Melissa Fuster thinks expansively about the multiple meanings of comida, food, from something as simple as a meal to something as complex as one's identity. She listens intently to the voices of New York City residents with Cuban, Dominican, or Puerto Rican backgrounds, as well as to those of the nutritionists and health professionals who serve them. She argues with sensitivity that the migrants' health depends not only on food culture but also on important structural factors that underlie their access to food, employment, and high-quality healthcare. People in Hispanic Caribbean communities in the United States present high rates of obesity, diabetes, and other diet-related diseases, conditions painfully highlighted during the COVID-19 pandemic. Both eaters and dietitians may blame these diseases on the shedding of traditional diets in favor of highly processed foods. Or, conversely, they may blame these on the traditional diets of fatty meat, starchy root vegetables, and rice. Applying a much needed intersectional approach, Fuster shows that nutritionists and eaters often misrepresent, and even racialize or pathologize, a cuisine's healthfulness or unhealthfulness if they overlook the kinds of economic and racial inequities that exist within the global migration experience.

Renowned chef and food justice activist Bryant Terry reworks and remixes the favorite staples, ingredients, and classic dishes of the African Diaspora to present more than 100 wholly new, creative culinary combinations that will amaze vegans, vegetarians, and omnivores alike. NAMED ONE OF THE BEST VEGETARIAN COOKBOOKS OF ALL TIME BY BON APPÉTIT Blending African, Carribean, and southern cuisines results in delicious recipes like Smashed Potatoes, Peas, and Corn with Chile-Garlic Oil, a recipe inspired by the Kenyan dish irio, and Cinnamon-Soaked Wheat Berry Salad with dried apricots, carrots, and almonds, which is based on a Moroccan tagine. Creamy Coconut-Cashew Soup with Okra, Corn, and Tomatoes pays homage to a popular Brazilian dish while incorporating classic Southern ingredients, and Crispy Teff and Grit Cakes with Eggplant, Tomatoes, and Peanuts combines the Ethiopian grain teff with stone-ground corn grits from the Deep South and North African zalook dip. There’s perfect potluck fare, such as the simple, warming, and intensely flavored Collard Greens and Cabbage with Lots of Garlic, and the Caribbean-inspired Cocoa Spice Cake with Crystallized Ginger and Coconut-Chocolate Ganache, plus a refreshing Roselle-Rooibos Drink that will satisfy any sweet tooth. With more than 100 modern and delicious dishes that draw on Terry’s personal memories as well as the history of food that has traveled from the African continent, Afro-Vegan takes you on an international food journey. Accompanying the recipes are Terry’s insights about building community around food, along with suggested music tracks from around the world and book recommendations. For anyone interested in improving their well-being, Afro-Vegan’s groundbreaking recipes offer innovative, plant-based global cuisine that is fresh, healthy, and forges a new direction in vegan cooking.

In TheDiaspora Strikes Back the eminent ethnic and cultural studies scholar Juan Flores flips the process on its head: what happens to the home country when it is being constantly fed by emigrants returning from abroad? He looks at how 'Nuyoricans' (Puerto Rican New Yorkers) have transformed the home country, introducing hip hop and modern New York culture to the Caribbean island. While he focuses on New York and Mayaguez (in Puerto Rico), the model is broadly applicable. Indians introducing contemporary British culture to India; New York Dominicans bringing slices of New York culture back to the Dominican Republic; Mexicans bringing LA culture (from fast food to heavy metal) back to Guadalajara and Monterrey. This ongoing process is both massive and global, and Flores' novel account will command a significant audience across disciplines.

Psyche A. Williams-Forson is one of our leading thinkers about food in America. In Eating While Black, she offers her knowledge and experience to illuminate how anti-Black racism operates in the practice and culture of eating. She shows how mass media, nutrition science, economics, and public policy drive entrenched opinions among both Black and non-Black Americans about what is healthful and right to eat. Distorted views of how and what Black people eat are pervasive, bolstering the belief that they must be corrected and regulated. What is at stake is nothing less than whether Americans can learn to embrace nonracist understandings and practices in relation to food. Sustainable culture—what keeps a community alive and thriving—is essential to Black peoples' fight for access and equity, and food is central to this fight. Starkly exposing the rampant shaming and policing around how Black people eat, Williams-Forson contemplates food's role in cultural transmission, belonging, homemaking, and survival. Black people's relationships to food have historically been connected to extreme forms of control and scarcity—as well as to stunning creativity and ingenuity. In advancing dialogue about eating and race, this book urges us to think and talk about food in new ways in order to improve American society on both personal and structural levels.

