3997 Chapters
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Medium 9780253006424

4. Queer Beauty: Winckelmann and Kant on the Vicissitudes of the Ideal

PEG Z BRAND Indiana University Press ePub


Uranists often ornament their apartments with pictures and statues representing good-looking youths. It appears that they love the statue of Apollo Belvedere in a manner all their own.

—Albert Moll, Perversions of the Sex Instinct

The history of modern and contemporary art provides many examples of the “queering” of cultural and social norms. It has been tempting to consider this process of subversion and transgression, or “outlaw representation” (as Richard Meyer has called it), as well as related performances of “camp” or other gay inflections of the dominant forms of representation, to be the most creative mode of queer cultural production.1 Whether or not this is true in the history of later nineteenth- and twentieth-century art, we can identify a historical process in modern culture that has worked in the opposite direction—namely, the constitution of aesthetic ideals, cultural norms that claim validity within an entire society, which have been based on manifestly homoerotic prototypes and significances. There has been little subversion or camp in these configurations. Indeed, perhaps there has been a surfeit of idealizing configuration and normalizing representation. But as Johann Joachim Winckelmann’s art history and Immanuel Kant’s aesthetics might suggest, such idealization can be no less queer than camp inflections or outlaw representations.

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Medium 9780253010469

12 Guinea Hens in the Churchyard: Signposts of Maple Grove Road

Nancy R Hiller Quarry Books ePub

Lauren Coleman

The first time my husband and I drove maple grove road, a rural historic district near Bloomington, Indiana, we were surprised. From the descriptions given us by friends, all of whom praised its rural charm, we had formed an expectation of idyllic, uninterrupted farmland dotted with benevolent old farmhouses. The farmland was still there. But so many of the houses were distinctly modern; the kind with faux-brick façades and preternaturally green lawns; the kind you can’t imagine, a hundred years from now, standing, let alone eliciting the pleasure of the district’s few remaining aged farmhouses, which are as wholly right in their environment as the enormous trees that shade them.

I am a twenty-eight-year-old woman from Southern California, where iconic, early twentieth-century Spanish Colonials and Craftsman bungalows coexist with vast tracts of McMansions. My time in Indiana is brief and somewhat arbitrary, the result of my husband’s three-year graduate program. I am a vegetarian of twenty-one years (not, I like to think, of the proselytizing variety; rather of the “this is comfortable for me” variety) who subscribes to homesteading magazines with headlines such as “Butcher Your Own Hogs!” and “Onions: Truffles of the Poor.” Although I do not identify with a sub-culture, I acknowledge that I am somewhat of a cliché: a young, college-educated, temporarily (and not all that uncomfortably) lower-income person, yearning in a vague and naïve way toward a rural way of life I know very little about. At present, my efforts to access this life are essentially limited to – ironically – spending money: I pore through my homesteading magazines; I splurge on organic tomatoes at the farmers’ market; I plant carrot seeds that languish in the clay soil of our side yard. My husband and I talk earnestly of pint-sized houses, backyard chickens, herb gardens. I imagine a life in which I milk goats, bake whole grain bread from scratch, and sell some sort of felt craft on Etsy. In other words, I’m sort of annoying, in the way my husband’s precocious freshman students (“I’m going to get my Ph.D., become a professor at Yale, and write for the New Yorker on the side”) are annoying. Not because my daydreams are wrong or bad, but because they reek of inexperience, a lack of acquaintance with the realities of goat poop (Plate 13). And because they make of farming and livestock a pretty game, where once people lived and died – indeed, still live and die – by poor soil and mastitis.

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Medium 9781605094441

11: Learn Your Limits

Kahn, Si Berrett-Koehler Publishers ePub

Down in the darkness, down at the breaker
Close on the midnight hour
Steadily working, quietly leaving
Trailing a thin line of powder
The little Schuykill Valley town is all lit up tonight
By flames that lick like tongues from the breaker fire
The tight-lipped Coal and Iron Police
Won’t get much sleep tonight
Looking for the sons of Molly Maguire

Down in the tavern, banded together
Strong men are hiding their sorrow
Over at Pottstown, there at the prison
Ten men are hanging tomorrow
I only tried to organize the men I worked among
But I’m hanging in the morning, will you miss me
And Monday early, so they say, the mines will open back
The Coal and Iron Police are drinking whiskey

Down in the darkness, standing together
Ten men are lined on the gallows
Holding a red rose, waiting for sunrise
King of the Mollies, Jack Kehoe

The trap is sprung and Molly’s sons
Are traveling into time
Murdered by the men who hope to hang her
But the unborn souls of union men
Are all with her tonight
And the Pennsylvania pits are dark with anger

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Medium 9781574415957

A Mother Helps Son in His Struggle With Schizophrenia: The Washington Post, By Stephanie McCrummen

Edited by George Getschow University of North Texas Press PDF


Best American Newspaper Narratives, Vol. 2

than bright at this particular moment; his mouth is not set in a smile or a frown but some line in between.

