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Mabalon draws on oral histories, newspapers, photographs, personal archives, and her own family's history in Stockton. She reveals how Filipina/o immigrants created a community and ethnic culture shaped by their identities as colonial subjects of the United States, their racialization in Stockton as brown people, and their collective experiences in the fields and in the Little Manila neighborhood. In the process, Mabalon places Filipinas/os at the center of the development of California agriculture and the urban West.

Karin Aguilar-San Juan examines the contradictions of Vietnamese American community and identity in two emblematic yet different locales: Little Saigon in suburban Orange County, California (widely described as the capital of Vietnamese America) and the urban "Vietnamese town" of Fields Corner in Boston, Massachusetts. Their distinctive qualities challenge assumptions about identity and space, growth amid globalization, and processes of Americanization.

With a comparative and race-cognizant approach, Aguilar-San Juan shows how places like Little Saigon and Fields Corner are sites for the simultaneous preservation and redefinition of Vietnamese identity. Intervening in debates about race, ethnicity, multiculturalism, and suburbanization as a form of assimilation, this work elaborates on the significance of place as an integral element of community building and its role in defining Vietnamese American-ness.

Staying Vietnamese, according to Aguilar-San Juan, is not about replicating life in Viet Nam. Rather, it involves moving toward a state of equilibrium that, though always in flux, allows refugees, immigrants, and their U.S.-born offspring to recalibrate their sense of self in order to become Vietnamese anew in places far from their presumed geographic home.

A rare exploration of the racial and class politics of architecture, Little White Houses examines how postwar media representations associated the ordinary single-family house with middle-class whites to the exclusion of others, creating a powerful and invidious cultural iconography that continues to resonate today. Drawing from popular and trade magazines, floor plans and architectural drawings, television programs, advertisements, and beyond, Dianne Harris shows how the depiction of houses and their interiors, furnishings, and landscapes shaped and reinforced the ways in which Americans perceived white, middle-class identities and helped support a housing market already defined by racial segregation and deep economic inequalities.

After describing the ordinary postwar house and its orderly, prescribed layout, Harris analyzes how cultural iconography associated these houses with middle-class whites and an ideal of white domesticity. She traces how homeowners were urged to buy specific kinds of furniture and other domestic objects and how the appropriate storage and display of these possessions was linked to race and class by designers, tastemakers, and publishers. Harris also investigates lawns, fences, indoor-outdoor spaces, and other aspects of the postwar home and analyzes their contribution to the assumption that the rightful owners of ordinary houses were white.

Richly detailed, Little White Houses adds a new dimension to our understanding of race in America and the inequalities that persist in the U.S. housing market.

As one of the best-known honky tonkers to appear in the wake of Hank Williams’s death, Faron Young was a popular presence on Nashville’s music scene for more than four decades. The Singing Sheriff produced a string of Top Ten hits, placed over eighty songs on the country music charts, and founded the long-running country music periodical Music City News in 1963. Flamboyant, impulsive, and generous, he helped and encouraged a new generation of talented songwriter-performers that included Willie Nelson and Bill Anderson. In 2000, four years after his untimely death, Faron was inducted into the Country Music Hall of Fame.

Presenting the first detailed portrayal of this lively and unpredictable country music star, Diane Diekman masterfully draws on extensive interviews with Young’s family, band members, and colleagues. Impeccably researched, Diekman’s narrative also weaves anecdotes from Louisiana Hayride and other old radio shows with ones from Young’s business associates, including Ralph Emery. Her unique insider’s look into Young’s career adds to an understanding of the burgeoning country music entertainment industry during the key years from 1950 to 1980, when the music expanded beyond its original rural roots and blossomed into a national (ultimately, international) enterprise. Echoing Young’s characteristic ability to entertain and surprise fans, Diekman combines an account of his public career with a revealing, intimate portrait of his personal life.

Belonging to a union can bring higher wages, fringe benefits, greater job security and, sometimes, training. But unions—still known as "brotherhoods"—often remain rigidly segregated by gender, despite the fact that sexual harassment and discrimination in employment are illegal. Live Wire is an in-depth case study of Local 3 of the International Brotherhood of Electrical Workers, arguably the most powerful and influential building trades local in the United States. Francine Moccio brings to life forty years of public policy failure that has resulted in restricted opportunities for women in skilled blue-collar jobs.

Live Wire is a unique foray into the gender dynamics of one trade and one union in historical depth, based on extensive primary, secondary, and archival research. It contributes much-needed research about sex segregation in blue-collar occupations, particularly in unions and fraternal organizations. And it provides important insights into complex interactions of work, union, and family life.

Lives and Legends of the Christmas Tree Ships brings the maritime heritage of the Great Lakes to life, using the tragic story of the schooner Rouse Simmons as a porthole into the robust but often forgotten communities that thrived along Lake Michigan from the Civil War to World War I.

Memorialized in songs, poems, fiction, and even a musical, the infamous ship that went down in a Thanksgiving storm while delivering Christmas trees to Chicago has long been shrouded in myth and legend. As a result, the larger story of the captain, crew, and affected communities has often been overlooked. Fred Neuschel delves into this everyday life of camaraderie, drudgery, ambition, and adventure—with tales of the Midwest’s burgeoning immigrant groups and rapid industrialization—to create a true story that is even more fascinating than the celebrated legends.

