Journal articles on the topic 'Hispanic American actors'

This special issue investigates how in the times of war, political turmoil, and disruption of commercial practices during the Age of Revolutions two centuries ago, merchants appear as demiurges of a new order. This is part of a polycentric reading of epochal transformations that does not deny the primacy of politics and military power in establishing relations of force, but which underline the complex negotiations at their base. The collection of essays looks at the profound global consequences of the fall of the Spanish American empire, particularly as they related to the decline of mercantilism and the reconfiguration of both Atlantic and inter-Pacific commerce. A crucial element in this transformation was the war economy, which had implications not only in Spanish America, but in the whole of the Hispanic world and beyond. Global merchants or businessmen —foreigners and Hispanic— strategically located in the Hispanic World, whose networks and affairs linked Europe, Asia and the Americas, worked within the vacuum created by the crisis of the Spanish monarchy in what was a fluid and foundational moment. The essays investigate how the Napoleonic Wars and the Wars of Independence against Spain accelerated the emergence of new actors, practices, rules and commercial circuits, by analyzing the personal and business networks that built, redefined and renegotiated the role of Hispanic America in the global economy. This prosopography of merchants thus shows trajectories through which, despite infinite difficulties, global and transregional merchants appear as one of the maieutic forces in the birth of the modern world.

While American regional theatre has flourished for decades, hardly any critics with a national profile pay attention to it, but theatre critic Terry Teachout has recently argued that criticism must catch up with this ‘deprovincialized’ drama, drawing upon his viewing of Brian Friel's Dancing at Lughnasa in a memorable 2009 production by the Florida Repertory Theatre in Fort Myers. I tentatively explore through that production of Lughnasa what implications its staging in a locale with a strong Hispanic concentration might have for American theatre and for its growing immigrant population as the United States becomes ever more divided, yet still idealizes plurality and immigration. I then assess the Stark Naked Theatre Company's stirring 2014 production of Faith Healer in Houston, Texas. Actors and local critics mostly neglected Irish aspects of the play – unlike their supposed more enlightened New York critics and audiences, who tend to read Irish drama through outmoded stereotypes – and instead privileged its spiritual qualities and its potential for showcasing theatre as an art form.

Objective: To test whether race/ethnicity, gender, and grade influence self-reported exposure to pro-tobacco messages among youth. Design: Multinomial logistic regression analyses of archival survey data (1999, 2000, and 2002 National Youth Tobacco Surveys). In separate analyses, demographic characteristics of the sample (race/ethnicity, gender, and grade) were regressed on responses to two questions regarding frequency of exposure to pro-tobacco messages. Analyses controlled for respondents' smoking status. Main outcome measures: Reported frequency of seeing tobacco point of sales (POS) advertisements in stores and self-reported frequency of seeing actors smoking. Results: Respondents reported generally high frequencies of seeing pro-tobacco messages either in the movies or as POS ads in stores. In comparison to Caucasian youth, African-American and Hispanic youth reported higher frequencies of seeing actors smoking. Surprisingly, non-Caucasian youth reported lower frequencies of seeing POS ads. Results by gender were mixed, but the magnitude of differences between genders was generally small. Youth in grades 6–10 were more likely to report seeing actors smoking and less likely to report seeing POS advertisements. Conclusions: This research demonstrates that students' demographics are related to exposure to pro-tobacco messages. Given the high prevalence of smoking in movies and television, and POS advertisements, future studies should investigate the extent to which environmental exposure or psychosocial factors predict higher self-reported exposure among demographic groups.

Issues of immigrant political incorporation and transnational politics have drawn increased interest among migration scholars. This paper contributes to debates in this field by examining the role of networks, partnerships and collaborations of immigrant community organizations as mechanisms for immigrant political participation both locally and transnationally. These issues are addressed through an ethnographic study of the Hispanic Development Council, an umbrella advocacy organization representing settlement agencies serving Latin American immigrants in Toronto, Canada. Analysis of HDC’s three sets of networks (at the community, city and transnational levels) from a geographic and relational approach demonstrates the potentials and limits of nonprofit sector partnerships as mechanisms and concrete spaces for immigrant mobilization, empowerment, and social action in a context of neoliberal governance. It is argued that a combination of partnerships with a range of both state and non-state actors and at multiple scales can be significant in enabling nonprofit organizations to advance the interests of immigrant, minority and disadvantaged communities.

In contrast to traditional historiography which, until recently, has generally explained the origin of probabilism based on works written in the European academic context, this article explores pragmatic works written mostly by —and for— experienced actors making practical use of their knowledge in fields such as trade, commerce and sacraments within the new global horizon of the Hispanic Monarchy. I propose a new, more global explanation of the progressive emergence of probabilism as a theological doctrine and method for the resolution of cases. Particular attention is granted to the use of probabilistic arguments in works of American missionary literature and writings of moral theology produced in the changing context of the central decades of the sixteenth century. This analysis allows us to understand their focus on evaluating probable alternatives in unfamiliar contexts and with unforeseen doubts that already existed in Vitoria’s ideas on economy and mission. As I show in this article, this emerging focus is a tendency that later Salamancan disciples such as the novohispano theologians Alonso de la Vera Cruz (1509-1584) and Tomás de Mercado (1523-1575) went on to radicalize by appealing to the need to follow merely probable opinions in a growing range of cases. Both of them adapted European moral and religious norms to a wide range of specifically early modern problems. The evaluation of the family or marriage customs of the indigenous American peoples and of frequent practices in the transatlantic economy such as money exchange and sale on credit were among the most discussed.

