Ed. Milo Petruziello. Portland: 2009. 2. Portland Center Stage Web. 7 Aug. 2013. “Historical Characters.” The Guide: A Theatergoer’s Resource. Ed. Milo Petruziello. Portland: 2009. 8-9. Portland Center Stage Web. 7 Aug. 2013. “The Progressive Era.” The Guide: A Theatergoer’s Resource. Ed. Milo Petruziello. Portland: 2009. 6-7. Portland Center Stage Web. 7 Aug. 2013. “Synopsis.” The Guide: A Theatergoer’s Resource. Ed. Milo Petruziello. Portland: 2009. 2. Portland Center Stage Web. 7 Aug. 2013. “The Social Community” Social Principles of The United Methodist Church 2013-2016. The United Methodist Publishing House, 2013. 29-31. Print.
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