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Integration in a Deep-Southern Town
In 1970 Brown v. Board of Education was sixteen years old, and fifteen years had passed since the Brown II mandate that schools integrate “with all deliberate speed.” Still, after all this time, it was necessary for the U.S. Supreme Court to order thirty Mississippi school districts—whose speed had been anything but deliberate—to integrate immediately. One of these districts included Yazoo City, the hometown of writer Willie Morris. Installed productively on “safe, sane Manhattan Island,” Morris, though compelled to write about this pivotal moment, was reluctant to return to Yazoo and do no less than serve as cultural ambassador between the flawed Mississippi that he loved and a wider world. “I did not want to go back,” Morris wrote. “I finally went home because the urge to be there during Yazoo’s most critical moment was too elemental to resist, and because I would have been ashamed of myself if I had not.” The result, Yazoo, is part reportage, part memoir, part ethnography, part social critique—and one of the richest accounts we have of a community’s attempt to come to terms with the realities of seismic social change. As infinitely readable and nuanced as ever, Yazoo is available again, enhanced by an informative foreword by historian Jenifer Jensen Wallach and a warm and personal afterword on Morris’s writing life by his widow, JoAnne Prichard Morris.
Radical Holiness Theology and Gender in the South
The Civil War cleaved southerners from the culture they had developed organically during antebellum decades, raising questions that went to the very heart of selfhood: What does it mean to be a man? How does a good woman behave? Unmoored from traditional anchors of gender, family, and race, southerners sought guidance from familiar sources: scripture and their churches. In Ye That Are Men Now Serve Him, Colin Chapell traces how concepts of gender evolved within the majority Baptist and Methodist denominations as compared to the more fluid and innovative Holiness movement.
Grounded in expansive research into the archives of the Southern Baptist Convention; Methodist Episcopal Church, South; and the Holiness movement, Chapell’s writing is also enlivened by a rich trove of primary sources: diaries, sermons, personal correspondence, published works, and unpublished memoirs. Chapell artfully contrasts the majority Baptist and Methodist view of gender with the relatively radical approaches of the emerging Holiness movement, thereby bringing into focus how subtle differences in belief gave rise to significantly different ideas of gender roles.
Scholars have explored class, race, and politics as factors that contributed to contemporary southern identity, and Chapell restores theology to its intuitive place at the center of southern identity. Probing and illuminating, Ye That Are Men Now Serve Him offers much of interest to scholars and readers of the South, southern history, and religion.
A Vision for our Century
Cultural Newcomers to Lukumi and Santería in the United States
In the Afro-Cuban Lukumi religious tradition—more commonly known in the United States as Santería—entrants into the priesthood undergo an extraordinary fifty-three-week initiation period. During this time, these novices—called iyawo—endure a host of prohibitions, including most notably wearing exclusively white clothing. In A Year in White, sociologist C. Lynn Carr, who underwent this initiation herself, opens a window on this remarkable year-long religious transformation. In her intimate investigation of the “year in white,” Carr draws on fifty-two in-depth interviews with other participants, an online survey of nearly two hundred others, and almost a decade of her own ethnographic fieldwork, gathering stories that allow us to see how cultural newcomers and natives thought, felt, and acted with regard to their initiation. She documents how, during the iyawo year, the ritual slowly transforms the initiate’s identity. For the first three months, for instance, the iyawo may not use a mirror, even to shave, and must eat all meals while seated on a mat on the floor using only a spoon and their own set of dishes. During the entire year, the iyawo loses their name and is simply addressed as “iyawo” by family and friends. Carr also shows that this year-long religious ritual—which is carried out even as the iyawo goes about daily life—offers new insight into religion in general, suggesting that the sacred is not separable from the profane and indeed that religion shares an ongoing dynamic relationship with the realities of everyday life. Religious expression happens at home, on the streets, at work and school. Offering insight not only into Santería but also into religion more generally, A Year in White makes an important contribution to our understanding of complex, dynamic religious landscapes in multicultural, pluralist societies and how they inhabit our daily lives.
