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Книги з теми "Southern Vales"

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Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

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1

Codesria, ed. Values and development in southern Africa. Dakar, Senegal: Council for the Development of Social Science Research in Africa, 2013.

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2

Cultural values in the Southern sporting narrative. Columbia: University of South Carolina Press, 2002.

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3

Raffaele, Gargiulo, J. Paul Getty Museum, and Staatliche Museen zu Berlin--Preussischer Kulturbesitz. Antikensammlung, eds. Dangerous perfection: Ancient funerary vases from southern Italy. Los Angeles: J. Paul Getty Museum, 2016.

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4

Herring, Edward. Explaining change in the matt-painted pottery of southern Italy: Cultural and social explanations for ceramic development from the 11th to the 4th centuries B.C. Oxford, England: Archaeopress, 1998.

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5

Yntema, Douwe Geert. The matt-painted pottery of southern Italy: A general survey of the matt-painted pottery styles of southern Italy during the final Bronze Age and the Iron Age. Galatina: Congedo, 1990.

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6

Yntema, Douwe Geert. The matt-painted pottery of Southern Italy: A general survey of the matt-painted pottery styles of Southern Italy during the final Bronze Age and the Iron Age. Galatina: Congedo, 1990.

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7

Confederate and Southern states currency: A descriptive listing, including rarity and values. 4th ed. Port Clinton, Ohio: BNR Press, 1992.

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8

The metaphysical confederacy: James Henley Thornwell and the synthesis of southern values. Macon, GA: Mercer University Press, 1986.

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9

Applebome, Peter. Dixie rising: How the South is shaping American values, politics, and culture. New York: Times Books/Random House, 1996.

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10

Applebome, Peter. Dixie rising: How the South is shaping American values, politics and culture. New York: Times Books, 1996.

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11

Applebome, Peter. Dixie rising: How the South is shaping American values, politics, and culture. San Diego: Harcourt Brace, 1997.

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12

Emery, Anthony. Greater medieval houses of England and Wales, 1300-1500: Southern England. Cambridge: Cambridge University Press, 2006.

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13

Smith, Noel. San visions and values: An interpretation of the prehistoric rock art of southern Africa. Nottingham: Noel Smith Publications, 2001.

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14

Smith, Noel. San visions and values: An interpretation of the prehistoric rock art of southern Africa. Nottingham: Noel Smith Publications, 2000.

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15

Walker, Wendy Maria. Defending the environment, conserving social life: Global visions and local values in Southern Madagascar. Ann Arbor: UMI Dissertation Services, 2002.

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16

Southern women at the seven sister colleges: Feminist values and social activism, 1875-1915. Athens: University of Georgia Press, 2008.

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17

Kajivora, Edward. The interaction of African traditional values with Islamic religious practices in western and southern Sudan. Birmingham: University of Birmingham, 1994.

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18

William Faulkner "The Sound and the Fury". The Corruption of Southern Aristocratic Values: An Essay. Munich: GRIN Verlag GmbH, 2014.

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19

Council, Human Sciences Research, and W. K. Kellogg Foundation, eds. Working to support orphans and vulnerable children in southern Africa: A reflection on values, principles, and organisational issues. Cape Town, South Africa: HSRC Press, 2006.

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20

Farmer, James Oscar. The metaphysical confederacy: James Henley Thornwell and the synthesis of southern values ; the Frank S. and Elizabeth D. Brewer prize essay of the American Society of Church history. Macon, GA: Mercer University Press, 1999.

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21

Counterfeit gentlemen: Manhood and humor in the old South. Gainesville: University Press of Florida, 2009.

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22

Muller, Hans, and Pinkie Mekgwe. Values and Development in Southern Africa. CODESRIA (Conseil pour le Developpement de la Recherche Economique et Sociale en Afrique), 2013.

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23

Dominy, Jordan J. Southern Literature, Cold War Culture, and the Making of Modern America. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496826404.001.0001.

