By William J. Connell
There was a wierd reluctance at the a part of historians of the Italian American event to confront the discrimination confronted by way of Italians and americans of Italian ancestry. This quantity is a daring try out via an esteemed group of students and writers to debate the query brazenly by way of charting the ancient and cultural barriers of stereotypes, prejudice, and assimilation. members provide a continual sequence of cultural encounters and reviews in tv, literature, and movie that deserve the eye of someone attracted to the bigger topics of yank history.
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Extra resources for Anti-Italianism: Essays on a Prejudice (Italian and Italian American Studies)
Some of the more important work on immigration and whiteness includes Eric L. , Are Italians White: How Race is Made in America (New York: Routledge, 2003); Thomas A. Guglielmo, White on Arrival: Italians, Race, Color, and Power in Chicago, 1890–1945 (New York: Oxford University Press, 2003); Matthew Frye Jacobson, Whiteness of a Different Color: European Immigrants and the Alchemy of Race (Cambridge, MA: Harvard University Press, 1998); Robert Orsi, “The Religious Boundaries of an Inbetween People: Street Feste and the Problem of the Dark-Skinned Other in Italian Harlem, 1920– 1990,” American Quarterly 44 (1992): 313–47; David R.
By the late nineteenth century, mob violence associated with lynching had become a distinct symbol of black oppression in the South and a prominent feature of the region’s race relations. According to W. , Under Sentence of Death: Lynching in the South [Chapel Hill: University of North Carolina Press, 1997], 2, 4, and 11). In proportion and significance, lynching remained unmatched outside of the South. The percentage of lynchings that occurred in the South as compared with other regions increased with each decade after the Civil War, rising from 82 percent of American lynchings during the 1880s to more than 95 percent during the 1920s; Palmer, Passageways, 1: 109–10.
During the time in which Calvin established himself as preacher and principal religious authority in the Swiss city of Geneva in 1541, a small number of Italians reformers had established themselves in Geneva, where they lived as exiles for their religious beliefs. These Italian exiles encouraged Calvin to believe that there were more people like them back in Italy, Italians who would one day rise up against the church and establish the reformed faith in their homeland. Unfortunately—from Calvin’s point of view— this did not happen, and the Italian peninsula remained Catholic territory.
Anti-Italianism: Essays on a Prejudice (Italian and Italian American Studies) by William J. Connell