Mile High City Greeks: The Trials & Triumphs of the Early Greeks of Denver
MILE HIGH CITY GREEKS:
EARLY STRUGGLES AND TRIUMPHS
By Steve Frangos
Published in The National Herald, April 25, 2009
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I am excited that The National Herald has given Hellenic Genealogy Geek the right to reprint articles that may be of interest to our group.
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Between 1890 and 1900, Greek
immigrants began to appear
throughout the city of Denver with
pushcarts and in elaborately appointed
candy stores and shoe-shine
parlors. As in other Greek communities
the early Denver Greeks were also
laborers in the mines, railroads,
factories and smelters.
The Denver Greeks quickly established
a system of support and solidarity
that was simultaneously a
money-saving living arrangement.
“Some of the Greeks preside over
popcorn stands at night, and the others
run candy stores during the daytime.
The popcorn men are home
during the day and the candy men at
night (Denver Times February 11,
1901).” Shared living quarters
among large groups of men based on
factory or work shifts was common
all across Greek America. It is well
recalled among Greeks, often with
some degree of laughter, that with
such shared-quarters ‘the beds never
got cold.’
In Denver, this cooperative-housing
arrangement eventually became
the focal point of dispute and even
lawsuits between two factions one
that aligned themselves with George
Allen and the other the newly arrived
Stratus Coklanus (also spelled
Cokanus and Coklanus in these news
accounts). It is hard from this distance
in history to really understand
the core dispute between the two
factions. Various news reports provide
us clues but little else.
Interestingly, these very same
news accounts unintentionally reveal
the racism of the WASP journalists.
Rather than attempt to understand
the reasons these two factions had come into existence these selfproclaimed
“gentlemen of the press”
simply offer a wop-comedy. That
these same American-born journalists
living in Denver were as deeply
oppressed by outside social and economic
forces as the foreigners they
so disdainfully describe--seems to
have utterly eluded them.
“For months has the faction headed
by Stratus Coklamus rebelled
against the authority of George Allison,
the present chief of the Greek
colony…On several occasions was a
combat narrowly averted. Yesterday
a proclamation signed by Stratus
Coklanus declaring himself mayor of
the colony, and his brother Peter his
lieutenant, was posted on a pole in
front of the house of the Coklanus
and their followers, in an alley at the
rear of 1328 Larimer street.
It is here that the rebellious clan
gathers when not roasting popcorn
and peanuts. They plot and scheme
against the Allison party, which is located
in the heart of the city and is
far more prosperous and influential
than the rebels.
Hardly had the news of the
proclamation reached the ears of the
Allison clan before its first lieutenant,
Nicholas Constantine, a 6
foot 3 inch giant, with a heavy black
mustache, was sent to investigate.
He had orders to tear down the
proclamation. Hardly had he
reached the alley before the alarm
was sounded and the whole neighborhood
was aroused. Before he
managed to escape he was severely
beaten with corn poppers, coal shovels
and pans. He ran from the alley to
the police station, followed by the
angry and excited Greek populous
(Denver Times February 4, 1901).”
Obviously, taken in isolation,
these accounts do not carry the same
tenor and array of meanings as when
they first appeared in print. Other items of public news served as a
background to these accounts.
The average WASP American
reader of the daily press began to see
report after report of strikes, falling
wages and bank panics, along with
innumerable reports of foreigners
taking jobs from ‘real’ Americans.
Another news story of growing frequency
was the appearance, seemingly
out of no where, of literally
hundreds of Greek laborers. As we
see with: “A coach load of Greeks,
sixty-six in number, who have been
working on the grade of the Colorado
and Wyoming road up the river;
left this morning on the Rio
Grande for Crestone, in the western
part of the state, to work on the Rio
Grande and Sangre de Christo road,
now in course of construction (Denver
Times February 28, 1901).”
In 1840, nine out of ten Americans
lived on farms. In the twenty
years between 1880 and 1900 half of
that number had moved into the
cities. This means that as the Greek
and other immigrants of the 1880 to
1920 era arrived in American cities
they were met by rural native-born
Americans who had just themselves
entered this new environment. By
1900, in Colorado the population
was more or less evenly divided between
native-born and foreign laborers.
