Little of Italy? Assumed ethnicity in a New York City neighbourhood

Becker, Elisabeth

doi:10.1080/01419870.2013.868018

Cited by 14 publications

(7 citation statements)

References 30 publications

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“…As he states ([1963]1990), the point of covering is not so much to reject one's stigma, as it is to make it less noticeable. Parents never seem to reject their Somali identity, but then again, they lack the option of hiding ethnic markers in the way that white migrants may do (Becker, 2015;Valenta, 2009). They cannot pass as non-Somali.…”

Section: Discussionmentioning

confidence: 99%

‘The art of kindergarten drop off’: how young Norwegian-Somali parents perform ethnicity to avoid reports to Child Welfare Services

Handulle¹,

Vassenden²

2020

European Journal of Social Work

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Section: Discussionmentioning

confidence: 99%

‘The art of kindergarten drop off’: how young Norwegian-Somali parents perform ethnicity to avoid reports to Child Welfare Services

Handulle¹,

Vassenden²

2020

European Journal of Social Work

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“…A constructivist view of ethnicity is able to capture the ways that Serb women slip into ethnically ambiguous performances. It is able to capture the “agentive maneuvering” of stigmatized minorities as they actively negotiate the presentation of their identities (Becker, 2015: 3; Lamont and Mizrachi, 2012). But I have argued so far that a strong constructivist view of ethnicity is not able to capture the inherent and inescapable feeling of ethnicity, especially in post-war settings where ethnic and moral categories can become fastened, and where the residual affective intensity of war can charge quotidian encounters.…”

Section: The Feeling Of Ethnicitymentioning

confidence: 99%

“To me, you are not a Serb”: Ethnicity, ambiguity, and anxiety in post-war Sarajevo

Golubović

2019

Ethnicities

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The siege of Sarajevo has altered the experience of ethnicity, reconfiguring ethnic categories into moral boundaries. From 1992 to 1995, the city was held under siege by the Army of Republika Srpska, and many Sarajevan Serbs still grapple today with the feeling that others view them as aggressors. Based on one year of ethnographic fieldwork with Serb women of the pre-war generations, I describe how they intentionally make small alterations in gesture and body language in order to perform ethnic ambiguity, and avoid being read by others as Serb. While anthropological accounts have tended to use performativity to emphasize the constructed and situational nature of ethnicity, here I focus on the anxiety that drives Serb women’s performances in order to capture the inherent and inescapable feeling of ethnicity in a post-war space. I also discuss the difficulty of capturing this anxiety through empirical methods, navigating the discrepancy between Serb women’s narrative accounts of ethnic stigmatization compared to the apparently unproblematic flow of everyday social life. Through this discrepancy, I demonstrate how the embodied and ever-accumulating feeling of ethnic anxiety can conjure threats where there may be none, and how it can charge even the most (seemingly) mundane encounters.

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“…Each section of the city, rather than the city as whole, represents collective imaginations, potentially carrying marketability. Yet this neighborhood on Mulberry Street symbolizes Italian ethnic culture, even though many servers at Italian restaurants are actually Kosovar Albanians (Becker 2015). In New York, for example, since the early 20th century, Chinatowns across the city have seduced many locals and travelers in search of not only exotic food, but also gambling houses, brothels, and opium dens.…”

Section: Beyond Traditional Ethnic Enclavesmentioning

confidence: 99%

“…Likewise, by the 1980s, Little Italy, which was home to Italian immigrants and their descendants, had decreasing numbers of Italian residents due to a decrease in new Italian immigration and to residents' relocation to suburbs (Kosta 2014). Yet this neighborhood on Mulberry Street symbolizes Italian ethnic culture, even though many servers at Italian restaurants are actually Kosovar Albanians (Becker 2015).…”

Section: Beyond Traditional Ethnic Enclavesmentioning

confidence: 99%

Manhattan's Koreatown as a Transclave: The Emergence of a New Ethnic Enclave in a Global City

Kim

2018

City & Community

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This article critically challenges scholarship on ethnic enclaves, from Chicago School scholars to the ethnic enclave debates of the 1980s and 1990s, and introduces a new type of ethnic enclave in an era of globalization: the “transclave.” By using Manhattan's Koreatown as a case study, I define transclave as a commercialized ethnic space that exists exclusively for consumption, leisure, and entertainment, differentiating itself from traditional ethnic enclaves that offer housing and jobs for newer immigrants. Instead, transclaves are spaces where transnational consumer culture and brands from sending nations are transferred to, negotiated with, and anchored in a geographic space in a global city, and shape the landscape of that space. Based on archival research, in‐depth interviews, and participant observation, this article investigates how and why Koreatown serves as an intersection of where Korea's political, economic, and sociocultural influences meet New York City's diverse cosmopolitan mosaic and tourism industry.

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Little of Italy? Assumed ethnicity in a New York City neighbourhood

Cited by 14 publications

References 30 publications

‘The art of kindergarten drop off’: how young Norwegian-Somali parents perform ethnicity to avoid reports to Child Welfare Services

‘The art of kindergarten drop off’: how young Norwegian-Somali parents perform ethnicity to avoid reports to Child Welfare Services

“To me, you are not a Serb”: Ethnicity, ambiguity, and anxiety in post-war Sarajevo

Manhattan's Koreatown as a Transclave: The Emergence of a New Ethnic Enclave in a Global City

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