Most of the early Greek immigrants to the United States had little or no formal education. Few had gone beyond grammar school; a gymnasium graduate was rare; rarer sill the university graduate; women with any schooling whatsoever were the exception. Greeks seeking higher education, along with those already well educated or professionally trained, traditionally went to England, France, Germany or some other European country.287

These new immigrants had no desire to seek higher education for themselves in the United States. They only wanted to become financially secure, raise a family and establish a prosperous Greek community. However, as the first American born generation began to emerge, so did the first of the Greek educational systems: the Greek language school. The perpetuation of the Greek language became a prime concern. The Greek immigrant knew that his children would learn English in the public schools, but who would teach them Greek?288

These schools were usually sponsored by the local church and became a means of both maintaining communications between the parent and child and of preserving the Greek heritage in a new land. They emphasized the commonly spoken Greek, not the literary or classical language. At times children were taught Greek proverbs and axioms.290

These early schools, usually of poor quality, were held in impoverished rooms in a church basement, rented hall or vacant store after the public school day had ended. As a rule, the Greek priest did the teaching. His educational training, however, was usually limited and his new 91 assignment, at times, became a burdensome task. These difficulties were inevitable considering the background of the people organizing them. They were poor and often uneducated, but energetic and resourceful Greek immigrants who came to this country from the villages of rural Greece.

Children today continue to attend Greek language schools. Children of the newer immigrants, as well as the grandchildren and great-grandchildren of the first immigrants still consider the Greek language of some importance. However, there are fewer students when compared to the early Greek communities.292

What is most commonly referred to as the Greek Sunday school has seen a dramatic increase since the early days. Many children born today to Greek American parents attend the local Sunday school. Part of the Greek Orthodox Church, the mission of the Sunday school has "proved highly important in safeguarding and teaching the cultural foundation on which Greek Orthodoxy stands and without which it remains a mere theology. p293 These schools, however, are only one to two hours long, one day a week (if attendance is consistent), and thus the impact it may have on these children is arguable.

Although most local parishes continue to have Greek language schools and Sunday schools of one kind or another, all day Greek parochial schools exist primarily in the four cities with the largest Greek populations: New York, Chicago, Washington, and Lowell, Massachusetts. According to Archdiocesan statistics, these schools have done very well in educating Greek children.

These Greek parochial schools have the same difficulties common to all private schools: under financing, lack of qualified teachers, and transportation 294 problems. Greek institutions, as well as individuals, have given full support and financial assistance to enlarge and maintain these local Greek schools. AHEPA, as well as its auxiliaries, continually sponsor programs to raise funds for these schools. AHEPA has however, been criticized for being too Americanized, "of seeking to eradicate the Greek language and of downgrading the Greek school."295

Many Greek Americans have been fearful of entangling education and religion in America. The Greek immigrant came from a country where the state religion had a tremendous influence in their lives and the priest was an important leader. In America, the deep rooted democratic tradition is to have a separation of church and state. An example of this conflict appeared in an editorial at the time the Chicago Greek community was debating the establishmet of a communal school:

"With our Greek schools in America springing up like mushrooms beside Greek churches, the Greeks in Chicago and elsewhere are warned to bear in mind the futile efforts of the church in the past to dominate public instruction. History tells us that the church for many centuries took to itself the role of guardian of the entire education of youth. Where the church exercised such influence and its superstitions flourished unchecked, the result was an increase in those dubious theories which are precursors of socialism.

The real educational system, under which the human mind expands cosmologically, and by which false theories and superstitions are routed, is to be found here in America. And we Greeks of America, for our own interests, the interest of our adopted country, and the interest of the church itself must accept this great American educational system which is free of ecclesiasti- cal domination. Church is an imperative necessity for a nation, but school is the nation's whole life, and public schools which are free from theoracy are the real bulwarks of the country.

The Greeks of Las Vegas have relied primarily on the public school system for the education of their children. The public school system, however, did not offer instruction in the Greek language, heritage or religion, thus these sukjects were lacking in the Las Vegas Greek community. Prior to 1960, if the Greek language, heritage and religion were to be taught to the Greek children it would have to be taught in the home. There were no Greek institutions in Las Vegas capable of taking on this task. Each family would take the responsibility for offering any type of Greek education. Some families felt this area was more important than others and taught their children accordingly. Once the Greek church was organized in 1960, funds became available, and a substantial Greek population 7 moving to Las Vegas, a Greek language school and Sunday school for children were formed as an adjunct to the Greek Orthodox Church. The Greek language school would meet once a week and deal primarily with the Greek language as commonly spoken. The Sunday school would meet during Sunday services and give religious instruction to the children.

The Greek church has regularly scheduled seminars for children dealing with the Greek religion and heritage. Many are sent to various Greek Orthodox summer camps held throughout the Western United States, primarily sponsored by the Greek Orthodox Archdiocese. Instructional seminars are also organized with other Eastern Orthodox faiths in Las Vegas, such as the Serbians. 297

The Greek parochial school has not appeared in Las Vegas as of yet because of two reasons: the size of the Greek population and the lack of funds. The number of Greek children in Las Vegas is just now reaching a substantial portion and as more Greek Americans move to Las Vegas, a parochial school may become a reality. It is currently being discussed as part of the new Greek Orthodox Church currently under construction. The Rev. Father James Karagas is working hard to implement several early grades for the Greek children within his parish.

Education as a whole is an important concept for the Greeks in Las Vegas, as well as the rest of the United States. They view it as the ladder to financial security and occupational mobility. Among the main body of the American born generation, the clear trend is away from the small entrepreneur and towards white collar or upper middle class vocations. According to Greek Americans, this can be primarily accomplished through an increase in education.

When examining the social standing of second generation Greek Americans compared to other white Americans, they are found to have a much higher educational level. According to the 1970 Census, Greek Americans are twice as likely as the native population to have completed college.298

Nicholas Tavuchis conducted a study on the social mobility and kinship patterns of a non-random sample of fifty, second generation Greek American males in New York City. He found that although eighty percent of all parents had the equivalent of an eighth grade education or less, sixty-eight percent of the respondents were at least college graduates. The educational level of the respondent's brothers and brothers-in-law were only slightly below their 299 own.

There has also been a substantial narrowing of the educational gap between Greek males and females. Whereas, the first generation Greek immigrant female had virtually no formal education, the median years of school completed for second generation Greek Americanmales and females is almost identical. 300

This increase in educational level for second generation Greek Americans has in turn led to occupational mobility. Second generation Greek Americans receive earnings thirtyÄtwo percent higher than the average native 301 white in the United States. Whereas the occupational distribution of foreign born Greek males showed a heavy concentration in the crafts (twentyÄone percent) and service work (thirty-four percent), second generation Greek males were found in areas such as professionals (twenty percent) and managers (eighteen percent) 302

These generalizations appear to hold roughly true for the Greek American community of Las Vegas. Greeks consider the education of their children a top priority, from grade school on to the university level. The high school drop out rate of second and third generation Greek Americans in Las Vegas is virtually non-existent. The majority continue onto college, many to law or medical schools.

These second and third generation Greek Americans in Las Vegas are in turn moving into occupations in the professional and managerial fields. They have become lawyers, stock brokers, financial consultants, engineers, managers and executives within the casino industry. The recent immigrants from Greece are the ones taking the non gaming positions in the casino industry: waiters, busboys, bartenders.