Midway between Billings, Montana, and Yellowstone National Park, tourists encounter the quaint little town of Red Lodge. Here one may see cowboys, Indians, and mountain men roaming a downtown that's on the National Register of Historic Places, attend a rodeo on the 4th of July, or join in a celebration of immigrants during the annual "Festival of Nations." One would hardly guess that until recently Red Lodge was really a down-and-out coal-mining town or that it was populated mainly by white Americans.

In many ways, Red Lodge is typical of western towns that have created new interpretations of their pasts in order to attract tourists through a mix of public pageants and old-timey facades. In Red Lodge and the Mythic West, Montana-born Bonnie Christensen tells how Red Lodge reinvented itself and shows that the "history" a community chooses to celebrate may be only loosely based on what actually happened in the town's past.

Tracing the story of Red Lodge from the 1880s to the present, Christensen tells how a mining town managed to endure the vagaries of the West's unpredictable extractive-industries economy. She connects Red Lodge to a myriad of larger events and historical forces to show how national and regional influences have contributed to the development of local identities, exploring how and why westerners first rejected and then embraced "western" images, and how ethnicity, wilderness, and historic preservation became part of the identity that defined one town.

Christensen takes us behind the main street facades of Red Lodge to tell a story of salesmanship, adaptation, and survival. Combining oral histories, newspapers, government records, and even minutes of organizationmeetings, she shows not only how people have used different interpretations of the past to create a sense of themselves in the present, but also how public memory is created and re-created.

Christensen's shrewd analysis transcends one place to illuminate broader trends in the region and offer a clearer understanding of the motivations behind the creation of "theme towns" throughout America. By explaining how and why we choose various versions of the past to fit who we want to be -- and who we want others to think we are -- she helps us learn more about the role of myths and myth-making in American communities, and in the process learn a little more about ourselves.

This monograph offers insights into what actually works in developing school-community connections. Topics include: school-linked service programmes; school-business partnerships; and schools and communities working together to implement youth behavioural health programmes.

The stories of four among hundreds of runaway youths treated in Slesnick's program illustrate points in this volume, which offers a summary of the information known about runaway and homeless children and teenagers. In addition to describing the breadth of this problem, this book explains different types of runaway and homeless youths, and why they leave home by choice or are asked to leave. Slesnick also explains some of the factors common to these children and their families, as well as what happens to the youths when they leave home. Direction and support are provided for parents from this clinical psychologist, who notes that there are few resources and programs across the nation designed specifically to help families with runaway youths. Told by a parent and three runaways themselves, the stories of four people trying to understand the causes and cope with the afte- effects of running away serve to illustrate research results and issues presented here. This work will be of interest not only to parents of runaways and to mental health professionals, but also to students of adolescent psychology, family psychology, and clinical child psychology.

The longevity of the Esperanza Peace and Justice Center in San Antonio, Texas, suggests that it is possible for a social change organization to simultaneously address racism, classism, sexism, homophobia, imperialism, environmental justice, and peace-and to succeed. Activism, Alliance Building, and the Esperanza Peace and Justice Center uses ethnographic research to provide an instructive case study of the importance and challenges of confronting injustice in all of its manifestations. Through building and maintaining alliances, deploying language strategically, and using artistic expression as a central organizing mechanism, The Esperanza Peace and Justice Center demonstrates the power of multi-issue organizing and intersectional/coalitional consciousness. Interweaving artistic programming with its social justice agenda, in particular, offers Esperanza a unique forum for creative and political expression, institutional collaborations, and interpersonal relationships, which promote consciousness raising, mobilization, and social change. This study will appeal to scholars of communication, Chicana feminism, and ethnography.

This book traces the development of sexuality in the child from the prenatal, through birth and up to puberty and adolescence. Very little has been written about children's sexuality in spite of a large literature on child abuse. Western society has been slow to recognize sexual experiences and conceptualizations as an important part of a child's development. This is the only work that has been written in a frank and open manner about the many sexual encounters that children have on a daily basis as part of their normal psychological development. Martinson's study is unique in that children speak for themselves in telling about their explorations, confusions, fears, and satisfactions. The book traces the life of children in their day-to-day encounters as they grow and develop. It complements and rounds out Robert Coles's important works on "The Moral Life of Children," "The Political Life of Children," and "The Spiritual Life of Children."

