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The Civil War Monument Movement in Texas
Evangelicalism, Honor, and Identity in the Deep South, 1790-1860
Most histories of the American South describe the conflict between evangelical religion and honor culture as one of the defining features of southern life before the Civil War. The story is usually told as a battle of clashing worldviews, but in this book, Robert Elder challenges this interpretation by illuminating just how deeply evangelicalism in Methodist, Baptist, and Presbyterian churches was interwoven with traditional southern culture, arguing that evangelicals owed much of their success to their ability to appeal to people steeped in southern honor culture. Previous accounts of the rise of evangelicalism in the South have told this tale as a tragedy in which evangelicals eventually adopted many of the central tenets of southern society in order to win souls and garner influence. But through an examination of evangelical language and practices, Elder shows that evangelicals always shared honor's most basic assumptions.Making use of original sources such as diaries, correspondence, periodicals, and church records, Elder recasts the relationship between evangelicalism and secular honor in the South, proving the two concepts are connected in much deeper ways than have ever been previously understood.
Black Christian Nationalism in the Age of Jim Crow
The study’s use of local sources in Savannah, especially behind-the-scenes church records, provides a rare glimpse into church life and ritual, depicting scenes never before described. Blending history, ethnography, and Geertzian dramaturgy, it traces the evolution of black southern society from a communitarian, nationalist system of hierarchy, patriarchy, and interclass fellowship to an individualistic one that accompanied the appearance of a new black civil society.
Although not a study of the civil rights movement, Sacred Mission, Worldly Ambition advances a bold, revisionist interpretation of black religion at the eve of the movement. It shows that the institutional primacy of the churches had to give way to a more diversified secular sphere before an overtly politicized struggle for freedom could take place. The unambiguously political movement of the 1950s and 1960s that drew on black Christianity and radiated from many black churches was possible only when the churches came to exert less control over members’ quotidian lives.
A Sarah Mills Hodge Fund Publication
Faith, Activism, and Aesthetics in the Menil Collection
Renowned as one of the most significant museums built by private collectors, the Menil Collection in Houston, Texas, seeks to engage viewers in an acutely aesthetic, rather than pedagogical, experience of works of art. The Menil’s emphasis on being moved by art, rather than being taught art history, comes from its founders’ conviction that art offers a way to reintegrate the sacred and the secular worlds. Inspired by the French Catholic revivalism of the interwar years that recast Catholic tradition as the avant-garde, Dominique and John de Menil shared with other Catholic intellectuals a desire to reorder a world in crisis by imbuing modern cultural forms with religious faith, binding the sacred with the modern. Sacred Modern explores how the Menil Collection gives expression to the religious and political convictions of its founders and how “the Menil way” is being both perpetuated and contested as the Museum makes the transition from operating under the personal direction of Dominique de Menil to the stewardship of career professionals. Taking an ethnographic approach, Pamela G. Smart analyzes the character of the Menil aesthetic, the processes by which it is produced, and the sensibilities that it is meant to generate in those who engage with the collection. She also offers insight into the extraordinary impact Dominique and John de Menil had on the emergence of Houston as a major cultural center.
A Christian Ethical Approach to Mountaintop Removal
On a misty morning in eastern Kentucky, cross-bearing Christians gather for a service on a surface-mined mountain. They pray for the health and renewal of the land and for their communities, lamenting the corporate greed of the mining companies. On another day, in southern West Virginia, Andrew Jordon hosts Bible study in a small cabin overlooking a disused 1,400-acre surface mine. He believes his efforts to reclaim sites like these represent responsible environmental stewardship.
In Sacred Mountains, Andrew R. H. Thompson highlights scenes such as these in order to propose a Christian ethical analysis of the controversial mining practice that has increasingly divided the nation and has often led to fierce and even violent confrontations. Thompson draws from the arguments of H. Richard Niebuhr, whose work establishes an ideal foundation for understanding Appalachia. Thompson provides a thorough introduction to the issues surrounding surface mining, including the environmental consequences and the resultant religious debates, and highlights the discussions being carried out in the media and by scholarly works. He also considers five popular perspectives (ecofeminism, liberation theology, environmental justice, environmental pragmatism, and political ecology) and offers his own framework and guidelines for moral engagement with the subject.
Thompson's arguments add to the work of other ethicists and theologians by examining the implications of culture in a variety of social, historical, and religious contexts. A groundbreaking and nuanced study that looks past the traditionally conflicting stereotypes about religion and environmental consciousness in Appalachia, Sacred Mountains offers a new approach that unifies all communities, regardless of their beliefs.
As Retold By Elders and Headmen Manakaja and Sinyella 1918-1921
Early in the twentieth century, Leslie Spier and Erna Gunther, graduate students trained by anthropologist Franz Boas, hiked to the bottom of the Grand Canyon to learn about Havasupai culture. In the process, they asked two Havasupai leaders and elders for every story they could remember. These were translated by native speakers and transcribed by Spier and, later, Gunther. Yet for unknown reasons Spier never published the whole collection of forty-eight stories, one of the earliest, most complete translations of an entire Native American oral tradition. Passed from Spier to anthropologist and Havasupai scholar Dr. Robert C. Euler, the stories, published here for the first time in book form with the permission of the Havasupai Tribal Council, are a cultural library and a cultural treasure that reflect an ancient Yuman-language mythological tradition. Publication restores them to the People (Pai/Pa/Pah) from whom they arose.
The Politics of Response in the Middle English Religious Drama
Offering a unique historical perspective to the study of medieval English drama, Heather Hill-Vásquez in Sacred Players argues that different treatments of audience and performance in the early drama indicate that the performance life of the drama may have continued well beyond its traditional placement in medieval history and into the Reformation and Renaissance eras.
Durkheim And The College De Sociologie
The Christian Grand Style in the English Renaissance
"There are no studies of a sacred grand style in the English Renaissance," writes Debora Shuger, "because even according to its practitioners it was not supposed to exist." Yet the grand style forms the unacknowledged center of traditional rhetorical theory. In this first history of the grand style, Professor Shuger explores the growth of a Christian aesthetic out of the Classical grand style, showing its development from Isocrates to the sacred rhetorics of the Renaissance. These rhetorics advocate a Christian grand style neither pedantically mimetic nor playfully sophistic, whose models include Tacitus and the Bible, as well as Cicero, and whose theoretical sources embrace not only Cicero and Quintilian, but Hermogenes and Longinus. This style dominates the best and most scholarly rhetorics of the period--texts written in Latin and, while ignored by most recent scholars, extensively used in England throughout the sixteenth and seventeenth centuries. These works are the first attempts since Augustine's pioneering revision of Ciceronian rhetoric to reground ancient rhetorical theory on Christian epistemology and theology.
According to Professor Shuger, the Christian grand style is passionate, vivid, dramatic, metaphoric--yet this emotional energy and sensuousness is shaped and legitimated by Renaissance religious culture. Thus sacred rhetoric cannot be considered apart from contemporary theories of cognition, emotion, selfhood, and signification. It mediates between word and world. Moreover, these texts suggest the almost forgotten centrality of neo-Latin scholarship during these years and provide a crucial theoretical context for England's great flowering of devotional prose and poetry.
Originally published in 1988.
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