The greatest misunderstanding about veiling is that it is imposed by an outside party, not willingly adopted by women. To be sure, some women are forced to veil because of parental pressures or because of the government of the country in which they live. But they are the minority, not the majority, as much of the media wants us to believe.
Recently, I took (and passed) my citizenship test, and the interviewer asked me if I had a middle name. When I said no, she asked if I wanted to change my name. Hmm, I thought, am I supposed to, to become an American? For many Americans, including those born and raised here, there’s an assumption that they must prove just how American they are. My research participants felt that way much of the time, but those who practiced certain kinds of behaviors—drinking, dating, dressing in mainstream Western fashion—felt the pressure less. Diya was relatively indistinguishable from her White American friends in terms of lifestyle, but then she came under question for just how Muslim she was. If she didn’t wear hijab, was she a nominal Muslim? Amber, a hijabi, was on the other hand perpetually being required to speak up for Muslims in classroom discussions on Islam and terrorism, or Islam and gender. Almost all of my research participants felt that because of the pervasive nature of Muslim stereotypes, they were always or often having to prove that they were really American, normal, empowered, peaceful Muslims.
The stories of these young Latinos reveal them as ordinary young Americans with many of the same experiences and hopes and aspirations as other young Americans of other ethnic backgrounds. Latinos are no different and perhaps here is what I want to convey in this book. Latinos are us and we are they. There should be no basis for irrational fears or hysteria that Latinos will fundamentally change American life and culture. Yes, they will add to it and the country will become to some extent Latinized but not in a way that fundamentally changes the culture. All ethnic groups contribute to what we mean by being “American” and the same has been true of Latinos. They change and we change and that is the process of social life.
I’m targeting the person who has dreamed of diving a sunken U-boat, or mountain biking a twisty trail in the Pisgah National Forest, or paddling his or her way down a mountain creek, but thought, “Nah. I could never do that.” My goal is to tell you that you can. All the reader needs is a spark of adventurous spirit. The book will, hopefully, ignite that spirit and push the reader into action.
College students were a primary part of the push towards casual dress—there were other factors, including Hollywood and the rise of California as a fashion trendsetter, for example. But college students had the critical mass to initiate widespread change. In many ways they were the foot soldiers of casual dress. In addition to having the numbers, college students lived in a largely self-regulated environment that allowed them to flout convention. Their fashion choices were not driven by social standards prescribed by parents or fashion editors. Rather, they chose clothing that was practical and comfortable—and those two qualities have come to define the modern American wardrobe.
Language and dialects are culture, but like other aspects of our heritage, they have sometimes existed under the cultural radar. In part, this is due to the historical and political subordination of the South. Southern speech has become increasingly different from Northern speech since the Civil War, but it was interpreted as inferior due to the stereotypes of the South by outsiders. The effects of linguistic prejudice are just as harmful as other types of prejudicial attitudes, perhaps more so because their workings are often invisible. It takes time to raise linguistic awareness by countering myths and stereotypes with formal and informal education about the legacy of dialects. North Carolinians deserve to know and understand the truth about its distinct dialect and language legacy.
As we continue to bind ourselves to the electronic universe it is more important than ever to reconnect with nature, and North Carolina’s national forests are an ideal destination to enjoy the the scenic splendor included within. So make some time to get back to nature on nature’s terms. Not only will it refresh your mind and exercise your body, it is a spiritually renewing experience to see the unimproved works of God laid out before us.
We’ve become so disconnected from the source of our food! While I was traveling through Georgia, several farmers told me that kids who visited their farms had no idea that chickens laid eggs and carrots came out of the soil. Agritourism provides a great opportunity to learn where our food comes from and meet the farmers who grow and raise it. Farmers work incredibly hard to put food on our tables; visiting farms shows that we value their dedication to growing fresh, local foods and want to support their work. If we want small farms to survive, we need to support the farmers.
Remembering Pete Seeger through interviews conducted by William Ferris in his book “The Storied South” and by Fiona Ritchie and Doug Orr for their book “Wayfaring Strangers.”
A video of Jonathan Holloway’s talk about his book Jim Crow Wisdom, which was given at the Gilder Lehrman Institute in January 2014 in New York City. This video was made by the Gilder Lehrman Institute.
Today, there is a gap. Many metropolitan areas and university communities are booming and attract migrants from all over. But farming areas once reliant on tobacco and old textile towns are withering and face high unemployment. And textiles were a low wage industry to begin with. More recently, public employees have faced salary freezes. Economic problems are here to stay. Despite great progress in many areas, North Carolina is a captive of its past.
Poverty is often seen as a personal failure, whereas success is a mark of hard work; thus economic status serves a surrogate for individual self-worth, and not an indicator of society’s structure and its limitations. Poor men and women are still often portrayed in stereotypical terms as being lazy and unmotivated.
More than anything else in a Core Sound fishing community, a workboat is a living social history of the people who have been connected to it. It was built by one person for another person and named after a third. This little web of names expands over time as the boat is sold to other people and renamed, is repaired, and rebuilt by others, or is relocated to another community. Fishermen seem to have little difficulty in remembering this web of connections, and so workboats function as memory banks that contain much of the social history of the community and carry it from one generation to the next. As boats disappear, it’s not clear what will happen to this history.
Even after Prohibition was repealed, many areas of the South remained dry. So whiskey was hard to get and had a certain cache. Recipes that involved a little alcohol were not only tasty, they also implied a few things—they showed you had connections and maybe a bit of money to buy something.
I mean, what’s not fun about dressing a sandwich with all sorts of condiments, until it becomes a tower of goodness? You have to figure out how to eat it without wearing it, but that’s another story. One of my favorite things about street food is that so much of it can be prepared in advance—which not only makes it easy for entertaining but also makes it a cinch to put dinner on the table every day.