By M. Laguerre
This publication makes a speciality of American society as a transglobal country and examines the temporal size of diasporic incorporation in long island urban. It argues that immigrant neighbourhoods are confronted not just with problems with fiscal and political integration, but in addition are engaged in an elegant and constant attempt of harmonizing the cultural rhythms in their lifestyle with the hegemonic temporality of mainstream society. even though a lot power has been spent in explaining the segregated or ghettoized house of ethnic groups, there's, against this, a dearth of information 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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Additional info for Urban Multiculturalism and Globalization in New York City: An Analysis of Diasporic Temporalities
Sample text
The latter also speak of the hours of the day (midday) when communal worship is obligatory. In Judaism, the entire peak day is holy, and although it may be preferable to hold congregational worship at certain hours, worship is not restricted to any specific hours, as it is for Muslims. 26By the late twentieth century, the civil Sunday had emerged, with its distinctive features and peculiarities. 27 As we will see in the next chapter, this peak day inserts itself inside the hegemonic week, recovers its strengths in this peripheral position, carves a niche for itself in the interstices of the dominant system, and, in the process, competes for recognition, legitimacy, and equality under the law.
We literally turn the concept upside down and dissociate it from its fundamental religious meaning as set forth in the Old Testament. As a consequence of the permeability of these boundaries, one may speak of intersecting or overlapping temporalities as individuals participate in both the Christian Sunday and the civil Sunday. The dominant civil calendar, which is not a totally independent or secular calendar because it is heavily influenced by the Christian calendar, serves as an umbrella covering the Christian, Jewish, and Muslim calendars in the United States.
It becomes natural to do so, hoping that the others will change to adapt to the calendrical system used by the group. Thus, it is those who belong to the dominant week who find it most natural to do so. The subaltern who does so is reminded that, to the mainstream, his or her practices are, at worst, a nuisance, as in the case of the Jew or Muslim who opens his store on Sunday morning, and, at best, can be accommodated, as in the case of the Muslim who works extra time to supplement the hours he spends on Friday at the midday prayer at the mosque.