In Chronotopes and Migration: Language, Social Imagination, and Behavior, Farzad Karimzad and Lydia Catedral investigate migrants’ polycentric identities, imaginations, ideologies, and orientations to home and host countries through the notion of chronotope. The book focuses on the authors’ ethnographically situated research with two migrant populations – Iranians and Uzbeks in the United States – to highlight the institutional constraints and individual subjectivities involved in transnational mobility. The authors provide a model for how the notion of cultural chronotope can be applied to the study of language and migration at multiple scale levels, and they showcase a coherent picture of the ways in which chronotopes organize various aspects of migrant life. This book is a critical contribution to the conversation surrounding the sociocultural-linguistic uses of the chronotope, demonstrating its applicability not only to theorizing migration but also to theorizing language and social life more broadly.
In Chronotopes and Migration: Language, Social Imagination, and Behavior, Farzad Karimzad and Lydia Catedral investigate migrants’ polycentric identities, imaginations, ideologies, and orientations to home and host countries through the notion of chronotope. The book focuses on the authors’ ethnographically situated research with two migrant populations – Iranians and Uzbeks in the United States – to highlight the institutional constraints and individual subjectivities involved in transnational mobility. The authors provide a model for how the notion of cultural chronotope can be applied to the study of language and migration at multiple scale levels, and they showcase a coherent picture of the ways in which chronotopes organize various aspects of migrant life. This book is a critical contribution to the conversation surrounding the sociocultural-linguistic uses of the chronotope, demonstrating its applicability not only to theorizing migration but also to theorizing language and social life more broadly.
Lydia Laube, one of the world's dauntless, intrepid travellers, is off to South America in search of the sun. Braving hair-raising mountainous tracks, bandits, immigration officials, jungle beasts and third-world dentists, she ventures through Mexico, down the Panama Canal, along the coast of Colombia, and into Peru, Bolivia and Brazil.
On March 1, 1966, the voters of Tucson approved the Pueblo Center Redevelopment Project—Arizona’s first major urban renewal project—which targeted the most densely populated eighty acres in the state. For close to one hundred years, tucsonenses had created their own spatial reality in the historical, predominantly Mexican American heart of the city, an area most called “la calle.” Here, amid small retail and service shops, restaurants, and entertainment venues, they openly lived and celebrated their culture. To make way for the Pueblo Center’s new buildings, city officials proceeded to displace la calle’s residents and to demolish their ethnically diverse neighborhoods, which, contends Lydia Otero, challenged the spatial and cultural assumptions of postwar modernity, suburbia, and urban planning. Otero examines conflicting claims to urban space, place, and history as advanced by two opposing historic preservationist groups: the La Placita Committee and the Tucson Heritage Foundation. She gives voice to those who lived in, experienced, or remembered this contested area, and analyzes the historical narratives promoted by Anglo American elites in the service of tourism and cultural dominance. La Calle explores the forces behind the mass displacement: an unrelenting desire for order, a local economy increasingly dependent on tourism, and the pivotal power of federal housing policies. To understand how urban renewal resulted in the spatial reconfiguration of downtown Tucson, Otero draws on scholarship from a wide range of disciplines: Chicana/o, ethnic, and cultural studies; urban history, sociology, and anthropology; city planning; and cultural and feminist geography.
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