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The Teacher's Edition provides educators with the background, literacy, and other skill-building strategies to teach "Wisconsin: Our State, Our Story" in both social studies and literacy classes. 

"Wisconsin: Our State, Our Story" textbook promotes content-focused reading to address both social studies and language arts standards for the state of Wisconsin.

The Teacher's Edition draws on the research-based pedagogy in both literacy developmnent and in historical inquiry to help reach the many different levels of learners in today's classrooms.

The Teacher's Edition provides educators with the background, literacy, and other skill-building strategies to teach "Wisconsin: Our State, Our Story" in both social studies and literacy classes. 

"Wisconsin: Our State, Our Story" textbook promotes content-focused reading to address both social studies and language arts standards for the state of Wisconsin.

The Teacher's Edition draws on the research-based pedagogy in both literacy development and in historical inquiry to help reach the many different levels of learners in today's classrooms.

 

• Differentiated Learning Approaches The Teacher's Edition draws together and charts a compendium of literacy strategies, historical thinking skills, and differentiated learning approaches in the introductory section.
• Supports Both Literacy and History Learning Each of the early chapters focuses on a different literacy skill. Students have the opportunity to practice and master each skill as they progress through the textbook. Though each chapter differs in length, they all have the same components, so that students can learn to make connections. Major, overarching questions drive the content of each chapter.
• An Inquiry-Based History Approach Each topic is inquiry-based. Students quickly learn that the historian plays the role of detective: asking questions and amassing enough clues to put together a "picture" of some historical event or personality and to weave these into a sufficiently broad understanding.

The lyceum movement gained momentum in the decades preceding the Civil War, presenting members with the opportunity to participate in literary life and engage with the issues of the day. While urban lyceums played host to a who’s who of nineteenth-century intellectual life, literary societies also cropped up in thousands of villages across the nation, acting as influential sites of learning, creativity, and community engagement. In rural New England, ordinary men and women, farmers and intelligentsia, selectmen and schoolchildren came together to write and perform poetry and witty parodies and debate a wide range of topics, from women’s rights and temperance to slavery, migration, and more.

Wit and Wisdom takes readers inside this long-forgotten tradition, providing new access to the vibrant voices, surprising talents, and understated humor on display on many a cold winter’s night. Having uncovered dozens of handwritten newspapers produced by village lyceums across Maine, New Hampshire, Vermont, and Massachusetts, Joan Newlon Radner proves that these close-knit groups offered a vital expression of the beliefs, ambitions, and resilience of rural New Englanders.

Women’s persuasion and performance in the Age of Enlightenment

Over a century before first-wave feminism, British women’s Enlightenment rhetoric prefigured nineteenth-century feminist arguments for gender equality, women’s civil rights, professional opportunities, and standardized education. Author Elizabeth Tasker Davis rereads accepted histories of seventeenth- and eighteenth-century British rhetoric, claiming a greater variety and power of women’s rhetoric. This recovery of British women’s performative and written roles as speakers, spectators, authors, and readers in diverse venues counters the traditional masculine model of European Enlightenment rhetoric. Davis broadens women’s Enlightenment rhetorics to include highly public venues such as theaters, clubs, salons, and debating societies, as well as the mediated sites of the periodical essay, the treatise on rhetorical theory, and women’s written proposals, plans, defenses and arguments for education. Through these sites, women’s rhetorical postures diverged from patriarchal prescriptions rather to deliver protofeminist persuasive performances of wit, virtue, and emotion.

Davis examines context, the effects of memory and gendering, and the cultural sites and media of women’s rhetoric to reveal a fuller ecology of British Enlightenment rhetoric. Each chapter covers a cultural site of women’s rhetorical practice—the court, the stage, the salon, and the printed page. Applying feminist rhetorical theory, Davis documents how women grasped their rhetorical ability in this historical moment and staged a large-scale transformation of British women from subalterns to a vocal counterpublic in British society.

