This book examines the creation, characteristics, and tribulations of the first United States National Recreation Area. It also addresses the National Park Service’s historic role in managing reservoir-based recreation in a uniquely arid region. First named the Boulder Dam Recreation Area, this parkland was created in 1936 by a memorandum of agreement between the National Park Service and the U.S. Bureau of Reclamation. Over the course of its existence, the area has served as a model for a subsequent system of National Recreation Areas. The area’s extreme popularity has, in combination with changing public attitudes regarding preservation and safety, presented the National Park Service with tremendous challenges in recent decades. Jonathan Foster’s examination of these challenges and the responses to them reveal an increasingly anxious relationship between the government, the public, and special interest groups in the American West.
 

This expanded edition is the perfect book for the southern Nevada-bound traveler or the armchair adventurer. The very name of the city conjures a collection of images: fun, excitement, escape . . . or, more concretely, mega-sized hotels and casinos, spectacular showrooms, theme parks, and marquees as large as office buildings lit with the names of the biggest stars.
Las Vegas: The Great American Playground, illustrated with many fine historical photographs, traces the city’s history from its first Native American occupants more than 10,000 years ago to its present status as a premier tourist destination. It is the story of a group of colorful, enterprising individuals who made the desert bloom with undreamed-of possibilities.

Last Landscapes is an exploration of the cult and celebration of death, loss and memory. It traces the history and design of burial places throughout Europe and the USA, ranging from the picturesque tradition of the village churchyard to tightly packed "cities of the dead", such as the Jewish Cemetery in Prague and Père Lachaise in Paris. Other landscapes that feature in this book include the war cemeteries of northern France, Viking burial islands in central Sweden, Etruscan tombs and early Christian catacombs in Italy, the 17th-century Portuguese–Jewish cemetery "Beth Haim" at Ouderkerk in the Netherlands, Forest Lawns in California, Derek Jarman’s garden in Kent and the Stockholm Woodland Cemetery.

It is a fact that architecture "began with the tomb", yet, as Ken Worpole shows us in Last Landscapes, many historic cemeteries have been demolished or abandoned in recent times (notably the case with Jewish cemeteries in Eastern Europe), and there has been an increasing loss of inscription and memorialization in the modern urban cemetery. Too often cemeteries today are both poorly designed and physically and culturally marginalized. Worse, cremation denies a full architectural response to the mystery and solemnity of death.

The author explores how modes of disposal – burial, cremation, inhumation in mausoleums and wall tombs – vary across Europe and North America, according to religious and other cultural influences. And Last Landscapes raises profound questions as to how, in an age of mass cremation, architects and landscape designers might create meaningful structures and settings in the absence of a body, since for most of history the human body itself has provided the fundamental structural scale. This evocative book also contemplates other forms of memorialization within modern societies, from sculptures to parks, most notably the extraordinary Duisberg Park, set in a former giant steelworks in Germany’s Ruhr Valley.

Why do people smoke? Taking a unique approach to this question, Jason Hughes moves beyond the usual focus on biological addiction that dominates news coverage and public health studies and invites us to reconsider how social and personal understandings of smoking crucially affect the way people experience it. Learning to Smoke examines the diverse sociological and cultural processes that have compelled people to smoke since the practice was first introduced to the West during the sixteenth century.

Hughes traces the transformations of tobacco and its use over time, from its role as a hallucinogen in Native American shamanistic ritual to its use as a prophylactic against the plague and a cure for cancer by early Europeans, and finally to the current view of smoking as a global pandemic. He then analyzes tobacco from the perspective of the individual user, exploring how its consumption relates to issues of identity and life changes. Comparing sociocultural and personal experiences, Hughes ultimately asks what the patterns of tobacco use mean for the clinical treatment of smokers and for public policy on smoking. Pointing the way, then, to a more learned and sophisticated understanding of tobacco use, this study will prove to be essential reading for anyone interested in the history of smoking and the sociology of addiction.

In this edited collection, Gioia Woods and her contributors bring together histories, biographies, close readings, and theories about the literary and cultural Left in the American West—as it is distinct from the more often-theorized literary left in major eastern metropolitan centers. Left in the West expands our understanding of what constitutes the literary left in the U.S. by including writers, artists, and movements not typically considered within the traditional context of the literary left. In doing so, it provides a new understanding of the region’s place among global and political ideologies.

From the early 19th century to the present, a remarkably complex and varied body of literary and cultural production has emerged out of progressive social movements. While the literary left in the West shared many interests with other regional expressions—labor, class, anti-fascism, and anti-imperialism, the influence of Manifest Destiny—the distinct history of settler colonialism in western territories caused western leftists to develop concerns unique to the region. 

Chapters in the volume provide an impressive range of analysis, covering artists and movements from suffragist writers to bohemian Californian photographers, from civil rights activists to popular folk musicians, from Latinx memoirists to Native American experimental writers, to name just a few.