Although it is commonly believed that deafness and disability limits a person in a variety of ways, Valuing Deaf Worlds in Urban India describes the two as a source of value in postcolonial India. Michele Friedner argues that the experiences of deaf people offer an important portrayal of contemporary self-making and sociality under new regimes of labor and economy in India. Friedner contends that deafness actually becomes a source of value for deaf Indians as they interact with nongovernmental organizations, with employers in the global information technology sector, and with the state. In contrast to previous political economic moments, deaf Indians increasingly depend less on the state for education and employment, and instead turn to novel and sometimes surprising spaces such as NGOs, multinational corporations, multilevel marketing businesses, and churches that attract deaf congregants. They also gravitate towards each other. Their social practices may be invisible to outsiders because neither the state nor their families have recognized Indian Sign Language as legitimate, but deaf Indians collectively learn sign language, which they use among themselves, and they also learn the importance of working within the structures of their communities to maximise their opportunities. Valuing Deaf Worlds in Urban India analyses how diverse deaf people become oriented toward each other and disoriented from their families and other kinship networks. More broadly, this book explores how deafness, deaf sociality, and sign language relate to contemporary society.

Television and film not only entertain and reflect social change, they may also participate and influence these changes -- the recent success of The Full Monty and Billy Elliot show popular British comedy based on such painful social transformations.

Looking at Class brings together film and television practitioners with academic students of cultural and economic change to examine the media representation of the British working class in the twentieth century -- a time of decline for the manual working class when a complex service-based economy emerged. The book covers a large range of genres from documentaries to soaps and shows that complex cultural transitions can be communicated clearly in prose as well as in screen drama.

Exceptional communities possessing a definitive sense of place, the cities and towns presented in this book have created or re-created a style, ambience, or character that transcends the ordinary and is used as the basis for community economic development. Adapting the idea of concept marketing, these communities have found a niche or specialty to create community recognition and serve as a basis for garnering external investment, tourism, and other revenue-generating events. This book examines the use of popular and corporate culture, retail establishments, historical tradition, and surrealism in community concept marketing and profiles examples of communities from a diverse array of contexts and geographical settings. Bellows Falls, VT, for instance, a once-depressed former milltown has transformed itself to a vibrant community through an arts integrated development strategy, while Austin, MN, the home of Hormel Foods, has drawn on the town's corporate culture with the opening of a new SPAM Museum. Manchester, VT, taking a retail approach, has become a designer outlet mecca, and Walnut, IA, the state's "Antique City." Cape May, NJ, has restored its historic properties and successfully marketed itself as a seaside resort, while Holland, MI, exemplifies the surreal approach, marketing itself as a Dutch town. Considering these and other uniquely marketed communities, this book examines the elements necessary for a successful concept marketing strategy to community economic development.

Although New England boarding schools have been educating America's elite for four generations, they, along with their privileged students, rarely have been the subject of study. Living in a senior boys' dorm at a co-ed school, Sarah Chase was able to witness the inner workings of student culture and the dynamics of their peer groups. In an environment of ivy-covered buildings, institutional goals of excellence and aspirations to Ivy League colleges, the boys and girls acted extremely masculine or feminine. While girls typically worked themselves into a state of sleep deprivation and despair during exam period, the boys remained seemingly unconcerned and relaxed. As much as the girls felt pressure to be "cute" and "perfect," the boys felt pressure to be "bad ass" and the "best at everything." Tellingly, the boys thought that "it would suck" to be a girl, while over one third of the girls wanted to be male if given the chance.
From her vantage point of sitting in the back of the football and field hockey buses, attending prom and senior pranks, and listening to how students described their academic and social pressures, competition, rumors, backstabbing, sex, and partying, Chase discovered that these boys and girls shared similar values, needs and desires despite their highly gendered behavior. The large class, ethnic and individual differences in how the students perform their genders reveal the importance of culture in development and the power of individual agency. This book examines the price of privilege and uncovers how student culture reflects and perpetuates society and institutional power structures and gender ideologies.