Promoting a better understanding of the phenomenon of colonization and its connection with environmental knowledge and technology, this article proposes a reframing of research agendas to take into account the municipal character of colonization in the Hispanic realm and to ask new questions. Questions should address what human–ecosystem relations, and the ways of knowing and techniques for transforming the physical realm, can tell us about colonization itself; who the historical agents involved were, and what these actors knew, learned, and did in their environments. Using the Basin of Mexico’s drainage and the agency of commoners, this article proposes that colonization depends on the massive deployment and generation of tacit knowledge about how to harness matter, energy, and time for the reproduction of human societies; the quotidian appropriation and reworking of autochthonous knowledge, techniques, and technology by the colonizing groups; the collaboration of the local populations in whom these are vested; and the agency of commoners with practical skills, environmental knowledge, and technological savvy derived from and honed in the realm of material production. In the Ibero-American realm, these agents were primarily commoners with skills in agropastoral production and the building trades; race, ethnicity, language, and gender were secondary conditions.

Background In the United States, well-documented racial disparities in health outcomes are frequently attributed to racial bias and socioeconomic inequalities. However, it remains unknown whether racial disparities in mortality persist among those with higher socioeconomic status (SES) and occupational prestige. Objective As the celebrity population is generally characterized by high levels of SES and occupational prestige, this study aimed to examine survival differences between black and white film celebrities. Methods Using a Web-based, open-source encyclopedia (ie, Wikipedia), data for 5829 entries of randomly selected American film actors and actresses born between 1900 and 2000 were extracted. A Kaplan-Meier survival curve was conducted using 4356 entries to compare the difference in survival by race. A Cox semiparametric regression analysis examined whether adjusting for year of birth, gender, and cause of death influenced differences in survival by race. Results Most celebrities were non-Hispanic white (3847/4352, 88.4%), male (3565/4352, 81.9%), and born in the United States (4187/4352, 96.2%). Mean age at death for black celebrities (64.1; 95% CI 60.6-67.5 years) was 6.4 years shorter than that for white celebrities (70.5; 95% CI 69.6-71.4 years; P<.001). Black celebrities had a faster all-cause mortality rate using Kaplan-Meier survival function estimates and a log-rank test. However, in a Cox semiparametric regression, there was no longer a significant difference in survival times between black and white celebrities (hazard ratio 1.07; 95% CI 0.87-1.31). Conclusions There is some evidence that racial disparities in all-cause mortality may persist at higher levels of SES, but this association was no longer significant in adjusted analyses. Further research is needed to examine if racial disparities in mortality are diminished at higher levels of SES among more representative populations.

Background/Context The overrepresentation of some minority groups in special education in the United States raises concerns about racial inequality and stratification within schools. While many actors and mechanisms within the school system may contribute to racial disparities in special education, the role of teachers is particularly important given that teachers are often the first ones to refer students for services. Previous studies examining biases in teacher perception of student disability have used simulations and vignettes that lack information on how teachers may perceive their own students. Purpose of the Study This study examined whether teachers disproportionately perceive minority students as having a disability based on survey information from teachers about their students. The study provides additional insight into teacher perception of student disability by accounting for student background, teacher traits, and school characteristics. Research Design The study used data on a nationally representative sample of high school sophomores from the Education Longitudinal Study of 2002. The dataset included surveys that asked teachers about their students, including whether they perceived them to have a disability. Logistic regression models were used to model the relationship between teacher perception of student disability and student race, controlling for background factors relevant to identification for a disability. Results The findings show that while teachers were more likely to perceive Black, Hispanic, and Native American students as having a disability compared to White students, controlling for individual background characteristics and school contextual factors often resulted in underidentification. The exception is Asian Americans, who were consistently less likely to be perceived to have a disability. Conclusions/Recommendations Since teachers were less likely to perceive certain racial minority students as having a disability when accounting for student background characteristics, the finding provides a different perspective on how teachers may contribute to disproportionality in special education. The results also raise concerns about whether racial minority students are appropriately identified for services, especially Asian Americans who were consistently less likely to be perceived to have a disability, even when their achievement and behavior were similar to those of other students. Policies and practices should focus on using culturally and linguistically appropriate methods to identify students who may have disabilities.

Background/Context Figured worlds have been conceptualized as spaces, or “realms,” where individuals assign meaning and significance to actors and characters or come to understand what they take as “typical or normal.” This study applies a lens of figured worlds to descriptions that pre-service teachers (PSTs) give of themselves and their relationships with students they said were challenging to teach. Purpose/Objective Research focused on two questions: (1) How do PSTs describe their own figured worlds in relation to those of their students? (2) What challenges and breakthroughs do PSTs describe in their efforts to understand students’ figured worlds through relationship building? Setting Data are from a cohort of secondary English education PSTs during teacher preparation at a large public university in a South Atlantic state. Population/Participants/Subjects At graduation, the cohort consisted of 15 members, all of whom participated in our study. All of the participants were women of typical university student age. Participants described their race/ethnicity as White (11), Korean (1), Filipino-American (1), Chinese-American (1), and Hispanic (1). Research Design This qualitative study uses open-coding analysis to consider ways PSTs talked about their figured worlds and their student relationships across their two-year English education teacher preparation. Data include field notes of course discussions and practice-teaching observations, interviews, course presentations, lesson plans, and course assignments, especially from three teaching inquiry projects that PSTs completed during their program. The researchers take a practitioner-inquirer stance, as they were both involved in helping prepare the cohort. Findings/Results Among Question 1 findings, PSTs reveal various individual figured worlds in addition to several group-defined figured worlds, including group identities such as: women; students who had themselves excelled in school; new, young, and inexperienced teachers; people identifying strongly with English content; and people of privilege. Among Question 2 findings, PSTs overwhelmingly viewed relationships with students as important; however, they experienced many challenges and breakthroughs in building those relationships. Conclusions/Recommendations PSTs entered their preparation and their student-teaching classrooms with their own figured worlds about themselves and what teacher–student relationships should look like. In practice teaching, however, they experienced many challenges to building the types of relationships they expected. And they also experienced breakthroughs in improving these relationships. For teacher educators, it is important to understand the figured worlds that PSTs bring to teacher–student relationships and to help them in understanding that students’ figured worlds might not align with their own.

