Little Saigon is the preferred name of Vietnamese refugee communities throughout the world. This article focuses primarily on the largest such community, in Orange County, California. This suburban ethnic enclave is home to the largest concentration of overseas Vietnamese, nearly 200,000, or 10 percent of the Vietnamese American population. Because of its size, location, and demographics, Little Saigon is also home to some of the most influential intellectuals, entertainers, businesspeople, and politicians in the Vietnamese diaspora, many of whom are invested in constructing Little Saigon as a transnational oppositional party to the government of Vietnam. Unlike traditional immigrant ethnic enclaves, Little Saigon is a refugee community whose formation and development emerged in large part from America’s efforts to atone for its epic defeat in Vietnam by at least sparing some of its wartime allies a life under communism. Much of Little Saigon’s cultural politics revolve around this narrative of rescue, although the number guilt-ridden Americans grows smaller and more conservative, while the loyalists of the pre-1975 Saigon regime struggle to instill in the younger generation of Vietnamese an appreciation of their refugee roots.
Terri L. Snyder
Everywhere across European and Indigenous settlements in 17th- and 18th-century North America and the Caribbean, the law or legal practices shaped women’s status and conditioned their dependency, regardless of race, age, marital status, or place of birth. Historians have focused much of their attention on the legal status, powers, and experiences of women of European origin across the colonies and given great consideration to the law of domestic relations, the legal disabilities of coverture, and women’s experiences as plaintiffs and defendants, both civil and criminal, in colonial courts. Early American legalities, however, differed markedly for women of color—whether free, indentured, or enslaved, and whether Native or African in origin or descent—whose relationships to the legal regimes of early America were manifold and complex. In their status under the law, experiences at the bar, and, as a result, positions in household polities, women of color reckoned with a set of legalities that differed from those of their European counterparts. The diversity of women’s experiences of the law was shaped not only by race but also by region: Indigenous people had what one historian has labeled jurispractices, while Europeans brought and created a jurisprudence of race and status that shaped treatments of women of color across imperial spaces. A widely comparative analysis of women and the law reflects ways in which race shaped women’s status under and experiences of the law as well as the legalities of their marriages in pre-Revolutionary America.