Gecekondu settlements-or shanty towns-in large Turkish cities are mostly populated by low-income families, many of which have migrated from the villages of Central Anatolia. The rise of the Islamist party AKP in the 1990s and 2000s had a large impact on how these gecekondus are examined, and how they are perceived to reflect key issues at play in Turkish society: welfare, local identity, religious communities and the rise of civil society. Having lived in one of these neighbourhoods in Ankara, Burcu ?enturk's book sheds light on the experience of gecekondu dwelling in Turkey. By focusing on this aspect, she brings to the fore issues such as urbanisation, modernisation and development, as well as examining the impact these kinds of phenomena have on generation gaps and the role of women in Turkish society. By using the framework of the experience of three generations of gecekondu dwellers, ?enturk is able to chart the emergence, development and the gradual breakdown of social relations, and how the dynamics of these have changed during the course of the latter half of the twentieth century."

When Michael Bloomberg handed over the city to Bill de Blasio, New York and the country were experiencing record levels of income inequality. De Blasio was the first progressive elected to City Hall in twenty years. Invoking Fiorello La Guardia's name, he pledged to improve the lives of those marginalized by poverty and prejudice. Unlike La Guardia, de Blasio did not have allies in Washington like President Franklin D. Roosevelt who could effectively support his progressive agenda. As de Blasio approached the end of his first term, the situation worsened, with Donald Trump in the White House and a Republican-controlled Congress determined to further reduce social programs that help the needy. As a result, de Blasio's mayoralty is an illuminating case study of what mayors can and cannot do on their own to address economic and social inequality. As the Democratic Party attempts to reassemble a viable political coalition that cuts across boundaries of race, class and gender, de Blasio's efforts to redefine priorities in America's largest city is instructive. Joseph P. Viteritti's The Pragmatist is the first in-depth look at de Blasioboth the man himself and his policies in crucial areas such as housing, homelessness, education, and criminal justice. It is a test case for the viability of progressivism itself. Along the way, Viteritti introduces the reader to every NYC mayor since La Guardia. He covers progressives who breathed life into the "soul of the city" before the devastating fiscal crisis of 1975 put it on the brink of bankruptcy, and those post-fiscal crisis chief executives who served during times of limiting austerity. This engaging story of the rise, fall, and rebirth of progressivism in America's major urban center demonstrates that the road to progress has been a longand continuingjourney.

An avalanche of recent newspapers, weekly newsmagazines, scholarly journals, and academic books has helped to spark a heated debate by publishing warnings of a "boy crisis" in which male students at all academic levels have begun falling behind their female peers. In Learning the Hard Way, Edward W. Morris explores and analyzes detailed ethnographic data on this purported gender gap between boys and girls in educational achievement at two low-income high schools-one rural and predominantly white, the other urban and mostly African American. Crucial questions arose from his study of gender at these two schools. Why did boys tend to show less interest in and more defiance toward school? Why did girls significantly outperform boys at both schools? Why did people at the schools still describe boys as especially "smart"? Morris examines these questions and, in the process, illuminates connections of gender to race, class, and place. This book is not simply about the educational troubles of boys, but the troubled and complex experience of gender in school. It reveals how particular race, class, and geographical experiences shape masculinity and femininity in ways that affect academic performance. His findings add a new perspective to the "gender gap" in achievement.

Religion is a racialized category, even when race is not explicitly mentioned. Modern Religion, Modern Race argues that because the concepts of religion and race are rooted in the post-Enlightenment project of rethinking what it means to be human, we cannot simply will ourselves to stop using these categories. Only by acknowledging that religion is already racialized can we begin to understand how the two concepts are intertwined and how they operate in our modern world. It has become commonplace to argue that the category religion is not universal, or even very old, but is a product of Europe's Enlightenment modernization. Equally commonplace is the argument that religion is not an innocent category of analysis, but is implicated in colonial regimes of control and as such plays a role in Europe's process of identity construction of non-European "others." Current debates about race follow an eerily similar trajectory: race is not an ancient but a modern construction. It is part of the project of colonialism, and race discourse forms one of the cornerstones of modern European identity-making. Vial focuses on the development of these ideas in the late-18th and early-19th centuries in Germany. By examining the theories of Kant, Herder, and Schleiermacher, among others, Vial uncovers co-constitutive nature of race and religion, and how the two concepts are used today to make sense of the world. He shows that while we disdain the racist language of some of the founders of the religious studies discipline, our continued use of their theories leads us, unwittingly, to reiterate many of the same distinctions and hierarchies. Although it may not be time to abandon the very category of religion, with all its attendant baggage, Modern Religion, Modern Race calls for us to critically examine that baggage, and the way in which religion has always carried within it race.

