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Multiethnic Neighborhoods in Early Twentieth-Century Los Angeles

mariachis for my youngest son’s fi rst birthday party. (Easy to do, but not cheap. Th ey don’t play for beer like garage rock bands.) Also on Boyle is the International Institute, founded in 1914 to help Russians, Italians, Mexicans, Chinese, Japanese, and Jews get established. Its mission refl ects the neighborhood’s distinction as Los Angeles’s most multiethnic community from the ’20s through the ’50s. Now I live on Pennsylvania near Mott, surrounded by elegant Victorians and humble homes, some with front yards of cactus, chickens, and corn. Gentle, strong people

, pp. 187–194. Kroeber Anthropological Society Papers no. 81. Berkeley, Calif.: Kroeber Anthropological Society. 1997b. Captain José Panto and the San Pascual Indian Pueblo in San Diego County, 1835–1878. Journal of San Diego History 43(2): 116–131. 1997c. Historical Archaeology of the Native Alaskan Village Site. In The Ar- chaeology and Ethnohistory of Fort Ross, California: vol. 2, The Native Alaskan Neighborhood: A Multiethnic Community at Colony Ross, edited by K. G. Lightfoot, A.M. Schiff, and T. A. Wake, pp. 129–135. Contributions of the University of

American cultures organically took root and meshed in this fertile, multiethnic community, creating a rich human and cultural legacy that continues to fl ourish and inspire. While Boyle Heights is held in place by very real physical, economic, and social borders, there are no human borders. In one form or another, the soul of Boyle Heights will fi nd you, lift you, and take you away. Away from a bro- ken heart, a broken home, a broken dream. Th e music of the legacy hears you. It touches. It heals. I continued doing my thing, collaborating with homeboys John


, apply the following test. Recall the face of the poorest and the weakest man [woman] whom you may have seen, and ask yourself, if the step you contemplate is going to be of any use to him [her]. Will he [she] gain anything by it? Will it restore him [her] to a control over his [her] own life and destiny? In other words, will it lead to swaraj [freedom] for the hungry and spiritually starving millions? Then you will find your doubts and your self melt away. DEVAH PAGER I was born and raised on the island of Hawaii, a multiethnic community that boasts the title

categories critically important within what had always been a multiethnic community. Such interchanges over ethnicity, race, and identity were not limited to reservation communities like White Earth or Fort Hall. Native peoples who lived in small groups among the non-Indian majority also struggled to assert and maintain a distinct group identity. In her study of Indian identity around Puget Sound, Alexandra Harmon demonstrates that although the category of “Indian” has persisted, Indianness has been defined in many different ways and for different purposes, from kinship

Administration (ARA), 55, 97–98, 168 American University of Beirut. See Syrian Protestant College American Women’s Hospitals Service (AWHS), 100–101 242 | Index Among the Ruins (Yesayan), 71–75 Anatolia (Asia Minor): Armenians deported from, xii–xiii, 1, 11–12, 16; Armenians’ resettlement in, 98; Clara Barton’s expedition to, 64; multiethnic communities in, 15; Muslim refugees resettled in, 10–12. See also Cilicia; Marash Anderson, Benedict, 22–23 Anidzyal Dariner (Odian), 124–26 Ankara, Treaty of (1921), 165 Anneannem: Anlatı (Çetin), 156 Antelias training school

Communist prison population represented the ethnic mosaic of Poland at that time. Besides Jews, Poles and Ukrainians formed the majority in the prison communes, but there were also Byelorussians and some Germans present. Polish was the Latin of this multiethnic community, and linguistic acculturation rein- forced Polonization. Thus, some of those who came from the poor homes of Orthodox parents, who spoke primarily Yiddish and had only a poor command of Polish prior to their prison sentences, Prison and the Birth of the Generation 141 learned for the first time to

Herndon. I watched the circumstances surrounding Herndon’s day labor con- troversy with more than a casual interest. The events were reminiscent of those that I had begun documenting in Kennett Square, Pennsylva- nia, the previous de cade. Since the mid- 1980s Kennett Square had transi- tioned from a majority Anglo- European small town into a multiethnic community as Mexican families began moving in and around the area. The issues at stake in Kennett Square during this rapid local transforma- tion were nearly identical to those in Herndon: fi nding a physical and

associations to the Government- General, offer some of the most illuminating accounts of Shinto- celebra- tions and shrine visits, in part because this semioffi cial publication was invested in promoting a public image of a multiethnic community mov- ing in the direction of assimilation. Thus it formed part of the colonial archive, which functioned, as Ann Stoler has innovatively suggested, “as both transparencies on which power relations were inscribed and intricate technologies of rule in themselves.”39 However, even offi cially sanctioned sources like the Keijo