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On the surface, Mexican Americans and Mexican immigrants to the United States seem to share a common cultural identity but often make uneasy neighbors. Discrimination and assimilationist policies have influenced generations of Mexican Americans so that some now fear that the status they have gained by assimilating into American society will be jeopardized by Spanish-speaking newcomers. Other Mexican Americans, however, adopt a position of group solidarity and work to better the social conditions and educational opportunities of Mexican immigrants. Focusing on the Mexican-origin, working-class city of La Puente in Los Angeles County, California, this book examines Mexican Americans’ everyday attitudes toward and interactions with Mexican immigrants—a topic that has so far received little serious study. Using in-depth interviews, participant observations, school board meeting minutes, and other historical documents, Gilda Ochoa investigates how Mexican Americans are negotiating their relationships with immigrants at an interpersonal level in the places where they shop, worship, learn, and raise their families. This research into daily lives highlights the centrality of women in the process of negotiating and building communities and sheds new light on identity formation and group mobilization in the U.S. and on educational issues, especially bilingual education. It also complements previous studies on the impact of immigration on the wages and employment opportunities of Mexican Americans.

South Central Los Angeles is often characterized as an African American community beset by poverty and economic neglect. But this depiction obscures the significant Latina/o population that has called South Central home since the 1970s. More significantly, it conceals the efforts African American and Latina/o residents have made together in shaping their community. As residents have faced increasing challenges from diminished government social services, economic disinvestment, immigration enforcement, and police surveillance, they have come together in their struggle for belonging and justice. South Central Is Home investigates the development of relational community formation and highlights how communities of color like South Central experience racism and discrimination—and how in the best of situations, they are energized to improve their conditions together. Tracking the demographic shifts in South Central from 1945 to the present, Abigail Rosas shows how financial institutions, War on Poverty programs like Headstart for school children, and community health centers emerged as crucial sites where neighbors engaged one another over what was best for their community. Through this work, Rosas illuminates the promise of community building, offering findings indispensable to our understandings of race, community, and place in U.S. society.

What Great-grandma and her daughters built on many acres in the very white rural Midwest was a space of refuge, of collective sovereignty that she had not been able to keep in West Point, Memphis, or even Detroit, where her house was ultimately claimed by the state for a highway. [...]spatially, it had everything to do with cocreating peace, safety, and love for generations of her family, even in the tiniest corner of a county that elected Donald Trump president exactly two decades after her death in 1996. Priscilla McCutcheon and LaToya Eaves invite us to their rural Black geographies to demonstrate how the King James Version of the Bible, despite its colonizing power, was integral to the emergence of Black conceptualizations of spatial liberation and placemaking in the US South. Darien Alexander Williams reviews the global Black geographic imaginaries posited by the Nation of Islam in its short-lived publication Muhammad Speaks, which circulated widely in the Black US South, enticing young people like my great-aunt Inez McMann to flow north to Detroit to experience the empowerment and pitfalls of Black collectivism and nationalism. [...]in that process, perhaps we can, with joy and relief, practice letting go of the spatial relations and practices that hinder our liberation.4 We found sanctuary on Durham's Southside, as members of St. Joseph's AME Church, one of the anchoring institutions of Hayti, a Black community proudly named for the

At a time when cities appear to be fragmenting mosaics of ethnic enclaves, it is reassuring to know there are still stable multicultural neighborhoods.Beyond Segregationoffers a tour of some of America's best known multiethnic neighborhoods: Uptown in Chicago, Jackson Heights (Queens), and San Antonio-Fruitvale in Oakland. Readers will learn the history of the neighborhoods and develop an understanding of the people that reside in them, the reasons they stay, and the work it takes to maintain each neighborhood as an affordable, integrated place to live.

This purpose of this research is to understand the role of networked narratives in social media in modulating viewer prejudice toward ethnic neighborhoods. We designed experimental videos on YouTube based on intergroup contact theory and narrative frameworks aimed at (1) gaining knowledge, (2) reducing anxiety, and (3) fostering empathy. Despite consistent storytelling across the videos, we observed significant variations in viewer emotions, especially in replies to comments. We hypothesized that these discrepancies could be explained by the influence of the surrounding digital network on the narrative’s reception. Two-stage research was conducted to understand this phenomenon. First, automated emotion analysis on user comments was conducted to identify the varying emotions. Then, we explored contextual factors surrounding each video on YouTube, focusing on algorithmic curation inferred from traffic sources, region, and search keywords. Findings revealed that negative algorithmic curation and user interactivity result in overall negative viewer emotion, largely driven by video placement and recommendations. However, videos with higher traffic originating from viewers who had watched the storyteller’s other videos result in more positive sentiments and longer visits. This suggests that consistent exposure within the channel can foster more positive acceptance of cultural outgroups by building trust and reducing anxiety. There is the need, then, for storytellers to curate discussions to mitigate prejudice in digital contexts.

Cities have always been dynamic social environments for visual and otherwise symbolic competition between the groups who live and work within them. In contemporary urban areas, all sorts of diversity are simultaneously increased and concentrated, chief amongst them in recent years being the ethnic and racial transformation produced by migration and the gentrification of once socially marginal areas of the city. Seeing Cities Change demonstrates the utility of a visual approach and the study of ordinary streetscapes to document and analyze how the built environment reflects the changing cultural and class identities of neighborhood residents. Discussing the manner in which these changes relate to issues of local and national identities and multiculturalism, it presents studies of various cities on both sides of the Atlantic to show how global forces and the competition between urban residents in 'contested terrains' is changing the faces of cities around the globe. Blending together a variety of sources from scholarly and mass media, this engaging volume focuses on the importance of 'seeing' and, in its consideration of questions of migration, ethnicity, diversity, community, identity, class and culture, will appeal to sociologists, anthropologists and geographers with interests in visual methods and urban spaces.

Urban residential integration is often fleeting-a brief snapshot that belies a complex process of racial turnover in many U.S. cities.White Flight/Black Flighttakes readers inside a neighborhood that has shifted rapidly and dramatically in race composition over the last two decades. The book presents a portrait of the life of a working-class neighborhood in the aftermath of white flight, illustrating cultural clashes that accompany racial change as well as common values that transcend race, from the perspectives of three different groups who are living it: white stayers, black pioneers, and \"second-wave\" blacks. Rachael A. Woldoff offers a fresh look at race and neighborhoods by documenting a two-stage process of neighborhood transition and focusing on the perspectives of two understudied groups: newly arriving black residents and whites who have stayed in the neighborhood. Woldoff describes the period of transition when white residents still remain, though in diminishing numbers, and a second, less discussed stage of racial change: black flight. She reveals what happens after white flight is complete: \"Pioneer\" blacks flee to other neighborhoods or else adjust to their new segregated residential environment by coping with the loss of relationships with their longer-term white neighbors, signs of community decline, and conflicts with the incoming second wave of black neighbors. Readers will find several surprising and compelling twists to the white flight story related to positive relations between elderly stayers and the striving pioneers, conflict among black residents, and differences in cultural understandings of what constitutes crime and disorder.

The culture at New Vrindaban, though at odds with the traditional context of Appalachia, does not exist in a vacuum; familiar cultural markers are juxtaposed with the anomalous - traditional Krishna robes paired with steel-toed boots and blue-collar workwear.