Frank Marshall Davis was a prominent poet, journalist, jazz critic, and civil rights activist on the Chicago and Atlanta scene from the 1920s through 1940s. He was an intimate of Langston Hughes and Richard Wright and an influential editor at the Chicago Evening Bulletin, the Chicago Whip, the Chicago Star, and the Atlanta World. He renounced his writing career in 1948 and moved to Hawaii, forgotten until the Black Arts Movement rediscovered him in the 1960s.

Because of his early self-exile from the literary limelight, Davis's life and work have been shrouded in mystery. Livin' the Blues offers us a chance to rediscover this talented poet and writer and stands as an important example of black autobiography, similar in form, style, and message to those of Langston Hughes and Richard Wright.

"Both a social commentary and intellectual exploration into African American life in the twentieth century."—Charles Vincent, Atlanta History

Parks created a pottery school that attracts students from around the world and developed for himself an international reputation as the creator of powerful, innovative works in clay. Meanwhile, he and his family had to master the skills required of those who choose to live in the back country--growing and hunting their own food, renovating or building from scratch the structures they needed for residences or studios, resolving conflicts with neighbors, inventing their own amusements. The transformation from middle-class urbanity to small-town simplicity is, as Parks reveals, a lurching and sometimes hilarious process, and the achievement of self-sufficiency is similarly fraught with unexpected challenges.

At the heart of this excellent book are the striking and rare postcards that provide a comprehensive visual review of this popular building type from coast to coast. Over 150 illustrations feature the gingerbread structures of the Northeast, the simple buildings of the Gold Rush West, and the mission-style stations of the Southwest in this first book to concentrate on this overlooked aspect of railroad history.

Christians, Jews, Muslims, Buddhists, Hindus, and other practitioners come together here, speaking in terms both familiar and surprising. Whether discussing an Episcopalian deacon, a former Zen Buddhist who is now a rabbi, a Chicano monastic, an immigrant Muslim woman, a Japanese American Tibetan Buddhist, or a gay African American practicing in the Hindu tradition, Frankenberg illuminates the most intimate, local, and singular aspects of individual lives while situating them within the broad, dynamic canvas of the U.S. religious landscape.

The organizations that Springer examines were the first to explicitly use feminist theory to further the work of previous black women’s organizations. As she describes, they emerged in response to marginalization in the civil rights and women’s movements, stereotyping in popular culture, and misrepresentation in public policy. Springer compares the organizations’ ideologies, goals, activities, memberships, leadership styles, finances, and communication strategies. Reflecting on the conflicts, lack of resources, and burnout that led to the demise of these groups, she considers the future of black feminist organizing, particularly at the national level. Living for the Revolution is an essential reference: it provides the history of a movement that influenced black feminist theory and civil rights activism for decades to come.

With the Indian Removal Act of 1830, the Choctaw people began their journey over the Trail of Tears from their homelands in Mississippi to the new lands of the Choctaw Nation. Suffering a death rate of nearly 20 percent due to exposure, disease, mismanagement, and fraud, they limped into Indian Territory, or, as they knew it, the Land of the Dead (the route taken by the souls of Choctaw people after death on their way to the Choctaw afterlife). Their first few years in the new nation affirmed their name for the land, as hundreds more died from whooping cough, floods, starvation, cholera, and smallpox.
     Living in the Land of the Dead depicts the story of Choctaw survival, and the evolution of the Choctaw people in their new environment. Culturally, over time, their adaptation was one of homesteads and agriculture, eventually making them self-sufficient in the rich new lands of Indian Territory. Along the Red River and other major waterways several Choctaw families of mixed heritage built plantations, and imported large crews of slave labor to work cotton fields. They developed a sub-economy based on interaction with the world market. However, the vast majority of Choctaws continued with their traditional subsistence economy that was easily adapted to their new environment.
     The immigrant Choctaws did not, however, move into land that was vacant. The U.S. government, through many questionable and some outright corrupt extralegal maneuvers, chose to believe it had gained title through negotiations with some of the peoples whose homelands and hunting grounds formed Indian Territory. Many of these indigenous peoples reacted furiously to the incursion of the Choctaws onto their rightful lands. They threatened and attacked the Choctaws and other immigrant Indian Nations for years. Intruding on others’ rightful homelands, the farming-based Choctaws, through occupation and economics, disrupted the traditional hunting economy practiced by the Southern Plains Indians, and contributed to the demise of the Plains ways of life.

Living with His Camera is Gallop’s nuanced meditation on photography and the place it has in her private life and in her family. A reflection on family, it attempts—like Blau’s photographs themselves—to portray the realities of family life beyond the pieties of conventional representations. Living with His Camera is about some of the most pressing issues of visuality and some of the most basic issues of daily life. Gallop considers intimate photographs of moments both dramatic and routine: of herself giving birth to son Max or crying in the midst of an argument with Blau, pouring herself cereal as Max colors at the breakfast table, or naked, sweeping the floor. With her trademark candor, humor, and critical acumen, Gallop mixes personal reflection with close readings of Roland Barthes’s Camera Lucida, Susan Sontag’s On Photography, Kathryn Harrison’s novel Exposure, and Pierre Bourdieu’s Photography.

Presenting his photographs and her text, Living with His Camera is a portrait of a couple whose professional activity is part of their private lives and whose private life is viewed through their professional gazes. While most of us set aside rigorous thought when we turn to the sentimental realm of home life, Gallop and Blau look at each other not only with great affection but also with the keen focus of a sharp, critical gaze.