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The Life of an African American Soldier and POW Who Spent Twelve Years in Communist China
Throughout his life, Clarence Adams exhibited self-reliance, ambition, ingenuity, courage, and a commitment to learning—character traits often equated with the successful pursuit of the American Dream. Unfortunately, for an African American coming of age in the 1930s and 1940s, such attributes counted for little, especially in the South. Adams was a seventeen-year-old high school dropout in 1947 when he fled Memphis and the local police to join the U.S. Army. Three years later, after fighting in the Korean War in an all-black artillery unit that he believed to have been sacrificed to save white troops, he was captured by the Chinese. After spending almost three years as a POW, during which he continued to suffer racism at the hands of his fellow Americans, he refused repatriation in 1953, choosing instead the People's Republic of China, where he hoped to find educational and career opportunities not readily available in his own country. While living in China, Adams earned a university degree, married a Chinese professor of Russian, and worked in Beijing as a translator for the Foreign Languages Press. During the Vietnam War he made a controversial anti-war broadcast over Radio Hanoi, urging black troops not to fight for someone else's political and economic freedoms until they enjoyed these same rights at home. In 1966, having come under suspicion during the Chinese Cultural Revolution, he returned with his wife and two children to the United States, where he was subpoenaed to appear before the House Committee on Un-American Activities to face charges of "disrupting the morale of American fighting forces in Vietnam and inciting revolution in the United States." After these charges were dropped, he and his family struggled to survive economically. Eventually, through sheer perseverance, they were able to fulfill at least part of the American Dream. By the time he died, the family owned and operated eight successful Chinese restaurants in his native Memphis.
The Haunted House Formula in American Popular Fiction
When Edgar Allan Poe set down the tale of the accursed House of Usher in 1839, he also laid the foundation for a literary tradition that has assumed a lasting role in American culture. “The House of Usher” and its literary progeny have not lacked for tenants in the century and a half since: writers from Nathaniel Hawthorne to Stephen King have taken rooms in the haunted houses of American fiction. Dale Bailey traces the haunted house tale from its origins in English gothic fiction to the paperback potboilers of the present, highlighting the unique significance of the house in the domestic, economic, and social ideologies of our nation. The author concludes that the haunted house has become a powerful and profoundly subversive symbol of everything that has gone nightmarishly awry in the American Dream.
Notes from a Son of the Empire
Beidler has experienced enough of history to question the kinds of peace that one empire after another has tried to impose on the world at whatever immense costs.” As he reflects on terrorism, patriotism, geopolitics, sacrifice, propaganda, and more, Beidler revisits his generation's inherited vision of national purpose”--and he asks what happened. These essays are a sobering wake-up call for even the most informed and conscientious citizen.
WKRP in Cincinnati
Memory, Slavery, and the Politics of Identity in the United States and Sierra Leone
Iyunolu Folayan Osagie is a native of Sierra Leone, from where the Amistad's cargo of slaves originated. She digs deeply into the Amistad story to show the historical and contemporary relevance of the incident and its subsequent trials. At the same time, she shows how the incident has contributed to the construction of national and cultural identity both in Africa and the African diasporo in America--though in intriguingly different ways.
This pioneering work of comparative African and American cultural criticism shows how creative arts have both confirmed and fostered the significance of the Amistad revolt in contemporary racial discourse and in the collective memories of both countries.
A Journey into Hawaiian Ways of Knowing
As Hawaiians continue to recover their language and culture, the voices of kupuna (elders) are heard once again in urban and rural settings, both in Hawai‘i and elsewhere. How do kupuna create knowledge and “tell” history? What do they tell us about being Hawaiian? Adopted by a Midwestern couple in the 1950s as an infant, Leilani Holmes spent much of her early life in settings that offered no clues about her Hawaiian past—images of which continued to haunt her even as she completed a master’s thesis on Hawaiian music and identity in southern California. Ancestry of Experience documents Holmes’ quest to reclaim and understand her own origin story.
Holmes writes in two different and at times incongruent voices—one describing the search for her genealogy, the other critiquing Western epistemologies she encounters along the way. In the course of her journey, she finds that Hawaiian oral tradition links identity to the land (‘aina) through ancestry, while traditional, scholarly theories of knowing (particularly political economy and the discourse of the invention of tradition) textually obliterate land and ancestry. In interviews with kupuna, Holmes learns of the connectedness of spirituality and ‘aina; through her study and practice of hula kahiko comes an understanding of ancient hula as a conversation between ‘aina and the dancer’s body that has the power to activate historical memory.
Holmes’ experience has special relevance for indigenous adoptees and indigenous scholars: Both are distanced from the knowledge agendas and strategies of their communities and are tasked to speak in languages ill-suited to the telling of their own stories and those of their ancestors. In addition to those with an interest in Hawaiian knowledge and culture, Ancestry of Experience will appeal to readers of memoirs of identity, academic and personal accounts of racial identity formation, and works of indigenous epistemologies. A website (www.ancestryofexperience.com) will include supplementary material.
Angola to Zydeco: Louisiana Lives is a collection of creative nonfiction pieces about the lively personalities who call south Louisiana home. Originally published in newspapers based in Lafayette-Times of Acadiana and Independent Weekly-the twenty-five profiles and features provide intriguing glimpses into the lives of well-known Louisianans such as James Lee Burke, Ernest J. Gaines, Elemore Morgan Jr., Buckwheat Zydeco, Marc Savoy, Boozoo Chavis, Calvin Borel, Santy Runyon, and Eddie Shuler. Author R. Reese Fuller also details the sometimes zany and sometimes tragic subjects that populate the cultural landscape of south Louisiana, from Tabasco peppers to Angola prison to cockfighting.
Fuller brings years of experience in the newspaper industry to bear on this collection, offering behind-the-scenes access not available elsewhere. Of particular note are his interviews with musicians and local celebrities, who reveal how their love of the region has influenced their work. Fuller's natural approach to storytelling creates a book that is a joy to read and truly represents the people of south Louisiana.
Critiques of American Consumer Culture, 1939-1979
This book charts the reactions of prominent American writers to the unprecedented prosperity of the decades following World War II. It begins with an examination of Lewis Mumford’s wartime call for “democratic” consumption and concludes with an analysis of the origins of President Jimmy Carter’s “malaise” speech of 1979. Between these bookends, Daniel Horowitz documents a broad range of competing views, each in its own way reflective of a deep-seated ambivalence toward consumer culture.