A SCHOLARLY BOOK REPOSITORY
Robert A. Ferguson investigates the nature of loneliness in American fiction, from its mythological beginnings in Rip Van Winkle to the postmodern terrors of 9/11. At issue is the dark side of a trumpeted American individualism. The theme is a vital one because a greater percentage of people live alone today than at any other time in U.S. history.
The many isolated characters in American fiction, Ferguson says, appeal to us through inward claims of identity when pitted against the social priorities of a consensual culture. They indicate how we might talk to ourselves when the same pressures come our way. In fiction, more visibly than in life, defining moments turn on the clarity of an inner conversation.
Alone in America tests the inner conversations that work and sometimes fail. It examines the typical elements and moments that force us toward a solitary state—failure, betrayal, change, defeat, breakdown, fear, difference, age, and loss—in their ascending power over us. It underlines the evolving answers that famous figures in literature have given in response. Figures like Mark Twain’s Huck Finn and Toni Morrison’s Sethe and Paul D., or Louisa May Alcott’s Jo March and Marilynne Robinson’s John Ames, carve out their own possibilities against ruthless situations that hold them in place. Instead of trusting to often superficial social remedies, or taking thin sustenance from the philosophy of self-reliance, Ferguson says we can learn from our fiction how to live alone.
This volume is the first-ever English translation of the memoirs of Karl Heller, a twenty-year-old aspiring Austrian botanist who traveled to Mexico in 1845 to collect specimens. He passed through the Caribbean, lived for a time in the mountains of Veracruz, and journeyed to Mexico City through the cities of Puebla and Cholula. After a brief residence in the capital, Heller moved westward to examine the volcanoes and silver mines near Toluca. When the United States invaded Mexico in 1846–47 conditions became chaotic, and the enterprising botanist was forced to flee to Yucatán. Heller lived in the port city of Campeche, but visited Mèrida, the ruins of Uxmal, and the remote southern area of the Champotòn River. From there Heller, traveling by canoe, journeyed through southern Tabasco and northern Chiapas and finally returned to Vienna through Cuba and the United States bringing back thousands of samples of Mexican plants and animals.
Heller's account is one of the few documents we have from travelers who visited Mexico in this period, and it is particularly useful in describing conditions outside the capital of Mexico City. In 1853 Heller published his German-language account as Reisen in Mexiko, but the work has remained virtually unknown to English or Spanish readers. This edition now provides a complete, annotated, and highly readable translation.
When Gina Oliva first went to school in 1955, she didn’t know that she was “different.” If the kindergarten teacher played a tune on the piano to signal the next exercise, Oliva didn’t react because she couldn’t hear the music. So began her journey as a “solitary,” her term for being the only deaf child in the entire school. Gina felt alone because she couldn’t communicate easily with her classmates, but also because none of them had a hearing loss like hers. It wasn’t until years later at Gallaudet University that she discovered that she wasn’t alone and that her experience was common among mainstreamed deaf students. Alone in the Mainstream recounts Oliva’s story, as well as those of many other solitaries.
In writing this important book, Oliva combined her personal experiences with responses from the Solitary Mainstream Project, a survey that she conducted of deaf and hard of hearing adults who attended public school. Oliva matched her findings with current research on deaf students in public schools and confirmed that hearing teachers are ill-prepared to teach deaf pupils, they don’t know much about hearing loss, and they frequently underestimate deaf children. The collected memories in Alone in the Mainstream add emotional weight to the conviction that students need to be able to communicate freely, and they also need peers to know they are not alone.
In Alone in the Mainstream, author Gina A. Oliva documents her experience as a “solitaire,” the only deaf or hard of hearing student in her school. Oliva felt alone because she couldn’t communicate easily with her classmates and because she had no peers who shared a similar experience. As an adult, when she began her career at Gallaudet University, she realized that she wasn’t alone and that her experience was shared widely with other mainstreamed students. She decided to write about this commonality and invited other solitaires to reflect on their own experiences in emails and essays. Collective themes of isolation, low expectations, and low self-esteem emerged. Alone in the Mainstream blends Oliva’s personal narrative with the reflections of sixty other solitaires and makes the case that deaf and hard of hearing children need each other.
This twentieth anniversary edition is a reminder that little has changed for deaf and hard of hearing students in public school settings. Oliva brings this new edition up to date with observations, resources, and discussion questions that accompany her appeal for all deaf and hard of hearing children and their families to have access to sign language, to develop a deaf identity, and to be part of a deaf community.
Alone on the Colorado takes readers on the adventure of running rivers and riding the rails, while painting a unique and optimistic portrait of Depression-era America.
At no time before have so many people lived alone, and never has loneliness been so widely or keenly felt. Why, in a society of individualists, is living alone perceived as a shameful failure? And can we ever be happy on our own? Drawing on personal experience, as well as philosophy and sociology, Daniel Schreiber explores the tension between the desire for solitude and freedom, and the desire for companionship, intimacy, and love. Along the way he illuminates the role that friendships play in our lives—can they be a response to the loss of meaning in a world in crisis? A profoundly enlightening book on how we want to live, Alone spent almost a year on Germany’s bestseller list.
