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Murder, Race, Politics, and Polemics in Texas's Oldest Town, 1870-1916
“The contribution of A Hanging in Nacogdoches is not limited to that city, East Texas, or even the state. . . . The purpose of the author's presentation is to show life-race relations, politics, the economy-in a typical . . . Southern town at the transition from the nineteenth to the twentieth century. Borders argues, and demonstrates, that Nacogdoches was, indeed, typical for its time and place.” -Archie P. McDonald, Regent's Professor of History, Stephen F. Austin State University On October 17, 1902, in Nacogdoches, Texas, a black man named James Buchanan was tried without representation, condemned, and executed for the murder of a white family-all in the course of three hours. Two white men played pivotal roles in these events: Bill Haltom, a leading local Democrat and the editor of the Nacogdoches Sentinel, who condemned lynching but defended lynch mobs, and A. J. Spradley, a Populist sheriff who, with the aid of hundreds of state militiamen, barely managed to keep the mob from burning Buchanan alive, only to escort him to the gallows following his abbreviated trial. Each man's story serves to illuminate a part of the path that led to the terrible parody of justice which lies at the heart of A Hanging in Nacogdoches. The turn of the twentieth century was a time of dramatic change for the people of East Texas. Frightened by the Populist Party's attempts to unite poor blacks and whites in a struggle for economic justice, white Democrats defended their power base by exploiting racial tensions in a battle that ultimately resulted in the complete disenfranchisement of the black population of East Texas. In telling the story of a single lynching, Gary Borders dramatically illustrates the way politics and race combined to bring horrific violence to small southern towns like Nacogdoches.
From Daredevil Acrobatics to Spectacle Pantomime, 1833-1931
The Hanlon Brothers is the first complete and accurate account of one of the most beloved families in nineteenth-century American theater. The Hanlons evolved a unique theatrical style that combined breath-taking acrobatics with trick scenery, novel illusions, and wild, often violent, knockabout comedy.
This work presents both the range of Arendt’s political thought and the patterns of controversy it has elicited. The essays are arranged in six parts around important themes in Arendt’s work: totalitarianism and evil; narrative and history; the public world and personal identity; action and power; justice, equality, and democracy; and thinking and judging. Despite such thematic diversity, virtually all the contributors have made an effort to build bridges between interest-driven politics and Arendt’s Hellenic/existential politics. Although some are quite critical of the way Arendt develops her theory, most sympathize with her project of rescuing politics from both the foreshortening glance of the philosopher and its assimilation to social and biological processes. This volume treats Arendt’s work as an imperfect, somewhat time-bound but still invaluable resource for challenging some of our most tenacious prejudices about what politics is and how to study it. The following eminent Arendt scholars have contributed chapters to this book: Ronald Beiner, Margaret Canovan, Elisabeth Young-Bruehl, Seyla Benhabib, Jürgen Habermas, Hanna Pitkin, and Sheldon Wolin.
The Predicament of Common Responsibility
"Peg Birmingham's reading of Arendt's work is absolutely unique. She seeks nothing less than an ontological foundation of the political, and in particular, the notion of human rights." -- Bernard Flynn, The New School for Social Research
Hannah Arendt's most important contribution to political thought may be her well-known and often-cited notion of the "right to have rights." In this incisive and wide-ranging book, Peg Birmingham explores the theoretical and social foundations of Arendt's philosophy on human rights. Devoting special consideration to questions and issues surrounding Arendt's ideas of common humanity, human responsibility, and natality, Birmingham formulates a more complex view of how these basic concepts support Arendt's theory of human rights. Birmingham considers Arendt's key philosophical works along with her literary writings, especially those on Walter Benjamin and Franz Kafka, to reveal the extent of Arendt's commitment to humanity even as violence, horror, and pessimism overtook Europe during World War II and its aftermath. This current and lively book makes a significant contribution to philosophy, political science, and European intellectual history.
In the fall of 1967, Carol McEldowney, a twenty-four-year-old community organizer living in Cleveland, embarked on a remarkable journey. In a climate of growing domestic unrest and international turmoil, she traveled illegally to North Vietnam with fellow members of Students for a Democratic Society (SDS) to meet the enemy face-to-face. She was determined to understand the foe that had troubled America's leaders in Washington since the end of World War II. With an eye toward history and a recognition of the significance of her journey, McEldowney documented her experiences in the journal reproduced in this book. Through her words we bear witness to a political ideology that saw a connection between the struggles of the poor in America and the tragedy of war-torn Vietnam. McEldowney first gained the respect of her fellow activists as a student organizer at the University of Michigan. High regard for her intelligence, skill, and hard work with SDS's Economic Recovery Action Program during the years following her graduation in 1964 earned her an invitation to attend an international conference in Czechoslovakia and an offer to continue on to North Vietnam. Though her journal displays only traces of the feminist consciousness that would mark her later political activism, she recorded her observations of North Vietnam clearly aware that she was an outsider—a woman not subject to the military draft, not married to a soldier, and without the heartache of a brother or even a close friend serving in the war. McEldowney searched for glimpses of everyday life that would help her to better relate to women in Hanoi and the hardships they faced during wartime. As she traveled in North Vietnam, she sought a deeper understanding of the events of her time. Her journal provides readers with a unique lens through which to study those events and gain a new perspective on the Vietnam War era.
Haoles in Hawai‘i strives to make sense of haole (white person/whiteness in Hawai‘i) and "the politics of haole" in current debates about race in Hawai‘i. Recognizing it as a form of American whiteness specific to Hawai‘i, the author argues that haole was forged and reforged over two centuries of colonization and needs to be understood in that context. Haole reminds us that race is about more than skin color as it identifies a certain amalgamation of attitude and behavior that is at odds with Hawaiian and local values and social norms. By situating haole historically and politically, the author asks readers to think about ongoing processes of colonization and possibilities for reformulating the meaning of haole.
In the mid-1960s, Winberg Chai, a young academic and the son of Chinese immigrants, married an Irish-American artist. In Hapa Girl ("hapa" is Hawaiian for "mixed") their daughter tells the story of this loving family as they moved from Southern California to New York to a South Dakota farm by the 1980s. In their new Midwestern home, the family finds itself the object of unwelcome attention, which swiftly escalates to violence. The Chais are suddenly socially isolated and barely able to cope with the tension that arises from daily incidents of racial animosity, including random acts of cruelty.
May-lee Chai's memoir ends in China, where she arrives just in time to witness a riot and demonstrations. Here she realizes that the rural Americans' "fears of change, of economic uncertainty, of racial anxiety, of the unknowable future compared to the known past were the same as China's. And I realized finally that it had not been my fault."