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The flowering thorn expresses the dual nature of the ballad: at once a distinctive expression of European tradition, but also somewhat tricky to approach from a scholarly perspective, requiring a range of disciplines to illuminate its rich composition. Most of this latter quality has to do with the very features that characterize ballads... or narrative songs. These include an appearance of fragmentation; a wide range of cultural and social referents; complex, evocative symbolic language; and variation. The notable multiformity of meaning, text and tune is mirrored in scholarship, too. The Flowering Thorn is therefore wide ranging, with articles written by world authorities from the fields of folklore, history, literature, and ethnology, employing a variety of methodologies—structuralism to functionalism, repertoire studies to geographical explorations of cultural movement and change. The twenty-five selected contributions represent the latest trends in ballad scholarship, embracing the multi-disciplinary nature of the field today. The essays have their origins in the 1999 International Ballad Conference of the Kommission fur Volksdichtung (KfV), which focused particularly on ballads and social context; performance and repertoire; genre, motif, and classification. The revised, tailored, and expanded essays are divided into five sections—the interpretation of narrative song; structure and motif; context, version, and transmission; regions, reprints, and repertoires; and the mediating collector's offering a range of examples from fifteen different cultures, ten of them drawing on languages other than English, resulting in a series of personal journeys to the heart of one of Europe's richest, most enduring cultural creations. —Thomas McKean, from the Introduction

CONTRIBUTORS: Mary Anne Alburger, David Atkinson, Julia C. Bishop, Valentina Bold, Katherine Campbell, Nicolae Constantinescu, Luisa Del Giudice, Sheila Douglas, David G. Engle, Frances J. Fischer, Simon Furey, Vic Gammon, Marjetka Golez-Kaucic, Pauline Greenhill, Cozette Griffin-Kremer, J. J. Dias Marques, William Bernard McCarthy, Isabelle Peere, Gerald Porter, James Porter, Roger de V. Renwick, Sigrid Rieuwerts, Michèle Simonsen, Larry Syndergaard, Stefaan Top, Larysa Vakhnina, Lynn Wollstadt

Folklore—the inherently creative expression, transmission, and performance of cultural traditions—has always provided a deep well of material for writers, musicians, and artists of all sorts. Folklorists usually employ descriptive and analytical prose, but they, like scholars in other social sciences, have increasingly sought new, creative and reflexive modes of discourse. Many folklorists are also creative writers, some well known as such, and the folk traditions they research often provide shape and substance to their work. This collection of creative writing grounded in folklore and its study brings together some of the best examples of such writing.

Contributors to this collection include Teresa Bergen, John Burrison, Norma E. Cantu, Frank de Caro, Holly Everett, Danusha Goska, Neil R. Grobman, Carrie Hertz, Edward Hirsch, Laurel Horton, Rosan Augusta Jordan, Paul Jordan-Smith, Elaine J. Lawless, Cynthia Levee, Jens Lund, Mary Magoulick, Bernard McCarthy, Joanne B. Mulcahy, Kirin Narayan, Ted Olson, Daniel Peretti, Leslie Prosterman, Jo Radner, Susan Stewart, Jeannie Banks Thomas, Jeff Todd Titon, Libby Tucker, Margaret Yocom, and Steve Zeitlin.

Blue Ridge tacos, kimchi with soup beans and cornbread, family stories hiding in cookbook marginalia, African American mountain gardens—this wide-ranging anthology considers all these and more. Diverse contributors show us that contemporary Appalachian tables and the stories they hold offer new ways into understanding past, present, and future American food practices. The poets, scholars, fiction writers, journalists, and food professionals in these pages show us that what we eat gives a beautifully full picture of Appalachia, where it’s been, and where it’s going.