Anyone interested in manifestations of witchcraft in Elizabethan and Jacobean England will find this book an invaluable source. Barbara Rosen has gathered and edited a rare collection of documents—pamphlets, reports, trial accounts, and other material—that describes the experience, interpretation, and punishment of witchcraft in the late sixteenth and early seventeenth centuries.

In her introduction, Rosen explores the full range of practices and beliefs associated with witchcraft and situates these phenomena in historical context. She explains how ignorance of science and medicine combined with social circumstance and religious ideology to shape popular perceptions and superstitions. Distinguishing between English and Continental forms of witchcraft, she also examines the legal definitions, disciplines, and punishments applied to wizards, witches, wise women, and conjures in the Elizabethan age. 

The pamphlets and other original texts have been modernized in certain respects to make them more accessible to general readers. But the book retains its value for scholars: omissions are detailed in the notes and additions marked; obsolete words and grammar are explained in the glossary.

Originally published in England in 1970 under the title Witchcraft, this book appears now for the first time in paperback and includes a new preface by the editor.

Early Iranians believed evil had to have a source outside of God, which led to the concept of an entity as powerful and utterly evil as God is potent and good. These two forces, good and evil, which have always vied for superiority, needed helpers in this struggle. According to the Zoroastrians, every entity had to take sides, from the cosmic level to the microcosmic self.

One of the results of this battle was that certain humans were thought to side with evil. Who were these allies of that great Evil Spirit? Women were inordinately singled out. Male healers were forbidden to deal with female health disorders because of the fear of the polluting power of feminine blood. Female healers, midwives, and shamans were among those who were accused of collaborating with the Evil Spirit, because they healed women. Men who worked to prepare the dead were also suspected of secret evil. Evil even showed up as animals such as frogs, snakes, and bugs of all sorts, which scuttled to the command of their wicked masters.

This first comprehensive study of the concept of evil in early Iran uncovers details of the Iranian struggle against witchcraft, sorcery, and other "evils," beginning with their earliest texts.

Relying on extensive archival research and on sixty interviews with fiddlers and their families and friends, Cauthen tells the rich, full story of old-time fiddling in Alabama. 

Writing of life in the Alabama Territory in the late 1700s, A. J. Pickett, the state's first historian, noted that the country abounded in fiddlers, of high and low degree. After the defeat of the Creek Indians at the Battle of Horseshoe Bend in 1813, the number of fiddlers swelled as settlers from the southern states surrounding Alabama claimed the land. The music they played was based on tunes brought from Ireland, Scotland, and England, but in Alabama they developed their own southern accent as their songs became the music of celebration and relaxation for the state's pioneers. Early in the 20th century such music began to be called "old-time fiddling," to distinguish it from the popular music of the day, and the term is still used to distinguish that style from more modern bluegrass and country fiddle styles.

In With Fiddle and Well-Rosined Bow, Cauthen focuses on old-time fiddling in Alabama from the settlement of the state through World War II. Cauthen shows the effects of events, inventions, ethnic groups, and individuals upon fiddlers' styles and what they played. Cauthen gives due weight to the "modest masters of fiddle and bow" who were stars only to their families and communities. The fiddlers themselves tell why they play, how they learned without formal instruction and written music, and how they acquired their instruments and repertoires. Cauthen also tells the stories of "brag" fiddlers such as D.Dix Hollis, Y. Z. Hamilton, Charlie Stripling, "Fiddling" Tom Freeman,"Monkey" Brown, and the Johnson Brothers whose reputations spread beyond their communities through commercial recordings and fiddling contests. Described in vivid detail are the old-style square dances, Fourth of July barbeques and other celebrations, and fiddlers' conventions that fiddler shave reigned over throughout the state's history.

Contributors bring to light the presence and persistence of Jewish anarchism throughout histories of radical labor, women’s studies, political theory, multilingual literature, and ethnic studies.

These essays reveal an ongoing engagement with non-Jewish radical cultures, including the translation practices of the Jewish anarchist press. Jewish anarchists drew from a matrix of secular, cultural, and religious influences, inventing new anarchist forms that ranged from mystical individualism to militantly atheist revolutionary cells.

