Son Jarocho was born as the regional sound of Veracruz but over time became a Mexican national genre, even transnational, genre-a touchstone of Chicano identity in the United States. Mario Barradas and Son Jarocho traces a musical journey from the Gulf Coast to interior Mexico and across the border, describing the transformations of Son Jarocho along the way. This comprehensive cultural study pairs ethnographic and musicological insights with an oral history of the late Mario Barradas, one of Son Jarocho's preeminent modern musicians. Chicano musician Francisco Gonzalez offers an insider's account of Barradas's influence and Son Jarocho's musical qualities, while Rafael Figueroa Hernandez delves into Barradas's recordings and films. Yolanda Broyles-Gonzalez examines the interplay between Son Jarocho's indigenous roots and contemporary role in Mexican and US society. The result is a nuanced portrait of a vital and evolving musical tradition.

The experience of Central Americans in the United States is marked by a vicious contradiction. In entertainment and information media, Salvadorans, Guatemalans, Nicaraguans, and Hondurans are hypervisible as threatening guerrillas, MS-13 gangsters, maids, and "forever illegals." Central Americans are unseen within the broader conception of Latinx community, foreclosing avenues to recognition. Yajaira M. Padilla explores how this regime of visibility and invisibility emerged over the past forty years-bookended by the right-wing presidencies of Ronald Reagan and Donald Trump-and how Central American immigrants and subsequent generations have contested their rhetorical disfiguration. Drawing from popular films and TV, news reporting, and social media, Padilla shows how Central Americans in the United States have been constituted as belonging nowhere, imagined as permanent refugees outside the boundaries of even minority representation. Yet in documentaries about cross-border transit through Mexico, street murals, and other media, US Central Americans have counteracted their exclusion in ways that defy dominant paradigms of citizenship and integration.

Thinking through anti, post, and decolonial theories, this book examines, analyses, and conceptualises 'visibly Muslim' Lebanese women's lived experiences of discrimination, assault, wounding, and erasure. Based on in-depth research alongside over 100 Sunni and Shia participant between 2017 and 2019 it situates these experiences at the intersection of the local and the global and argues for their conceptualisation as a form of structural and lived anti-Muslim racism. In doing this, it discusses the convergences and divergences of anti-Muslim racism in Lebanon with anti-Muslim racism in other parts of both the global north and the global south. It examines the production of this racialisation as well as its workings across spheres of public, private, work, and state - including an analysis of internalised self-hate. It further explores various forms of resistance and negotiation and the contemporary possibilities and impossibilities of working beyond the epistemic framework of Eurocentric modernity. As the first in-depth and extensive study of anti-Muslim racism within Muslim-majority and Arab-majority spaces, it offers an urgent and timely redress to multiple gaps and biases in the study of the Muslim-majority and Arab-majority worlds as well as racialisation broadly and Islamophobia specifically.

This special issue advances transnational feminist approaches to the globally proliferating phenomenon of anti-Muslim racism. The contributors trace the global circuits and formations of power through which anti-Muslim racism travels, operates, and shapes local contexts. The essays center attention on and explore the gendered, sexualized, and racialized forms of anti-Muslim oppression and resistance in modern social theory, law, protest cultures, social media, art, and everyday life in the United States and transnationally. The contributors illuminate the complex nature of global anti-Muslim racism through various topics including Islamophobia in the context of race, gender, and religion; hate crimes; the sexualization of Islam in social media; queer Muslim futurism; the connection between secularism and feminism in Pakistan; the racialization of Muslims in the early Cold War period; and anti-Muslim racism in Russia. Together the essays provide a complex picture of the multifaceted nature of the worldwide spread of anti-Muslim racism. Contributors. Evelyn Alsultany, Natasha Bakht, Zulfikar Ali Bhutto, Taneem Husain, Amina Jamal, Amina Jarmakani, Zeynep K. Korkman, Minoo Moellem, Nadine Naber, Tatiana Rabinovich, Sherene H. Razack, Tom Joseph Abi Samra, Elora Shehabuddin, Saiba Varma

