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Книги з теми "Assimilation Era"

Автор: Grafiati

Опубліковано: 11 березня 2023

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1

International, Workshop on Plant Sulfur Metabolism (6th 2005 Kisarazu-shi Japan). Sulfur transport and assimilation in plants in the post genomic era. Leiden: Backhuys, 2005.

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2

Williams, Blair R. Anglo-Indians: Vanishing remmants of a bygone era : Anglo-Indians in India, North America, and the UK in 2000. Monroe Townships, N.J: Calcutta Tiljallah Relief, 2002.

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3

The great confusion in Indian affairs: Native Americans and whites in the progressive era. Austin: University of Texas Press, 2005.

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4

Jack, Wertheimer, ed. The Uses of tradition: Jewish continuity in the modern era. New York: Jewish Theological Seminary of America, 1992.

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5

Migration and insecurity: Citizenship and social inclusion in a transnational era. New York: Routledge, 2012.

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6

Rubén, Torregrosa Sarrión, and Segovia Antonio F, eds. Jóvenes en la era de las migraciones: Una experiencia de liderazgos comunitarios. Madrid: Khaf, 2010.

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7

Sulfur transport and assimilation in plants in the post genomic era. Leiden: Backhuys, 2005.

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8

New Children of Israel: Emerging Jewish Communities in an Era of Globalization. University of Utah Press, 2017.

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9

Taiz, Lincoln, and Lee Taiz. Roman Assimilation of Greek Myths and Botany. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190490263.003.0009.

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“Roman Assimilation of Greek Myths and Botany” traces the absorption of Greek botanical thought by the Romans. Although Roman thinkers—Cato the Elder, Varro, Virgil and Columella—wrote about agriculture, theoretical botany was largely abandoned, while the one—sex model of plants remained entrenched. Roman myths, many syncretized with Greek, reinforced the gender bias by which plants were associated with women. Chloris, Greek goddess of flowers, was assimilated to Flora, and Ceres to Demeter. Ovid recounts a story concerning Flora and Juno that symbolically connects flowers to parthenogenesis. Of Greek derived works on plants, only Pliny’s Historia Natura and Nicolaus of Damascus’ De Plantis were widely available in the Middle Ages. One interpretation of flowers by Pliny the Elder, that they were created to delight human beings, endured into of the Christian era, while St. Augustine sited the “degeneration” of plants grown from seed as “palpable evidence” for original sin.

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10

The Great Confusion in Indian Affairs: Native Americans and Whites in the Progressive Era. University of Texas Press, 2005.

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11

Holm, Tom. Great Confusion in Indian Affairs: Native Americans and Whites in the Progressive Era. de Gruyter GmbH, Walter, 2009.

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12

Mizrahi Era of Rebellion: Israel's Forgotten Civil Rights Struggle 1948-1966. Syracuse University Press, 2015.

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13

Roby, Bryan K. Mizrahi Era of Rebellion: Israel's Forgotten Civil Rights Struggle 1948-1966. Syracuse University Press, 2015.

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14

Becoming Ottomans Sephardi Jews And Imperial Citizenship In The Modern Era. Oxford University Press Inc, 2014.

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15

Department of Defense. Cuban and Salvadoran Exiles: Differential Cold War-Era U. S. Policy Impacts on Their Second-Generations' Assimilation - History of Immigration Policy, 1960s Cubans, 1980s el Salvadorans, Reception. Independently Published, 2018.

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16

Role Model and Countermodel: The Golden Age of Iberian Jewry and German Jewish Culture During the Era of Emancipation. Lexington Books/Fortress Academic, 2015.

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17

Schapkow, Carsten. Role Model and Countermodel: The Golden Age of Iberian Jewry and German Jewish Culture During the ERA of Emancipation. Lexington Books/Fortress Academic, 2016.

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18

Whitmarsh, Tim. The Jewish Novel. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199742653.003.0012.