“How’re you doing, sweetie?” Naomi Haskell asks.

“Fine,” Spencer says.

It has been 10 years since he began thinking his classmates were whispering about him, four years since he started feeling angry all the time, and two years since he first told a doctor he was hearing imaginary voices. It has been 20 months since he was told he had a form of schizophrenia, and 15 months since he swallowed three bottles of

Benadryl and lay down to die, after which he had gotten better, and worse and, for a while, better again, or so Naomi had thought until an hour ago, when they were in the therapist’s office and Spencer said that his head was feeling “cloudy.”

“Wait —” she said, interrupting. “You described it as a cloudy feeling?”

Cloudy was the big, flying red flag that she had learned to dread. It might simply be a side effect of one of his five medications. But it could also be the quiet beginning of her firstborn son falling apart again, of hallucinations, or of a dive into depression, or some other dimension of his illness that Naomi has yet to fathom.

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Medium 9780253020475

2 Breathing Life into Iconic Numbers: Yad Vashem’s Shoah Victims’ Names Recovery Project and the Constitution of a Posthumous Census of Six Million Holocaust Dead

Edited by Michal KravelTovi and Deborah Indiana University Press ePub

Carol A. Kidron

THE PRESENT ETHNOGRAPHIC STUDY examines the memory work constituted by the Yad Vashem’s Shoah Victims’ Names Recovery Project.1 Since 1955, Yad Vashem has disseminated testimony pages amassing demographic data on the time and place of birth, profession, place, and form of death of Holocaust victims. Testimony pages have been stored in an archive and more recently in an online database that might potentially document all Jewish Holocaust victims. Recently, Yad Vashem has intensified efforts to recover “every person’s name,” calling upon the public not only to submit new testimony pages but to “fill up the database so that we may reach the six million mark.” Aimed not only to compile a more complete commemorative list of names, the project hoped to salvage and represent the absenced and forgotten personal identities of victims.2 Novel information technology facilitates sophisticated cross-referencing, corroboration, and validation of the names and identities in the database. Now at the four million mark and “counting,” it could numerically approach, populate, and “corroborate” (and perhaps “vindicate”) the iconic number of six million.

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Medium 9781574414707

Chapter 14

Mark T. Smokov University of North Texas Press PDF


The Law Closes In


reward poster issued by the Union Pacific Railroad and Pacific Express companies, dated January 12, 1900, and a Pinkerton National

Detective Agency poster dated February 23, 1900, stated there was

“satisfactory evidence” and it had been “definitely ascertained” that three of the robbers were Kid Curry, his brother Lonie, and their cousin

Bob Lee, with the $18,000 reward still in effect. By this time the Pinkertons were publicly vacillating on the issue of whether there were more than three involved. Their poster stated there may have been five or six men in the robbery.1

“In the files of the Union Pacific Railroad,” one writer states, “Harvey Logan was listed as the leader of the gang at Wilcox. What proof the UP officials had of this fact isn’t known, though it may have been because they considered him the most callous and dangerous of the Wild

Bunch.”2 Kid Curry’s leadership role should more likely be attributed to his possessing the intelligence to plan and carry out a successful train robbery.

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Medium 9780253018618

Black Beethoven and the Racial Politics of Music History

IU Press Journals Indiana University Press ePub

Nicholas T. Rinehart

The Question

WAS BEETHOVEN BLACK? He surely wasn’t, but some insist otherwise. The question is not a new one—it has been rehashed over the course of several decades, although it never seems to have caused much of a stir in any public intellectual debates. Indeed, what is perhaps most fascinating about this question is that is has remained somewhat under the radar despite its stubbornness. Nobody really thinks Beethoven was black. And only a few have even stumbled upon the possibility. That Beethoven may have been black is pure trivia—a did-you-know factoid for the classical music enthusiast. The composer ranks with Alexanders Pushkin and Dumas as one of history’s great ethnic surprises, with the obvious exception that Beethoven wasn’t ethnic. He was simply swarthy.

The logic goes something like this: Beethoven’s family, by way of his mother, traced its roots to Flanders, which was for sometime under Spanish monarchical rule, and because Spain maintained a longstanding historical connection to North Africa through the Moors, somehow a single germ of blackness trickled down to our beloved Ludwig. This very theory—that Beethoven was descended from the Moors—has reappeared in several works throughout the twentieth century. Jamaican historian Joel Augustus Rogers (1880–1966) popularized this theory in several writings around midcentury, but the birth of the myth can be traced back further to approximately 1915 or even earlier according to music historian Dominique-René de Lerma, the world’s leading scholar on classical composers of color. Rogers asserted in his provocative and controversial works such as the three-volume Sex and Race (1941–44), the two-volume World’s Great Men of Color (1946–47), 100 Amazing Facts About the Negro (1934), Five Negro Presidents (1965), and Nature Knows No Color Line (1952), that Beethoven—in addition to Thomas Jefferson, Johann Wolfgang von Goethe, Robert Browning, and several popes, among others—was genealogically African and thus black. Musicologist Donald Macardle and de Lerma both refuted this possibility with several decades between them. De Lerma also authored a brief account of this historical contestation in 1990 in an article entitled “Beethoven as a Black Composer” for the Black Music Research Journal. But the myth of Beethoven’s hidden ethnicity still lingers in contemporary culture. Nobel laureate Nadine Gordimer published a short story collection in 2007 called Beethoven Was One-Sixteenth Black: And Other Stories. Novelist Darryl Pinckney hoped to refute Rogers once and for all in Out There: Mavericks of Black Literature (2002), based on his Alain Locke Lectures at Harvard University. Pinckney declares simply, “We don’t need to claim Beethoven.”