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The formalized study of southern literature in the mid-twentieth century is an example of scholars formalizing the study of modernist aesthetics in order to suppress leftist politics and sentiments in literature and art. This formalized, institutional study was initiated in a climate in which intellectuals were under societal pressure, created by the Cold War, to praise literary and artistic production representative of American values. This even in southern literary studies occurred roughly at the same time that the United States sought to extoll the virtues of America’s free, democratic society abroad. In this manner, southern studies and American studies become two sides of the same coin. Intellectuals and writers that promoted American exceptionalism dealt with the rising Civil Rights Movement and the nation’s complicated history with race and poverty by casting the issues as moral rather than political problems that were distinctly southern and could therefore be corrected by drawing on “exceptional” southern values, such as tradition and honor. The result of such maneuvering is that over the course of the twentieth century, “south” becomes more than a geographical identity. Ultimately, “south” becomes a socio-political and cultural identity associated with modern conservatism with no geographical boundaries. Rather than a country divided into south and north, the United States is divided in the twenty-first century into red and blue states. The result of using southern literature to present southern values as appropriate, moderate values for the whole nation during the Cold War is to associate these values with nationalism and conservatism today.

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24

Thompson, Friend Craig, and Jabour Anya, eds. Family values in the Old South. Gainesville: University Press of Florida, 2009.

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25

Thompson, Friend Craig, and Jabour Anya, eds. Family values in the Old South. Gainesville: University Press of Florida, 2010.

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26

Friend, Craig Thompson, and Anya Jabour. Family Values in the Old South. University Press of Florida, 2011.

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27

Commission, Australian Heritage, and Western Australia. Dept. of Conservation and Land Management., eds. National estate values in the southern forest region, south-west Western Australia: Joint report. [Canberra]: The Commission, 1992.

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28

Cross, Brenton, and Sean Cotter. Southern Baptist and Expository Preaching: Biblical Interpretation, Values, and Politics in Twentieth-Century America. Wipf & Stock Publishers, 2021.

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29

Cross, Brenton, and Sean Cotter. Southern Baptist and Expository Preaching: Biblical Interpretation, Values, and Politics in Twentieth-Century America. Wipf & Stock Publishers, 2021.

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30

Southern Women at the Seven Sister Colleges: Feminist Values and Social Activism, 1875-1915. University of Georgia Press, 2010.

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31

National estate values in the southern forest region, south-west Western Australia: Joint report. The Dept, 1992.

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32

Cross, Brenton, and Sean Cotter. Southern Baptist and Expository Preaching: Biblical Interpretation, Values, and Politics in Twentieth-Century America. Wipf and Stock, 2021.

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33

Fones-Wolf, Elizabeth, and Ken Fones-Wolf. Red Scares and Black Scares. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039034.003.0008.

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This chapter explores two issues that forced the (CIO) religious cadre to make difficult decisions—racial justice and Communism. The Christian values that drove the Community Relations Department and the ordained ministers who served on the CIO staff pushed them ultimately to place racial justice above the immediate goals of the Southern Organizing Campaign, even when it meant that they had to defy CIO leadership. But on the issue of Communism, the CIO's religious activists shared the anti-Communism that permeated southern evangelical Protestantism. In some cases, their anti-Communism outweighed their commitment to racial justice. The mix of racism, anticommunism, and evangelicalism offers an easy explanation for the failure of the CIO's Operation Dixie.

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34

Fones-Wolf, Elizabeth, and Ken Fones-Wolf. Ministering in Communities of Struggle. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039034.003.0007.

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This chapter examines how ministers understood their responsibility and conveyed that to their congregations. For hundreds of southern preachers, a choice had to be made when the Congress of Industrial Organizations (CIO) arrived. Some had no difficulty. Most, however, struggled with their consciences and religious values, used their own life experiences, read their denominational newspapers, took the pulse of their congregations, and weighed the relative merits of arguments they heard from factory and union representatives. They also thought about the consequences their pronouncements might have on their communities, their flocks, their families, and themselves, but they did not contemplate what was morally right in a neutral environment. One side had an enormous advantage in resources that they could, and would, bring to bear on southern ministers. Ultimately, the decisions ministers made and the influence they had cannot be reduced to a formula.

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35

Schwander, Hanna. Electoral Demand, Party Competition, and Family Policy: The Politics of a New Policy Field. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807971.003.0008.