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Is there such a thing as a Hellenistic ‘Jewish novel’, as certain recent critics have claimed? And if so, what is its status vis-à-vis the Greek novel? This chapter explores the relationship between Jewish and Greek culture in the long era before the Roman sack of Jerusalem, finding a mixture of Jewish resistance, anti-Semitism and assimilation. Some Jewish literature speaks of Greek and Jewish as immiscible, like the Maccabean texts, composed in the period of Hasmonean ‘nationalism’. In Judith, resistance to assimilation is troped as resistance to sexual union with a foreigner. Esther, however, presents a more complementary mode: the Jewish woman successfully marries the Persian king. Formally and linguistically too, much of this literature blends Greek and Jewish in a fluid way.

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19

Marovich, Robert M. Across This Land and Country. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039102.003.0007.

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This chapter discusses the emergence of a new era in gospel music during the period 1933–1939, as evidenced by the proliferation of new gospel songs. It first examines the growth of the National Convention of Gospel Choirs and Choruses and its presentation of music to promote racial pride and assimilation into the African American church community. It then considers the rise of religious radio in the early gospel era, focusing on the creation of radio shows that featured gospel choruses outside the worship service. It also looks at the American Decca Records Company and its religious recordings as part of the Decca 7000 Series, including those by Mahalia Jackson; Thomas A. Dorsey's presentation of the “Gospel Song Feast,” a collaboration between Pilgrim Gospel Chorus and First Church of Deliverance's voice choir, as his first attempt to move gospel from the altar to the auditorium and sell tickets; and First Church of Deliverance's introduction of the Hammond organ.

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20

Magnus, Shulamit. A Woman's Life. Liverpool University Press, 2015. http://dx.doi.org/10.3828/liverpool/9781906764524.001.0001.

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Pauline Wengeroff was born in 1833 into a pious Jewish family in Bobruisk. Her life, as recounted in this biography, based in part on the author's critical edition of Wengeroff's Memoirs of a Grandmother, was one of upheaval and transformation during Russian Jewry's passage from tradition to modernity. Wengeroff's narrative refracts communal experience and larger cultural, economic, and political developments through her own family life. In this, her memoirs are the basis for much new thinking about gender and modernity. This book probes Wengeroff's consciousness and social positioning as a woman of her era and argues that, though Wengeroff was well aware of the women's movement in Russia, she wrote not from a feminist perspective but as a by-product of her socialization in traditional Jewish society. This book gives readers entrée to Wengeroff's life, aspirations, and her disappointments, and raises the question of Wengeroff's actual intended audience for Memoirs of a Grandmother. Finally, the book probes the reception of Memoirs, to reveal a surprising story of the same work being read both as an apologia for tradition and for assimilation and even conversion. When Wengeroff died in 1916, the world was very different from the one in which she had grown up. Her story makes a significant contribution to Jewish women's history; to east European Jewish history; to the history of gender, acculturation, and assimilation in Jewish modernity; and to the history of Jewish writing and Jewish women's writing.

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21

Neal, Jocelyn R. Whither the Two-Step. Edited by Travis D. Stimeling. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190248178.013.18.

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This chapter describes and interprets social dance within country music’s fan culture beginning with a historical summary and then focusing on 2005–2015. It explores how dances are learned within fan communities, using the Sweetheart Schottische as a case study. It then traces the adoption of hip hop, rock, and pop into country line dancing, a return to regional differentiation of dance styles, and the migration of more traditional forms of country dancing out of country nightclubs. These shifts correspond to a significant change in how country music defines and incorporates aspects of musical history, especially the adoption of a more rock lineage. In an era marked by “bro-country,” both country music and the accompanying dance styles show an assimilation into mainstream popular culture, confronting and adapting aspects of country identity including dance that historically created a stark differentiation between country and other genres.

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22

Green-Mercado, Mayte. Visions of Deliverance. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501741463.001.0001.

