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Appalachia has long been stereotyped as a region of feuds, moonshine stills, mine wars, environmental destruction, joblessness, and hopelessness. Robert Schenkkan's 1992 Pulitzer-Prize winning play The Kentucky Cycle once again adopted these stereotypes, recasting the American myth as a story of repeated failure and poverty--the failure of the American spirit and the poverty of the American soul. Dismayed by national critics' lack of attention to the negative depictions of mountain people in the play, a group of Appalachian scholars rallied against the stereotypical representations of the region's people. In Back Talk from Appalachia, these writers talk back to the American mainstream, confronting head-on those who view their home region one-dimensionally. The essays, written by historians, literary scholars, sociologists, creative writers, and activists, provide a variety of responses. Some examine the sources of Appalachian mythology in nineteenth- and early twentieth-century literature. Others reveal personal experiences and examples of grassroots activism that confound and contradict accepted images of ""hillbillies."" The volume ends with a series of critiques aimed directly at The Kentucky Cycle and similar contemporary works that highlight the sociological, political, and cultural assumptions about Appalachia fueling today's false stereotypes.
This is a complex volume that combines a good deal of survey data on Bakassi and its populations with more ethnographically based insights into the conditions of the Bakassi communities. The book is the outcome of research carried out by Fongot Kini between 2004 and 2009. The work is intended to serve as first hand exhaustive information on the live situation in the contested Bakassi Cameroon-Nigeria border region. The term Bakassi engenders multiple meanings loaded with many conflicting emotional, spiritual and material interests. Native inhabitants are systematically disinherited of their ancestral cultural heritage and socio-economic resources. They are bastardised, humiliated and scammed by unscrupulous opportunists who deliberately misidentify them with intentions of dispossessing them of their ancestral lands and natural resources. Overall the author is in sympathy with the Bakassi who he argues have been marginalised and neglected by the Cameroon state. In particular, the value of the indigenous communities in terms of local economies as well as securing this vital border area has not been recognised and various external groups have been either allowed or encouraged to settle there to both the detriment of local populations and to the security of the region.
Contemporary Writing by Hmong Americans
Of an estimated twelve million ethnic Hmong in the world, more than 160,000 live in the United States today, most of them refugees of the Vietnam War and the civil war in Laos. Their numbers make them one of the largest recent immigrant groups in our nation. Today, significant Hmong populations can be found in California, Minnesota, Wisconsin, North Carolina, Michigan, and Colorado, and St. Paul boasts the largest concentration of Hmong residents of any city in the world.In this groundbreaking anthology, first- and second-generation Hmong Americans--the first to write creatively in English--share their perspectives on being Hmong in America. In stories, poetry, essays, and drama, these writers address the common challenges of immigrants adapting to a new homeland: preserving ethnic identity and traditions, assimilating to and battling with the dominant culture, negotiating generational conflicts exacerbated by the clash of cultures, and developing new identities in multiracial America. Many pieces examine Hmong history and culture and the authors' experiences as Americans. Others comment on issues significant to the community: the role of women in a traditionally patriarchal culture, the effects of violence and abuse, the stories of Hmong military action in Laos during the Vietnam War. These writers don't pretend to provide a single story of the Hmong; instead, a multitude of voices emerge, some wrapped up in the past, others looking toward the future, where the notion of "Hmong American" continues to evolve.In her introduction, editor Mai Neng Moua describes her bewilderment when she realized that anthologies of Asian American literature rarely contained even one selection by a Hmong American. In 1994, she launched a Hmong literary journal, Paj Ntaub Voice, and in the first issue asked her readers "Where are the Hmong American voices?" Now this collection--containing selections from the journal as well as new submissions--offers a chorus of voices from a vibrant and creative community of Hmong American writers from across the United States.
Space and Place in Urban Chicano Literature and Culture
Struggles over space and resistance to geographic displacement gave rise to much of Chicano history and culture. In this pathfinding book, Raúl Villa explores how California Chicano/a writers, journalists, artists, activists, and musicians have used expressive culture to oppose the community-destroying forces of urban renewal programs and massive freeway development and to create and defend a sense of Chicano place-identity. Villa opens with a historical overview that shows how Chicano communities and culture have developed in response to conflicts over space ever since the United States’ annexation of Mexican territory in the 1840s. Then, turning to the work of contemporary members of the Chicano intelligentsia such as poet Lorna Dee Cervantes, novelist Ron Arias, and the art collective RCAF (Rebel Chicano Art Front), Villa demonstrates how their expressive practices re-imagine and re-create the dominant urban space as a community enabling place. In doing so, he illuminates the endless interplay in which cultural texts and practices are shaped by and act upon their social and political contexts.
St. Paul and Midwestern Mexican Communities in the Twentieth Century
Mexican communities in the Midwestern United States have a history that extends back to the turn of the twentieth century, when a demand for workers in several mass industries brought Mexican agricultural laborers to jobs and homes in the cities. This book offers a comprehensive social, labor, and cultural history of these workers and their descendants, using the Mexican barrio of "San Pablo" (St. Paul), Minnesota, as a window on the region. Through extensive archival research and numerous interviews, Dionicio Valdés explores how Mexicans created ethnic spaces in Midwestern cities and how their lives and communities have changed over the course of the twentieth century. He examines the process of community building before World War II, the assimilation of Mexicans into the industrial working class after the war, the Chicano Movement of the 1960s and 1970s, and more recent changes resulting from industrial restructuring and unprecedented migration and population growth. Throughout, Valdés pays particular attention to Midwestern Mexicans’ experiences of inequality and struggles against domination and compares them to Mexicans’ experiences in other regions of the U.S.
