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Anthropology was a late‐comer to the Caribbean and only after World War II did the study of Caribbean culture and societies become less exceptional. Early in this century when anthropology was first making itself over as an ethnographic science, anthropologists concentrated on tribal peoples. For most of the post‐Columbian era, the Caribbean region, with a few minor exceptions, was without indigenous tribal societies. Even after anthropology turned its attention to the study of peasantries, Caribbean peasantries were ignored in favor of more stable and tradition‐oriented peasant societies in other parts of Latin America. When anthropologists began to study Caribbean peoples in a more serious and systematic fashion, they found that they had to develop new concepts to explain the variation, flexibility, and heterogeneity that characterized regional culture. These concepts have had a significant impact on social and cultural theory and on the broader contemporary dialogue about cultural diversity and multiculturalism.

For the Muslim faithful, the Islamic week indirectly derives from an act of “divine revelation” for the Prophet Muhammad that directs them to use Friday as a congregational day of prayer.⁷ The Koran is strict about this prescription and presents it as an obligation to the faithful. Verses 9 to 11 from chapter 62 provide the social context and religious meaning of the peak day of the Islamic week.⁸ 9. O you who believe, when the call is sounded for prayer on Friday, hasten to the remembrance of Allah and leave off traffic. That is better for you, if you know. 10. But when the prayer is ended, disperse abroad in the land and seek of Allah’s grace, and remember Allah much, that you may be successful. 11. And when they see merchandise or sport, they break away to it, and leave thee standing. Say: what is Allah is better than sport and merchandise. And Allah is the Best of Providers.The exegesis of verses 9 and 11 reveals or implies that the day of congregation is a work day and that Muslims, upon hearing the call for prayer, must leave all their earthly activities – commerce, sport, or any other – and attend the gathering (Juma’a) at the mosque. So work is permitted before the congregational prayer. Verse 10 also indicates that after prayer, one may return to work, confident that entrepreneurial activities may be successful because of the grace of Allah. Friday thus is parceled out in three distinct moments according to the Koran: the half-day’s work in the morning, the prayer time around noon, and the later half-day’s work in the afternoon. It is the only day of the week that is thus fractured.

Because of the recent interest on the globalization process generated by global restructuring, the local as the site where this change occurs has emerged as a principal entity for study. Divergent opinions have developed that either downgrade the importance of the local and focus instead on flows, transnational social structures, and translocal spaces or that highlight the centrality of the local as a cause or as a result of globalization, thereby maintaining the traditional focus and emphasis on place as either container, process, or setting.⁴

Some chapters provide us with a snapshot (intentional) of ethnic community across the city. Others look closely at a particular place. Still others look across the whole ethnic landscape of the city. Neither individually nor as a whole collection do they form a complete picture. But perhaps because they are so eclectic maybe they form a challenge to urban sociology to exam not just macro level change in urban form and metropolitan space, but to apply other methodologies to better understand the increasingly complex, unfocused mosaic of social worlds in the American city.

Looks at how immigration in the USA has changed so that by the late 1980s almost three‐quarters of a million legal immigrants were entering the country ever year, and how by the 1980s this had increased to 9 million! Investigates the changing birthrate by which foreign born residents now account for one in five births in the USA. Posits that Islam is the fastest growing religion and that the USA has metamorphosed from being a “Christian” country to be the most religiously diverse nation in the world.

Volume eight of Research in Urban Sociology focused on race and ethnicity in New York City. Our original idea when planning that volume was to contrast the ethnic landscape of New York City with that of Los Angeles, and to suggest that while the outpouring of studies from the Los Angeles School proclaims that Los Angeles is different from other cities – and thus is a signifier of the metropolis of the future – the creation of new ethnic landscapes is hardly limited to Los Angeles. Indeed, there is a rich history of both older and newer scholarship concerning ethnic communities in New York City, and we sought to update both the research and to offer a point of comparison between the studies of Los Angeles and other cities.