Despite their best intentions, professionals in the helping fields are influenced by a deficit perspective that is pervasive in research, theory, training programs, workforce preparation programs, statistical data, and media portrayals of marginalized groups. They enter their professions ready to fix others and their interactions are grounded in an assumption that there will be a problem to fix. They are rarely taught to approach their work with a positive view that seeks to identify the existing strengths and assets contributed by individuals who are in difficult circumstances. Moreover, these professionals are likely to be entirely unaware of the deficit-based bias that influences the way they speak, act, and behave during those interactions. Reconstructing Perceptions of Systemically Marginalized Groups demonstrates that all individuals in marginalized groups have the potential to be successful when they are in a strengths-based environment that recognizes their value and focuses on what works to promote positive outcomes, rather than on barriers and deficits. Covering key topics such as education practices, adversity, and resilience, this reference work is ideal for industry professionals, administrators, psychologists, policymakers, researchers, academicians, scholars, instructors, and students.

Little known in America but venerated as a martyr in Iran, Howard Baskerville was a twenty-two-year-old Christian missionary from South Dakota who traveled to Persia (modern-day Iran) in 1907 for a two-year stint teaching English and preaching the gospel. He arrived in the midst of a democratic revolution-the first of its kind in the Middle East-led by a group of brilliant young firebrands committed to transforming their country into a fully self-determining, constitutional monarchy, one with free elections and an independent parliament. The Persian students Baskerville educated in English in turn educated him about their struggle for democracy, ultimately inspiring him to leave his teaching post and join them in their fight against a tyrannical shah and his British and Russian backers. "The only difference between me and these people is the place of my birth," Baskerville declared, "and that is not a big difference." In 1909, Baskerville was killed in battle alongside his students, but his martyrdom spurred on the revolutionaries who succeeded in removing the shah from power, signing a new constitution, and rebuilding parliament in Tehran. To this day, Baskerville's tomb in the city of Tabriz remains a place of pilgrimage. Every year, thousands of Iranians visit his grave to honor the American who gave his life for Iran. In this rip-roaring tale of his life and death, Aslan gives us a powerful parable about the universal ideals of democracy-and to what degree Americans are willing to support those ideals in a foreign land. Woven throughout is an essential history of the nation we now know as Iran-frequently demonized and misunderstood in the West. Indeed, Baskerville's life and death represent a "road not taken" in Iran. Baskerville's story, like his life, is at the center of a whirlwind in which Americans must ask themselves: How seriously do we take our ideals of constitutional democracy and whose freedom do we support?

This volume focuses on the migration and acculturation of images in Jewish culture and how that reflects intercultural exchange. Gender aspects of Jewish art are also highlighted, as is the role of images in interreligious encounters. Other topics covered include the history, codicology, and iconography of a Haggadah produced in the late fifteenth century.

As early as 1947, Black parents in rural South Carolina began seeking equal educational opportunities for their children. After two unsuccessful lawsuits, these families directly challenged legally mandated segregation in public schools with a third lawsuit in 1950, which was eventually decided in Brown v. Board of Education. Amidst the Black parents' resistance, Elizabeth Avery Waring, a twice-divorced northern socialite, and her third husband, federal judge J. Waties Waring, launched a rhetorical campaign condemning white supremacy and segregation. In a series of speeches, the Warings exposed the incongruity between American democratic ideals and the reality for Black Americans in the Jim Crow South. They urged audiences to pressure elected representatives to force southern states to end legal segregation. Wanda Little Fenimore employs innovative research methods to recover the Warings' speeches that said the unsayable about white supremacy. When the couple poked at the contradiction between segregation and "all men are created equal," white supremacists pushed back. As a result, the couple received both damning and congratulatory letters that reveal the terms upon which segregation was defended and the reasons those who opposed white supremacy remained silent. Using rich archival materials, Fenimore crafts an engaging narrative that illustrates the rhetorical context from which Brown v. Board of Education arose and dispels the notion that the decision was inevitable. The first full-length account of the Warings' rhetoric, this multilayered story of social progress traces the symbolic battle that provided a locus for change in the landmark Supreme Court decision.