![]() But as España-Maram argues, Filipino workers, by flaunting "improper" behavior, established niches of autonomy where they could defy racist attitudes and shape an immigrant identity based on youth, ethnicity, and notions of heterosexual masculinity within the confines of a working class.Įspaña-Maram takes this history one step further by examining the relationships among Filipinos and other Angelenos of color, including the Chinese, Mexican Americans, and African Americans. ![]() The Filipinos' participation in leisure activities, including the thrills of Chinatown's gambling dens, boxing matches, and the sensual pleasures of dancing with white women in taxi dance halls sent legislators, reformers, and police forces scurrying to contain public displays of Filipino virility. In this new work, Linda España-Maram analyzes the politics of popular culture in the lives of Filipino laborers in Los Angeles's Little Manila, from the 1920s to the 1940s.
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This is because blood ties have a binding force in most humans, which makes them feel the pain that affects them. According to Ibn Khaldun social solidarity or a sense of class connected by blood relation or other linkage that has the same meaning and purpose. The results of this research are, first ‘Ashabiyah is defined by Ibn Khaldun as social solidarity. The type of this research is library research and the method used in this research is descriptive qualitative. ![]() ![]() ![]() The problem in this research is how ‘Ashabiyah Ibn Khaldun and how’ ashabiyah Ibn Khaldun and its relevance to nationalism in Indonesia.The purpose of this research is to describe the concept of ‘Ashabiyah Ibn Khaldun and describes how its relevance to Indonesian nationalism. |
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