The Dred Scott suit for freedom, argues Kelly M. Kennington, was merely the most famous example of a phenomenon that was more widespread in antebellum American jurisprudence than is generally recognized. The author draws on the case files of more than three hundred enslaved individuals who, like Dred Scott and his family, sued for freedom in the local legal arena of St. Louis. Her findings open new perspectives on the legal culture of slavery and the negotiated processes involved in freedom suits. As a gateway to the American West, a major port on both the Mississippi and Missouri Rivers, and a focal point in the rancorous national debate over slavery's expansion, St. Louis was an ideal place for enslaved individuals to challenge the legal systems and, by extension, the social systems that held them in forced servitude. Kennington offers an in-depth look at how daily interactions, webs of relationships, and arguments presented in court shaped and reshaped legal debates and public at titudes over slavery and freedom in St. Louis. Kennington also surveys more than eight hundred state supreme court freedom suits from around the United States to situate the St. Louis example in a broader context. Although white enslavers dominated the antebellum legal system in St. Louis and throughout the slaveholding states, that fact did not mean that the system ignored the concerns of the subordinated groups who made up the bulk of the American population. By looking at a particular example of one group's encounters with the law and placing these suits into conversation with similar en counters that arose in appellate cases nationwide Kennington sheds light on the ways in which the law responded to the demands of a variety of actors.

The United States has long thought of itself as exceptional-a nation destined to lead the world into a bright and glorious future. These ideas go back to the Puritan belief that Massachusetts would be a "city on a hill," and in time that image came to define the United States and the American mentality. But what is at the root of these convictions? John Howard Smith's A Dream of the Judgment Day explores the origins of beliefs about the biblical end of the world as Americans have come to understand them, and how these beliefs led to a conception of the United States as an exceptional nation with a unique destiny to fulfill. However, these beliefs implicitly and explicitly excluded African Americans and American Indians because they didn't fit white Anglo-Saxon ideals. While these groups were influenced by these Christian ideas, their exclusion meant they had to craft their own versions of millenarian beliefs. Women and other marginalized groups also played a far larger role than usually acknowledged in this phenomenon, greatly influencing the developing notion of the United States as the "redeemer nation." Smith's comprehensive history of eschatological thought in early America encompasses traditional and non-traditional Christian beliefs in the end of the world. It reveals how millennialism and apocalypticism played a role in destructive and racist beliefs like "Manifest Destiny," while at the same time influencing the foundational idea of the United States as an "elect nation." Featuring a broadly diverse cast of historical figures, A Dream of the Judgment Day synthesizes more than forty years of scholarship into a compelling and challenging portrait of early America.

Through an examination of interviews provided by 100 children of refugees in Cyprus, born after their family's displacement, Hadjiyanni illustrates the formation of a refugee consciousness, an identity adopted by many children who never experienced the actual displacement of their family. Focusing on the process by which a child born into a refugee family develops a refugee identity, the book identifies nine dimensions that inform this consciousness. Establishing the family as the primary transmitter of the refugee identity and the child as its constructor, the author points to the power of homeplace in forming and supporting such an identity. The book challenges the notion that refugee consciousness is a separate identity and a crisis by reinterpreting it as a resistance to adversity. Shedding new light on what it means to be a refugee, this work is a welcome addition to the field.

Beginning with a discussion of the meaning of the term refugee, and how it has been adopted by the children of some refugees in Cyprus, the author moves to an examination of the meaning of past and present to the formation of a refugee consciousness. She then looks to the causes of such identity formation, focusing on the transference of identity from parent to child, and the effects of past loss on children who have not actually experienced displacement. Housing issues are also examined as a contributing factor, as refugee housing is typically distinct, and constrained, compared to housing for native citizens of a community. The author concludes her work with a discussion of the implications of the Cyprus example for both the future and for general refugee studies.