Contributors: Courtney Balestier, Jessie Blackburn, Karida L. Brown, Danille Elise Christensen, Annette Saunooke Clapsaddle, Michael Croley, Elizabeth S. D. Engelhardt, Robert Gipe, Suronda Gonzalez, Emily Hilliard, Rebecca Gayle Howell, Abigail Huggins, Erica Abrams Locklear, Ronni Lundy, George Ella Lyon, Jeff Mann, Daniel S. Margolies, William Schumann, Lora E. Smith, Emily Wallace, Crystal Wilkinson

If sociology could teach everyone just one thing, what would it be? The Forest and the Trees is one sociologist's response to the hypothetical—the core insight with the greatest potential to change how people see the world and themselves in relation to it.

This revised and updated edition features:

• A new chapter that brings together the various aspects of the sociological model described in previous chapters with a detailed application to the origins of racism in the United States

•A discussion of how individuals can participate in social change by stepping off paths of least resistance

•The addition of graphics to illustrate the sociological model of systems and individuals

New Third Edition!

If sociology could teach everyone just one thing, what would it be? The Forest and the Trees is one sociologist's response to the hypothetical-the core insight with the greatest potential to change how people see the world and themselves in relation to it.
 
This Third Edition features:
• Updated key references, data, resources, and examples, from global warming, Obama's election, and gay marriage to transgender/cisgender and the Occupy Movement
• A glossary of terms
• The short essays in Chapter 6, framed around the power of sociology, dig beneath easy and popular understandings to reveal what lies beneath
• An additional analysis of how men's violence is made invisible even though most violence is perpetrated by men
• Chapter 7's focus on sociology as a worldview with an analysis of the origins of white privilege 

“The Forest of Taboos may be considered among the most important books ever written by an anthropologist. Valeri writes superbly, and this book makes a fundamental contribution to one of the most central lines of thought in twentieth-century anthropology. He shows that taboo is finally comprehensible.”—John Stephen Lansing, University of Michigan
 
“The Forest of Taboos is no conventional ethnography, more an extended meditative essay on its subject, erudite, rich in ideas and data, wide-ranging in its theoretical inspiration, and self-consciously literary in form. It is a fitting memorial to an author whose life was so tragically cut short.”—Roy Ellen, University of Kent at Canterbury

This eloquent and profound book, completed by Valerio Valeri shortly before his death in 1998, contends that the ambivalence felt by all humans about sex, death, and eating other animals can be explained by a set of coordinated principles that are expressed in taboos. In elegant prose, Valeri evokes the world of the Huaulu, forest hunters of Indonesia. The hidden attractions of the animal world, which invades the human world in perilous ways, he shows, also delineate that which the Huaulu regard as most human about themselves.

Throughout Africa one craft among many stands out: that of the blacksmith. In many African cultures, smiths occupy a significant position, not just as artisans engaging in a difficult craft but also as special people. Often they perform other crafts, as well, and make up a somewhat separate group inside society. The Forge and the Funeral describes the position of the smith in the culture of the Kapsiki/Higi of northern Cameroon and northeastern Nigeria. Situated in the Mandara Mountains and straddling the border of these two countries, Kapsiki culture forms a specific and highly relevant example of the phenomenon of the smith in Africa. As an endogamous group of about 5 percent of the population, Kapsiki smiths perform an impressive array of crafts and specializations, combining magico-religious functions with metalwork, in particular as funeral directors, as well as with music and healing. The Forge and the Funeral gives an intimate description and analysis of this group, based upon the author’s four decades–long involvement with the Kapsiki/Higi. Description and analysis are set within the more general scholarly debates about the dynamics of professional closure—including the notions of caste and guild—and also consider the deep history of iron and brass in Africa.

Between 1905 and 1939 a conspicuously tall white man with a shock of red hair, dressed in a silk shirt and white linen trousers, could be seen on the streets of Onitsha, in Eastern Nigeria. How was it possible for an unconventional, boy-loving Englishman to gain a social status among the local populace enjoyed by few other Europeans in colonial West Africa?

