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Herbert Stoddard and the Rise of Ecological Land Management
The Red Hills region of south Georgia and north Florida contains one of the most biologically diverse ecosystems in North America, with longleaf pine trees that are up to four hundred years old and an understory of unparalleled plant life. At first glance, the longleaf woodlands at plantations like Greenwood, outside Thomasville, Georgia, seem undisturbed by market economics and human activity, but Albert G. Way contends that this environment was socially produced and that its story adds nuance to the broader narrative of American conservation.
The Red Hills woodlands were thought of primarily as a healthful refuge for northern industrialists in the early twentieth century. When notable wildlife biologist Herbert Stoddard arrived in 1924, he began to recognize the area’s ecological value. Stoddard was with the federal government, but he drew on local knowledge to craft his land management practices, to the point where a distinctly southern, agrarian form of ecological conservation emerged. This set of practices was in many respects progressive, particularly in its approach to fire management and species diversity, and much of it remains in effect today.
Using Stoddard as a window into this unique conservation landscape, Conserving Southern Longleaf positions the Red Hills as a valuable center for research into and understanding of wildlife biology, fire ecology, and the environmental appreciation of a region once dubbed simply the “pine barrens.”
The Fall of the Confederacy in the Mind of the White Christian South
In the eyes of proslavery theorists, clerical and lay, social relations and material conditions affected the extent and pace of the spread of the Gospel and men's preparation to receive it. For proslavery spokesmen, "Christian slavery" offered the South, indeed the world, the best hope for the vital work of preparation for the Kingdom, but they acknowledged that, from a Christian point of view, the slavery practiced in the South left much to be desired. For them, the struggle to reform, or rather transform, social relations was nothing less than a struggle to justify the trust God placed in them when He sanctioned slavery.
The reform campaign of prominent ministers and church laymen featured demands to secure slave marriages and family life, repeal the laws against slave literacy, and punish cruel masters. A Consuming Fire analyzes the strength, weakness, and failure of the struggle for reform and the nature and significance of southern Christian orthodoxy and its vision of a proper social order, class structure, and race relations.
Harmony and Change at the International Science and Technology Center
American Abolitionists in Post-Emancipation Jamaica, 1834-1866
The Oberlin College mission to Jamaica, begun in the 1830s, was an ambitious, and ultimately troubled, effort to use the example of emancipation in the British West Indies to advance the domestic agenda of American abolitionists. White Americans hoped to argue that American slaves, once freed, could be absorbed productively into the society that had previously enslaved them, but their “civilizing mission” did not go as anticipated. Gale L. Kenny’s illuminating study examines the differing ideas of freedom held by white evangelical abolitionists and freed people in Jamaica and explores the consequences of their encounter for both American and Jamaican history.
Kenny finds that white Americans—who went to Jamaica intending to assist with the transition from slavery to Christian practice and solid citizenship—were frustrated by liberated blacks’ unwillingness to conform to Victorian norms of gender, family, and religion. In tracing the history of the thirty-year mission, Kenny makes creative use of available sources to unpack assumptions on both sides of this American-Jamaican interaction, showing how liberated slaves in many cases were able not just to resist the imposition of white mores but to redefine the terms of the encounter.
In the edgy novella Click” Jonathan's ongoing photo-documentary of a prostitute exposes how little intensity remains between him and his fiancée, Margaret. While Jonathan is plagued with doubts about his motivations and abilities as an artist, Margaret is worn out by her obligations not just to her needy husband-to-be but to all the men in her life. In The Ugliest Boy,” Justin develops an odd friendship with Steven, his girlfriend's brother. Steven was disfigured by fire in a childhood accident. Justin bears wounds more deeply hidden. The two forge a strange bond based on their anger and pain.
Crouse's stories often involve people trapped on the margins of society, confronted by diminishing possibilities and various forms of mental illness. The junior executive in Code” worries about his job--and his sanity--amid a sudden and wide-sweeping corporate layoff. A manic-depressive father and his teenage daughter dress as vampires and embark on a strange Halloween journey through their suburban neighborhood in the darkly humorous Morte Infinita.” In Swimming in the Dark” a family gives up on itself. Shredded slowly over the years since the accidental drowning of the eldest son, the remaining family members seek their own separate peace, however imperfect.
The men and women in Copy Cats are unwilling and often unable to differentiate reality from fantasy. Cursed with what one of them calls a pollution of ideas,” these are people at war with their own imaginations.