With Freedom in Our Ears brings together more than a dozen scholars and translators to write the first collaborative history of international, multilingual, and transdisciplinary Jewish anarchism.

But Gaillard examines the South from other angles as well--the religious heritage, for example, that once led Flannery O'Connor to write about a "Christ-haunted" South. We meet Billy Graham, the greatest evangelist of his time, who admitted in the course of interviews with Gaillard that his ministry represented a "very narrow gift." There are profiles here of the Southern Baptist renegade Will Campbell and former President Jimmy Carter, whose commitment to his own understanding of Christianity has sometimes led him into controversy. Gaillard writes also about the revealing power of Southern music--how the great Johnny Cash, for example, became a force for reconciliation in America. In the final section of the book we meet some of the characters Gaillard has covered through the years, including John T. Scopes, whose final public appearance Gaillard wrote about as a young reporter in Nashville.

This is a history of a stateless people, the Carpatho-Rusyns, and their historic homeland, Carpathian Rus’, located in the heart of central Europe. A little over 100,000 Carpatho-Rusyns are registered in official censuses but their population is estimated at around 1,000,000, the greater part in Ukraine and Slovakia. The majority of the diaspora—nearly 600,000—lives in the US.

At the present, when it is fashionable to speak of nationalities as “imagined communities” created by intellectuals or elites who may live in the historic homeland, Carpatho-Rusyns provide an ideal example of a people made—or some would say still being made—before our very eyes. The book traces the evolution of Carpathian Rus’ from earliest prehistoric times to the present, and the complex manner in which a distinct Carpatho-Rusyn people, since the mid-nineteenth century, came into being, disappeared, and then re-appeared in the wake of the revolutions of 1989 and the collapse of communist rule in central and eastern Europe.

To help guide the reader further there are 34 detailed maps plus an annotated discussion of relevant books, chapters, and journal articles.

Highlighting globalization’s effects on humanity through the lens of Ecuador’s indigenous Saraguro people, With the Saraguros marks a compelling departure from conventional approaches to ethnography. While documenting and exploring the social patterns among the Saraguro, with an emphasis on the role of women beadworkers, David Syring blends storytelling, dialogue, poetry, and memoir to describe his own realm as a fieldworker in anthropology. As he considers the influence of women’s labor in a community in which the artistry of beadwork is richly symbolic, he also considers how the Saraguro view their observers—the anthropologists.

Probing the role of researchers in a time when basic humanistic questions now often reflect a critical balance between commerce and sustainability, With the Saraguros asks, “What does it mean to live ‘the good life’ in different cultural contexts, and how does our work life relate to this pursuit?” For those who have chosen a work life of anthropology, Syring captures the impact of fieldwork—which uproots the researcher from his or her daily routine—and its potential to deliver new levels of consciousness. The result constitutes more than just the first English-language book dedicated to the dynamic creativity of the Saraguro, contextualized by their social and political history; Syring’s work, which ranges from the ecological imagination to the metaphors of trade, is also a profound meditation on the ways we experience boundaries now that borders no longer create sharply drawn divides between cultural worlds, and “distant” no longer means “separate.”

In this groundbreaking interdisciplinary study, Loftis examines the artists who put a human face on the farmworkers’ plight in California during the Great Depression, focusing on writer John Steinbeck, photographer Dorothea Lange, sociologist and author Paul Taylor, and journalist Carey McWilliams. Loftis probes the interplay between journalism and art in the 1930s, when both academics and artists felt an urgent need to be relevant in the face of enormous misery. The power of their work grew out of their personal involvement in both the labor struggles and the hardships endured by workers and their families. Steinbeck, Lange, and the other artists and intellectuals in their circles created the public images of their times. Works such as The Grapes of Wrath or Lange’s Migrant Mother actually helped mold public opinion and form government policies. Even today these works remain icons in our shared perception of that era. Loftis helps us understand why this art still seems the truest representation of those desperate times, three-quarters of a century later.