When Admiral Richard E. Byrd set out on his second Antarctic expedition in 1934, he was already an international hero for having piloted the first flights over the North and South Poles. His plan for this latest adventure was to spend six months alone near the bottom of the world, gathering weather data and indulging his desire “to taste peace and quiet long enough to know how good they really are.” But early on things went terribly wrong. Isolated in the pervasive polar night with no hope of release until spring, Byrd began suffering inexplicable symptoms of mental and physical illness. By the time he discovered that carbon monoxide from a defective stovepipe was poisoning him, Byrd was already engaged in a monumental struggle to save his life and preserve his sanity.
When Alone was first published in 1938, it became an enormous bestseller. This edition keeps alive Byrd’s unforgettable narrative for new generations of readers.
An Economist Book of the Year
A Financial Times Book of the Year
A Foreign Affairs Best Book of the Year
A Prospect Best Book of the Year
A ProMarket Book of the Year
An Omidyar Network “8 Storytellers Informing How We’ve been Reimagining Capitalism” Selection
“Brilliant…Poses all the important questions about our future.”
—Gordon Brown
“A scholar of inequality warns that while capitalism may have seen off rival economic systems, the survival of liberal democracies is anything but assured.”
—The Economist
We are all capitalists now. For the first time in human history, the world is dominated by one economic system. At some level capitalism has triumphed because it works: it delivers prosperity and gratifies our desire for autonomy. But this comes at a moral price, pushing us to treat material success as the ultimate goal, and offers no guarantee of stability. While Western liberal capitalism creaks under the strains of inequality and excess, some are flaunting the virtues of political capitalism, exemplified by China, which may be more efficient, but is also vulnerable to corruption and social unrest.
One of the outstanding economists of his generation, Branko Milanovic mines the data to tell his ambitious and compelling story. Capitalism gets a lot wrong, he argues, but also much right—and it isn’t going away anytime soon. Our task is to improve it in the hopes that a more equitable capitalism can take hold.
“Erudite, illuminating…Engaging to read…As a virtuoso economist, Milanovic is superb when he is compiling and assessing data.”
—Robert Kuttner, New York Review of Books
“Leaves little doubt that the social contract no longer holds. Whether you live in Beijing or New York, the time for renegotiation is approaching.”
—Edward Luce, Financial Times
In 1966, a young rabbinical student named P. Allen Krause conducted interviews with twelve Reform rabbis from southern congregations concerning their thoughts, principles, and activities as they related to the civil rights movement. Perhaps because he was a young seminary student or more likely because the interviewees were promised an embargo of twenty-five years before the interviews would be released to the public, the rabbis were extremely candid about their opinions on and their own involvement with what was still an incendiary subject. Now, in To Stand Aside or Stand Alone: Southern Reform Rabbis and the Civil Rights Movement, their stories help elucidate a pivotal moment in time.
After a distinguished rabbinical career, Krause wrote introductions to and annotated the interviews. When Krause succumbed to cancer in 2012, Mark K. Bauman edited the manuscripts further and wrote additional introductions with the assistance of Stephen Krause, the rabbi’s son. The result is a unique volume offering insights into these rabbis’ perceptions and roles in their own words and with more depth and nuance than hitherto available. This exploration into the lives of these teachers and civic leaders is supported by important contextual information on the local communities and other rabbis, with such background information forming the basis of a demographic profile of the Reform rabbis working in the South.
The twelve rabbis whom Krause interviewed served in Alabama, Georgia, Louisiana, Mississippi, Tennessee, and Virginia, and the substance and scope of their discussions cover some of the most crucial periods in the civil rights movement. Although some have provided accounts that appeared elsewhere or have written about their experiences themselves, several new voices appear here, suggesting that more southern rabbis were active than previously thought. These men functioned within a harsh environment: rabbis’ homes, synagogues, and Jewish community centers were bombed; one rabbi, who had been beaten and threatened, carried a pistol to protect himself and his family. The views and actions of these men followed a spectrum from gradualism to activism; while several of the rabbis opposed the evils of the separate and unequal system, others made peace with it or found reasons to justify inaction. Additionally, their approaches differed from their activist colleagues in the North even more than from each other.
Within these pages, readers learn about the attitudes of the rabbis toward each other, toward their congregants, toward national Jewish organizations, and toward local leaders of black and white and Protestant and Catholic groups. Theirs are dramatic stories of frustration, cooperation, and conflict.
What does it mean to belong to a place, to be truly rooted and grounded in the place you call home? How do you commit to a marriage, to a full partnership with another person, and still maintain your own separate identity? These questions have been central to Susan Wittig Albert's life, and in this beautifully written memoir, she movingly describes how she has experienced place, marriage, and aloneness while creating a home in the Texas Hill Country with her husband and writing partner, Bill Albert.
Together, Alone opens in 1985, as Albert leaves a successful, if rootless, career as a university administrator and begins a new life as a freelance writer, wife, and homesteader on a patch of rural land northwest of Austin. She vividly describes the work of creating a home at Meadow Knoll, a place in which she and Bill raised their own food and animals, while working together and separately on writing projects. Once her sense of home and partnership was firmly established, Albert recalls how she had to find its counterbalance—a place where she could be alone and explore those parts of the self that only emerge in solitude. For her, this place was Lebh Shomea, a silent monastic retreat. In writing about her time at Lebh Shomea, Albert reveals the deep satisfaction she finds in belonging to a community of people who have chosen to be apart and experience silence and solitude.
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