Is announcing a commitment to diversity enough to activate attitudes toward diversity initiatives? And what are the spillover effects of these programs? To address these questions, we conduct an experiment imbedded in a nationally representative survey of non-Hispanic White Americans ( n = 1,519). We inform respondents that the White actor who plays Captain America will be replaced, while varying whether there is a reference to a diversity initiative and whether the replacement is White or Black. We find that reference to diversity initiatives on its own has no effect but the action of displaying diversity affects marketplace preferences and attitudes toward diversity initiatives.

Early modern connections between the Pacific shores of the Spanish Empire have been assessed in previous studies and yet, studies on the subsequent developments during the late eighteenth and early nineteenth centuries are scant. This particularly applies to the consequences of the commercial developments at the end of the Manila Galleon and the collapse of the Spanish Empire in America. Through the analysis of the professional networks of Francisco Xavier de Ezpeleta, and Juan Nepomuceno Machado, which stretched from Asia to Mexico at the time, this paper proposes some preliminary conclusions about trans-Pacific links. It focuses on the study of networks and connections, and builds upon archival sources — mostly from the Jardine Matheson Archive, in Cambridge. In the transition from the eighteenth to the nineteenth centuries, actors who made up Hispanic trading networks in what remained of the crumbling Spanish Empire, reorganised to benefit from opportunities as mercantilist limitations came to an end. In so doing, by the 1820s, Hispanic traders allied with the forebears of the British firm of Jardine, Matheson & Co., and controlled the resulting networks. This paper points to Hispanic trans-Pacific connections during the development of European private trade between East Asia and the Mexican Pacific. Ties between British and Hispanic merchants are key for the analysis of the opium trade and Western imperialism in East Asia, and the development of British commercial hegemony in Latin America in the nineteenth century.

As early as the first decades of the sixteenth century, when English and Dutch corsairs and privateers began to challenge Spain's exclusivist claims to the New World, the struggle for control over the Americas began to be couched in terms of a holy war. The Caribbean, in particular, became the arena in which the commercial, ideological and military forces of Protestant Northern Europe and Catholic Southern Europe clashed. Spanish officials commonly referred to the English and Dutch intruders as “heretics” and “Lutheran corsairs,” while Francis Drake and his fellow Elizabethan sea dogs believed that their penetration of the New World was a crusade against Popery, Catholic fanaticism and idolatry. These rivalries continued for centuries as new actors, the United States in particular, inherited some of the old roles.

RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. 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Idolatry is an accusation. Derived from ancient Greek terms for the veneration (latreia) of images (eidola), idolatry provides a framework for exploring the connections and confusions of the early modern Mediterratlantic world, where false images seemed to be everywhere. This essay surveys the social lives of idols in sixteenth-century New Spain, focusing on their destruction, creation, excavation, and commodification. Significantly, all four actions were performed by Europeans and Native Americans alike: the treatment of idols in New Spain cannot be neatly divided into Mesoamerican versus Mediterranean strategies. Understanding these shared practices requires contextualizing them in pre-Hispanic and medieval histories, as well as in Europe’s Renaissance present. But of course shared actions may conceal radically different meanings, and the essay’s final section considers how the Castilian term ídolo was translated into different Mesoamerican languages. The ancient category of the idol, imported to the Americas, was remade into something new. Connecting dictionary entries to military and missionary reports to the archives of the Inquisition, the production of idols in early modern New Spain provides an unexpected context for revisiting the classic concerns—and still generative possibilities—of James Lockhart’s concept of Double Mistaken Identity. RESUMEN La idolatría es una acusación. Derivada de los términos del griego antiguo utilizados para la veneración (latreia) de las imágenes (eidola), la idolatría brinda un marco para explorar las conexiones y confusiones del mundo Mediterratlántico de la temprana modernidad, donde las falsas imágenes parecían estar en todas partes. Este ensayo analiza la vida social de los ídolos en la Nueva España del siglo XVI, centrándose en su destrucción, creación, excavación y mercantilización. Es importante señalar que tanto los europeos como los indígenas americanos participaron en estos actos: el tratamiento de los ídolos en Nueva España no se puede dividir claramente en estrategias mesoamericanas versus mediterráneas. La comprensión de estas prácticas compartidas exige contextualizarlas en las historias prehispánicas y medievales, así como en el presente del Renacimiento europeo. No obstante, no cabe duda de que las acciones compartidas pueden ocultar significados radicalmente diferentes, y la sección final del ensayo considera cómo se tradujo el término castellano ídolo a diversos idiomas mesoamericanos. La antigua categoría del ídolo fue transformada al ser importada a las Américas. Al conectar las entradas del diccionario con los informes militares y misioneros a los archivos de la Inquisición, la producción de ídolos en la Nueva España de la temprana modernidad proporciona un contexto inesperado para revisar las preocupaciones clásicas, y las continuas posibilidades, del concepto de Doble Identidad Equivocada de James Lockhart. RESUMO Idolatria é uma acusação. Palavra derivada do termo do grego antigo para veneração (latreia) de imagens (eidola), a idolatria provém um enquadramento para explorar as conexões e confusões do mundo Mediterratlântico no início da era moderna, onde as imagens falsas pareciam estar em toda parte. Esse ensaio examina a vida social dos ídolos na Nova Espanha do século XVI, concentrando-se em sua destruição, criação, escavação e mercantilização. Significantemente, todas as quatro ações foram performadas tanto por europeus quanto por nativos-americanos: o tratamento de ídolos na Nova Espanha não pode ser claramente dividido em estratégias mesoamericanas versus mediterrâneas. Compreender essas práticas compartilhadas requer sua contextualização em histórias pré-hispânicas e medievais, bem como no presente da Renascença na Europa. Entretanto, é claro que ações compartilhadas podem esconder significados radicalmente diferentes, e a seção final do ensaio considera como o termo castelhano ídolo foi traduzido em diferentes línguas mesoamericanas. A categoria antiga do ídolo, importada para as Américas, foi transformada em algo novo. Conectando verbetes de dicionários a relatórios militares e missionários a arquivos da inquisição, a produção de ídolos no início da era moderna na Nova Espanha provém um contexto inesperado para revisitar preocupações clássicas – e ainda as possibilidades geradoras – do conceito de Identidade Duplamente Equivocada de James Lockhart.