In The Forger’s Tale: The Search for Odeziaku Stephanie Newell charts the story of the English novelist and poet John Moray Stuart-Young (1881–1939) as he traveled from the slums of Manchester to West Africa in order to escape the homophobic prejudices of late-Victorian society. Leaving behind a criminal record for forgery and embezzlement and his notoriety as a “spirit rapper,” Stuart-Young found a new identity as a wealthy palm oil trader and a celebrated author, known to Nigerians as “Odeziaku.”

In this fascinating biographical account, Newell draws on queer theory, African gender debates, and “new imperial history” to open up a wider study of imperialism, (homo)sexuality, and nonelite culture between the 1880s and the late 1930s. The Forger’s Tale pays close attention to different forms of West African cultural production in the colonial period and to public debates about sexuality and ethics, as well as to movements in mainstream English literature.

Today there are approximately fifty thousand prisoners in American prisons serving life without parole, having been found guilty of crimes ranging from murder and rape to burglary, carjacking, and drug offences. In The Forgotten Men, criminologist Margaret E. Leigey provides an insightful account of a group of aging inmates imprisoned for at least twenty years, with virtually no chance of release.

 

These men make up one of the most marginalized segments of the contemporary U.S. prison population. Considered too dangerous for rehabilitation, ignored by prison administrators, and overlooked by courts disinclined to review such sentences, these prisoners grow increasingly cut off from family and the outside world. Drawing on in-depth interviews with twenty-five such prisoners, Leigey gives voice to these extremely marginalized inmates and offers a look at how they struggle to cope. She reveals, for instance, that the men believe that permanent incarceration is as inhumane as capital punishment, calling life without parole “the hard death penalty.” Indeed, after serving two decades in prison, some wished that they had received the death penalty instead. Leigey also recounts the ways in which the prisoners attempt to construct meaningful lives inside the bleak environment where they will almost certainly live out their lives. 
 

Every state in the union (except Alaska) has the life-without-parole sentencing option, despite its controversial nature and its staggering cost to the taxpayer. The Forgotten Men provides a much-needed analysis of the policies behind life-without-parole sentencing, arguing that such sentences are overused and lead to serious financial and ethical dilemmas.
 

 

 

During the late 1940s and early 1950s, the name DuMont was synonymous with the new medium of television. Many people first watched TV on DuMont-brand sets, the best receivers money could buy. More viewers enjoyed their first programs on the DuMont network, which was established in 1946. Network founder Allen B. Du Mont became a folk hero for his entrepreneurial spirit in bringing television to the American people. Yet, by 1955, the DuMont network was out of business and its founder and namesake was forced to relinquish control of the company he had spent a quarter century building. The heart of David Weinstein's book examines DuMont's programs and personalities, including Dennis James, Captain Video, Morey Amsterdam, Jackie Gleason and The Honeymooners, Ernie Kovacs, and Rocky King, Detective. Weinstein uses rare kinescopes, archival photographs, exclusive interviews, trade journal articles, and corporate documents to tell the story of a "forgotten network" that helped invent the very business of network television. An original and important contribution to the history of television, The Forgotten Network provides a glimpse into the dawn of broadcasting and the growth of our most ubiquitous cultural medium.

A key way to view Latina plays today is through the foundational frame of playwright and teacher Maria Irene Fornes, who has trained a generation of theatre artists and transformed the field of American theatre. Fornes, author of Fefu and Her Friends and Sarita and a nine-time Obie Award winner, is known for her plays that traverse cultural, spiritual, and aesthetic borders.

In The Fornes Frame: Contemporary Latina Playwrights and the Legacy of Maria Irene Fornes, Anne García-Romero considers the work of five award-winning Latina playwrights in the early twenty-first century, offering her unique perspective as a theatre studies scholar who is also a professional playwright.

The playwrights in this book include Pulitzer Prize–winner Quiara Alegría Hudes; Obie Award–winner Caridad Svich; Karen Zacarías, resident playwright at Arena Stage in Washington, DC; Elaine Romero, member of the Goodman Theatre Playwrights Unit in Chicago, Illinois; and Cusi Cram, company member of the LAByrinth Theater Company in New York City.

