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Books on the topic 'Canadian Middle Eastern Immigrants'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Hoffman, Gail L. Imports and immigrants: Near Eastern contacts with Iron Age Crete. Ann Arbor: University of Michigan Press, 1997.

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2

Alfaro-Velcamp, Theresa. So far from Allah, so close to Mexico: Middle Eastern immigrants in modern Mexico. Austin: University of Texas Press, 2007.

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3

Alfaro-Velcamp, Theresa. So far from Allah, so close to Mexico: Middle Eastern immigrants in modern Mexico. Austin, TX: University of Texas Press, 2007.

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4

C, Aswad Barbara, and Bilgé Barbara 1931-, eds. Family and gender among American Muslims: Issues facing Middle Eastern immigrants and their descendants. Philadelphia: Temple University Press, 1996.

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5

Longing & belonging: Asian, Middle Eastern, Latin American and African peoples in New Zealand. Wellington [N.Z.]: Dunmore Pub., 2010.

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6

Lynn, McDonald. Migrant sex workers from Eastern Europe and the former Soviet Union: The Canadian case. Ottawa: Status of Women Canada, 2000.

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7

Scheffold, Margot. Doppelte Heimat?: Zur literarischen Produktion arabischsprachiger Immigranten in Argentinien. Berlin: K. Schwarz, 1993.

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8

Morin, Jean H. Operation Friction, 1990-1991: The Canadian forces in the Persian Gulf. Toronto: Dundurn Press, 1997.

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9

Brooke, Moore, Timoshkina Natalya, Canada. Status of Women Canada. Policy Research., and Canada. Condition féminine Canada. Recherche en matière de politiques., eds. Migrant sex workers from Eastern Europe and the former Soviet Union : the Canadian case =: Les travailleuses migrantes du sexe originaires d'Europe de l'Est et de l'ancienne Union soviétique : le dossier canadien. Ottawa, Ont: Status of Women Canada = Condition féminine Canada, 2000.

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10

Emigration, nation, vocation: The literature of English emigration to Canada, 1825-1900. East Lansing: Michigan State University Press, 2009.

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11

Morin, Jean H. Operation Friction, 1990-1991. Toronto: Dundurn Press, 1997.

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12

Lavie, Smadar. The poetics of military occupation: Mzeina allegories of Bedouin identity under Israeli and Egyptian rule. Berkeley: University of California Press, 1990.

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13

Bhana, Surendra. Setting down roots: Indian migrants in South Africa, 1860-1911. Johannesburg: Witwatersrand University Press, 1990.

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14

Middle Eastern Immigrants. Mason Crest, 2016.

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15

Elkashouty, Eman Elsayed. PREVENTIVE BEHAVIOR FOR CORONARY ARTERY DISEASE AMONG MIDDLE EASTERN IMMIGRANTS. 1996.

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16

Hoffman, Gail L. Imports and Immigrants: Near Eastern Contacts with Iron Age Crete. University of Michigan Press, 1998.

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17

Canada. Dept. of Agriculture., ed. The Eastern Townships: Information for intending emigrants. Ottawa: Dept. of Agriculture, 1986.

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18

Alfaro-Velcamp, Theresa. So Far from Allah, So Close to Mexico: Middle Eastern Immigrants in Modern Mexico. University of Texas Press, 2007.

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19

(Editor), Barbara C. Aswad, and Barbara Bilge (Editor), eds. Family and Gender Among American Muslims: Issues Facing Middle Eastern Immigrants and Their Descendants. Temple University Press, 1996.

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20

(Editor), Barbara C. Aswad, and Barbara Bilge (Editor), eds. Family and Gender Among American Muslims: Issues Facing Middle Eastern Immigrants and Their Descendants. Temple University Press, 1996.

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21

So Far from Allah, So Close to Mexico: Middle Eastern Immigrants in Modern Mexico. University of Texas Press, 2007.

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22

Alfaro-Velcamp, Theresa. So Far from Allah, So Close to Mexico: Middle Eastern Immigrants in Modern Mexico. de Gruyter GmbH, Walter, 2009.

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23

Ethiopian Jewish Immigrants in Israel: The Homeland Postponed (SOAS Centre of Near & Middle Eastern Studies). RoutledgeCurzon, 2001.

