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DREAMers and the Choreography of Protest tells the story of how a network of undocumented youth radicalized the immigrant rights movement in the United States. Based on interviews with lead activists, extensive archival research, and years of ethnographic study, Michael P. Young traces the key events shaping DREAMer activism from 2006 to 2014. Chronicling a sequence of escalating protests--from sit-ins to detention center infiltrations and border crossing actions--Young argues that this audacious choreography of protest inspired and shaped a social movement of and for undocumented immigrants.

'DREAMers and the Choreography of Protest' tells the story of how a network of undocumented youth radicalized the immigrant rights movement in the United States. Based on interviews with lead activists, extensive archival research, and years of ethnographic study, Michael P. Young traces the key events shaping DREAMer activism from 2006 to 2014. Chronicling a sequence of escalating protests - from sit-ins to detention center infiltrations and border crossing actions - Young argues that this audacious choreography of protest inspired and shaped a social movement of and for undocumented immigrants.

Western forms of protest were fundamentally altered in the early nineteenth century. Scholars from a "contentious politics" perspective have identified this rupture in protest forms with the emergence of the "national social movement" and explain the rupture as the result of interactions with national states. Scholars from a "life politics" perspective argue that the paradigmatic movements of today have moved beyond the political struggles of the nineteenth century and toward a new form of protest that unfolds within civil society and fuses matters of personal and social change. Protests in the United States in the 1830s, however, raise serious doubts about both of these claims. The first U.S. national social movements were not a heritage of the state and they engaged in a form of life politics. The temperance and antislavery movements emerged in interaction with religious institutions—not state institutions—and pursued goals that mixed personal and social transformation. A cultural mechanism combining the evangelical schemas of public confession and the special sins of the nation launched sustained and interregional protests. The intensive and extensive power of these confessional protests called individual and nation to repent and reform, and mobilized actors and resources within a national infrastructure of religious institutions to challenge drinking and slavery.

Explores reasons for the emergence in the 1830s of a new sense of immediacy in the movement to abolish slavery in the US. It is argued that this transformation cannot be explained by traditional social movement theories; the limitations of collective identity, frame alignment, & political opportunity structure theories are delineated. It is contended that increasingly radical calls by whites -- particularly in the North -- for the immediate abolition of slavery & a commitment to racial equality for African Americans can be traced to the emergence of a new religious temperament & emotional culture that made these issues of paramount importance to a new generation of evangelicals. The development of antislavery societies separately from the benevolent societies that emerged from mainline religious denominations is chronicled. New evangelical notions of slavery as a sin are reviewed, & linked to the emotional fervor with which these new abolitionists waged a "moral protest" against slavery. 1 Table. K. Hyatt Stewart

This article provides a comparative analysis of two religiously inspired protests that fed broader social movements: the 'rebellion' of immediate abolitionists at Lane Seminary in Cincinnati in 1834 and the new-left 'breakthrough' at the Christian Faith-and-Life Community in Austin in 1960. The two cases are examples of moral protests breaking out of Protestant institutions and shaping social movements. From the comparison, we draw general lessons about the meso- and micro-level processes of activist conversions. We show how processes of 'rationalization' and 'subjectivation' combined in the emergence of new contentious moral orders. We apply these lessons to help explain the creative interactions of evangelical Protestants in the history of American moral protest. Our approach accords with pragmatist and new social movement theories of emergent moral orders. Adapted from the source document.