Changes

In the 1860-1890 era. there was little assimilation into American society, and little outmarriage with other groups.  The Swedish Americans attached relatively little significance and the American dimension of their ethnicity; instead they relied on an extant Swedish literature. There was a relatively weak Swedish American institutional structure before 1890, and Swedish Americans were somewhat insecure in their social-economic status in America.   

In the 1860-1890 era. there was little assimilation into American society, and little outmarriage with other groups.  The Swedish Americans attached relatively little significance and the American dimension of their ethnicity; instead they relied on an extant Swedish literature. There was a relatively weak Swedish American institutional structure before 1890, and Swedish Americans were somewhat insecure in their social-economic status in America.   

An increasingly large Swedish American community fostered the growth of an institutional structure—a Swedish-language press, churches and colleges, and ethnic organizations—that placed a premium on sponsoring a sense of Swedishness in the United States. After 1890 there emerged a self confident Americanized generation. At prestigious Augustana College, for example, American-born students began to predominate after 1890. The students mostly had white-collar or professional backgrounds; few were the sons and daughters of farmers and laborers.  These students developed an idealized view of Sweden, characterized by romanticism, patriotism, and idealism, just like their counterparts across the Atlantic. The new generation was especially proud of the Swedish contributions to American democracy and the creation of a republic that promised liberty and destroyed the menace of slavery. A key spokesman was Johan Alfred Enander, longtime editor of ''Hemlandet'', the Swedish newspaper in Chicago. Enander argued that the Vikings were instrumental in enabling the "freedom" that spread not only throughout the British Isles, but America as well. Swedes, moreover, were among the first founders of America with their New Sweden colony in Delaware and they were more honest than the cynical and avaricious Dutch and English. Swedish America was present in Congress under the Articles of Confederation period, and its role was momentous in fighting the war against slavery. As a paragon of freedom and the struggle against unfreedom, and as an exemplar of the courage of the Vikings in contrast to the papist Columbus, Swedish America could use its myth to stress its position as loyal adherents to the larger Protestant American myth.<ref>Dag Blanck, ''The Creation of an Ethnic Identity: Being Swedish American in the Augustana Synod, 1860–1917'' (2006)</ref>

An increasingly large Swedish American community fostered the growth of an institutional structure—a Swedish-language press, churches and colleges, and ethnic organizations—that placed a premium on sponsoring a sense of Swedishness in the United States. After 1890 there emerged a self-confident Americanized generation. At prestigious Augustana College, for example, American-born students began to predominate after 1890. The students mostly had white-collar or professional backgrounds; few were the sons and daughters of farmers and laborers.  These students developed an idealized view of Sweden, characterized by romanticism, patriotism, and idealism, just like their counterparts across the Atlantic. The new generation was especially proud of the Swedish contributions to American democracy and the creation of a republic that promised liberty and destroyed the menace of slavery. A key spokesman was Johan Alfred Enander, longtime editor of ''Hemlandet'', the Swedish newspaper in Chicago. Enander argued that the Vikings were instrumental in enabling the "freedom" that spread not only throughout the British Isles, but America as well. Swedes, moreover, were among the first founders of America with their New Sweden colony in Delaware and they were more honest than the cynical and avaricious Dutch and English. Swedish America was present in Congress under the Articles of Confederation period, and its role was momentous in fighting the war against slavery. As a paragon of freedom and the struggle against unfreedom, and as an exemplar of the courage of the Vikings in contrast to the papist Columbus, Swedish America could use its myth to stress its position as loyal adherents to the larger Protestant American myth.<ref>Dag Blanck, ''The Creation of an Ethnic Identity: Being Swedish American in the Augustana Synod, 1860–1917'' (2006)</ref>

In 1896 the [[Vasa Order of America]], a Swedish-American fraternal organization, was founded to provide ethnic identity and social services such as health insurance and death subsidies, operates numerous social and recreational opportunities, and maintains contact with fellow lodges in Sweden. Johannes and Helga Hoving were its leaders, calling for the maintenance of the Swedish language and culture among Swedish Americans, especially the younger generation. However they returned to Sweden in 1934 and Vasa itself became Americanized.<ref>H. Arnold Barton, "The Last Chieftains: Johannes and Helga Hoving." ''Swedish-American Historical Quarterly'' 1997 48(1): 5-25.</ref>

In 1896 the [[Vasa Order of America]], a Swedish-American fraternal organization, was founded to provide ethnic identity and social services such as health insurance and death subsidies, operates numerous social and recreational opportunities, and maintains contact with fellow lodges in Sweden. Johannes and Helga Hoving were its leaders, calling for the maintenance of the Swedish language and culture among Swedish Americans, especially the younger generation. However they returned to Sweden in 1934 and Vasa itself became Americanized.<ref>H. Arnold Barton, "The Last Chieftains: Johannes and Helga Hoving." ''Swedish-American Historical Quarterly'' 1997 48(1): 5-25.</ref>

* Stephenson, George M. ''The Religious Aspects of Swedish Immigration'' (1932).  

* Stephenson, George M. ''The Religious Aspects of Swedish Immigration'' (1932).  

* Swanson; Alan. ''Literature and the Immigrant Community: The Case of Arthur Landfors'' (1990)  

* Swanson; Alan. ''Literature and the Immigrant Community: The Case of Arthur Landfors'' (1990)  

* Thernstrom, Stephan, ed. ''Harvard Encyclopedia of American Ethnic Groups'' (1980) [http://www.amazon.com/Harvard-Encyclopedia-American-Ethnic-Groups/dp/0674375122 excerpt and text search

* Thernstrom, Stephan, ed. ''Harvard Encyclopedia of American Ethnic Groups'' (1980) [http://www.amazon.com/Harvard-Encyclopedia-American-Ethnic-Groups/dp/0674375122 excerpt and text search]

*  Whyman, Henry C.  ''The Hedstroms and the Bethel Ship Saga: Methodist Influence on Swedish Religious Life.'' (1992). 183 pp.  [http://www.questia.com/PM.qst?a=o&d=51552692 online edition]

*  Whyman, Henry C.  ''The Hedstroms and the Bethel Ship Saga: Methodist Influence on Swedish Religious Life.'' (1992). 183 pp.  [http://www.questia.com/PM.qst?a=o&d=51552692 online edition]

* Wittke, carl. ''We Who Built America: The Saga of the Immigrant'' (1939), 552pp good older history pp 260–77 [http://www.questia.com/library/book/we-who-built-america-the-saga-of-the-immigrant-by-carl-wittke.jsp online edition]  

* Wittke, carl. ''We Who Built America: The Saga of the Immigrant'' (1939), 552pp good older history pp 260–77 [http://www.questia.com/library/book/we-who-built-america-the-saga-of-the-immigrant-by-carl-wittke.jsp online edition]