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24

The Eastern townships: Information for intending settlers. 4th ed. Ottawa: Dept. of Agriculture, 1986.

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25

Canada. Dept. of Agriculture., ed. The Eastern Townships: Information for intending emigrants. Ottawa: Dept. of Agriculture, 1879., 1986.

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26

The Eastern townships: Information for intending settlers. Ottawa: Dept. of Agriculture, 1993.

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27

Morin/Gimblett and Jean H. Morin. Canadian Forces in Persian Gulf(english). Dundurn Press, 1997.

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28

Scheffold, Margot. Doppelte Heimat?: Zur Literarischen Produktion Arabischsprachiger Immigranten in Argentinien. Klaus-Schwarz-Verlag GmbH, 2021.

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29

Gimblett, Richard H., and Jean H. Morin. Operation Friction 1990-1991: The Canadian Forces in the Persian Gulf. Dundurn Press, 1997.

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30

Gimblett, Richard H., and Jean H. Morin. Operation Friction 1990-1991: The Canadian Forces in the Persian Gulf. Dundurn Press, 1997.

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31

Gimblett, Richard H., and Jean H. Morin. Operation Friction 1990-1991: The Canadian Forces in the Persian Gulf. Dundurn Press, 1997.

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32

Lavie, Smadar. Poetics of Military Occupation: Mzeina Allegories of Bedouin Identity under Israeli and Egyptian Rule. University of California Press, 1990.

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33

Lavie, Smadar. The Poetics of Military Occupation: Mzeina Allegories of Bedouin Identity Under Israeli and Egyptian Rule. University of California Press, 1991.

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34

Lavie, Smadar. Poetics of Military Occupation: Mzeina Allegories of Bedouin Identity under Israeli and Egyptian Rule. University of California Press, 1990.

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35

Bhana, Surendra, and Joy B. Brain. Setting Down Roots: Indian Migrants in South Africa. Witwatersrand Univ Pr, 1989.

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36

Deek, Akram Al. Writing Displacement: Home and Identity in Contemporary Post-Colonial English Fiction. Palgrave Macmillan, 2017.

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37

Deek, Akram Al. Writing Displacement: Home and Identity in Contemporary Post-Colonial English Fiction. Palgrave Macmillan, 2016.

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38

Writing Displacement: Home and Identity in Contemporary Post-Colonial English Fiction. Palgrave Macmillan, 2016.

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39

Roeber, A. G. The Orthodox Christians and the Bible. Edited by Paul C. Gutjahr. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190258849.013.37.

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Orthodox Christians (Eastern or Oriental) regard the Bible as an integral but not exclusive part of tradition. They have historically encountered the Bible primarily through their liturgical worship. No fixed “canon” describes the role of the Bible in Orthodoxy. The history of the Orthodox Bible in America moved in stages that reflected the mission to First Peoples, arrival of Middle Eastern and Eastern European immigrants, and the catastrophic impact of the Bolshevik Revolution in Russia on Orthodox communities in America. Recovery from the fragmented, ethno-linguistic expressions of Orthodoxy occurred only after World War II. Orthodox biblical scholarship began in earnest in those years and today Orthodox biblical scholars participate in national and international biblical studies and incorporate scholarly approaches to biblical study with patristic commentary and perspectives. Parish-level studies and access to English translations have proliferated although New Testament studies continue to outpace attention given to the Hebrew Bible.

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40

Warner, R. Stephen. Ethnicity, Race, and Religion beyond Protestant, Catholic, and Jewish Whites. Edited by Ronald H. Bayor. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199766031.013.025.

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As argued by Will Herberg in the 1950s, religion remains a key to the incorporation of minority groups in America, notwithstanding—indeed, precisely because of—the fact that post-1965 immigrants to the United States have been overwhelmingly nonwhites of non-European origin. In contrast to the increasingly secular culture of Europe, the cultures of the Asian, Middle Eastern, Latin American, and African countries of origin of most of today’s immigrants remain highly religious (with the exception of China). In the face of racial prejudice, Hindus from India; Muslims from South Asia, the Middle East, and elsewhere; Protestants from Korea; and Catholics from Mexico are among the minorities who avail themselves of the constitutional rights and cultural status accorded to religious (more than to racial or ethnic) identities specifically in the United States to become accepted members of the community.

