Winner, ISHS Certificate of Excellence Award, 2016
Presenting fifty Abraham Lincoln stories—some familiar and beloved, some fresh and unexpected—Looking for Lincoln in Illinois: Lincoln’s Springfield is a carefully researched, richly illustrated guide to the Springfield, Illinois, locations on the Looking for Lincoln Story Trail. Created by the Looking for Lincoln Heritage Coalition, this trail consists of more than two hundred illustrated storyboards posted at sites of significance to Lincoln’s life and career across fifty-two communities in Illinois. The storyboards connect Lincoln-related tales to the geographical locations where they occurred, giving visitors, and now readers, a tour of the social and cultural landscape of Lincoln’s nineteenth-century world while revealing the very human Lincoln known by friends and associates.
This book celebrates the trail as a rich historical resource, featuring the original storyboards produced for Springfield and including twelve additional stories and more than 150 illustrations. Engaging stories in the book bring Lincoln’s Springfield to life: Lincoln created controversy with his Temperance Address, which he delivered in a church on Fourth Street in February 1842. He unexpectedly married Mary Todd in her sister’s home on the edge of Springfield later that year. The Lincolns’ sons used to harness dogs and cats to small wagons and drive them around the dirt streets of town. When Lincoln visited his dentist, he applied his own chloroform, because the practice of analgesia was not yet common. He reportedly played the ball game Fives in a downtown alley while waiting for news of his presidential nomination. And boxing heavyweight champion John C. Heenan visited the presidential candidate in October 1860. Through texts, historic photographs and images, and maps, including one keyed to the story locations in downtown Springfield, readers of this fascinating volume are invited to imagine social and cultural landscapes that have been lost in time.
Lost in the Fifties: Recovering Phantom Hollywood reveals two 1950s: an era glorified in Hollywood movies and a darker reality reflected in the esoteric films of the decade. Renowned film scholar Wheeler Winston Dixon turns to the margins—the television shows and films of a hidden Hollywood—to offer an authentic view of the 1950s that counters the Tinsel-town version. Dixon examines the lost films and directors of the decade. Contrasting traditional themes of love, marriage, and family, Dixon’s 1950s film world unveils once-taboo issues of rape, prostitution, and gangs. Television shows such as Captain Midnight and Ramar of the Jungle are juxtaposed with the cheerful world of I Love Lucy and Howdy Doody. Highlighting directors including Herbert L. Strock, Leslie Martinson, Arnold Laven, and Charles Haas, Dixon provides new insights on the television series Racket Squad, Topper, and The Rifleman and the teen films I Was a Teenage Werewolf and High School Confidential.
Geared for scholars and students of film and pop culture, Lost in the Fifties includes twenty-five photos—many previously unpublished—and draws on rare interviews with key directors, actors, and producers. The volume provides the first detailed profile of the most prolific producer in Hollywood history, Sam Katzman, and his pop culture classics Rock Around the Clock and Earth vs. The Flying Saucers. Dixon profiles, for the first time, B-movie phenomenon Fred F. Sears, who directed more than fifty touchstone films of a generation, including the noir thriller Chicago Syndicate, the criminal career story Cell 2455 Death Row, and the 3-D color western The Nebraskan. Also profiled is Ida Lupino, the only woman to direct in Hollywood in the 1950s, who tackled issues of bigamy, teenage pregnancy, and sports corruption in The Bigamist, The Hitch-Hiker, Outrage, Never Fear, Not Wanted, and Hard, Fast and Beautiful, when no major studio would touch such controversial topics. Dixon also looks at the era’s social guidance films, which instructed adolescents in acceptable behavior, proper etiquette, and healthy hygiene.
"Are you afraid of the sun?" Emily Dickinson asked a friend in 1859.
Wendy Barker states here that that apparently casual query reveals a major theme of Dickinson’s poetry, a theme she shares with women writers ranging from Anne Finch to Anne Sexton. It is a tradition based upon the inversion of the traditional male-centered metaphors of light and dark. Through time the light-giving sun has represented vitality, order, God; the light-swallowing night death, chaos, Satan. These metaphors are reinforced in the writing of Emerson, Thoreau, Hawthorne, and Keats,but Eliot, Brontë, Browning, and Dickinson use the sun and images of light quite differently.
Barker argues that since light was a masculine tradition, ithad come to represent male power, energy, sexuality—not only to Dickinson but to other women writing during the era. To these writers the inversion of the light/darkness metaphor became a countertradition used as a means to express their energies in a society that was hostile to their intelligence. Dickinson, who read avidly, could not have been insensitive to this usage of light as a masculine symbol—of her Calvinist God, of her father, of all that was male—and of darkness as a feminine symbol.
Emily Dickinson thought in a richly symbolic manner. Her most frequently used metaphor is one of light in contrast to darkness, employing single-word references to light more than one thousand times in her 1,775 poems. Barker offers close readings and new interpretations of some previously overlooked or misunderstood poems and demonstrates that "Many of her most ecstatic images are oflittle lights created from darkness." Inanswer to those critics who have characterized her poems as being piecemeal, Barker argues that Dickinson’s consistent use of light as a metaphor unifies her poetry.
In her final chapter, Barker explores the ways in which twentieth-century female writers have carried on the countertradition of the light/darkness metaphor. "That Dickinson was able so brilliantly to transform and transcend the normative metaphoric patterning of her culture, creating, in effect, a metaphor of her own, has much to do with the genius of her art."
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