The chapters in this book represent the theme of “bridges” – bridging research approaches and directions across languages, methodologies and disciplines. Alongside descriptive and theoretical studies, the contributions present experimental studies addressing issues in syntax, phonetics-phonology and sociolinguistics. And alongside investigations of linguistic phenomena in standard Romance language varieties, other investigations address less well-known and studied, minority and endangered varieties (e.g., Quebec French, Brazilian Portuguese, Romanian, Galician, Catalan and Palenquero) from both synchronic and diachronic perspectives. Romance languages in contact with other languages and bilingualism, now also integral aspects of the field, are reflected in this volume as well, including less well-known cases of contemporary contact of Serbian with Romanian, and earlier contact of African languages with Spanish and Portuguese. This volume thus continues the decades long tradition of the Linguistic Symposium on Romance Languages of embracing cutting-edge developments in the field.

Since the late nineteenth century, Niagara Falls has been heavily engineered to generate energy behind a flowing façade designed to appeal to tourists. Fixing Niagara Falls reveals the technological feats and cross-border politics that facilitated the transformation of one of the most important natural sites in North America. Daniel Macfarlane details how engineers, bureaucrats, and politicians conspired to manipulate the world’s most famous waterfall. Essentially, they turned this natural wonder into a tap: huge tunnels divert the waters of the Niagara River around the Falls, which ebb and flow according to the tourism calendar. To hide the visual impact of diverting the majority of the water, the United States and Canada cooperated to install massive control works while reshaping and shrinking the Horseshoe Falls. This book offers a unique interdisciplinary perspective on how the Niagara landscape ultimately embodies both the power of technology and the power of nature.

The inspirational story of an African American community that migrated from the Deep South to Albany, New York, in the 1930s.

Setting aside the pastiche of bullfighters and flamenco dancers that has dominated the U.S. image of Spain for more than a century, this innovative volume uncovers the roots of Spanish studies to explain why the diversity, vitality, and complexity of Spanish history and culture have been reduced in U.S. accounts to the equivalent of a tourist brochure. Spurred by the complex colonial relations between the United States and Spain, the new field of Spanish studies offered a way for the young country to reflect a positive image of itself as a democracy, in contrast with perceived Spanish intolerance and closure. Spain in America investigates the political and historical forces behind this duality, surveying the work of the major nineteenth-century U.S. Hispanists in the fields of history, art history, literature, and music. A distinguished panel of contributors offers fresh examinations of the role of U.S. writers, especially Washington Irving and Henry Wadsworth Longfellow, in crafting a wildly romantic vision of Spain. They examine the views of such scholars as William H. Prescott and George Ticknor, who contrasted the "failure" of Spanish history with U.S. exceptionalism. Other essays explore how U.S. interests in Latin America consistently colored its vision of Spain and how musicology in the United States, dominated by German émigrés, relegated Spanish music to little more than a footnote. Also included are profiles of the philanthropist Archer Mitchell Huntington and the pioneering art historians Georgiana Goddard King and Arthur Kingsley Porter, who spearheaded U.S. interest in the architecture and sculpture of medieval Spain. Providing a much-needed look at the development and history of Hispanism, Spain in America opens the way toward confronting and modifying reductive views of Spain that are frozen in another time.

Publisher Description

A New York City ethnography that explores men's unique approaches to Catholic devotion Every Saturday, and sometimes on weekday evenings, a group of men in old clothes can be found in the basement of the Shrine Church of Our Lady of Mount Carmel in Williamsburg, Brooklyn. Each year the parish hosts the Feast of Our Lady of Mount Carmel and San Paolino di Nola. Its crowning event is the Dance of the Giglio, where the men lift a seventy-foot tall, four-ton tower through the streets, bearing its weight on their shoulders. Drawing on six years of research, Alyssa Maldonado-Estrada reveals the making of this Italian American tower, as the men work year-round to prepare for the Feast. She argues that by paying attention to this behind-the-scenes activity, largely overlooked devotional practices shed new light on how men embody and enact their religiosity in sometimes unexpected ways. Lifeblood of the Parish evocatively and accessibly presents the sensory and material world of Catholicism in Brooklyn, where religion is raucous and playful. Maldonado-Estrada here offers a new lens through which to understand men’s religious practice, showing how men and boys become socialized into their tradition and express devotion through unexpected acts like painting, woodworking, fundraising, and sporting tattoos. These practices, though not usually considered religious, are central to the ways the men she studied embodied their Catholic identity and formed bonds to the church.