Using four key concepts—cultural multiplicity, supernatural intervention, Latina identity, and theatrical experimentation—García-Romero shows how these playwrights expand past a consideration of a single culture toward broader, simultaneous connections to diverse cultures. The playwrights also experiment with the theatrical form as they redefine what a Latina play can be. Following Fornes’s legacy, these playwrights continue to contest and complicate Latina theatre.

“Cultural instructions.” Everyone who has handled a package of seedlings has encountered that enigmatic advisory. This much water and that much sun, certain tips about fertilizer, soil, and drainage. Planting one sort of flower nearby keeps the bugs away but proximity to another sort makes bad things happen. Young shoots might need stakes, and watch out for beetles, weeds, and unseasonable frosts. It’s a complicated business.

But at least since Cicero introduced the term cultura animi (“cultivation of the mind or spirit”), such “cultural instructions” have applied as much to the realm of civilization as to horticulture. In this wide-ranging investigation into the vicissitudes of culture in the twenty-first century, the distinguished critic Roger Kimball traces the deep filiations between cultivation as a spiritual enterprise and the prerequisites of political freedom. Drawing on figures as various as James Burnham, Richard Weaver, G. K. Chesterton, Rudyard Kipling, John Buchan, Friedrich von Hayek, and Leszek Kolakowski, Kimball traces the interconnections between what he calls the fortunes of permanence and such ambassadors of anarchy as relativism, multiculturalism, and the socialist-utopian imperative.

With his signature blend of wit and erudition, Kimball deftly draws on the resources of art, literature, and political philosophy to illuminate some of the wrong turns and dead ends our culture has recently pursued, while also outlining some of the simple if overlooked alternatives to the various tyrannies masquerading as liberation we have again and again fallen prey to. This rich, rewarding, and intelligent volume bristles with insights into what the nineteenth-century novelist Anthony Trollope called “The Way We Live Now.”

Partly an exercise in cultural pathology, The Fortunes of Permanence is also a forward-looking effort of cultural recuperation. It promises to be essential reading for anyone concerned about the direction of Western culture in an age of anti-Western animus and destructive multicultural fantasy.

This book offers a systematic study of those individuals who derive their livelihood and professional satisfactions from foundation employment above a clerical level. Replies to questionnaires addressed to foundations and to foundation staff, supplemented by other research, enabled the authors to secure a wealth of data, not previously available, concerning such staff personnel. The data relates to their origin, education or training, professional or occupational background, personal qualities, recruitment for foundation service, job specialization in foundations and in-service and on-the-job training, salary levels, retirement, fringe benefits and perquisites of various kinds. These data are systematically analyzed according to the employing foundation's asset size, program, founding auspices, staff size, geographical location, and other variables. The comprehensiveness of the data also makes possible a census of full-time and part-time staff employed by all foundations and better reveals the rather distorted pattern of the distribution of that staff among the employing foundations. A feature of the study is a chapter that tabulates and analyzes the comments on foundation employment of some 420 foundation executives—on their satisfactions, dissatisfactions, and frustrations and on how foundation employment might be made more attractive. The pros and cons of the related issue of increased professionalization of foundation service is considered in the light of these comments and from the standpoint, also, of the current philanthropic policies of different kinds of foundations. The probable long-term effect on foundation service of certain provisions of the Tax Reform Act of 1969 is also examined.

From the signing of the Treaty of Waitangi between Indigenous and settler cultures to the emergence of the first-ever state-funded Māori television network, New Zealand has been a hotbed of Indigenous concerns. Given its history of colonization, coping with biculturalism is central to New Zealand life. Much of this “bicultural drama” plays out in the media and is molded by an anxiety surrounding the ongoing struggle over citizenship rights that is seated within the politics of recognition. The Fourth Eye brings together Indigenous and non-Indigenous scholars to provide a critical and comprehensive account of the intricate and complex relationship between the media and Māori culture.