Background:The severe acute respiratory syndrome coronavirus-2 (SARS-CoV-2) infection associated with coronavirus disease 2019 (COVID-19) causes a 3- to 9-fold higher age-adjusted mortality in African American and Hispanic populations, the major US racial groups affected by sickle cell disease (SCD). The Centers for Disease Control designates SCD as a condition at increased risk for severe COVID-19. An urgent need for repurposing of available and safe therapeutics has been cited for such high-risk populations until vaccines are widely available. L-glutamine (GLN) ameliorates clinical pathology of SCD related to elements of COVID-19. Multiple systemic complications of COVID-19 are increasingly attributed to oxidative damage, a target which GLN regulates. Prescription-grade L-glutamine (PGLG) (Endari®, Emmaus Medical) decreases oxidative stress by increasing the ratio of reduced nicotinamide adenine dinucleotide (NAD) to total NAD, which may increase availability of reduced glutathione. PGLG also decreases red cell endothelial adhesion in patients with SCD. Of note, additional analysis of the phase 3 trial demonstrated a 63% lower occurrence of acute chest syndrome (ACS) in PGLG-treated SCD patients compared to control, which has important relevance in the pandemic. A recent report of two computational screens of FDA-approved therapeutics, directed to protein and chemistry targets and to gene expression changes induced by SARS-CoV-2, predicts glutathione and GLN are highly likely to confer benefit in COVID-19 (Kim, J Translat Med, 2020). Methods:We therefore reviewed reports of multi-system effects of GLN in experimental respiratory distress animal models and in ICU and COVID-19 patients. We focused on contributors to cytokine storm and acute respiratory distress syndrome (ARDS), the leading causes of mortality in COVID-19 (Huang, Lancet, 2020). We also conducted a clinical trial in hospitalized COVID-19 patients on ESPEN-recommended nutrition +/- GLN. Results:In experimental ARDS, sepsis, and endotoxin-induced lung injury, GLN decreases consolidation, pulmonary edema, and neutrophil infiltration and increases lung compliance, oxygen saturation, heat shock protein activation, and survival by 2.5-fold over saline controls (Perng WC, Clin Exp Pharmacol Physiol, 2010; Singleton, Crit Care Med, 2005). Patients with severe COVID-19 have increased proinflammatory cytokines; interleukin 6 (IL-6) levels predict and contribute to severity of COVID-19 (Yuki, Clin Immunol, 2020). GLN modulates inflammatory responses by suppressing C-reactive protein, IL-6, and TNF-α release; it also reduces IL-6 in murine studies (37% decrease,p&lt; 0.05; Chuang, BMC Pulm Med, 2014), which could benefit COVID-19 patients. Myocardial injury occurs in up to 12% of COVID-19 patients directly with viral entry through ACE-2 receptors, microvascular damage, endothelial shedding, and inflammation-mediated damage, which GLN protects against (Shi, Eur Heart J, 2020; Shi, JAMA Cardiol, 2020; Shao, Pak J Med Sci, 2015). Inflammatory states lead to GLN consumption and negative GLN balance (Santos, Amino Acids, 2019). Deficient plasma GLN (&lt; 420 µmol/L) is a defined risk for higher mortality in ICU and COVID-19 patients (Shen, Cell, 2020). Glutathione deficiency contributes to SARS-CoV-2 oxidative lung damage and severe disease (Polonikov, ACS Infect Dis, 2020). In a recent clinical trial, patients were confirmed to have SARS-CoV-2 by RT-PCR, had positive CT scans, and were admitted from a COVID-19 clinic. Both arms received ESPEN-recommended nutrition for COVID-19 alone or with GLN (10 grams, 3 times/day; see Table). Conclusions:GLN and glutathione deficiency contribute to COVID-19 severity, and GLN has salutary biologic actions on reducing lung pathology, mediators of cytokine storm, and myocardial injury in animal models, SCD, and ICU patients. GLN reduces severity in standard risk COVID-19 patientsafterinfection has occurred. These findings, combined with computational prediction of GLN benefit vs. COVID-19, support the hypothesis that PGLG treatmentprior toSARS-CoV-2 infection mayreducethe development of severe COVID-19 in SCD and perhaps other high-risk populations. The data as a whole provides a strong rationale for a controlled clinical trial of PGLG toreducesevere COVID-19 in high-risk SCD patients and improve outcomes if infection occurs. Disclosures Cengiz: Biruni University Medical Faculty:Current Employment;Istanbul University-Cerrahpasa Medical Faculty:Ended employment in the past 24 months.Yavuzer:Istanbul University-Cerrahpasa, Cerrahpasa School of Medicine, Department of Internal Medicine, Division of Geriatrics:Current Employment.Yavuzer:Biruni University Medical Faculty:Current Employment;Istanbul University-Cerrahpasa Mediacl Faculty:Ended employment in the past 24 months.Tang:Kaiser Permanente:Current Employment.Ward:Emmaus Medical, Inc.:Current Employment.Goodrow:Emmaus Medical, Inc.:Current Employment;Emmaus Life Sciences Shareholder:Current equity holder in publicly-traded company.Ludlum:Emmaus Life Sciences, Inc.:Consultancy, Current equity holder in publicly-traded company.Stark:Emmaus Life Sciences Shareholder:Current equity holder in publicly-traded company;Emmaus Medical, Inc:Current Employment.Perrine:Cetya Inc.:Membership on an entity's Board of Directors or advisory committees;Phoenicia Bioscience:Current Employment, Current equity holder in private company, Membership on an entity's Board of Directors or advisory committees;Phoenicia Therapeutics:Membership on an entity's Board of Directors or advisory committees, Patents & Royalties;Boston University School of Medicine:Current Employment, Patents & Royalties;Viracta Therapeutics:Patents & Royalties.