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This book traces the circulation of Muslim and crypto-Muslim apocalyptic texts known as joferes through formal and informal networks of merchants, Sufis, and other channels of diffusion among Muslims and Christians across the Mediterranean from Constantinople and Venice to Morisco towns in eastern Spain. The movement of these prophecies from the eastern to the western edges of the Mediterranean illuminates strategies of Morisco cultural and political resistance, reconstructing both productive and oppositional interactions and exchanges between Muslims and Christians in the early modern Mediterranean. Challenging a historiography that has primarily understood Morisco apocalyptic thought as the expression of a defeated group that was conscious of the loss of their culture and identity, this book depicts Moriscos not simply as helpless victims of Christian oppression but as political actors whose use of end-times discourse helped define and construct their society anew. The book helps us understand the implications of confessionalization, forced conversion, and assimilation in the early modern period and the intellectual and theological networks that shaped politics and identity across the Mediterranean in this era.

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23

Bellows, Amanda Brickell. American Slavery and Russian Serfdom in the Post-Emancipation Imagination. University of North Carolina Press, 2020. http://dx.doi.org/10.5149/northcarolina/9781469655543.001.0001.

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The abolition of Russian serfdom in 1861 and American slavery in 1865 transformed both nations as Russian peasants and African Americans gained new rights as subjects and citizens. During the second half of the long nineteenth century, Americans and Russians responded to these societal transformations through a fascinating array of new cultural productions. Analyzing portrayals of African Americans and Russian serfs in oil paintings, advertisements, fiction, poetry, and ephemera housed in American and Russian archives, Amanda Brickell Bellows argues that these widely circulated depictions shaped collective memory of slavery and serfdom, affected the development of national consciousness, and influenced public opinion as peasants and freedpeople strove to exercise their newfound rights. While acknowledging the core differences between chattel slavery and serfdom, as well as the distinctions between each nation’s post-emancipation era, Bellows highlights striking similarities between representations of slaves and serfs that were produced by elites in both nations as they sought to uphold a patriarchal vision of society. Russian peasants and African American freedpeople countered simplistic, paternalistic, and racist depictions by producing dignified self-representations of their traditions, communities, and accomplishments. This book provides an important reconsideration of post-emancipation assimilation, race, class, and political power.

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24

Poo, Mu-chou, H. A. Drake, and Lisa Raphals, eds. Old Society, New Belief. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190278359.001.0001.

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In the first century of the Common Era, two new belief systems entered long-established cultures with radically different outlooks and values: in that century, missionaries started to spread the teachings of Jesus of Nazareth in the Roman empire and the Buddha in China. Both were not only ancient cultures but also cultures whose elites felt no particular urgency to adopt a new religion. Yet a few centuries later, the two new faiths had become so well established that their names were virtually synonymous with the polities they had entered as strangers. This book brings together specialists in the history and religion of Rome and China with a twofold aim. First, it wishes to explore in detail some of the similarities and differences in the processes by which each religion merged into its new cultural environment. Second, by juxtaposing the two cases, it aims to reveal aspects of these processes that are often overlooked when studying the history of just the one or the other. The approach of this volume is thematic as well as comparative. It provides a series of essays focusing on key questions and specific aspects of the very complex, multifaceted processes of accommodation, assimilation, and contestation that played out in each society. The chapters also showcase methods from different disciplines including history, philology, economic history, and religious studies.

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25

Goff, Krista A. Nested Nationalism. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501753275.001.0001.