Examining the Indigenous mediascape, The Fourth Eye shows how Māori filmmakers, actors, and media producers have depicted conflicts over citizenship rights and negotiated the representation of Indigenous people. From nineteenth-century Māori-language newspapers to contemporary Māori film and television, the contributors explore a variety of media forms including magazine cover stories, print advertisements, commercial images, and current Māori-language newspapers to illustrate the construction, expression, and production of indigeneity through media.

Focusing on New Zealand as a case study, the authors address the broader question: what is Indigenous media? While engaging with distinct themes such as the misrepresentation of Māori people in the media, access of Indigenous communities to media technologies, and the use of media for activism, the essays in this much-needed new collection articulate an Indigenous media landscape that converses with issues that reach far beyond New Zealand.

Contributors: Sue Abel, U of Auckland; Joost de Bruin, Victoria U of Wellington; Suzanne Duncan, U of Otago; Kevin Fisher, U of Otago; Allen Meek, Massey U; Lachy Paterson, U of Otago; Chris Prentice, U of Otago; Jay Scherer, U of Alberta; Jo Smith, Victoria U of Wellington; April Strickland; Stephen Turner, U of Auckland.

Frank C. Brown organized the North Carolina Folklore Society in 1913. Both Dr. Brown and the Society collected stores from individuals—Brown through his classes at Duke University and through his summer expeditions in the North Carolina mountains, and the Society by interviewing its members—and also levied on the previous collections made by friends and members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition.

Frank C. Brown organized the North Carolina Folklore Society in 1913. Both Dr. Brown and the Society collected stores from individuals—Brown through his classes at Duke University and through his summer expeditions in the North Carolina mountains, and the Society by interviewing its members—and also levied on the previous collections made by friends and members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition. members of the Society. The result was a large mass of texts and notes assembled over a period of nearly forty years and covering every aspect of local tradition.

A recent Supreme Court decision confirmed the churches' right to tax exemption for religious property. In this highly relevant book, Alfred Balk places this question in social perspective and demonstrates how tax exemption and immunity affect the fiscal load of local communities and the well-being of our whole society. Among the "free list" or tax-free properties which the author examines are churches, hospitals, schools, and government buildings. Seven specific proposals for reform are set forth.

In 1927, the Claflin-Emerson expedition of the Peabody Museum began a rapid and extensive archaeological reconnaissance of eastern Utah. The expedition was funded by William H. Claflin and Raymond Emerson, Bostonian businessmen with a deep devotion to the American Indian and a probing interest in the remote and mysterious regions of the American West.

Early expedition surveys and excavations conducted by Noel Morss would lead to a definition of the Fremont culture; later research would augment existing data on the Fremont by adding entirely new traits, disclosing new variations in architecture and basketry, and providing new information on the distribution of previously known traits.

In The Fremont Culture: A Study in Culture Dynamics on the Northern Anasazi Frontier, archaeologist James H. Gunnerson provides the results of his 1950s survey and excavation in the Utah area. He presents a functional synthesis of the Fremont culture and discusses the dynamics of its growth and decline.

Gunnerson’s report also uses the original field notes, maps, plans, photographs, sketches, and unpublished preliminary reports of the Claflin-Emerson expedition. Together, the reports of Morss and Gunnerson offer the most important and complete overview of the expedition available. They are fitting tributes to the men of that expedition, scientists who recognized the importance of an ancient people who once wrested a meager living from the rugged canyon country of the Green and Colorado Rivers.

The French Writers' War, 1940–1953, is a remarkably thorough account of French writers and literary institutions from the beginning of the German Occupation through France's passage of amnesty laws in the early 1950s. To understand how the Occupation affected French literary production as a whole, Gisèle Sapiro uses Pierre Bourdieu's notion of the "literary field." Sapiro surveyed the career trajectories and literary and political positions of 185 writers. She found that writers' stances in relation to the Vichy regime are best explained in terms of institutional and structural factors, rather than ideology. Examining four major French literary institutions, from the conservative French Academy to the Comité national des écrivains, a group formed in 1941 to resist the Occupation, she chronicles the institutions' histories before turning to the ways that they influenced writers' political positions. Sapiro shows how significant institutions and individuals within France's literary field exacerbated their loss of independence or found ways of resisting during the war and Occupation, as well as how they were perceived after Liberation.