En las últimas décadas las referencias al Análisis de Redes han ganado protagonismo entre los historiadores. Hemos asistido a una auténtica proliferación de artículos, monográficos y proyectos de investigación en los que el estudio de las interconexiones en sociedades del pasado ocupa un papel central. Desafortunadamente, en algunos de estos trabajos la conceptualización y la cuantificación han estado ausentes. El presente artículo pretende explorar el potencial del Análisis de Redes como herramienta metodológica aplicable a la disciplina histórica en sus distintos campos de investigación. Pretendemos hacer una apuesta clara por la integración de esta herramienta, superando la retórica de las palabras, pero también de la imagen. Para ello, incorporamos una panorámica de las principales aportaciones al Análisis de Redes en la historiografía. Además, analizamos sus elementos fundamentales y describimos su uso con ejemplos de publicaciones recientes, explorando los retos que se plantean de cara al futuro. Palabras Claves: Análisis de Redes, Metodología, Métricas, VisualizaciónTopónimos: Latinoamérica, EuropaPeriodo: Neolítico-Siglo XX ABSTRACTDuring recent decades, historians have referred with increasing frequency to network analysis. We have witnessed a veritable proliferation of papers, monographs and research projects in which the study of interconnections among individuals from past societies plays a central role. Unfortunately, conceptualization and quantifications have been absent from most of these works. This paper aims to explore the potential of network analysis as a methodological tool applied to history. The objective is to integrate this tool into the historian’s work, transcending the rhetoric of words and images. 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This article explores the identification patterns of South American immigrants to the United States, as measured via Hispanic/Latino ethnicity and ancestry reporting on the US Census. Using data from the 2006–2010 and 2011–2015 American Community Survey, my analysis reveals four main findings. First, I show significant heterogeneity in identity patterns and in sociodemographic, immigration, and geographic characteristics between South American and Mexican immigrants in the United States. Second, I find that Southern Cone immigrants opt not to report Hispanic/Latino ethnicity and “birth-country” ancestry (ancestry that is concordant with birth country, such as Colombian or Chilean) to a greater extent than Andean immigrants and, instead, report more distal “ancestral-origin” ancestries (i.e., Spanish, Japanese, etc.). Third, I show that those immigrants who do report Hispanic/Latino ethnicity are more likely to report “birth-country” ancestry than “ancestral-origin” ancestry, net of other factors. Finally, my analysis demonstrates that Brazilian immigrants chart a different path of identification among South American immigrants and almost unanimously do not report Hispanic/Latino ethnicity while overwhelmingly reporting “Brazilian” ancestry. Taken together, variation in Hispanic/Latino ethnicity and ancestry reporting across South American immigrant groups has implications for their incorporation into US society, as well as for the degree to which these immigrants see themselves as racialized actors in the United States. Some South American immigrant groups (Southern Cone immigrants) appear to be incorporating as “New White ethnics,” and others (Andean immigrants) appear to be incorporating as “New Latinos.” Researchers of international migration should carefully consider these identification differences and their implications for the measurement and study of “Hispanic/Latino” immigrants and their descendants in the United States.

ObjectiveTo determine if masculinity barriers to medical care and the death from colorectal cancer (CRC) of actor Chadwick Boseman (The Black Panther) influenced CRC early-detection screening intent among unscreened American Indian/Alaska Native (AIAN) and Non-Hispanic-Black (Black) men compared with Non-Hispanic-White (White) men.MethodsUsing a consumer-panel, we surveyed U.S. men aged 18–75 years (N = 895) using the 24-item Masculinity Barriers to Medical Care (MBMC) scale. We calculated the median score to create binary exposures to evaluate associations with CRC screening intent and conducted multivariable logistic regression to evaluate independent associations stratified by race/ethnicity.ResultsOverall, Black respondents were most likely to have a high MBMC score (55%) compared to White (44%) and AIAN (51%) men (p = 0.043). AIAN men were least likely to report CRC screening intent (51.1%) compared with Black (68%) and White men (64%) (p &lt; 0.001). Black men who reported the recent death of Chadwick Boseman increased their awareness of CRC were more likely (78%) to report intention to screen for CRC compared to those who did not (56%) (p &lt; 0.001). Black men who exhibited more masculinity-related barriers to care were more likely to intend to screen for CRC (OR: 1.76, 95% CI: 0.98–3.16) than their counterparts, as were Black men who reported no impact of Boseman's death on their CRC awareness (aOR: 2.96, 95% CI: 1.13–7.67). Conversely, among AIAN men, those who exhibited more masculinity-related barriers to care were less likely to have CRC screening intent (aOR: 0.47, 95% CI: 0.27–0.82) compared with their counterparts.ConclusionsMasculinity barriers to medical care play a significant role in intention to screen for CRC. While Black men were most likely to state that The Black Panther's death increased their awareness of CRC, it did not appear to modify the role of masculine barriers in CRC screening intention as expected. Further research is warranted to better understand how masculine barriers combined with celebrity-driven health-promotion interventions influence the uptake of early-detection screening for CRC.ImpactOur study provides formative data to develop behavioral interventions focused on improving CRC screening completion among diverse men.