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This book is a study of the politics and practices of managing national minority identifications, rights, and communities in the Soviet Union and the personal and political consequences of such efforts. Titular nationalities that had republics named after them in the USSR were comparatively privileged within the boundaries of “their” republics, but they still often chafed both at Moscow's influence over republican affairs and at broader Russian hegemony across the Soviet Union. Meanwhile, members of nontitular communities frequently complained that nationalist republican leaders sought to build titular nations on the back of minority assimilation and erasure. Drawing on extensive research conducted in Armenia, Azerbaijan, Dagestan, Georgia, and Moscow, the book argues that Soviet nationality policies produced recursive, nested relationships between majority and minority nationalisms and national identifications in the USSR. The book pays particular attention to how these asymmetries of power played out in minority communities, following them from Azerbaijan to Georgia, Dagestan, and Iran in pursuit of the national ideas, identifications, and histories that were layered across internal and international borders. What mechanisms supported cultural development and minority identifications in communities subjected to assimilationist politics? How did separatist movements coalesce among nontitular minority activists? And how does this historicization help us to understand the tenuous space occupied by minorities in nationalizing states across contemporary Eurasia? Ranging from the early days of Soviet power to post-Soviet ethnic conflicts, the book explains how Soviet-era experiences and policies continue to shape interethnic relationships and expectations today.

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26

Katsikas, Stefanos. Proselytes of a New Nation. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197621752.001.0001.

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The purpose of this book is to explore the conversion of Muslims to Eastern Orthodox Christianity (Orthodox Christianity) during the Greek War of Independence and the life of the converts during the war and the first three decades of the postindependence years (1821–1862). The book looks at the neophytes’ relations with the Greek and Ottoman states, as well as the ways in which the neophytes merged into Greek society. Since Greek national identity is inextricably linked to Orthodox Christianity, the book discusses the extent to which conversion assisted the neophytes’ integration into Greek society. The book aims to delve into the little-researched field of religious conversions in the Balkans in modern times, with emphasis on the conversion of Muslims to Christianity. The Greek case is not the only case in the modern Balkans where Muslims converted to Eastern Christian Orthodoxy. Pomaks, Bulgarian-speaking Muslims, were subjected to forcible conversion during the Balkan Wars (1912–1913) and in the 1940s, whereas in the Cold War era, the Bulgarian communist authorities initiated programs aimed at religious and ethnic assimilation of Pomaks and Turkish-speaking Muslims. Conversions of Muslims to Christian Orthodoxy also occurred in Serbia, Romania, and elsewhere in the Balkans. Yet, while Balkan historiography has focused on the Islamization of Christians in the region during the Ottoman period, it has paid little attention to the inverse process of Christianization of Muslims in the age of nationalism.

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27

Dewulf, Jeroen. The Pinkster King and the King of Kongo. University Press of Mississippi, 2016. http://dx.doi.org/10.14325/mississippi/9781496808813.001.0001.

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This book presents the history of the nation’s forgotten Dutch slave community and free Dutch-speaking African-Americans from seventeenth-century New Amsterdam to nineteenth-century New York and New Jersey. It also develops a provocative new interpretation of one of America’s most intriguing black folkloric traditions, Pinkster. Dewulf rejects the traditional interpretation of this celebration of a “slave king” as a form of carnival. Instead, he shows that it is a ritual rooted in mutual aid and slave brotherhood traditions. By placing Pinkster in an Atlantic context, Dewulf identifies striking parallels to royal election rituals in slave communities elsewhere in the Americas, which he relates to the ancient Kingdom of Kongo and the historical impact of Portuguese culture in West-Central Africa. Whereas the importance of African-American fraternities providing mutual aid has long been acknowledged for the post-slavery era, Dewulf’s focus on the social capital of slaves traces concern for mutual aid back to seventeenth-century Manhattan. He suggests a stronger impact of Manhattan’s first slave community on the development of African-American identity in New York and New Jersey than has hitherto been assumed. While the earliest historians working on slave culture in a North American context were mainly interested in an assumed process of assimilation according to European standards, later generations pointed out the need to look for indigenous African continuities. The findings of this book suggest the necessity to complement the latter with an increased focus on the contact Africans had with European?primarily Portuguese?culture before they were shipped as slaves to the Americas.

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28

Talusan, Mary. Instruments of Empire. University Press of Mississippi, 2021. http://dx.doi.org/10.14325/mississippi/9781496835666.001.0001.