This edited volume explores the dynamic relationship between the Friday mosque and the Islamic city, addressing the traditional topics through a fresh new lens and offering a critical examination of each case study in its own spatial, urban, and socio-cultural context. While these two well-known themes—concepts that once defined the field—have been widely studied by historians of Islamic architecture and urbanism, this compilation specifically addresses the functional and spatial ambiguity or liminality between these spaces. 

Instead of addressing the Friday mosque as the central signifier of the Islamic city, this collection provides evidence that there was (and continues to be) variety in the way architectural borders became fluid in and around Friday mosques across the Islamic world, from Cordoba to Jerusalem and from London to Lahore. By historicizing different cases and exploring the way human agency, through ritual and politics, shaped the physical and social fabric of the city, this volume challenges the generalizing and reductionist tendencies in earlier scholarship.

In the chapel of Christ's College, Cambridge, some twenty years ago, historian Alan Bray made an astonishing discovery: a tomb shared by two men, John Finch and Thomas Baines. The monument featured eloquent imagery dedicated to their friendship: portraits of the two friends linked by a knotted cloth. And Bray would soon learn that Finch commonly described his friendship with Baines as a connubium or marriage.

There was a time, as made clear by this monument, when the English church not only revered such relations between men, but also blessed them. Taking this remarkable idea as its cue, The Friend explores the long and storied relationship between friendship and the traditional family of the church in England. This magisterial work extends from the year 1000, when Europe acquired a shape that became its enduring form, and pursues its account up to the eighteenth and nineteenth centuries. Spanning a vast array of fascinating examples, which range from memorial plaques and burial brasses to religious rites and theological imagery to classic works of philosophy and English literature, Bray shows how public uses of private affection were very common in premodern times. He debunks the now-familiar readings of friendship by historians of sexuality who project homoerotic desires onto their subjects when there were none. And perhaps most notably, he evaluates how the ethics of friendship have evolved over the centuries, from traditional emphases on loyalty to the Kantian idea of moral benevolence to the more private and sexualized idea of friendship that emerged during the modern era.

Finely nuanced and elegantly conceived, The Friend is a book rich in suggestive propositions as well as eye-opening details. It will be essential reading for anyone interested in the history of England and the importance of friendship in everyday life.

History Today’s Book of the Year, 2004
 
“Bray’s loving coupledom is something with a proper historical backbone, with substance and form, something you can trace over time, visible and archeologicable. . . . Bray made a great contribution in helping to bring this long history to light.”— James Davidson, London Review of Books  

Although the myth of the American frontier is largely the product of writings by men, a substantial body of writings by women exists that casts the era of western expansion in a different light. In this study of American women's writings about the West between 1830 and 1930, a European scholar provides a reconstruction and new vision of frontier narrative from a perspective that has frequently been overlooked or taken for granted in discussions of the frontier.

Brigitte Georgi-Findlay presents a range of writings that reflects the diversity of the western experience. Beginning with the narratives of Caroline Kirkland and other women of the early frontier, she reviews the diaries of the overland trails; letters and journals of the wives of army officers during the Indian wars; professional writings, focusing largely on travel, by women such as Caroline Leighton from the regional publishing cultures that emerged in the Far West during the last quarter of the century; and late-nineteenth- and early-twentieth-century accounts of missionaries and teachers on Indian reservations. Most of the writers were white, literate women who asserted their own kind of cultural authority over the lands and people they encountered. Their accounts are not only set in relation to a masculine frontier myth but also investigated for clues about their own involvement with territorial expansion. By exploring the various ways in which women writers actively contributed to and at times rejected the development of a national narrative of territorial expansion based on empire building and colonization, the author shows how their accounts are implicated in expansionist processes at the same time that they formulate positions of innocence and detachment.