The unique consideration of the West as a socio-political region establishes a framework for political critique that moves beyond class consequences, anti-fascism, and civil liberties, and into distinct Western concerns such as Native American sovereignty, environmental exploitation, and the legacies of settler colonialism. What emerges is a deeper understanding of the region and its unique people, places, and concerns.

Classical mythology came west from Greece, bearing the thoughts, feelings, and distilled experiences of ancient peoples that have, in turn, been formed by the skilled hands of artists into tangible creations of beauty and significance. Before there were records to preserve significant events, these stories were passed down in tales and songs. Adapted and embellished by successive generations, they were later written down and used to create art from many different materials in different mediums.  Within these stories and the creations they inspired was an impulse either to recover the secrets of something that had been lost or to create something new from the old material.

Young examines nine legends-Perseus and Andromeda; Demeter and Persephone; Pyramus and Thisbe; Pygmalion and Galatea; Daedalus and Icarus; Atlanta and Hippomenes; Philemon and Baucis; Echo and Narcissus; and Pomona and Vertumnus-explaining the legends themselves and tracing their dissemination through centuries and civilizations and across various art forms. In Young's view, classical mythology, through expressing humanity's enthusiasms, visions, and talents, might well be considered the “skilled midwife” of human civilization, proof of our constant effort to possess life symbolically and express it through arts.

The sense that well-being remains elusive, transitory, and unevenly distributed is felt by the rich as well as the poor, and in all societies. To explore this condition of existential dissatisfaction, the anthropologist Michael Jackson traveled to Sierra Leone, described in a recent UN report as the “least livable” country in the world. There he revisited the village where he did his first ethnographic fieldwork in 1969–70 and lived in 1979. Jackson writes that Africans have always faced forces from without that imperil their lives and livelihoods. Though these forces have assumed different forms at different times—slave raiding, warfare, epidemic illness, colonial domination, state interference, economic exploitation, and corrupt government—they are subject to the same mix of magical and practical reactions that affluent Westerners deploy against terrorist threats, illegal immigration, market collapse, and economic recession. Both the problem of well-being and the question of what makes life worthwhile are grounded in the mystery of existential discontent—the question as to why human beings, regardless of their external circumstances, are haunted by a sense of insufficiency and loss. While philosophers have often asked the most searching questions regarding the human condition, Jackson suggests that ethnographic method offers one of the most edifying ways of actually exploring those questions.

Hiplife is a popular music genre in Ghana that mixes hip-hop beatmaking and rap with highlife music, proverbial speech, and Akan storytelling. In the 1990s, young Ghanaian musicians were drawn to hip-hop's dual ethos of black masculine empowerment and capitalist success. They made their underground sound mainstream by infusing carefree bravado with traditional respectful oratory and familiar Ghanaian rhythms. Living the Hiplife is an ethnographic account of hiplife in Ghana and its diaspora, based on extensive research among artists and audiences in Accra, Ghana's capital city; New York; and London. Jesse Weaver Shipley examines the production, consumption, and circulation of hiplife music, culture, and fashion in relation to broader cultural and political shifts in neoliberalizing Ghana.

Shipley shows how young hiplife musicians produce and transform different kinds of value—aesthetic, moral, linguistic, economic—using music to gain social status and wealth, and to become respectable public figures. In this entrepreneurial age, youth use celebrity as a form of currency, aligning music-making with self-making and aesthetic pleasure with business success. Registering both the globalization of electronic, digital media and the changing nature of African diasporic relations to Africa, hiplife links collective Pan-Africanist visions with individualist aspiration, highlighting the potential and limits of social mobility for African youth.

The author has also directed a film entitled Living the Hiplife and with two DJs produced mixtapes that feature the music in the book available for free download.

Accounts of lynching in the United States have primarily focused on violence against African Americans in the South. Ken Gonzales-Day reveals racially motivated lynching as a more widespread practice. His research uncovered 350 instances of lynching that occurred in the state of California between 1850 and 1935. The majority were perpetrated against Latinos, Native Americans, and Asian Americans; more Latinos were lynched in California than were persons of any other race or ethnicity.

An artist and writer, Gonzales-Day began this study by photographing lynching sites in order to document the absences and empty spaces that are emblematic of the forgotten history of lynching in the West. Drawing on newspaper articles, periodicals, court records, historical photographs, and souvenir postcards, he attempted to reconstruct the circumstances surrounding the lynchings that had occurred in the spaces he was photographing. The result is an unprecedented textual and visual record of a largely unacknowledged manifestation of racial violence in the United States. Including sixteen color illustrations, Lynching in the West juxtaposes Gonzales-Day’s evocative contemporary photographs of lynching sites with dozens of historical images.

Gonzales-Day examines California’s history of lynching in relation to the spectrum of extra-legal vigilantism common during the nineteenth century—from vigilante committees to lynch mobs—and in relation to race-based theories of criminality. He explores the role of visual culture as well, reflecting on lynching as spectacle and the development of lynching photography. Seeking to explain why the history of lynching in the West has been obscured until now, Gonzales-Day points to popular misconceptions of frontier justice as race-neutral and to the role of the anti-lynching movement in shaping the historical record of lynching in the United States.