Contrary to popular opinion, increasing numbers of migrants continue to participate in the political, social, and economic lives of their countries of origin even as they put down roots in the United States. The Transnational Villagers offers a detailed, compelling account of how ordinary people keep their feet in two worlds and create communities that span borders. Peggy Levitt explores the powerful familial, religious, and political connections that arise between Miraflores, a town in the Dominican Republic, and Jamaica Plain, a neighborhood in Boston and examines the ways in which these ties transform life in both the home and host country. The Transnational Villagers is one of only a few books based on in-depth fieldwork in the countries of origin and reception. It provides a moving, detailed account of how transnational migration transforms family and work life, challenges migrants' ideas about race and gender, and alters life for those who stay behind as much, if not more, than for those who migrate. It calls into question conventional thinking about immigration by showing that assimilation and transnational lifestyles are not incompatible. In fact, in this era of increasing economic and political globalization, living transnationally may become the rule rather than the exception.

The melting pot is no more. Where not very long ago we sought assimilation, we now pursue multiculturalism. Nowhere has this transformation been more evident than in the public schools, where a traditional Eurocentric curriculum has yielded to diversity--and, often, to confrontation and confusion. In a book that brings clarity and reason to this highly charged issue, Nathan Glazer explores these sweeping changes. He offers an incisive account of why we all--advocates and skeptics alike--have become multiculturalists, and what this means for national unity, civil society, and the education of our youth. Focusing particularly on the impact in public schools, Glazer dissects the four issues uppermost in the minds of people on both sides of the multicultural fence: Whose "truth" do we recognize in the curriculum? Will an emphasis on ethnic roots undermine or strengthen our national unity in the face of international disorder? Will attention to social injustice, past and present, increase or decrease civil disharmony and strife? Does a multicultural curriculum enhance learning, by engaging students' interest and by raising students' self-esteem, or does it teach irrelevance at best and fantasy at worst? Glazer argues cogently that multiculturalism arose from the failure of mainstream society to assimilate African Americans; anger and frustration at their continuing separation gave black Americans the impetus for rejecting traditions that excluded them. But, willingly or not, "we are all multiculturalists now," Glazer asserts, and his book gives us the clearest picture yet of what there is to know, to fear, and to ask of ourselves in this new identity.

A provocative examination of how new realities of religion and migration are subtly challenging the very definition of what it means to be an American. Sociology professor Levitt argues that immigrants no longer trade one membership card for another, but stay close to their home countries, indelibly altering American religion and values with experiences and beliefs imported from Asia, Latin America and Africa. The book is a pointed response to Samuel Huntington's famous clash of civilisations thesis and looks at global religions' organisation for the first time.

Through the prism of a Nepali remittance village, this book critically examines poverty and livelihood dynamics remade through transnational labour migration and remittances, and their interrelationships with land, rural labour and agriculture. The concept of The Remittance Village emphasises rural people’s transnational mobilities as a key feature of contemporary dynamics in many parts of the Global South, which are reconfiguring rural social, economic and ecological textures. Sunam challenges complacent linear narratives that assume new opportunities such as transnational migration, and remittances provide better pathways for the rural poor to come out of poverty, as well as narratives that understate the importance of land and farming for the rural poor. He demonstrates both that new opportunities are inaccessible for many poor people and that accessing these opportunities often engenders increased precarity and vulnerability. In The Remittance Village, he finds that even those accessing new opportunities are successful only when their household member(s) are simultaneously engaged in in-situ (non-)agricultural activities. This book is a valuable resource for scholars and students from a range of interdisciplinary backgrounds, including human geography, anthropology of development, and sociology. It is also recommended reading for policy makers, international development agencies and I/NGOs working on rural development in the Global South. Chapter 3 of this book is freely available as a downloadable Open Access PDF at http://www.taylorfrancis.com under a Creative Commons Attribution-Non Commercial-No Derivatives (CC-BY-NC-ND) 4.0 license.

Contract workers from the Philippines make up one of the world's largest movements of temporary labor migrants. Deirdre McKay follows Filipino migrants from one rural community to work sites overseas and then home again. Focusing on the experiences of individuals, McKay interrogates current approaches to globalization, multi-sited research, subjectivity, and the village itself. She shows that rather than weakening village ties, temporary labor migration gives the village a new global dimension created in and through the relationships, imaginations, and faith of its members in its potential as a site for a better future.

