All too often, the question of Muslim minorities in Europe and America is discussedsolely in socioeconomic terms or with a simplistic focus on the Islamicreligion and its purported incompatibility with democracy. This article focusesinstead on the secularism of Western host societies as a major factor in the integrationof Muslim minorities. It compares French and American secularismand argues that while French-style secularism has contributed to present tensionsbetween French Muslims and the French state, American secularism hasfacilitated the integration of Muslims in the United States—even after 9/11.
Its Consequences for Secularism
Whither “Partners in Leadership”?
Background Distance and comparative brevity leave German-American history less traumatic than that between Germany and most of Europe. At the time the United States declared independence in 1776, Germany remained divided into roughly 300 principalities
This article considers the impact of cross-country air and interstate highway travel on changing conceptions of the land and regions of the United States. Focusing on air passenger and highway maps, promotional materials, and passenger and driver accounts from between the 1920s and the 1970s, it explores how airline and highway-based portraits transformed from highly detailed, if at times comical, representations of the nation's land and people to increasingly simplified and schematized visions of mere lines across space. These changes encouraged a steady erasure of formerly conceived regions and a growing imagining of the great center of the United States as “flyover country,” a place that needed to be quickly traversed to get to somewhere that actually matters.
The Impact of the COVID-19 Pandemic on Social Connectedness and Isolation in Low-Income Communities
Allison A. Parsons, Danielle Maholtz, Jamaica Gilliam, Haleigh Larson, Dan Li, Sophia J. Zhao, Brita Roy, and Carley Riley
vital condition for health and well-being ( Milstein et al. 2020 ). However, inequities in social networks exist in the United States, in part due to historical and contemporary practices of socioeconomic and racial segregation ( Putnam 2016 ). Families
travel narrative by clarifying that “It is not possible to talk about the United States without covering a bit about its politics” (1882: 26). Perhaps Mansilla's elite class status made her literary activities seem to be a genteel pastime, a situation
The Politics and Poetics of 'The Southern Problem'
Both nations were ‘made’ in the 1860s. One was proclaimed on March 17, 1861; the other began a doomed civil war for its autonomy on April 12, 1861. The architect of Italian unification, Count Camillo Cavour, did not live to see the national reality; he died a few months after the proclamation. Abraham Lincoln died before national unity was reclaimed. As a policy of unification, the victorious North dissolved monasteries without anticipating negative effects on employment and social services for the poor. The victorious North dissolved the slave labour system in the defeated states without adequately anticipating the effect on employment and social services for the poor and black. In the southern regions of Italy the primary organisation for agricultural land use was a large holding, usually owned by one family, and rented to peasants: latifundia. In the southern regions of the United States the primary organization for agricultural land use was a large holding, usually owned by one family, and worked by slave labour: plantations. Southerners in the new Italy tended to view their civilisation as separate from the new nation, ‘an ancient and glorious nation in its own right’.1 Southerners in the US tended to view their civilisation as separate within the nation as a whole, ‘ancient’ by New World standards, and ‘glorious’ by virtue of its traditions.
-constitutive relationships. I draw on the ethnographic study of son jarocho , a musical practice currently sustained and reproduced by interconnected groups of practitioners across different locations, mostly in the United States and Mexico. In 2013, I conducted
Mexicans were planning to remigrate to the United States (US). 1 Nicholas De Genova 2 writes that the autonomy of deportation, or autonomy against the “predicament of deportation … ensures that state power never has the last word.” Other authors claim
Emigration had been on their minds for years, and a surprising number of them made exploratory trips to Palestine, Switzerland or the United States after 1933. The United States, the case study presented here, crystallised into their favoured emigration
The German Rabbinate became a special role model for modern Judaism since the early nineteenth century and developed a unique capacity to negotiate and mediate group identity between group and society. Nazism destroyed German-Jewish life in central Europe, however the German Rabbinate continued to exist in refugee communities abroad, where it preserved its legacy. For the rabbinate and scholars of Judaism the United States was the most desired destination. The article will explore the conditions of the emigration process, resettlement of German refugee rabbis in the United States and explore how and where they found a place in American Judaism. It will also try to evaluate the impact this emigration has had on American Judaism and on American society.