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In Big Thicket Legacy, Campbell and Lynn Loughmiller present the stories of people living in the Big Thicket of southeast Texas. Many of the storytellers were close to one hundred years old when interviewed, with some being the great-grandchildren of the first settlers. Here are tales about robbing a bee tree, hunting wild boar, plowing all day and dancing all night, wading five miles to church through a cypress brake, and making soap using hickory ashes. "The book is a storehouse of history, down-to-earth information, good humor, leg-pulling spoofs, tall tales and all kinds of serendipitous gems . . . Readers inclined to fantasy might like to think of two giant Texas folklorists of the past, J. Frank Dobie and Mody Boatright, nodding and winking their approval of Big Thicket Legacy."—Smithsonian
The Mythology of a Gunfighter, Second Edition
William Preston “Bill” Longley (1851-1878), though born into a strong Christian family, turned bad during Reconstruction in Texas, much like other young boys of that time, including the deadly John Wesley Hardin. He went on a murderous rampage over the last few years of his life, shotgunning Wilson Anderson in retribution for Anderson’s killing of a relative; killing George Thomas in McLennan County; and shooting William “Lou” Shroyer in a running gunfight. Longley even killed the Reverend William R. Lay while Lay was milking a cow. Once he was arrested in 1877, and subsequently sentenced to hang, his name became known statewide as an outlaw and a murderer. Through a series of “autobiographical” letters written from jail while awaiting the hangman, Longley created and reveled in his self-centered image as a fearsome, deadly gunfighter—the equal, if not the superior, of the vaunted Hardin. Declaring himself the “worst outlaw” in Texas, the story that he created became the basis for his historical legacy, unfortunately relied on and repeated over and over by previous biographers, but all wrong. In truth, Bill Longley was not the daring figure that he attempted to paint. Rick Miller’s thorough research shows that he was, instead, a braggart who exaggerated greatly his feats as a gunman. The murders that could be credited to him were generally nothing more than cowardly assassinations. Bloody Bill Longley was first published in a limited edition in 1996. Miller separates fact from fancy, attempting to prove or disprove Longley’s many claims of bloodshed. Since the time of the first edition, diligent research has located and identified the outlaw’s body, the absence of which was a longstanding myth in itself. This revised edition includes that part of the Longley story, as well as several new items of information that have since come to light.
The generation that toiled through the Great Depression and won the Second World War has become known as “the greatest generation.” But not all of them qualified for that exaggerated epithet in the eyes of their own children. In this tender but unsparing memoir, Mary Cimarolli remembers a world in which the family home was lost to foreclosure, her father made his way by bootlegging, and school was a haven to hide from her brother’s teasing. Her stories are about struggle and survival, making do and overcoming, and, ultimately, reconciliation. From her perspective as a child, she describes the cotton stamps and other programs of the New Deal, the yellow-dog Democrat politics and racism of East Texas, and the religious revivals and Old Settlers reunions that gave a break from working in the cotton patch. The colorful colloquialisms of rural East Texas that dot the manuscript help express both the traditionalism of the region and its changes under the impact of modernization, electrification, and the coming of war. Along with these regional and national trends, Cimarolli skillfully interweaves the personal: conflict between her parents, the death of her brother a few days before his sixteenth birthday, and her own inner tensions.
The Conservation Legacy of the Santa Ana Land Grant
A Scattering of Texas Folklore
Texas has a large population who has lived on both sides of the border and created a folkloric mix that makes Texas unique. Both Sides of the Border gets its name from its emphasis on recently researched Tex-Mex folklore. But we recognize that Texas has other borders besides the Rio Grande. We use that title with the folklorist’s knowledge that all of this state’s songs, tales, and traditions have lived and prospered on the other sides of Texas borders at one time or another before they crossed the rivers and became “ours.” Chapters are organized thematically, and include favorite storytellers like James Ward Lee, Thad Sitton, and Jerry Lincecum. Lee’s beloved “Hell is for He-Men” appears here, along with Sitton’s informative essay on Texas freedman’s settlements. Both Sides of the Border contains something to delight everyone interested in Texas folklore.
A Fort Worth History
School Integration and the Chicano Movement in Houston
Strikes, boycotts, rallies, negotiations, and litigation marked the efforts of Mexican-origin community members to achieve educational opportunity and oppose discrimination in Houston schools in the early 1970s. These responses were sparked by the effort of the Houston Independent School District to circumvent a court order for desegregation by classifying Mexican American children as "white" and integrating them with African American children—leaving Anglos in segregated schools. Gaining legal recognition for Mexican Americans as a minority group became the only means for fighting this kind of discrimination. The struggle for legal recognition not only reflected an upsurge in organizing within the community but also generated a shift in consciousness and identity. In Brown, Not White Guadalupe San Miguel, Jr., astutely traces the evolution of the community's political activism in education during the Chicano Movement era of the early 1970s. San Miguel also identifies the important implications of this struggle for Mexican Americans and for public education. First, he demonstrates, the political mobilization in Houston underscored the emergence of a new type of grassroots ethnic leadership committed to community empowerment and to inclusiveness of diverse ideological interests within the minority community. Second, it signaled a shift in the activist community's identity from the assimilationist "Mexican American Generation" to the rising Chicano Movement with its "nationalist" ideology. Finally, it introduced Mexican American interests into educational policy making in general and into the national desegregation struggles in particular. This important study will engage those interested in public school policy, as well as scholars of Mexican American history and the history of desegregation in America.
Political Leadership and the Transformation of Arizona