Beau Sauvage - Le Jardin des Oliviers - Cendrouillonne - Tit-l'Ourson - Le Prince des dorés - La Belle et la Bête - Les Trois Grues - Le Ruban vert - Le Cheval Bavard - Poilue - L'Eau de la Fontaine de vue - La Tourtonne - Rosalie ou L'Assiette d'or - Tit-Jean et les cachettes - Le Cheval Fallada - Grand Jack - Tit-Page et la princesse Maranda - Résumés des contes déjà publiés - Résumés des contes incomplets - La sociosémiotique et le français parlé au Québec.
The Art and Identity Crisis of Yasuo Kuniyoshi
"A few short days has changed my status in this country, although I myself have not changed at all."
On December 8, 1941, artist Yasuo Kuniyoshi (1889-1953) awoke to find himself branded an "enemy alien" by the U.S. government in the aftermath of Japan’s attack on Pearl Harbor. The historical crisis forced Kuniyoshi, an émigré Japanese with a distinguished career in American art, to rethink his pictorial strategies and to confront questions of loyalty, assimilation, national and racial identity that he had carefully avoided in his prewar art. As an immigrant who had proclaimed himself to be as "American as the next fellow," the realization of his now fractured and precarious status catalyzed the development of an emphatic and conscious identity construct that would underlie Kuniyoshi’s art and public image for the remainder of his life.
Drawing on previously unexamined primary sources, Becoming American? is the first scholarly book in over two decades to offer an in-depth and critical analysis of Yasuo Kuniyoshi’s pivotal works, including his "anti-Japan" posters and radio broadcasts for U.S. propaganda, and his coded and increasingly enigmatic paintings, within their historical contexts. Through the prism of an identity crisis, the book examines Kuniyoshi’s imagery and writings as vital means for him to engage, albeit often reluctantly and ambivalently, in discussions about American democracy and ideals at a time when racial and national origins were grounds for mass incarceration and discrimination. It is also among the first scholarly studies to investigate the activities of Americans of Japanese descent outside the internment camps and the intense pressures with which they had to deal in the aftermath of Pearl Harbor.
As an art historical book, Becoming American? foregrounds broader historical debates of what constituted American art, a central preoccupation of Kuniyoshi’s artistic milieu. It illuminates the complicating factors of race, diasporas, and ideology in the construction of an American cultural identity. Timely and provocative, the book historicizes and elucidates the ways in which "minority" artists have been, and continue to be, both championed and marginalized for their cultural and ethnic "difference" within the twentieth-century American art canon.
Making an Ethnic Identity in the Appalachian South
Appalachian legend describes a mysterious, multiethnic population of exotic, dark-skinned rogues called Melungeons who rejected the outside world and lived in the remote, rugged mountains in the farthest corner of northeast Tennessee. The allegedly unknown origins of these Melungeons are part of what drove this legend and generated myriad exotic origin theories. Though nobody self-identified as Melungeon before the 1960s, by the 1990s “Melungeonness” had become a full-fledged cultural phenomenon, resulting in a zealous online community and annual meetings where self-identified Melungeons gathered to discuss shared genealogy and history. Although today Melungeons are commonly identified as the descendants of underclass whites, freed African Americans, and Native Americans, this ethnic identity is still largely a social construction based on local tradition, myth, and media.
In Becoming Melungeon, Melissa Schrift examines the ways in which the Melungeon ethnic identity has been socially constructed over time by various regional and national media, plays, and other forms of popular culture. Schrift explores how the social construction of this legend evolved into a fervent movement of a self-identified ethnicity in the 1990s. This illuminating and insightful work examines these shifting social constructions of race, ethnicity, and identity both in the local context of the Melungeons and more broadly in an attempt to understand the formation of ethnic groups and identity in the modern world.
Multiethnic Identities and Communities in San Diego
Becoming Mexipino is a social-historical interpretation of two ethnic groups, one Mexican, the other Filipino, whose paths led both groups to San Diego, California. Rudy Guevarra traces the earliest interactions of both groups with Spanish colonialism to illustrate how these historical ties and cultural bonds laid the foundation for what would become close interethnic relationships and communities in twentieth-century San Diego as well as in other locales throughout California and the Pacific West Coast.Through racially restrictive covenants and other forms of discrimination, both groups, regardless of their differences, were confined to segregated living spaces along with African Americans, other Asian groups, and a few European immigrant clusters. Within these urban multiracial spaces, Mexicans and Filipinos coalesced to build a world of their own through family and kin networks, shared cultural practices, social organizations, and music and other forms of entertainment. They occupied the same living spaces, attended the same Catholic churches, and worked together creating labor cultures that reinforced their ties, often fostering marriages. Mexipino children, living simultaneously in two cultures, have forged a new identity for themselves. Their lives are the lens through which these two communities are examined, revealing the ways in which Mexicans and Filipinos interacted over generations to produce this distinct and instructive multiethnic experience. Using archival sources, oral histories, newspapers, and personal collections and photographs, Guevarra defines the niche that this particular group carved out for itself.