The central aim of this study is to estimate prevalence, ages of onset, severity, and associated disability of anxiety disorders among African Americans, Caribbean Blacks, and non-Hispanic whites in the U.S.
This analysis of 1980 Census data shows that in 1979 immigrant black men had higher employment rates than native-born black men, but the wages of employed members of the two groups were nearly the same. On a variety of employment and wage measures, black Jamaican and other Caribbean immigrant men in 1979 were remarkably similar to native-born black "movers" (men who had moved out of their state of birth by the Census date).
Recent research has shown blacks are not all equally disadvantaged when compared with whites. In some cases blacks surpass whites in terms of median income, especially foreign-born blacks. Yet, blacks fare worse when compared with whites on indicators of asset ownership. Despite that, some black ethnic groups including those with roots in the Caribbean or from Africa have been shown to have higher rates of home ownership and higher housing values than African-Americans.
Discussed is the career of fashion designer Francis Heady, whose interest in clothing began when, as a child in Trinidad, he worked with his mother, a seamstress. Heady has created fashions for celebrities such as Busta Rhymes and Missy Elliot
Considers the association of cohabitation experience with externalizing behavior among children of Latina mothers whose ethnic origin is in Mexico, Puerto Rico, or the Dominican Republic. Children of Mexican-origin mothers had greater externalizing problems in childhood and adolescence when their mothers were born in the United States or had immigrated as minors. For children of Caribbean-origin mothers, being born to a cohabiting or married mother had a statistically equivalent association with externalizing behavior when mothers were born outside the mainland United States (Dominican and island-born Puerto Rican mothers). Children of mainland-born Puerto Rican mothers had more behavior problems when their mothers cohabited at birth.
Can we talk of a collective, diasporic memory? Argues that in the case of the African-Caribbean community, there are distinctive features - such as the need to tell and the need to connect - which suggest that this diasporic memory is framed through identifiable cultural templates, which distinguish it from the memories of migrants.