Haitian immigrants have settled primarily in several metropolitan areas of the Northeast region (New York and Boston, followed perhaps by Philadelphia), Southern Florida, and some areas of the Midwest (mainly Chicago). As indicated in a previous work (Zéphir, 2004, p. 90), New York City has the largest concentration of Haitians in the country as well as the oldest and most diverse established Haitian communities. Estimates of the New York population and its surrounding counties (Nassau, Rockland, and others) range from 200,000 to close to 500,000. This variation depends on whether one only takes into account figures given by the Census Bureau and the Immigration and Naturalization Services (INS), or whether one also factors in the undocumented entrants and accepts estimates provided by Haitian community leaders themselves as being closer to reality. In more recent times, from the mid-1980s to the present, Southern Florida has been receiving the largest numbers of the new arrivals, particularly the cities of Miami, Fort Lauderdale, and West Palm Beach, as well as their vicinities. The US Census Bureau (2000), places the legal Haitian population in the state of Florida at about 270,000; but when one considers the clandestine population that number obviously increases. Let us not forget that Florida is the destination of the most desperate Haitians, those who risk their lives navigating the Florida straits in rickety boats to reach “the promised land” that the United States symbolizes for them. In fact, as recently as March 28, 2007, a boatload of about 100 Haitians reached Hallandale Beach, Florida. These Haitians have been put in detention centers, pending reviews of their cases. The state of Massachusetts follows with a conservative estimate of 75,000 Haitians, of which the majority are Boston residents. The state of New Jersey is home to approximately 40,000 Haitian immigrants, concentrated mostly in the city of Newark. In addition, two other Northeast states, Pennsylvania (Philadelphia, in particular) and Connecticut have sizeable Haitians communities. In the Midwest, another very conservative estimate of 30,000 Haitians have settled in Illinois, over half of them in the city of Chicago. Although the aforementioned states and cities have the most significant numbers of the total Haitian immigrant population, it is important to mention that Haitians have migrated all over the country, from Louisiana, the Carolinas, Georgia, Michigan, Wisconsin, Missouri, to California. For example, in the city of St. Louis, there are several well-established families who have been in residence there since the 1960s. Indeed, several years ago, I met a couple of physicians who explained that, when they came to the United States to do their medical residencies, few hospitals in the country at the time would accept Black residents. One exception was Omer Philip Hospital, which has long since closed. These first Haitians brought their families with them, who in turn sent for relatives. In time, a solid Haitian community developed and prospered in St. Louis. Moreover, as this chapter was being written in June of 2007, I received a phone call from a Haitian in Kansas City who was telling me about the emergence of a Haitian community there as well, which he estimated at about 2,000 people. This particular individual is the director of a community center that, he said, is called Glory House, affiliated with the Baptist Church. This center has been recently established to help working-class Haitians, by offering them English classes and other social services. Those examples attest to the fact that Haitians are mobile and moving to other areas of the country where they have not traditionally settled, in search of better economic, professional, vocational, and educational opportunities.

The purpose of this paper is to explore authenticity conception of cultural built heritage. As a core of heritage management, authenticity is often seen as a validation of certain identity. In the cultural built heritage context, authenticity is vital for the community, particularly the ethnic minority community, because it can be viewed as a tool to tackle discrimination and misrecognition issues.

This research was conducted in two Indonesian Chinatowns, namely, Lasem and Semarang Chinatowns. An ethnography method was employed to address the research aim. Four techniques to carry out data collection were used in this research; they were life story interview, participant observation, documentary research and physical observation through house tour. Two theories were used to analyse the data, and they were Technologies of the Self from Foucault and Habitus from Bourdieu.

Result shows that authenticity conception in cultural built heritage is not fixed because it lies on the immaterial aspect (the community’s cultural values) that is continuously reinvented. This research also reveals that the immaterial aspect of cultural built heritage, the community’s cultural values, becomes the core of the conception of authenticity. These cultural values become the foundation for the community to create their cultural built environment.

This research brings an important perspective on authenticity to be applied in heritage management. Interestingly, by adopting this perspective, heritage management could become a tool to create an inclusive society.

This research offers a unique perspective on heritage authenticity, which was constructed through sociological and materiality approach.