Drawing on Bahktinian and feminist theory, Sawin pushes forward our understanding of the interactive roles of ethnographer and subject and in the process gives us a deeper understanding of folk singer and storyteller Bessie Eldreth and her greatest art, herself.
Effie Marquess Carmack (1885-1974) grew up in the tobacco-growing region of southern Kentucky known as the Black Patch. As an adult she moved to Utah, back to Kentucky, to Arizona, and finally to California. Economic necessity primarily motivated Effie and her husband's moves, but her conversion to the Mormon Church in youth also was a factor. Throughout her life, she was committed to preserving the rural, southern folkways she had experienced as a child. She and other members of her family were folk musicians, at times professionally, and she also became a folk poet and artist, teaching herself to paint. In the 1940s she began writing her autobiography and eventually also completed a verse adaptation of it and an unpublished novel about life in the Black Patch.
Much of Effie's story is a charming memoir of her vibrant childhood on a poor tobacco farm. She describes a wide variety of folk practices, from healing and crafts to children's games. Her family's life included the backbreaking labor and economic trials of raising tobacco, but it was enriched by a deep familial heritage, communal music, creative play, and traditional activities of many kinds. After the family converted to the Mormon Church, religious study and devotion became another important dimension. Effie's account of Mormon missions contributes to the little-known record of Latter-day Saint attempts to establish a presence in the South.
After marrying, the Carmacks moved west, eventually landing in the Arizona desert, where Effie took up painting in earnest. Her art began to attract modest attention, which brought exhibits, awards, and a new career teaching others what she had taught herself. After the Carmacks later retired to Atascadero, California, Effie became a more active and public folk singer as well.
From the turn of the century until 1923, the year of the National Socialist putsch, popular entertainment in Munich reflected the sentiments and ideas of its largely middle-class audience. While industrialization, rapid urbanization, World War I, and the German Revolution of 1918–19 created an atmosphere of turbulent change, performances on Munich's popular stages gave voice to the continuity of several basic attitudes: patriotism; nostalgia for a preindustrial, rural community; hostility toward Jews; and increasing anxiety over social status. In songs, monologues, skits, and one-act plays, popular entertainers articulated views common to Munich's traditional middle class of tradesmen and shopkeepers and its “new” or white-collar middle class of clerks and minor officials. Folksingers Karl Valentin and Weiss Ferdl serve as examples of this relationship between politics and culture. They shared their audience's class background and sympathies, and in the cabarets and music halls their songs dealt with vexed social and political issues.
This intriguing book in cultural history adds to our understanding of social conditions preparing the way for political change. A model case study, it explores the roots of Nazism in a large urban setting.
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