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This chapter studies the effect of changing electoral demand and party competition on parties’ family policy orientation in two continental and two southern European countries. Changes in the electoral landscapes represent a necessary but not sufficient condition that provides parties with an incentive to reform their family policy position. As the electoral relevance of the core constituency of both center-right and center-left parties is declining, both center-left and center-right parties are prompted to use progressive family policies to attract new voter groups. Yet, the chapter shows that the strategic configuration of parties influences the extent to which center-right parties modernize their family policy positions. The arguments are tested using data on attitudes toward gender roles and family policy from the European and World Values Survey and a new database on party positions on family policy in two continental and two southern European countries in the last two decades.

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36

Lawrence-Zúñiga, Denise. Contesting the Aesthetic Construction of Community. Edited by Angela M. Labrador and Neil Asher Silberman. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780190676315.013.7.

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This chapter considers community conflicts arising over the aesthetic character of homes when advocates use government policies and regulations to impose historic preservation values. Historic preservation is organized as a cosmology that values and seeks to restore original architectural forms as representations of history. Homeowner advocates for preservation are motivated by their own home restoration experiences with material agency, while local municipalities employ “aesthetic governmentality” techniques with graphic codes to help shape homeowner perceptions and change aesthetic norms. Conflicts in two southern California cities illustrate how preservationist residents use regulations to actively protect houses against remodels by “uninformed” homeowners. In another city, affluent Chinese immigrants propose mansion-sized remodels of bungalow houses as a counter aesthetic to preservation. Each aesthetic promotes a distinct but also contrasting moral suburban landscape.

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37

Kundahl, George G., ed. Introduction. University of North Carolina Press, 2014. http://dx.doi.org/10.5149/9780807895702_kundahl.5.

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This introduction identifies the set of values that constitute courage—manliness, godliness, honor, duty, and knightliness—in examining the experience of combat in the Civil War. It notes that these ideals are reflected throughout Ramseur's correspondence, as illustrated by his thoughts during the pause before the critical events of 1863. The introduction observes that like so many of his class in southern society, the most prominent of whom was Robert E. Lee, Ramseur was culturally, morally, and spiritually compelled by honor to defend his family, his community, and, just as important, his nation.

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38

(Translator), Lea Pedersen, and Rune Reimer Christensen (Translator), eds. Innocence Lost: Islamism and the Battle over Values and World Order (University of Southern Denmark Studies in History and Social). University Press of Southern Denmark, 2007.

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39

Hudnut-Beumler, James. Strangers and Friends at the Welcome Table. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469640372.001.0001.

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In this fresh and fascinating chronicle of Christianity in the contemporary South, historian and minister James Hudnut-Beumler draws on extensive interviews and his own personal journeys throughout the region over the past decade to present a comprehensive portrait of the South’s long-dominant religion. Hudnut-Beumler traveled to both rural and urban communities, listening to the faithful talk about their lives and beliefs. What he heard pushes hard against prevailing notions of southern Christianity as an evangelical Protestant monolith so predominant as to be unremarkable. True, outside of a few spots, no non-Christian group forms more than six-tenths of one percent of a state’s population in what Hudnut-Beumler calls the Now South. Drilling deeper, however, he discovers an unexpected, blossoming diversity in theology, practice, and outlook among southern Christians. He finds, alongside traditional Baptists, black and white, growing numbers of Christians exemplifying changes that no one could have predicted even just forty years ago, from congregations of LGBT-supportive evangelicals and Spanish-language church services to a Christian homeschooling movement so robust in some places that it may rival public education in terms of acceptance. He also finds sharp struggles and political divisions among those trying to reconcile such Christian values as morality and forgiveness—the aftermath of the mass shooting at Charleston’s Emanuel A.M.E. Church in 2015 forming just one example. This book makes clear that understanding the twenty-first-century South means recognizing many kinds of southern Christianities.

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40

Golub, Mark. The Limits of Brown. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190683603.003.0004.

