By M. Laguerre
This publication makes a speciality of American society as a transglobal country and examines the temporal measurement of diasporic incorporation in long island urban. It argues that immigrant neighbourhoods are confronted not just with problems with fiscal and political integration, but additionally are engaged in a chic and incessant attempt of harmonizing the cultural rhythms in their way of life with the hegemonic temporality of mainstream society. even if a lot power has been spent in explaining the segregated or ghettoized area of ethnic groups, there's, against this, a dearth of knowledge at the subalternization, family tree, and inscription of minoritized temporalities within the structural and interactional association of the multicultural American urban.
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Extra resources for Urban Multiculturalism and Globalization in New York City: An Analysis of Diasporic Temporalities
Example text
World time is not to be understood as accounting for all of human existence, but it does track structural change: the major transformations in world politics, economics, society, and culture. For Laidi, the concept of global time (temps mondial) must not simply be defined within the context of linear historicity, but must also account for shifts in world history and world-historical consciousness. In this light, the globalization process needs not only to be contextualized, but temporized, as well.
Can work initiated on Saturday be completed on Sunday? Can work be initiated on Sunday in order to complete it during the week? When we contract someone to work for us, can we compute Sunday in the number of days? If we have to pay our rent on the first of each month, and the first is a Sunday, should we pay on Saturday or on the following Monday? There have been different applications of the blue laws within the State of New York. For example, the Sunday laws of 1895 bracketed New York State into two categories: places where its clause on barbering applied and places where it did not.
Part of this problem may be related to the imagined or perceived collusion between the blue laws and the Christian practice of worshipping on Sunday. Their implementation has been to the disadvantage of some groups including Jews, Christian Sabbatarians, and a segment of the business community. In addition, policing the boundaries of the civil week as defined by the blue laws results in racialized conflicts because the temporal arrangement places the European majority in a temporal position superior to that of the subaltern others, including both Jews and Muslims.