The average Greek immigrant also
had a daily reality we must be
careful not to ignore. Deadly working
conditions and meager wages
were the norm. The vast majority of
these young Greeks were alone or in
very small groups, often for the first
time in their lives. Alone or few in
numbers these Greeks were in a foreign
country where unprovoked
physical attacks against Greeks (as
well as other foreigners) were everyday
events. With few or no Greek
women and only the occasional traveling
Greek priest, diplomat or intellectual
these working men faced unprecedented spiritual and psychological
pressures as well as all the
other forms of daily physical hardships.
Once seen in this light it is not difficult
to understand why these men
might not snap at those closest to
them, from whom they expected
more understanding and compassion.
That these Greeks, for the most
part, faced down these new and
unanticipated pressures provides us
with the Hellenic Community we are
now able to enjoy. Learning more of
the early beginnings of Denver’s
Greeks reveals not just the nature of
the challenges they were required to
overcome, but also their methods of
engaged resistance.
It is also important to recognize
that the Greeks of Denver were not
at all times and circumstances fighting
the world around them. Times of
celebration, laughter and relaxation
were most definitely a part of daily
life. How we learn of these occasions
is still often embedded in the harshness
of the times. Under the headline
“Deportation of Greeks,” we learn
that “Five Greek musicians were
started from here [Denver] Monday
to be deported. They are charged
with violating the immigration
laws.”
I have to admit it is difficult for
me to read some of these early newspaper
accounts. The racism and
sheer hatred are sometimes overwhelming.
Also the fundamental
stupidity. The Wasp journalists never
seem to comprehend that it is the
rich elite who are bringing all the foreign
laborers to American shores.
That it is quite literally the agents of
J.D. Rockefeller, J.P. Morgan and the
other ‘Robber Barons’ who intentionally
replace one ethnic group with
another to keep all the general
wages low.
In the face of what can only be
called class manipulation the Ku
Klux Klan soon came to control the
city of Denver and eventually the
state. It was into this existing social
scenario that the good Rev. Father
Isaias Paschopoulos enters.
Stories and memories of this man
abound. Here is one account of a
commonly told story.
Local Denver Man: “Isaias stood
up [to]…the Klan [which] was very
powerful in Colorado and in fact all
the states that went across the middle
of the U.S… in Ohio, Indiana, up
into Wisconsin, and Missouri, not in
Kansas so much but in Colorado.
And they were persecuting the Greek
restaurateurs, they were harassing
the waitresses who worked for them,
and so he, actually, made an appointment
with the police chief, the governor
of Colorado, and the mayor. And
he showed up with two pearl-handled
pistols under his rassa (robes)."
Steve Frangos: “This priest?”
LDM: “Yes, he did. He said, “My
people are being persecuted and it’s
going to stop.” And the Mayor, Stapleton
[Benjamin F. Stapleton, was
the mayor of Denver, Colorado for
two periods, the first from 1923-
1931 and the second from 1935-
1947. He also served as the Democratic
Colorado State Auditor from
1933-35], who it later emerged was
a Klansman [see Stapleton’s
www.wikipedia.com entry to confirm
this claim] said to him, “What
do you mean Father, nobody is harassing
your people.” [Father Isaias]
pulled open his rassa, and showed
him his pistols, and said “I mean it’s
going to stop.” And it did stop.
But the City Council passed a law
[soon after this event] against people
wearing strange and bizarre costumes
on the street that might cause
traffic accidents. So the parish council,
at Assumption [today, Assumption
of the Theotokos Greek Orthodox
Metropolis Cathedral of Denver],
decided that it was time for
them to get control this guy. So the
council was going to meet and they
were going to tell him that he had to
shave.”
SF: “About what year was this,
sir?”
LDM: “This was after the church
was built in 1929.”
SF: “And the Klan was still bothering
the Greeks, in the late, 1920s?”
LDM: “Oh, yeah, oh yeah. So, he
came into the hall and there was an
oak table with great big round legs
on it, on a stage. He reached up and
grabbed one of the legs and lifted
the table up, sat it on the floor and
sat down at it and said “who is the
barber, who is going to shave me?”
So, for the rest of the time he was
there, he was in control of the community.”
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