The Journal of a Hudson’s Bay Company Winterer
Anthony Henday, a young Hudson’s Bay Company employee, set out from York Factory in June 1754 to winter with “trading Indians” along the Saskatchewan River. He adapted willingly and easily to their way of life; he also kept a journal in which he described the plains region and took note of rival French traders’ success at their inland posts. A copy of Henday’s journal was immediately sent to the company directors in London. They rewarded Henday handsomely although they were uncertain where he had travelled, what groups he had met on the plains, and what success he had in opposing rival French traders. Since then, uncertainty about Henday’s year inland has increased. The original journal disappeared; only four copies, dating from 1755 to about 1782, are extant. Each text differs from the other three; the differences range from variant spellings to word choice to contradictory statements on vital questions. All four copies are the work of a company clerk, later factor, named Andrew Graham, who used them to support his own views on HBC trading policies. Twentieth-century scholars have based their claims for Henday’s importance as an explorer, trader and observer of Native cultures on a poorly edited transcript of the 1782 text. They have been unaware or careless of the journal’s textual ambiguity. A Year Inland presents all four copies for the first time, together with contextual notes and a commentary that reassesses the journal’s information on plains geography, people and trade.
Discovering Where We Live
Concentrating on Iowa’s tallgrass prairie, Kurtz also points his viewfinder toward the great variety of natural habitats in the eastern United States. Arranged chronologically throughout the year, the fifty-five color photos and their accompanying narratives rotate through the seasons like a nature film. The winter months showcase a frost-covered white-tailed deer, cedar waxwings feeding on winter apples, a muskrat on the surface of an icy pond, and dune-like snowdrifts. Kurtz’s palette warms up in springtime with stunning photos of Virginia bluebells, fox cubs, juvenile chipmunks, and ruddy ducks. Summer brings a host of butterflies, frogs, and goldfinches as well as blooming prairie plants. The colors become more subdued in fall with the change in light, revealing the rich hues of Indian grass and big bluestem and the subtle plumage of migrating warblers.
Just as Kurtz’s Practical Guide to Prairie Reconstruction offers an indispensable manual for individuals and land managers working to create a diverse prairie community, so does A Year of Iowa Nature point the way toward a sincere, month-by-month appreciation of the natural world around us.
The sharp-witted stories in Becky Adnot-Haynes' debut collection explore the secret lives of people--how they deal with the parts of themselves that they choose not to share with their closest confidants--and with the world. A pole-vaulter practices his sport only before dawn. A recently divorced woman signs up for a hallucinogenic drug excursion in the Arizona desert. An uncertain girlfriend goes out into the world wearing a false pregnancy belly. In The Year of Perfect Happiness, the universe is recognizable but slightly askew, a world whose corners can be peeled back to reveal the strange and often comic outcomes of acting out your most self-destructive desires. "In The Year of Perfect Happiness, Becky Adnot-Haynes puts her smart and funny prose to expert use, patiently delving the radiant mysteries we keep from strangers, from ourselves, from the people we love the most: Our joys and sorrows, our hidden hurts and unforgettable mistakes and untellable secrets, secrets which Adnot-Haynes' excellent stories suggest we want only to be forced to share, craving the moment when we're at last revealed in all our imperfect but stunning humanity."--Matt Bell, author of In the House upon the Dirt between the Lake and the Woods and judge
Free People of Color in Cuba and the Nineteenth-Century Atlantic World
Michele Reid-Vazquez reveals the untold story of the strategies of negotiation used by free blacks in the aftermath of the “Year of the Lash”—a wave of repression in Cuba that had great implications for the Atlantic World in the next two decades.
At dawn on June 29, 1844, a firing squad in Havana executed ten accused ringleaders of the Conspiracy of La Escalera, an alleged plot to abolish slavery and colonial rule in Cuba. The condemned men represented prominent members of Cuba’s free community of African descent, including the acclaimed poet Plácido (Gabriel de la Concepción Valdés). In an effort to foster a white majority and curtail black rebellion, Spanish colonial authorities also banished, imprisoned, and exiled hundreds of free blacks, dismantled the militia of color, and accelerated white immigration projects.
Scholars have debated the existence of the Conspiracy of La Escalera for over a century, yet little is known about how those targeted by the violence responded. Drawing on archival material from Cuba, Mexico, Spain, and the United States, Reid-Vazquez provides a critical window into understanding how free people of color challenged colonial policies of terror and pursued justice on their own terms using formal and extralegal methods. Whether rooted in Cuba or cast into the Atlantic World, free men and women of African descent stretched and broke colonial expectations of their codes of conduct locally and in exile. Their actions underscored how black agency, albeit fragmented, worked to destabilize repression’s impact.