Georgi-Findlay has drawn on American studies scholarship, feminist criticism, and studies of colonial discourse to examine the strategies of women's representation in writing about the West in ways that most theorists have not. She critiques generally accepted stereotypes and assumptions--both about women's writing and its difference of view in particular, and about frontier discourse and the rhetoric of westward expansion in general--as she offers a significant contribution to literary studies of the West that will challenge scholars across a wide range of disciplines.

For more than twenty years, film critic, teacher, activist, and fan Thomas Waugh has been writing about queer movies. As a member of the Jump Cut collective and contributor to the Toronto-based gay newspaper the Body Politic, he emerged in the late 1970s as a pioneer in gay film theory and criticism, and over the next two decades solidified his reputation as one of the most important and influential gay film critics. The Fruit Machine—a collection of Waugh’s reviews and articles originally published in gay community tabloids, academic journals, and anthologies—charts the emergence and maturation of Waugh’s critical sensibilities while lending an important historical perspective to the growth of film theory and criticism as well as queer moviemaking.
In this wide-ranging anthology Waugh touches on some of the great films of the gay canon, from Taxi zum Klo to Kiss of the Spider Woman. He also discusses obscure guilty pleasures like Born a Man . . . Let Me Die a Woman, unexpectedly rich movies like Porky’s and Caligula, filmmakers such as Fassbinder and Eisenstein, and film personalities from Montgomery Clift to Patty Duke. Emerging from the gay liberation movement of the 1970s, Waugh traverses crises from censorship to AIDS, tackling mainstream potboilers along with art movies, documentaries, and avant-garde erotic videos. In these personal perspectives on the evolving cinematic landscape, his words oscillate from anger and passion to wry wit and irony. With fifty-nine rare film stills and personal photographs and an introduction by celebrated gay filmmaker John Greyson, this volume demonstrates that the movie camera has been the fruit machine par excellence.

The Pioneer Fund, established in 1937 by Wickliffe Preston Draper, is one of the most controversial nonprofit organizations in the United States. Long suspected of misusing social science to fuel the politics of oppression, the fund has specialized in supporting research that seeks to prove the genetic and intellectual inferiority of blacks while denying its ties to any political agenda.This powerful and provocative volume proves that the Pioneer Fund has indeed been the primary source for scientific racism. Revealing a lengthy history of concerted and clandestine activities and interests, The Funding of Scientific Racism examines for the first time archival correspondence that incriminates the fund's major players, including Draper, recently deceased president Harry F. Weyher, and others.Divulging evidence of the Pioneer Fund's political motivations, William H. Tucker links Draper to a Klansman's crusade to repatriate blacks in the 1930s. Subsequent directors and grantees are implicated in their support of campaigns organized in the 1960s to reverse the Brown decision, prevent passage of the Civil Rights Act, and implement a system of racially segregated private schools.Tucker shows that these and other projects have been officially sponsored by the Pioneer Fund or surreptitiously supervised by its directors. This evidence demonstrates that any results of genuine, scientific value produced with the fund's support have been a salutary, if incidental, consequence of its actual purpose: to provide ammunition for what has essentially been a lobbying campaign to prevent the full participation of blacks in society and the polity.

Winner of the AAG’s John Brinckerhoff Jackson Prize
Winner of the Great Lakes American Studies Association/Ohio University Press Book Award

Throughout the nineteenth century, the southern shores of Lake Superior held great promise for developers imagining the next great metropolis. These new territories were seen as expanses to be filled, first with romantic visions, then with scientific images, and later with vistas designed to entice settlement and economic development. The Future City on the Inland Sea describes the attempts of explorers under government, commercial, or scientific sponsorship to project their imaginative visions on a region where the future did not happen as planned.