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41

Rondinone, Troy. “And the Winner—Television!”. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037375.003.0002.

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This chapter traces boxing's crooked path to respectability in order to gain an understanding the incredible success of TV boxing in the middle of the twentieth century. Boxing was born in the late 1800s, when the adoption of the Queensberry rules ended the old bare-knuckle days of limitless rounds, neck choking, no weight classifications, and muddy deaths. The new rules imposed uniformly sized rings, three-minute rounds, standardized judging, weight categories, and padded leather boxing gloves. The new structure fit in well with Progressive Era concerns regarding social regulation and masculine regeneration. America was changing dramatically in the decades between the end of the Civil War and start of the First World War. Millions of non-English speaking New Immigrants from southern and eastern Europe poured into America's ports. By the 1940s, a single Mafia family managed to dominate the fight racket, led by a hit man named Frankie Carbo. When boxing came to television, the mob did not leave. In fact, it skimmed more money than ever. Home audiences were unaware that Gillette and the mob brought them the Friday Night Fights.

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42

Kosstrin, Hannah. Honest Bodies. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199396924.001.0001.

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Honest Bodies: Revolutionary Modernism in the Dances of Anna Sokolow argues that Sokolow’s choreography circulated American modernism among Jewish and communist channels of the international Left from the 1930s to the 1960s in the United States, Mexico, and Israel. Integrating archival materials, interviews, and theories from dance, Jewish, and gender studies, this book illuminates Sokolow’s choreography for social change alongside her teaching of Martha Graham’s technique. Tracing dances with her companies Dance Unit, La Paloma Azul, Lyric Theatre, and Anna Sokolow Dance Company, along with presenters and companies including the Negro Cultural Committee, the New York State Committee for the Communist Party, Nuevo Grupo Mexicano de Clásicas y Modernas, and Inbal Dance Theater, this book highlights Sokolow’s work among developments in ethnic definitions, diaspora, and nationalism in the United States, Mexico, and Israel. Critical reception documented Sokolow’s career from a leading proletarian choreographer to one of modernist alienation, and reflected the assimilation of her generation of Jews, children of Eastern European immigrants, from the marginalized working class to the American middle-class mainstream. Equally affected by the Holocaust and the Second Red Scare, Sokolow’s choreography evidences her political–aesthetic statements that resonate as clearly in today’s political climate as they did then. Sokolow’s kinesthetic imprints circulated American corporeality through modern dance training, as her students in New York, Mexico City, and Tel Aviv fit their bodies into Graham’s codified shapes. Honest Bodies details how cultural ideologies circulate internationally through choreography and dancers’ physicalities and how American modernism influenced and was influenced by this circulation’s physical residue.

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43

Phillips, Victoria. Martha Graham's Cold War. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190610364.001.0001.

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“I am not a propagandist,” declared the matriarch of American modern dance, Martha Graham, while on her State Department–funded tour in 1955. Graham’s claim inspires questions: the United States government exported Graham and her company internationally to more than thirty nations in Asia, Europe, Eastern Europe, and the Middle East, representing every seated president from Dwight D. Eisenhower through Ronald Reagan, and planned under George H. W. Bush. Although in the diplomatic field she was titled the “Picasso of modern dance,” and in later years “Forever Modern,” Graham was known to proclaim, “I am not a modernist.” In addition, she declared, “I am not a liberationist,” yet she intersected with politically powerful women such as Eleanor Roosevelt; Eleanor Dulles, sister of Eisenhower’s Dulles brothers in the State Department and CIA; Jackie Kennedy Onassis; Betty Ford; and political matriarch Barbara Bush. While bringing religious characters inspired by the Bible and the American frontier to the stage in a battle against the atheist communists, Graham insisted, “I am not a missionary.” To her abstract, mythic and biblical works, she added the trope of the American frontier. While her work promoted the United States as modern and culturally sophisticated, her casting promoted a vision of America as racially and culturally integrated. During the Cold War, the reconfigured history of modernism as apolitical in its expression of “the heart and soul of mankind” met political needs abroad with Graham’s tours. With her modernism, Graham demonstrated the power of the individual, republicanism, immigrants, and ultimately freedom from walls and metaphorical fences with the unfettered language of movement and dance as cultural diplomacy.

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