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"Odem, Mary E"
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Immigration Politics in the New Latino South
Odem comments on Ray Mohl's article examining the rise of the South and Alabama in particular as new immigrant destinations, the economic incorporation of immigrant workers in key sectors of Alabama's economy, and the impact of Latino immigration on the southern racial landscape. In the \"Politics of Expulsion,\" Mohl turns to the political dimensions of this subject, providing an incisive analysis of the recent emergence of nativist politics in Alabama. Led by Republican lawmakers and with strong guidance from the nation's leading immigration restriction organization, Alabama passed one of the most draconian state immigration control laws in the country. The campaign for HB 56 was significant in that it \"brought nativism and xenophobia into the political mainstream in Alabama.\" Alabama was not alone among southern states: from 2010 to 2012, immigration exclusion laws were hotly debated in Georgia, South Carolina, Mississippi, Louisiana, and Tennessee. The rise of nativism followed two decades of large-scale Latin American immigration to the region, and the widespread incorporation of Latino workers into urban, suburban, and rural industries throughout the South.
Journal Article
Our Lady of Guadalupe in the New South: Latino Immigrants and the Politics of Integration in the Catholic Church
Latin American immigrants no doubt are transforming the religious landscape of Georgia and other parts of the southeastern US. With the high levels of immigration over the last two decades, Latino Catholics now outnumber Euro-American Catholics in Atlanta and Georgia, though many are not officially registered with the Church. Still, the position of Latin American immigrants within the Archdiocese and parishes remains uncertain and contested.
Journal Article
Unsettled in the Suburbs
On April 10, 2006, Atlanta witnessed one of the largest marches and rallies for social justice since the civil rights era. Fifty thousand people, the vast majority Latino, walked a three-mile loop from the Plaza Fiesta shopping center down Dresden Avenue and then listened to speeches by local Latino, African American, and white politicians and activists. Marchers in Atlanta were part of nationwide demonstrations that brought millions of immigrants and their supporters to the streets to call on Congress to offer legal status and citizenship to millions of undocumented immigrants and to protest a proposed House bill that would speed
Book Chapter
Indigenous Immigrants, Religion, and the Struggle for Belonging in the United States
On a Saturday evening in February 2003, more than 400 indigenous people from the Guatemala highlands gathered in the assembly hall of a public school in Cherokee County, Georgia to celebrate the Maya Catholic feast day of Santa Eulalia. Santa Eulalia is the patron saint and name of a town (municipio) in the department of Huehuetenango, Guatemala where many of the Q'anjob'al Maya living in north Georgia come from. The crowd in the middle school also included Maya from the departments of San Marcos, Quiché, and Chimaltenango who speak different Maya languages including Mam, Quiché, and Chuj. Most of the immigrants at the event were teenage and adult men between the ages of 15 and 40 who worked in poultry-processing plants and construction sites in the region. They were joined by a small group of Maya women and children who had migrated north to join husbands and fathers. The celebration, which was organized by Pastoral Maya, a Maya Catholic association formed by immigrants several years earlier, was a strange and unusual sight in Cherokee County, a predominantly white, Protestant region in the northern part of the sprawling Atlanta metropolitan area.
Book Chapter
The Church in the Barrio: Mexican American Ethno-Catholicism in Houston
Despite the marginalization and discrimination they faced in the U.S. Catholic Church, Mexicans relied on their faith to support social and community life in Houston barrios from the building of the first immigrant churches in the early twentieth century to the emergence of the Chicano social justice movement in the 1960s.
Book Review