Author Eric D. Olmanson takes a fresh look at the settlements in the vicinity of Chequamegon Bay and the Apostle Islands by analyzing the texts and images left by the missionaries, geologists, ordinance surveyors, newspaper editors, and boosters. The Future City on the Inland Sea shows how new visions of the place absorbed and replaced the old ones, eventually producing what might be called for the first time “a region.”

More than a regional geography, The Future City on the Inland Sea is an appraisal of these early efforts to meld geographies of physical nature with those of human ideals, a demonstration of how thoroughly and paradoxically those two realms are entangled.

Twelve years after it was first published, The Future is Mestizo is now updated and revised with a new foreword, introduction, and epilogue. This book speaks to the largest demographic change in twentieth-century United States history—the Latinization of music, religion, and culture.

At a turning point for the growing field of Black Studies, one of its founders looks to its future

'A timely, future-oriented and necessary contribution which provides clarity to the multivalent tendencies in this field' - Carole Boyce Davies

The marginalization of Black voices from the academy is a problem in the Western world. But Black Studies, where it exists, is a powerful, boundary-pushing discipline, grown out of struggle and community action. Here, Abdul Alkalimat, one of the founders of Black Studies in the US, presents a reimagining of the future trends in the study of the Black experience.

Taking Marxism and Black Experientialism, Afro-Futurist and Diaspora frameworks, he projects a radical future for the discipline at this time of social crisis. Choosing cornerstones of culture, such as the music of Sun Ra, the movie Black Panther and the writer Octavia Butler, he looks at the trajectory of Black liberation thought since slavery, including new research on the rise in the comparative study of Black people all over the world.

Turning to look at how digital tools enhance the study of the discipline, this book is a powerful read that will inform and inspire students and activists.

At a turning point for the growing field of Black Studies, one of its founders looks to its future

'A timely, future-oriented and necessary contribution which provides clarity to the multivalent tendencies in this field' - Carole Boyce Davies

The marginalization of Black voices from the academy is a problem in the Western world. But Black Studies, where it exists, is a powerful, boundary-pushing discipline, grown out of struggle and community action. Here, Abdul Alkalimat, one of the founders of Black Studies in the US, presents a reimagining of the future trends in the study of the Black experience.

Taking Marxism and Black Experientialism, Afro-Futurist and Diaspora frameworks, he projects a radical future for the discipline at this time of social crisis. Choosing cornerstones of culture, such as the music of Sun Ra, the movie Black Panther and the writer Octavia Butler, he looks at the trajectory of Black liberation thought since slavery, including new research on the rise in the comparative study of Black people all over the world.

Turning to look at how digital tools enhance the study of the discipline, this book is a powerful read that will inform and inspire students and activists.

A monumental transfer of farmland is occurring in the United States. The average American farmer is fifty-eight years old, and the 40 percent of farmland owners who lease their land to others are even older: sixty-six on average. Five times as many farmers are over sixty-five as are under thirty-five. What will happen to this land? Who will own it? What if one child wants to farm but can't afford to buy out the nonfarming siblings? What if keeping the farm in the family means foregoing the significant profits that could be earned from selling it? These sometimes painful and divisive questions confront many farmers and farmland owners today. How they answer them will shape their families and the land for generations to come.

The Farm Legacy Letters project, developed by the member-driven nonprofit Practical Farmers of Iowa, is designed to help farmers and farmland owners think about their farm’s future and talk about it with their families. An essential complement to handbooks on business succession, this book gathers the letters and stories of midwestern families about the land they cherish—how they acquired it, what they treasure most about it, and their hopes for its future. Some of the writers descend from families who have owned a particular patch of the earth since the 1800s, while others became farmland owners more recently—one as recently as 2015. Some are no longer farmland owners at all, because—after careful thought about what mattered most to them—they sold their land to the next generation of farmers.

All of these writers hope that, by sharing their farmland legacies, they will encourage others to ponder and then write about the histories, accomplishments, challenges, and hopes for their farmland for the generations who come after they are gone.