What can we learn about nationalism by looking at a countryÕs cultural institutions? How do the history and culture of particular cities help explain how museums represent diversity? Artifacts and Allegiances takes us around the world to tell the compelling story of how museums today are making sense of immigration and globalization. Based on firsthand conversations with museum directors, curators, and policymakers; descriptions of current and future exhibitions; and inside stories about the famous paintings and iconic objects that define collections across the globe, this work provides a close-up view of how different kinds of institutions balance nationalism and cosmopolitanism. By comparing museums in Europe, the United States, Asia, and the Middle East, Peggy Levitt offers a fresh perspective on the role of the museum in shaping citizens. Taken together, these accounts tell the fascinating story of a sea change underway in the museum world at large.

Three flags fly in the palace courtyard of Òyótúnjí African Village. One represents black American emancipation from slavery, one black nationalism, and the third the establishment of an ancient Yorùbá Empire in the state of South Carolina. Located sixty-five miles southwest of Charleston, Òyótúnjí is a Yorùbá revivalist community founded in 1970. Mapping Yorùbá Networks is an innovative ethnography of Òyótúnjí and a theoretically sophisticated exploration of how Yorùbá òrìsà voodoo religious practices are reworked as expressions of transnational racial politics. Drawing on several years of multisited fieldwork in the United States and Nigeria, Kamari Maxine Clarke describes Òyótúnjí in vivid detail—the physical space, government, rituals, language, and marriage and kinship practices—and explores how ideas of what constitutes the Yorùbá past are constructed. She highlights the connections between contemporary Yorùbá transatlantic religious networks and the post-1970s institutionalization of roots heritage in American social life. Examining how the development of a deterritorialized network of black cultural nationalists became aligned with a lucrative late-twentieth-century roots heritage market, Clarke explores the dynamics of Òyótúnjí Village’s religious and tourist economy. She discusses how the community generates income through the sale of prophetic divinatory consultations, African market souvenirs—such as cloth, books, candles, and carvings—and fees for community-based tours and dining services. Clarke accompanied Òyótúnjí villagers to Nigeria, and she describes how these heritage travelers often returned home feeling that despite the separation of their ancestors from Africa as a result of transatlantic slavery, they—more than the Nigerian Yorùbá—are the true claimants to the ancestral history of the Great Òyó Empire of the Yorùbá people. Mapping Yorùbá Networks is a unique look at the political economy of homeland identification and the transnational construction and legitimization of ideas such as authenticity, ancestry, blackness, and tradition.

Resurgent immigration is one of the most powerful forces disrupting and realigning everyday life in the United States and elsewhere, and gender is one of the fundamental social categories anchoring and shaping immigration patterns. Yet the intersection of gender and immigration has received little attention in contemporary social science literature and immigration research. This book brings together some of the best work in this area, including essays by pioneers who have logged nearly two decades in the field of gender and immigration, and new empirical work by both young scholars and well-established social scientists bringing their substantial talents to this topic for the first time.

Environmental Winds challenges the notion that globalized social formations emerged solely in the Global North prior to impacting the Global South. Instead, such formations have been constituted, transformed, and propelled through diverse, site-specific social interactions that complicate and defy divisions between 'global' and 'local.' The book brings the reader into the lives of Chinese scientists, officials, villagers, and expatriate conservationists who were caught up in environmental trends over the past 25 years. Hathaway reveals how global environmentalism has been enacted and altered in China, often with unanticipated effects, such as the rise of indigenous rights, or the reconfiguration of human/animal relationships, fostering what rural villagers refer to as “the revenge of wild elephants.”

In June 2012, President Obama’s executive order enforcing parts of the Dream Act and the Supreme Court’s decision to block components of Arizona’s draconian immigration law propelled the immigration debate back into the headlines once again. Based on oral histories, individual testimonies, and years of research into the lives of ordinary migrants, Living “Illegal” offers richly textured “stories that often get lost in the rhetoric” (Gainesville Sun)—of real people working, building families, and enriching their communities even as the political climate has grown increasingly hostile. Moving far beyond stock images and conventional explanations, Living “Illegal” challenges our assumptions about why immigrants come to the United States, where they settle, and how they have adapted to the often confusing patchwork of local immigration ordinances. This revealing narrative takes us into Southern churches, onto the streets of major American cities, into the fields of Florida, and back and forth across different national boundaries—from Brazil to Mexico and Guatemala. A new preface by the authors frames these stories in light of recent policy developments, as well as the 2012 elections and possible shifts ahead. An unmistakably relevant, deeply humane book, Living “Illegal” will continue to stand as an authoritative guide as we address one of the most pressing issues of our time.