Suchergebnisse

Geographers have begun to explore the concept of 'immigrant welcome' as a framework for understanding the tension between spontaneous social support for immigrants and refugees and their subsequent restriction and criminalization by states. Overlooked in the emerging discourse on immigrant welcome is the rich literature in feminist geography that views the everyday practices of endurance, care and social reproduction as essential to, but often hidden within, more traditional, political and economic analyses of power. By focusing on the everyday practices of welcome within sanctuary church activism, I argue for more attention to the energy-intense work that is often excluded from official media and academic accounts, yet which is essential to understanding what makes welcome function or fail. I draw upon one in-depth case study of a sanctuary church in Ohio, where a woman has been living for a year and a half in public defiance of her deportation order. In addition to contextualizing this specific case within the broader policy and immigrant rights landscape, I focus on the spatial, material and relational processes that participants implemented to construct a 'welcoming' environment as well as observe the ways in which welcome fails to live up to its imagined potential. The case study provides important grounded insights into the material, relational and emotional processes of enduring sanctuary as a form of resistance to the US deportation regime and enduring sanctuary itself as an intensive socio-spatial form of existence.

In this article, we explore methodological difficulties related to proving racial profiling, specifically in the context of §287(g) and Secure Communities enforcement. How it is that critical immigration researchers understand racial profiling as the object of their research, and how might they go about substantiating racial profiling in the field? Can racial profiling be made a straightforward object of problematization and, if not, why? We are particularly interested in how racial profiling can be so self-evidently at the core of programs like §287(g) and Secure Communities and yet how racialized law enforcement decisions and tactics are so often inscrutable—and difficult to prove—in the context of routine police work. Building on original fieldwork findings and data on roadblocks by §287(g) and Secure Communities agencies in central North Carolina, we dissect the differences between racially discrepant police work and racial profiling, and argue that chasing the "gold standard" of racial profiling risks leaving racially discrepant policing on the table as an apparently unproblematic, and perhaps even defensible, outcome of policing. As such, we argue that critical scholars should leave aside the problem of proving racial profiling and instead refocus on the problem of racially discrepant policing.

We examine the outcomes of three different teaching methods in courses where cultural competency is a course objective: (1) multiculturalism lecture only, (2) student research and reporting on other cultural groups plus multiculturalism lecture, and (3) cross-cultural conversation partners applying contact theory plus multiculturalism lecture. Lectures in courses 1 and 3 also include antiracist and critical race theories that directly challenge colorblind racism. The study measures both cultural competency and colorblind racism before and after courses over a semester on 181 students at a small midwestern university. Cross-cultural competency scores improved significantly in all three courses but were significantly higher in the course that included both content on critical race theory and contact theory methods. Colorblind racism fails to improve in courses without critical race theory. These findings have implications for improving cultural competency outcomes among undergraduates from a variety of majors.