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At the turn of the twentieth century, the United States extended its empire into the Philippines while subjugating Black Americans in the Jim Crow South. And yet, one of the most popular musical acts was a band of “little brown men,” Filipino musicians led by an African American conductor playing European and American music. The Philippine Constabulary Band and Lt. Walter H. Loving entertained thousands in concert halls and world’s fairs, held a place of honor in William Howard Taft’s presidential parade, and garnered praise by bandmaster John Philip Sousa—all the while facing beliefs and policies that Filipinos and African Americans were “uncivilized.” Author Mary Talusan draws on hundreds of newspaper accounts and exclusive interviews with band members and their descendants to compose the story from the band’s own voices. She sounds out the meanings of Americans’ responses to the band and identifies a desire to mitigate racial and cultural anxieties during an era of overseas expansion and increasing immigration of nonwhites, and the growing “threat” of ragtime with its roots in Black culture. The spectacle of the band, its performance and promotion, emphasized a racial stereotype of Filipinos as “natural musicians” and the beneficiaries of benevolent assimilation and colonial tutelage. Unable to fit Loving’s leadership of the band into this narrative, newspapers dodged and erased his identity as a Black American officer. The untold story of the Philippine Constabulary Band offers a unique opportunity to examine the limits and porousness of America’s racial ideologies, exploring musical pleasure at the intersection of Euro-American cultural hegemony, racialization, and US colonization of the Philippines.

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29

Helford, Elyce Rae. What Price Hollywood? University Press of Kentucky, 2020. http://dx.doi.org/10.5810/kentucky/9780813179292.001.0001.

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A prolific director of classic Hollywood cinema, George Cukor was known for his romantic comedies and dramas and his work with difficult leading ladies. For such work, he was labeled a “woman’s director.” He did build or enhance the careers of many strong, independent actresses, including Katharine Hepburn, Greta Garbo, Judy Holliday, Judy Garland, and Marilyn Monroe. However, the tag was also derogatory, referencing the fact of Cukor’s homosexuality. He was also called an “actor’s director,” for he emphasized his connections with his stars to draw out compelling performances even within his less effective films. Taking a queer feminist approach to these labels, the director, and his directing style, this volume explores issues of gender and sexuality within groups of Cukor pictures. Chapters reach across and among eras and genres to study small groups of films by theme, nuanced by ethnicity, class, and race. Topics covered include female friendships, the male alcoholic, domesticity and ethnic assimilation, gender performance, drag acts, and queer musical excess.

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30

Klyaus, Vladimir L. Russian Folklore on the Hills of Manchuria. Research, Texts, Commentary. A.M. Gorky Institute of World Literature of the Russian Academy of Sciences, 2022. http://dx.doi.org/10.22455/978-5-9208-0681-9.

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The book Russian Folklore on the Hills of Manchuria is the result of many years of field research by the author aimed at recording and studying the folklore of Chinese Russians living in the urban district of Ergun, Hulunbuir aimag, Inner Mongolia Autonomous Region, China, located on the border with the Trans-Baikal region of the Russian Federation. The older generation of Chinese-Russian “mestizos” preserved the language and folk repertoire of their Russian mothers and grandmothers who came to China after the Civil War (1918-1922) and before the era of rapid socio-political and economic change in the USSR. Russian Folklore on the Hills of Manchuria presents tales, mythological stories, legends, songs, charms and “chastushki” of the Chinese Russians in Manchuria for the first time. This is the most complete collection of their folklore, which for almost a century has existed in isolation from the maternal tradition of Eastern Transbaikal. Developing independently and assimilating foreign ethnic elements, this tradition has nevertheless preserved genre forms characteristic of the oral literature of Russian inhabitants of the Transbaikal Region of the turn of the 19th-20th centuries. The book is intended for folklorists, linguists, ethnologists, ethno-musicologists, culturologists, and researchers of the Russian-Chinese borderlands.

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