Mokopirirākau are native New Zealand forest geckos that metamorphosise their appearance to blend with the environment as a survival mechanism. A well-known human mokopirirākau is Te Arawa’s Cliff Curtis. Arguably the world’s most successful Māori screen actor, for more than twenty years, he has maintained a Hollywood ‘calling card’ by convincingly transfiguring himself into an array of ethnic characters: Arab to Hispanic to African-American to . . .Here in Aotearoa, we can see that Curtis’s long career in performance started when he was a school-boy, in kapa haka. Even now, he participates in an annual maurakau wānanga on Mokōia Island, and he has recently turned to competitive kapa haka at regional level with Ngāti Rongomai. Kapa haka is one of Curtis’ longest practiced performance disciplines; it underscores his film performances and lends them power. With the increased popularity of Māori-centred film and the rise of Māori TV, more kaihaka – like Curtis – are transitioning to careers on-screen. This paper asks: what power do kaihaka performers carry with them from the kapa haka stage to the screen? That is, how do they too become mokopirirākau? Further, how might the knowledge gained from kapa haka act as a scaffolding for a framework for analysing characters and performances? How could such a framework also serve to structure critical thinking both about Māori performance about non-Māori roles performed by Māori? Indeed how might a kapa haka based analytical framework provoke new ways of thinking about performances by and for non-Māori?

