She is the author of American Sensations: Class, Empire, and the Production of Popular Culture 2002 and co-editor of Empire and the Literature of Sensation: An Anthology of Nineteenth-Century Popular Fiction 2007. If professional advice or other expert assistance is required, the services of a competent professional should be sought. John Gamber is Assistant Professor at Columbia University in the Department of English and Comparative Literature and the Center for the Study of Ethnicity and Race. The generation who came of age during the Depression — figures such as Tillie Olsen and Jacob Lawrence — lived through the blacklist and continued to work; in many cases they found a new audience in the last decades of the century. Equally important, this version of American Cultural Studies extended beyond the realm of government and museum-sponsored anthropology. Third, the book offers another example of how American Cultural Studies crossed humanistic and social scientific boundaries; in Black Elk Speaks, Neihardt acts as equal parts poet and anthropologist, a combination that has both given the text its power and generated considerable controversy. Native American academics and activists have used analyses of the laws through which federal power controlled Indian people to formulate alternatives to such domination.
The trope of the Vanishing Indian that reappears throughout The League of the Iroquois illustrates how Anthropology could participate in the larger project of Manifest Destiny, in which Indians would be removed from their land but available on the page and screen. Santería Garments and Altars: Speaking Without a Voice. Meanwhile, the book and the partnership between Morgan and Parker had a peculiar relationship to the political position of the people whom the volume described. The tejano corridos of the Texas—Mexico borderlands combine story and song, as well as the context of their performances, in ways that cannot be matched in the private reading experience. It has been the genius of consumer capitalism to encourage us to define ourselves by what we buy and possess. Narrative of the Life of Frederick Douglass, an American Slave, Written by Himself, ed.
. Rapture Culture: Left Behind in Evangelical America. Moreover, the daily links between the graduate student union and the other two Yale locals — Local 35, the dining and maintenance union, and Local 34, the clerical and technical union, which was itself the result of a long and historic strike in 1984 — made visible to me the cultural space which linked artists and intellectuals with the labor movement in the Popular Front. Rapture, Revelation, and the End Times: Exploring the Left Behind Series. This distinction between formal and informal ideas and practices is very important and usually requires, we should note, ethnographic fieldwork or its historical equivalents mainly through the examination of historical evidence ranging from letters and journals to vernacular photography. Perhaps his most well-known student, Edmund S.
Embraces diversity, covering Vietnam literature, gay and lesbian literature, American Jewish fiction, Italian American literature, Irish American writing, emergent ethnic literatures, African American writing, jazz, film, drama and more. A wide-range of approaches offer fresh insights about spectatorship, narrative structure, and cinematic representation, as well as the relationship between technology and art, the powers of silence, sensory-and sensational-experiences, the impact of cognition, and the uncertainty of interpretation. But that is another story. Some trends begun in the 1980s and 1990s continued, but a portrait of the religious beliefs and practices of the millennial generation born 1982—2000 is only now emerging. The West and Manifest Destiny Deborah L.
I tell this story because it helps illustrate how deeply rooted in the educational systems of this country is its class ideology. A variety of anthologies collect both working-class writing and varied texts addressing broader issues of class. Given the chance to come to Trinity, would you go to Hartford Tech? By Nature and Custom Cursed: Transatlantic Civil Discourse and New England Cultural Production, 1620—1660. The postwar years and a concern to avoid any other world wars also led to a growing scholarship on religious traditions of pacifism in the United States. If you want to know the theory and methods of revolution, you must take part in revolution.
This work initially complemented the drive to collect objects for museums such as the Smithsonian, the American Museum of Natural History, and the Peabody Museum of Archaelogy and Ethnology at Harvard University. Denning has examined contemporary representations of workers, the unemployed, and global labor in Culture in the Age of Three Worlds 2004 , The Cultural Front: The Laboring of American Culture in the Twentieth Century 1997 , Cover Stories: Narrative and Ideology in the British Spy Thriller 1987 , Mechanic Accents: Dime Novels and Working Class Culture in America 1987 , and numerous scholarly essays. Making Nature Sacred: Literature, Religion, and Environment in America from the Puritans to the Present. By the late nineteenth century, in many mainstream Protestant denominations, Calvinist dogma, which had steeled some Americans against the horrors of the Civil War, fell out of favor. In some ways this is true; after the failure of dreams and the betrayal of hopes, a Popular Front labor sensibility did leave a permanent imprint on American life. Blood Lines and Blood Shed: Intersectionality and Differential Consciousness in Ethnic Studies and American Studies 153 George Lipsitz 8. What is there to know? Shelley Streeby is Associate Professor of Literature at the University of California, San Diego.
The uses of ethnography accelerated in the 1990s Davie 1995; Becker and Eisland, eds. By the turn of the century, Puritanism was the butt of both severe criticism and caustic humor. New York: Oxford University Press. Parting the Waters: America in the King Years, 1954—63. Religious Studies 92 Jay Mechling 6. A Companion to American Studies is an essential volume that brings together voices and scholarship from across the spectrum of American experience.
The complete volume extends to more than 400 pages, with chapters addressing topics such as the dances, games, and language shared by the Hodenosaunee, the League of the Iroqouis, a political confederation older than the United States itself. Though it received favorable reviews, Black Elk Speaks was not a commercial success initially. Its first issue defended Jimmy Cagney, Joan Crawford, Irving Berlin, and Bette Davis against the attack by right-wing Congressman Martin Dies. Santería, the Cuban religion blending Roman Catholicism and African religion, is a vibrant example of syncretism, but scholars have also seen less dramatic versions of the ways in which African American religious practices were influenced by white churches and, in turn, changed the white churches, for example. Folklorists provided more ethnographic studies of American religious communities and practices than did anthropologists in the 1960s and 1970s, the period when anthropologists were just beginning to realize that they could apply their concepts and approaches to American communities Hymes, ed.
Vartan Gregorian, when he was president of Brown University, once pointed out how much of a bargain a residential college was: it offered participants reasonable rooms, a great deal of healthy food, 24-hour security, non-stop entertainment, unmatched sports facilities, even some educational opportunities — all for far less than even non-unionized Marriott could afford to charge. These historians recommend that we look at American history as a series of generations, each with its own profile. One of those candidates was former Arkansas Governor Mike Huckabee, an Evangelical Christian who did well in a few primaries before giving up the race. Similarly, only ethnographic approaches would begin to discover how other human particularities — notably age, gender, social class, region, and sexual orientation — mediate religious experiences. First, the laboring of American culture refers to what a more technical vocabulary would call the proletarianization of the world of culture. The radical cultural front that emerged in these new industries and institutions was made up of three forces, what I will call the moderns, the émigrés and the plebeians. But for her finale she turns to an example from American history — the Puritans of New England 1934: 276—7.