The Best of Southern Food Writing
How does Southern food look from the outside? The form is caught in constantly dueling stereotypes: It’s so often imagined as either the touchingly down-home feast or the heartstopping health scourge of a nation. But as any Southern transplant will tell you once they’ve spent time in the region, Southerners share their lives in food, with a complex mix of stories of belonging and not belonging and of traditions that form identities of many kinds.
Cornbread Nation 7, edited by Francis Lam, brings together the best Southern food writing from recent years, including well-known food writers such as Sara Roahen and Brett Anderson, a couple of classic writers such as Langston Hughes, and some newcomers. The collection, divided into five sections (“Come In and Stay Awhile,” “Provisions and Providers,” “Five Ways of Looking at Southern Food,” “The South, Stepping Out,” and “Southerners Going Home”), tells the stories both of Southerners as they move through the world and of those who ended up in the South. It explores from where and from whom food comes, and it looks at what food means to culture and how it relates to home.
Cornerstones of Georgia History is especially suited for classroom use, but it provides any concerned citizen of the state with a historical basis on which to form relevant and independent opinions about Georgia's present-day challenges.
New Orleans and the Emergence of Modern Tourism, 1918-1945
Stanonis looks at the importance of urban development, historic preservation, taxation strategies, and convention marketing to New Orleans' makeover and chronicles the city's efforts to domesticate its jazz scene, "democratize" Mardi Gras, and stereotype local blacks into docile, servile roles. He also looks at depictions of the city in literature and film and gauges the impact on New Orleans of white middle-class America's growing prosperity, mobility, leisure time, and tolerance of women in public spaces once considered off-limits.
Visitors go to New Orleans with expectations rooted in the city's "past": to revel with Mardi Gras maskers, soak up the romance of the French Quarter, and indulge in rich cuisine and hot music. Such a past has a basis in history, says Stanonis, but it has been carefully excised from its gritty context and scrubbed clean for mass consumption.
The foundations of the culture of reform lie, according to Garvey, in the reconstruction of publicity that coincided with the religious-sectarian struggles of the early nineteenth century. To counter challenges to their authority and to retain church members, both conservative and liberal religious factions developed instruments of reform propaganda (newspapers, conventions, circuit riders, revivals) that were adapted by an emerging class of professional secular reformers in the women's rights and antislavery movements. Garvey argues that debate among the reformers created a mode of critical conversation” through which reformers of all ideological persuasions collectively forged new conventions of public discourse as they struggled to shape public opinion.
Focusing on debates between Lyman Beecher and William Ellery Channing over religious doctrine, Angelina Grimke and Catharine Beecher over women's participation in antislavery, and William Lloyd Garrison and Frederick Douglass over the ethics of political participation, Garvey argues that crucible-like sites of public debate” emerged as the core of the culture of reform. To emphasize the redefinition of publicity provoked by antebellum reform movements, Garvey concludes the book with a chapter that presents Emersonian self-reliance as an effort to transform the partisan nature of reform discourse into a model of sincere public speech that affirms both self and community.
Few issues besides evolution have so strained Americans' professed tradition of tolerance. Few historians besides Pulitzer Prize winner Edward J. Larson have so perceptively chronicled evolution's divisive presence on the American scene. This slim volume reviews the key aspects, current and historical, of the creation-evolution debate in the United States.
Larson discusses such topics as the transatlantic response to Darwinism, the American controversy over teaching evolution in public schools, and the religious views of American scientists. He recalls the theological qualms about evolution held by some leading scientists of Darwin's time. He looks at the 2006 Dover, Pennsylvania, court decision on teaching Intelligent Design and other cases leading back to the landmark 1925 Scopes trial. Drawing on surveys that Larson conducted, he discusses attitudes of American scientists toward the existence of God and the afterlife.
By looking at the changing motivations and backgrounds of the stakeholders in the creation-evolution debate—clergy, scientists, lawmakers, educators, and others—Larson promotes a more nuanced view of the question than most of us have. This is no incidental benefit for Larson's readers; it is one of the book's driving purposes. If we cede the debate to those who would frame it simplistically rather than embrace its complexity, warns Larson, we will not advance beyond the naive regard of organized religion as the enemy of intellectual freedom or the equally myopic myth of the scientist as courageous loner willing to die for the truth.