The American Broadcasting Company (ABC) Family Network show Switched at Birth tells two stories—one which follows the unique plot of the show, and one about the new openness of television executives toward integrating more people with a variety of visible and invisible physical embodiments, such as hearing loss, into television content. It first aired in 2011 and in 2017 aired its fifth and final season.The show focuses on two teen girls in Kansas City who find out they were switched due to a hospital error on the day of their birth and who grew up with parents who were not biologically related to them. One, Bay Kennish (Vanessa Marano), lives with her wealthy parents—a stay-at-home mom Kathryn (Lea Thompson) and a former professional baseball player, now businessman, father John (D.W. Moffett). She has an older brother Toby (Lucas Grabeel) who is into music. In her high school science class, Bay learns about blood types and discovers her parents’ blood types could not have produced her. The family has professional genetic tests done and discovers the switch (ABC Family, “This Is Not a Pipe”).In the pilot episode, Bay’s parents find out that deaf teen, Daphne Vasquez (Katie Leclerc), is actually their daughter. She lives in a working class Hispanic neighbourhood with her hairdresser single mother Regina (Constance Marie) and grandmother Adrianna (Ivonne Coll), both of whom are of Puerto Rican ancestry. Daphne is deaf due to a case of meningitis when she was three, which the rich Kennishes feel happened because of inadequate healthcare provided by working class Regina. Daphne attends an all-deaf school, Carlton.The man who was thought to be her biological father, Angelo Sorrento (Gilles Marini), doesn’t appear in the show until episode 10 but becomes a series regular in season 2. It becomes apparent that Daphne believes her father left because of her deafness; however, as the first season progresses, the real reasons begin to emerge. From the pilot onwards, the show dives into clashes of language, culture, ethnicity, class, and even physical appearance—in one scene in the pilot, the waspy Kennishes ask Regina if she is “Mexican.” As later episodes reveal, many of these physical appearance issues are revealed to have fractured the Vasquez family early on—Daphne is a freckled, strawberry blonde, and her father (who is French and Italian) suspected infidelity.The two families merge when the Kennishes ask Daphne and her mother to move into their guest house in order get to know their daughter better. That forces the Kennishes into the world of deafness, and throughout the show this hearing family therefore becomes a surrogate for a hearing audience’s immersion into Deaf culture.Cultural Inclusivity: The Way ForwardShow creator Lizzy Weiss explained that it was actually the ABC Family network that “suggested making one of the kids disabled” (Academy of Television Arts & Sciences). Weiss was familiar with American Sign Language (ASL) because she had a “classical theatre of the Deaf” course in college. She said, “I had in the back of my head a little bit of background at least about how beautiful the language was. So I said, ‘What if one of the girls is deaf?’” The network thought it was wonderful idea, so she began researching the Deaf community, including spending time at a deaf high school in Los Angeles called Marlton, on which she modelled the Switched at Birth school, Carlton. Weiss (Academy of Television Arts & Sciences) says of the school visit experience:I learned so much that day and spoke to dozens of deaf teenagers about their lives and their experiences. And so, this is, of course, in the middle of writing the pilot, and I said to the network, you know, deaf kids wouldn’t voice orally. We would have to have those scenes only in ASL, and no sound and they said, ‘Great. Let’s do it.’ And frankly, we just kind of grew and grew from there.To accommodate the narrative structure of a television drama, Weiss said it became clear from the beginning that the show would need to use SimCom (simultaneous communication or sign supported speech) for the hearing or deaf characters who were signing so they could speak and sign at the same time. She knew this wasn’t the norm for two actual people communicating in ASL, but the production team worried about having a show that was heavily captioned as this might distance its key—overwhelmingly hearing—teen audience who would have to pay attention to the screen during captioned scenes. However, this did not appear to be the case—instead, viewers were drawn to the show because of its unique sign language-influenced television narrative structure. The show became popular very quickly and, with 3.3 million viewers, became the highest-rated premiere ever on the ABC Family network (Barney).Switched at Birth also received much praise from the media for allowing its deaf actors to communicate using sign language. The Huffington Post television critic Maureen Ryan said, “Allowing deaf characters to talk to each other directly—without a hearing person or a translator present—is a savvy strategy that allows the show to dig deeper into deaf culture and also to treat deaf characters as it would anyone else”. Importantly, it allowed the show to be unique in a way that was found nowhere else on television. “It’s practically avant-garde for television, despite the conventional teen-soap look of the show,” said Ryan.Usually a show’s success is garnered by audience numbers and media critique—by this measure Switched at Birth was a hit. However, programs that portray a disability—in any form—are often the target of criticism, particularly from the communities they attempting to represent. It should be noted that, while actress Katie Leclerc, who plays Daphne, has a condition, Meniere’s disease, which causes hearing loss and vertigo on an intermittent basis, she does not identify as a deaf actress and must use a deaf accent to portray Daphne. However, she is ASL fluent, learning it in high school (Orangejack). This meant her qualifications met the original casting call which said “actress must be deaf or hard of hearing and must speak English well, American Sign Language preferred” (Paz, 2010) Leclerc likens her role to that of any actor to who has to affect body and vocal changes for a role—she gives the example of Hugh Laurie in House, who is British with no limp, but was an American who uses a cane in that show (Bibel).As such, initially, some in the Deaf community complained about her casting though an online petition with 140 signatures (Nielson). Yet many in the Deaf community softened any criticism of the show when they saw the production’s ongoing attention to Deaf cultural details (Grushkin). Finally, any lingering criticisms from the Deaf community were quieted by the many deaf actors hired for the show who perform using ASL. This includes Sean Berdy, who plays Daphne’s best friend Emmett, his onscreen mother, played by actress Marlee Matlin, and Anthony Natale who plays his father; their characters both sign and vocalize in the show. The Emmett character only communicates in ASL and does not vocalise until he falls in love with the hearing character Bay—even then he rarely uses his voice.This seemingly all-round “acceptance” of the show gave the production team more freedom to be innovative—by season 3 the audience was deemed to be so comfortable with captions that the shows began to feature less SimCom and more all-captioned scenes. This lead to the full episode in ASL, a first on American mainstream television.For an Hour, Welcome to Our WorldSwitched at Birth writer Chad Fiveash explained that when the production team came up with the idea for a captioned all-ASL episode, they “didn’t want to do the ASL episode as a gimmick. It needed to be thematically resonant”. As a result, they decided to link the episode to the most significant event in American Deaf history, an event that solidified its status as a cultural community—the 1988 Deaf President Now (DPN) protest at Gallaudet University in Washington. This protest inspired the March 2013 episode for Switched at Birth and aired 25 years to the week that the actual DPN protest happened. This episode makes it clear the show is trying to completely embrace Deaf culture and wants its audience to better understand Deaf identity.DPN was a pivotal moment for Deaf people—it truly solidified members of a global Deaf community who felt more empowered to fight for their rights. Students demanded that Gallaudet—as the premier university for deaf and hard-of-hearing students—no longer have a hearing person as its president. The Gallaudet board of trustees, the majority of whom were hearing, tried to force students and faculty to accept a hearing president; their attitude was that they knew what was best for the deaf persons there. For eight days, deaf people across America and the world rallied around the student protestors, refusing to give in until a deaf president was appointed. Their success came in the form of I. King Jordan, a deaf man who had served as dean of the College of Arts & Sciences at the time of the protest.The event was covered by media around the world, giving the American Deaf community international attention. Indeed, Gallaudet University says the DPN protest symbolized more than just the hiring of a Deaf president; it brought Deaf issues before the public and “raised the nation’s consciousness of the rights and abilities of deaf and hard of hearing people” (Gallaudet University).The activities of the students and their supporters showed dramatically that in the 1980s deaf people could be galvanized to unite around a common issue, particularly one of great symbolic meaning, such as the Gallaudet presidency. Gallaudet University represents the pinnacle of education for deaf people, not only in the United States but throughout the world. The assumption of its presidency by a person himself deaf announced to the world that deaf Americans were now a mature minority (Van Cleve and Crouch, 172).Deaf people were throwing off the oppression of the hearing world by demanding that their university have someone from their community at its helm. Jankowski (Deaf Empowerment; A