Second-generation Central Americans and the formation of an ethnoracial identity in Los Angeles

Identities ◽  
2019 ◽  
Vol 27 (2) ◽  
pp. 133-152 ◽  
Author(s):  
Ariana J. Valle
2007 ◽  
Vol 4 (1) ◽  
pp. 189-205 ◽  
Author(s):  
Min Zhou ◽  
Jennifer Lee

AbstractAs the new second generation comes of age in the twenty-first century, it is making an indelible imprint in cities across the country, compelling immigration scholars to turn their attention to this growing population. In this essay, we first review the extant literature on immigrant incorporation, with a particular focus on the mobility patterns of the new second generation. Second, we critically evaluate the existing assumptions about the definitions of and pathways to success and assimilation. We question the validity and reliability of key measures of social mobility, and also assess the discrepancy between the “objective” measures often used in social science research and the “subjective” measures presented by members of the second generation. Third, we examine the identity choices of the new second generation, focusing on how they choose to identify themselves, and the mechanisms that underlie their choice of identities. We illuminate our review with some preliminary findings from our ongoing qualitative study of 1.5- and second-generation Mexicans, Chinese, and Vietnamese in Los Angeles. In doing so, we attempt to dispel some myths about group-based cultures, stereotypes, and processes of assimilation.


2019 ◽  
Vol 18 (1) ◽  
pp. 151-172
Author(s):  
María G. Rendón

I advance knowledge on the cultural outlooks of inner city second–generation Latinos, specifically their views about getting ahead. I draw on a longitudinal study of 42 young men transitioning to adulthood from two neighborhoods in Los Angeles close to 150 interviews. Researchers have suggested urban contexts negatively impact the cultural outlooks of young men. I find urban conditions do not uniformly impinge on the outlooks of Latinos, but interact with their migrant histories and social capital. Specifically, Latinos’ segregation informs their beliefs in the American opportunity structure and their social support ties their faith in their ability to get ahead. Most respondents are “resolute optimists”: strong believers in the American Dream and optimistic about their chances to succeed. “Determined young men” lose faith in the American Dream but persevere, while “self–blamers” are harsh critics not of the American opportunity structure but their personal choices and behavior. Latinos’ outlooks vary and are fluid, shifting with structural conditions.


Author(s):  
Mario T. García

This chapter concerns the preparation of the sanctuary movement at La Placita Church in downtown Los Angeles. In 1981, Fr. Olivares was transferred by his order to this church at the same time that thousands of Central Americans entered into the United States seeking refugee status after fleeing civil wars and repression in El Salvador and Guatemala. Fr. Olivares immediately embraced them as children of God and commenced programs at La Placita to assist them. He fed and clothed the refugees, and provided health services, legal services, and other forms of assistance. The most controversial part of this outreach was allowing some of the men to sleep overnight in the church itself. All of these activities prepared the way for Fr. Olivares to formally declare his church a public sanctuary.


2008 ◽  
Vol 40 (S1) ◽  
pp. 129-139
Author(s):  
Ketu H. Katrak

This essay explores innovations in contemporary Indian dance based in classical Indian dance, martial arts and Western dance vocabularies. Who is making change and how does change work? I delineate the parameters of contemporary Indian dance as a genre (since the 1980s) and distinguish it from Bollywood style “free” dance. I analyze the creative choreography of one prominent contemporary Indian dancer, Chennai (India) based Anita Ratnam. Ratnam's signature style, evoking the “feminine transcendental,” is rooted in Indian aesthetic along with a pan-Asian scope. Ratnam's over twenty-year dance career of solo, group, and collaborative work, along with pioneering artist, Astad Deboo, serve as role models for second-generation contemporary Indian dancers such as Los Angeles–based Post-Natyam Collective's movement explorations, among other dancers based in the diaspora.


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