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Chapter 4 examines the rise of color-blind constitutionalism in the context of school desegregation and the Supreme Court’s post–Brown v. Board implementation cases. As typically understood, color-blindness supplies the initial and authentic desegregation vision, against which affirmative action’s reintroduction of racial consciousness appears as a betrayal or corruption of core democratic values. In contrast, this chapter situates color-blindness discourse within the coordinated efforts of white southern moderates to denounce the open racism of massive resistance while at the same time thwarting court-ordered integration of public schools. Paradoxically, color-blind constitutionalism gained prominence first as a technique for rendering segregation consistent with federal law.

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41

Ownby, Ted. Hurtin' Words. University of North Carolina Press, 2018. http://dx.doi.org/10.5149/northcarolina/9781469647005.001.0001.

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When Tammy Wynette sang "D-I-V-O-R-C-E," she famously said she "spelled out the hurtin' words" to spare her child the pain of family breakup. In this innovative work, Ted Ownby considers how a wide range of writers, thinkers, activists, and others defined family problems in the twentieth-century American South. Ownby shows that it was common for both African Americans and whites to discuss family life in terms of crisis, but they reached very different conclusions about causes and solutions. In the civil rights period, many embraced an ideal of Christian brotherhood as a way of transcending divisions. Opponents of civil rights denounced "brotherhoodism" as a movement that undercut parental and religious authority. Others, especially in the African American community, rejected the idea of family crisis altogether, working to redefine family adaptability as a source of strength. Rather than attempting to define the experience of an archetypal "southern family," Ownby looks broadly at contexts such as political and religious debates about divorce and family values, southern rock music, autobiographies, and more to reveal how people in the South used the concept of the family as a proxy for imagining a better future or happier past.

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42

Hofstadter, Douglas R. Rhapsody on a theme by Clément Marot: The Grace A. Tanner lecture in human values delivered at Southern Utah University, Cedar City, Utah, April 20, 1995 (Grace A. Tanner lecture in human values). Grace A. Tanner Center for Human Values, Southern Utah University, 1996.

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43

Khader, Serene J. Decolonizing Universalism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190664190.001.0001.

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Decolonizing Universalism develops a way forward for genuinely anti-imperialist feminisms. Against ways of thinking that suggest feminists must either reject normativity altogether or bite the bullet and treat feminism as a product of Western chauvinism, the book offers a universalist conception of feminism that is not grounded in imperialism-causing values. Insisting that transnational, postcolonial, and decolonial feminisms criticize imperialism rather than valorize of cultural diversity as such, Khader advocates shifting the terms of feminist debates about imperialism. Rather than asking whether feminists should embrace any universal values, as the popular relativism/universalism framing does, the book asks whether feminism requires embracing the specific values that have been thought to be vehicles for imperialism. Khader offers a nonideal universalist conception of transnational feminist praxis, that understands feminism as opposition to sexist oppression and transnational feminist praxis as a justice-enhancing project. Her nonideal universalist vision allows feminists remain feminists without committing to the values of what she calls “Enlightenment liberalism,” including controversial forms of autonomy, secularism, and individualism, as well as gender eliminativism. The result is a new vision of solidarity according to which it can be both possible and preferable for feminisms to be rooted in worldviews that are unfamiliar to, and stigmatized by, Westerners—and a call to attend more seriously to the moral and practical meanings of “other” women’s activism. The book draws heavily on examples from international development, postcolonial theory, and Southern women’s movements.

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44

Fulcher, Jane F. The essential political and institutional background. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190681500.003.0002.

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Vichy was no monolith but was rather (especially at first) composed of fractious groups projecting a variety of different visions. The powers of some declined with time as a result of changes in French political direction as well as German pressures and conditions within France. Given its evolution, and the continuities and disputes that underlay the regime, this chapter examines how Vichy, as different groups within it gained power, conceived and presented itself and its image of French cultural values and national traditions to its own constituents. Within this context it also explores how Vichy’s musical policies evolved along with changes in the regime and its personnel. It also considers the Germans’ cultural structures, tactics, aims, and exigencies in music as the war advanced and the Occupation spread to the southern zone.

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45

Cardon, Nathan. A New South Vision. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190274726.003.0002.