Metaphorical Analysis of Conflict) studied the Gallaudet protest within the framework of a metaphor. She found a recurring theme during the DPN protest to be Gallaudet as “plantation”—which metaphorically refers to deaf persons as slaves trying to break free from the grip of the dominant mastery of the hearing world—and she parallels the civil rights movement of African Americans in the 1960s. As an example, Gallaudet was referred to as the “Selma of the Deaf” during the protest, and protest signs used the language of Martin Luther King such as “we still have a dream.” For deaf Americans, the presidency of Gallaudet became a symbol of hope for the future. As Jankowski attests:deaf people perceived themselves as possessing the ability to manage their own kind, pointing to black-managed organization, women-managed organizations, etc., struggling for that same right. They argued that it was a fight for their basic human rights, a struggle to free themselves, to release the hold their ‘masters’ held on them. (“A Metaphorical Analysis”)The creators of the Switched at Birth episode wanted to ensure of these emotions, as well as historical and cultural references, were prevalent in the modern-day, all-ASL episode, titled Uprising. That show therefore wanted to represent both the 1988 DPN protest as well as a current issue in the US—the closing of deaf schools (Anderson). The storyline focuses on the deaf students at the fictitious Carlton School for the Deaf seizing one of the school buildings to stage a protest because the school board has decided to shut down the school and mainstream the deaf students into hearing schools. When the deaf students try to come up with a list of demands, conflicts arise about what the demands should be and whether a pilot program—allowing hearing kids who sign to attend the deaf school—should remain.This show accomplished multiple things with its reach into Deaf history and identity, but it also did something technologically unique for the modern world—it made people pay attention. Because captioning translated the sign language for viewers, Lizzy Weiss, the creator of the series, said, “Every single viewer—deaf or hearing—was forced to put away their phones and iPads and anything else distracting … and focus … you had to read … you couldn’t do anything else. And that made you get into it more. It drew you in” (Stelter). The point, Weiss said, “was about revealing something new to the viewer—what does it feel like to be an outsider? What does it feel like to have to read and focus for an entire episode, like deaf viewers do all the time?” (Stelter). As one deaf reviewer of the Uprising episode said, “For an hour, welcome to our world! A world that’s inconvenient, but one most of us wouldn’t leave if offered a magic pill” (DR_Staff).This episode, more than any other, afforded hearing television viewers an experience perhaps similar to deaf viewers. The New York Times reported that “Deaf and hard-of-hearing viewers commented by the thousands after the show, with many saying in effect, “Yes! That’s what it feels like” (Stelter).Continued ResonancesWhat is also unique about the episode is that in teaching the hearing viewers more about the Deaf community, it also reinforced Deaf community pride and even taught young deaf people a bit of their own history. The Deaf community and Gallaudet were very pleased with their history showing up on a television show—the university produced a 30-second commercial which aired within the episode, and held viewing parties. Gallaudet also forwarded the 35 pages of Facebook comments they’d received about the episode to ABC Family and Gallaudet President T. Alan Hurwitz said of the episode (Yahr), “Over the past 25 years, [DPN] has symbolised self-determination and empowerment for deaf and hard of hearing people around the world”. The National Association of the Deaf (NAD) also lauded the episode, describing it as “phenomenal and groundbreaking, saying the situation is very real to us” (Stelter)—NAD had been vocally against budget cuts and closings of US deaf schools.Deaf individuals all over the Internet and social media also spoke out about the episode, with overwhelmingly favourable opinions. Deaf blogger Amy Cohen Efron, who participated in 1988′s DPN movement, said that DPN was “a turning point of my life, forcing me to re-examine my own personal identity, and develop self-determinism as a Deaf person” and led to her becoming an activist.When she watched the Uprising episode, she said the symbolic and historical representations in the show resonated with her. In the episode, a huge sign is unfurled on the side of the Carlton School for the Deaf with a girl with a fist in the air under the slogan “Take Back Carlton.” During the DPN protest, the deaf student protesters unfurled a sign that said “Deaf President Now” with the US Capitol in the background; this image has become an iconic symbol of modern Deaf culture. Efron says the image in the television episode was much more militant than the actual DPN sign. However, it could be argued that society now sees the Deaf community as much more militant because of the DPN protest, and that the imagery in the Uprising episode played into that connection. Efron also acknowledged the episode’s strong nod to the Gallaudet student protestors who defied the hearing community’s expectations by practising civil disobedience. As Efron explained, “Society expected that the Deaf people are submissive and accept to whatever decision done by the majority without any of our input and/or participation in the process.”She also argues that the episode educated more than just the hearing community. In addition to DPN, Uprising was filled with other references to Deaf history. For example a glass door to the room at Carlton was covered with posters about people like Helen Keller and Jean-Ferdinand Berthier, a deaf educator in 19th century France who promoted the concept of deaf identity and culture—Efron says most people in the Deaf community have never heard of him. She also claims that the younger Deaf community may also not be aware of the 1988 DPN protest—“It was not in high school textbooks available for students. Many deaf and hard of hearing students are mainstreamed and they have not the slightest idea about the DPN movement, even about the Deaf Community’s ongoing fight against discrimination, prejudice and oppression, along with our victories”.Long before the Uprising episode aired, the Deaf community had been watching Switched at Birth carefully to make sure Deaf culture was accurately represented. Throughout season 3 David Martin created weekly videos in sign language that were an ASL/Deaf cultural analysis of Switched at Birth. He highlighted content he liked and signs that were incorrect, a kind of a Deaf culture/ASL fact checker. From the Uprising episode, he said he thought this quote from Marlee Matlin’s character said it all, “Until hearing people walk a day in our shoes they will never understand” (Martin). That succinctly states what the all-ASL episode was trying to capture—creating an awareness of Deaf people’s cultural experience and their oppression in hearing society.Even a deaf person who was an early critic of Switched at Birth because of the hiring of Katie Leclerc and the use of SimCom admitted he was impressed with the all-ASL episode (Grushkin):all too often, we see media accounts of Deaf people which play into our society’s perceptions of Deaf people: as helpless, handicapped individuals who are in need of fixes such as cochlear implants in order to “restore” us to society. Almost never do we see accounts of Deaf people as healthy, capable individuals who live ordinary, successful lives without necessarily conforming to the Hearing ‘script’ for how we should be. And important issues such as language rights or school closings are too often virtually ignored by the general media.In addition to the episode being widely discussed within the Deaf community, the mainstream news media also covered Uprising intensely, seeing it as a meaningful cultural moment, not just for the Deaf community but for popular culture in general. Lacob wrote that he realises that hearing viewers probably won’t understand what it means to be a deaf person in modern America, but he believes that the episodeposits that there are moments of understanding, commonalities, and potential bridge-building between these two communities. And the desire for understanding is the first step toward a more inclusive and broad-minded future.He continues:the significance of this moment can’t be undervalued, nor can the show’s rich embrace of deaf history, manifested here in the form of Gallaudet and the historical figures whose photographs and stories are papered on the windows of Carlton during the student protest. What we’re seeing on screen—within the confines of a teen drama, no less—is an engaged exploration of a culture and a civil rights movement brought to life with all of the color and passion it deserves. It may be 25 years since Gallaudet, but the dreams of those protesters haven’t faded. And they—and the ideals of identity and equality that they express—are most definitely being heard.Lacob’s analysis was praised by several Deaf people—by a Deaf graduate student who teaches a Disability in Popular Culture course and by a Gallaudet student who said, “From someone who is deaf, and not ashamed of it either, let me say right here and now: that was the most eloquent piece of writing by someone hearing I have ever seen” (Emma72). The power of the Uprising episode illustrated a political space where “groups actively fuse and blend their culture with the mainstream culture” (Foley 119, as cited in Chang 3). Switched at Birth—specifically the Uprising episode—has indeed fused Deaf culture and ASL into a place in mainstream television culture.ReferencesABC Family. “Switched at Birth Deaf Actor Search.” Facebook (2010). <https://www.facebook.com/SwitchedSearch>.———. “This Is Not a Pipe.” Switched at Birth. Pilot episode. 6 June 2011. <http://freeform.go.com/shows/switched-at-birth>.———. “Not Hearing Loss, Deaf Gain.” Switched at Birth. 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