The image of the armed woman as white, suburban-looking, and thoroughly domesticated is but one aspect of women’s gun culture, and women’s relationship to guns, in the United States.
Jesus has had a long, exciting, funny, and painful life in America. From the slave ships of the Atlantic Ocean to the Hollywood sets along the Golden Coast, from the visions out of Indian country to the artwork of children, from the firing of bullets to the construction of billboards, Jesus has been born, crucified, and resurrected in America’s racial sagas. Those of the twenty-first century laugh because there is so much to cry over.
Where did he find his inspiration? Frequently in what we would call gaffes. Those little slips that so reveal the true character of any politician helped to inspire Nast’s pencil to new heights.
Now available: Alan M. Wald’s American Literary Left Trilogy, Omnibus E-Book: Includes American Night, Trinity of Passion, and Exiles from a Future Time
To justify their more rigorous white supremacy that stood against racial segregation and for immigrant restriction and conservative politics, the Klan in the 1910s and ’20s turned to the white Jesus.
What does it mean to be literate? Fiona Deans Halloran explores the literacy of Thomas Nast’s political cartoons.
It’s a Twitter event! This Wednesday, December 12, from 9-10 pm EST join @LoriRotskoff, @uncpressblog, and @MamaDramaNY for a Twitter celebration and discussion of the 40th anniversary of Free to Be…You and Me, the popular nonsexist children’s album/book/TV special that has helped shape the childhoods and parenting practices of generations.
The most fascinating thing about the letter is that before the Civil War, just about everyone knew that it was a fraud. Whenever Americans discussed it, such as the President of Yale University Ezra Stiles, they admitted that it was a fake and that the Bible said nothing of what Jesus looked like. But then between the Civil War and the Great Depression, white Americans transformed it into a believed truth.
Today marks the 70th anniversary of Casablanca’s world premier on November 26, 1942. In the following post, M. Todd Bennett, author of One World, Big Screen: Hollywood, the Allies, and World War II, reveals what fans may not know about the movie, widely considered among the best ever made.
Lori Rotskoff and Laura L. Lovett, editors of When We Were Free to Be: Looking Back at a Children’s Classic and the Difference It Made discuss the legacy of Free to Be…You and Me after 40 years.
Announcing our last four sale subjects, all at 50% off, with free shipping for orders over $75 for the next two weeks.
A thousand unique gravestones cluster around old Presbyterian churches in the piedmont of the two Carolinas and in central Pennsylvania. Most are the vulnerable legacy of the Bigham family, Scotch Irish stonecutters whose workshop near Charlotte created the earliest surviving art of British settlers in the region. In The True Image, Daniel Patterson documents the craftsmanship of this group and the current appearance of the stones. In two hundred of his photographs, he records these stones for future generations and compares their iconography and inscriptions with those of other early monuments in the United States, Northern Ireland, and Scotland.
Developed at the beginning of the twentieth century, movies quickly arose to become the cultural centerpiece, especially during Hollywood’s “golden era” of the 1930s and ’40s. In 1941, 85 million Americans—85 million, more than three-fifths of the overall U.S. population, which totaled 131 million at the time—attended movie theaters each week. Cinema’s remarkable popularity led observers to conclude that movies strongly influenced impressionable theatergoers.
New Fall sale categories: business history and southern history. Throughout the fall, we’re offering 50% off selected titles in the disciplines listed below. Enter 01SALE12 at checkout. Spend $75.00 and the shipping is free.
2012 marks the two hundredth anniversary of the first Protestant American foreign missionaries. Over the course of those years, the movement’s fortunes and its public presence have waxed and waned. In 1812, the movement boasted five missionaries sailing to the Indian subcontinent. One hundred years later, its most prominent members were recruited for diplomatic missions. Yet whatever the public perception of missionaries, their work raises significant questions, even for people who might have little interest in the movement itself.
Jesus was part of the Revolution and formation of the United States, but not as much as one might expect. As a physical presence, he was almost completely absent. And in the language of law and legislation for the new republic, he was virtually as nonexistent. In comparison to how prominent Jesus would become in the United States of the nineteenth and twentieth centuries, the Revolution and founding of the new nation were profoundly Christ-less.
In Crooked Paths to Allotment, C. Joseph Genetin-Pilawa complicates standard narratives of nineteenth century Native American history by uncovering the stories of individuals who contested federal Indian policy and proposed viable alternatives during a critical moment in its development.
Travel across the U.S.A., from Maine to California, and sooner or later you’re bound to stop at a new Main Street-inspired mall. Along the way, you may also find yourself driving into a town with an actual historic Main Street that is struggling to assert its relevance in the age of malls and supermalls. After the postwar romance with the mega shopping mall—which drained the vitality out of small towns across the U.S.—Americans are gradually coming back to the idea of the small-scale community embodied in the Main Street model.
When Americans made Jesus white, they gave a racial spin to creation, to redemption in the form of Jesus, and to the future Apocalypse. This is crucial because it allows white people to see whiteness and racial categories as everlasting.
Murphy attacked the tight-fisted policy of Ford Motor Company (FMC) and its indifference toward unemployed workers. Henry Ford publicly maintained he would never cut wages or jobs, even as he proceeded to do both. Employment at the largest facility of FMC in Dearborn, just outside Detroit, fell nearly 50 percent between 1929 and 1932. But the overwhelming majority of laid-off Ford workers resided in Detroit, raising the question, who bore responsibility for assisting them?