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Chapter 1 explores the motives behind the expositions. New South boosters at the fairs presented an argument for an industrial, modern, and imperial South. They exhibited the region as future-oriented, open to northern investment and industrial development. At the same time, the expositions were not singular spaces. The fairs looked to the future, while celebrating the region’s past. They praised the machine, while remaining ambiguous about its true effects. Architecture suggested the stability and achievements of the past and yet subtly condemned the modern city. Despite these contradictions, the Atlanta and Nashville expositions did present a fairly unified vision. A dream that made few excuses for the southern past, the fairs spread bourgeois values in the present and suggested a future in which a class and racial hierarchy joined to form a peaceful yet powerful New South.

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46

Archer, Richard. Inching Ahead. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190676643.003.0012.

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People of African descent in Boston continued to struggle for school integration in their city, despite stiff opposition from many in the white community. Their task was made more difficult because of splits within their own ranks. A majority of black Bostonians wanted to end segregation in all the city schools, but a vocal minority advocated keeping the black public schools while integrating the rest. Nonetheless, in 1855 the state legislature passed a law integrating all of the commonwealth's schools. Inadvertently, the bullying tactics of the South made the difference. The Fugitive Slave Law combined with the Kansas-Nebraska Act convinced many New Englanders that there was a Slave Power subverting their values and even their way of life. The Bay State's success inspired African Americans in southern New England to work for integration, particularly in Providence, Rhode Island.

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47

Campbell, John L. Race and Ethnicity. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872434.003.0004.

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Chapter 4 explains how America’s economic decline took on racial tones. For years minorities had been blamed for higher taxes, job loss, and depressed wages, as well as crime, terrorism, and a general assault on traditional American values. However, the facts were at odds with these perceptions. But that didn’t matter to Trump, who disregarded the facts and capitalized on the public’s misunderstandings. Racial scapegoating was not new to the United States. However, it took a more explicit tone in the Trump campaign emphasizing recent immigration patterns—an influx of Hispanics from Mexico and Muslims from the Middle East who Trump said he would stop from entering the country by building a wall along the southern border, rounding up undocumented immigrants, deporting them, and tightening up the immigration system overall. His supporters loved him for it.

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48

Counterfeit Gentlemen New Perspectives on the History of the South Hardcover. University Press of Florida, 2011.

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49

McRae, Elizabeth Gillespie. The New National Face of Segregation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190271718.003.0010.

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The conclusion addresses the urban North, exposing the political similarities between the most committed segregationists and those white women who protested busing in the 1970s. It argues that anti-busing activists should be considered segregationists and that massive resistance should be extended into anti-busing protests. Most Americans, including supporters of Brown, resisted this government intrusion into parental authority, property values, and school choice. As southern segregationists had predicted, when racial integration threatened to reorder the daily lives of northern white communities, they would react much like the South’s segregationists. Women’s organizations in Boston looked south for models of resistance and worked for various iterations of racially separated schools. Boston’s Louise Day Hicks and ROAR reacted much like white mothers in the South. Across the nation, law made busing a reality, while white women’s opposition on the ground eroded the power of its implementation and solidified the rise of the New Right.

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50

Finnegan, Cara A. Appropriating the Healthy Child. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039263.003.0004.

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This chapter examines a type of viewer response to visual narratives about child labor produced by Lewis Hine and others: Thomas Robinson Dawley Jr.'s 1912 book The Child That Toileth Not: The Story of a Government Investigation. Dawley's 490-page polemic, which contains more than 100 photographs, was based on field investigations of child labor that he conducted in Southern cotton mills while working for the U.S. Bureau of Labor. Dawley combines text and image to build a detailed refutation of Albert Beveridge and his ilk. In The Child That Toileth Not Dawley avoids picturing children actually working. Instead, he deploys vivid description to tell a story of the laboring child citizen's good fortune. In addition, Dawley finds in child labor photography, especially in the work of Hine, resources for strategic appropriation. By appropriating the structure, style, and strategies of a decade-old, multimodal anti-child labor narrative, Dawley repositions the working child as the apotheosis of the values of citizenship rather than their denigration.

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