Suchergebnisse

During the US Civil War, US Colored Troop regiments were stationed along the international border between the United States and Mexico. Arriving toward the end of the conflict along the Rio Grande in 1864, US Colored Troops not only played a part in the last land battle of the US Civil War at Palmito Ranch outside of Brownsville, Texas on May 12-13, 1865, but their regiments remained in the region once the war was over during 'Reconstruction' with the specific purpose of rebuilding or reconstructing the US Military forts along the river such as Fort Brown in Brownsville, Ringgold Barracks in Rio Grande City/Roma and Fort McIntosh in Laredo to name a few. A letter from Roma, Texas, written by Sgt. Major Thomas Boswell from the 116th US Colored Infantry was sent to tell his family in Kentucky and described what life was like for them in the village of Roma. The troops of the US Colored Infantry fought the closing battles of the Civil War along the Texas Mexico border and later protected that boundary line against lawlessness. Some of these soldiers remained in the Rio Grande Valley of Texas and married into the local culture. The presence of the US Colored Infantry helped build and define our South Texas spirit. ; https://scholarworks.utrgv.edu/chapsrecordings/1000/thumbnail.jpg

And Then The Soldiers Were Gone" is about the military base at Fort Ringgold that was established before the Civil War to protect the people of South Texas. It served as a military base for many years, until the 1940s, when the fort closed and the soldiers left Rio Grande City. The question that circulated within the city was what to do with the vacant base. Friction arose between those who wanted it to be a tuberculosis hospital and others who wanted it to be used as a center for education. Eventually, in 1949, the Rio Grande City Consolidated School District bought Fort Ringgold and it served as a school for decades for all students to attend. However, the divide between the people of Rio Grande City lingered. Then, in 2010, a project to research Fort Ringgold was created under then University of Texas Rio Grande Valley's Community Historical Archaeology Project with Schools (CHAPS). And in 2016, the idea for the documentary was born. It has earned spots in several film festivals and won awards such as The Award of Excellence in Research from the WRPN Short, Tight and Loose film Global Film Festival in 2018 and was a finalist: Best Domestic Feature, Documentary in the Fort Worth Indie Film Festival in 2018 and finalist: Best in Show, Documentary in the 2018 CARE Awards. ; https://scholarworks.utrgv.edu/chapsrecordings/1002/thumbnail.jpg

Bill introduced by the Texas Senate relating to the governing board of the Trinity Valley Community College District.

Community Supported Agriculture operations (CSAs) have grown rapidly in recent years. The original model, in which members support a farming operation by paying for produce in advance and receive a share of the farm's produce in return, has been adapted, with much innovation. Since little research existed on CSAs in the Central Valley, we surveyed and carried out in-depth interviews with 54 CSA farmers and two CSA organizers in the Central Valley and surrounding foothills. Here we focus on four aspects of these CSA operations: type, economic viability, farmer characteristics and farm attributes. We found two main CSA models, box and membership/share. Fifty-four percent of the CSAs reported being profitable, and the average gross sales per acre were $9,084. CSA farmers are diverse in political orientation, yet are generally younger, better educated and more likely to be women than the general farming population. CSA farms are relatively small, with a median size of 20 acres; have a median membership of 60 (585 average); use agroecological methods; cultivate agrobiodiversity; and utilize growing practices that generally meet or exceed National Organic Program standards.

"Beginning in the 1970s Chicana and Chicano organizers turned to community radio broadcasting to educate, entertain, and uplift Mexican American listeners across the United States. In rural areas, radio emerged as the most effective medium for reaching relatively isolated communities such as migrant farmworkers. And in Washington's Yakima Valley, where the media landscape was dominated by perspectives favorable to agribusiness, community radio for and about farmworkers became a life-sustaining tool. Feminista Frequencies unearths the remarkable history of one of the United States' first full-time Spanish-language community radio stations, Radio KDNA, which began broadcasting in the Yakima Valley in 1979. Extensive interviews reveal the work of Chicana and Chicano producers, on-air announcers, station managers, technical directors, and listeners who contributed to the station's success. Monica De La Torre weaves these oral histories together with a range of visual and audio artifacts, including radio programs, program guides, and photographs to situate KDNA within the larger network of Chicano community-based broadcasting and social movement activism. Feminista Frequencies highlights the development of a public broadcasting model that centered Chicana radio producers and documents the central role of women in developing this infrastructure in the Yakima Valley. De La Torre shows how KDNA revolutionized community radio programming, adding new depth to the history of the Chicano movement, women's activism, and media histories"--

"The Wat Thai Buddhist Temple in Silicon Valley was founded in 1983 by a group of predominantly middle-class men and women with different ethnic and racial identities. The temple, which functions as a religious, social, economic, educational, and cultural hub, has become a place for the community members to engage in spiritual and cultural practices. In Creating a Buddhist Community, Jiemin Bao shows how the Wat Thai participants practice Buddhism and rework gender relationships in the course of organizing temple space, teaching meditation, schooling children in Thai language and culture, merit making, fundraising, and celebrating festivals. Bao's detailed account of the process of creating an inclusive temple community with Thai immigrants as the majority helps to deconstruct the exoticized view of Buddhism in American culture. Creating a Buddhist Community also explores Wat Thai's identification with both the United States and Thailand and how this transnational perspective reimagines and reterritorializes what is called American Buddhism."--

Development policy and practice is replete with assumptions that local "communities" have both the willingness and capability to adapt to socio-environmental changes and become "resilient" to multiple old and new challenges. This paper analyzes socio-environmental change processes in a dynamic peri-urban context in the Kathmandu Valley of Nepal, and argues that unequal power relations between diverse actors and their differing interests refute notions of "collective action" and "community resilience." Residents of peri-urban communities are diverse, have varying abilities and interests, and use different strategies and actions in response to complex socio-environmental changes. These differences reduce insecurities for some while reproducing inequalities for others. These interrelations at the local level are driven by wider socio-economic, political, and institutional processes that transcend community boundaries, interests, and benefits. In the face of these complexities, "community resilience" is an unviable, externally defined, and engineered goal, often at odds with the power discrepancies and heterogeneity found within actual communities. These findings suggest a need to pay attention to the social, economic, and political dynamics of socio-environmental changes that simultaneously shape local communities and their members' abilities to respond to changes at various scales. (Crit Asian Stud/GIGA)