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Medium 9781574412826

IV. Birds from the Forest Margins

Ricardo Rozzi and collaborators University of North Texas Press PDF

CD 1 / Track 24

In the forests of southern Chile and Argentina, inhabits a Chilean Pigeon or Kono, an endemic pigeon larger than the domestic one so common in the world’s cities. Kono has a beautiful, reddish-chestnut coloration, orange eyes, and an elegant white band at the nape of the neck with a metallic green patch below. It is gregarious, and lives in flocks high in the trees where they eat fleshy fruits like the peumo (Cryptocaria alba), the lingue (Persea lingue), the Winter’s Bark (Drimys winteri) or the olivillo

(Aextoxicon punctatum). They nest in the trees, constructing small platforms of small, dry sticks, where they incubate and then feed their chicks with a kind of “milk” from the digested seeds of fruit.




Chilean Pigeon

Hidden in the foliage of the trees, the pigeons emit their sonorous cooing that so typifies the austral forests—the sound was heard by Spanish conquistadors and caused them to believe that kono was the most abundant bird. Places such as Conumo (37º16’S; 73º14’W) in the mountains near Arauco, and the town of Pucón (39º15’S; 71º58’W) on the shores of Villarrica Lake express with their names of

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Medium 9781626560970

9 Making the Choice for Deep Community

Born, Paul Berrett-Koehler Publishers ePub

To dare is to lose one’s footing momentarily.
Not to dare is to lose oneself


A THEME OF THIS BOOK is that because of the complexity of our times, community is not so much chosen for us as by us. It is not a Pollyanna choice. It is a choice made in the midst of very real struggles in our own life and in our world. As chaos is visited upon us because of our environmental and economic choices, we will be called on to make many difficult decisions. These decisions will indicate our allegiances. Will we pull our borders in and be satisfied with shallow community? Will we turn against others in fear-based community? Or will we move toward others to create joy-based deep community?

As we have seen, the latter choice is a process; it is one that is worth reviewing here as we come to the close of this book.

The journey begins as we share our stories, be they stories of fears or of joy. Sharing helps us to open up, to become vulnerable, to hear other people’s stories. Thus do we begin to work together to distinguish truth from untruth and rational fear from irrational fear, to determine what we might do together. When we really hear one another, the bond of community is forged between us. We smile at each other; we feel warmth and joy as if we are home. In these times, we must make it a priority to take time for community. We need one another now, and we will need one another even more as times become more difficult.

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Medium 9781574410815

18: Exiles and Apostles

Rod Davis University of North Texas Press ePub



Florida stretched down to Miami like an endless carny strip. I kept thinking I was going the wrong way—it was all NASA and Gannett media empire and National Enquirer and fuzz-busting Canadian Toyotas down the I-95 zipper. To the west lay the interior of the state—mostly swampy nothing; the east was the ocean, the beach, the resort outposts of Yankees and other people who still thought Florida was paradise. Miami lay at the very bottom—a huge metropolis of too many nationalities to count and, geopolitics being what they were, heavily bent toward the right-wing death squad side of the political morass. But that was where I was headed.

This sideshow state had produced the first American writer to take the path I was on, the journey through the spiritual kingdom of U. S. voudou. In 1929, at age twenty-eight, Zora Neale Hurston of Eatonville, Florida, returned to the South with a B.A. from Barnard and contacts with Langston Hughes and others in the Harlem Renaissance to initiate the studies that would earn her reputation as a pioneer folklorist of rural Southern black culture. Her most original work explored the voudou legacy. Mules and Men, 1935, collected oral accounts of hoodoo (as distinct from orisha voudou) in Florida, Alabama and New Orleans, gained by a two-year research trip through the South and parts of the Caribbean. Tell My Horse, 1938, recorded the West Indian experience.

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Medium 9780253002129

2 Becoming a Global Kind of Woman

Deirdre McKay Indiana University Press ePub

AROUND THE WORLD, WHAT women do and don’t do—and how they look while doing it—is evidence of civilization and development and a matter of national pride. To understand the Philippines, with its land-based migrant labor force predominantly composed of women, we need to understand why and how village women, who are the majority of the country’s peasant and working-class female migrants, approach both being women and becoming overseas migrants. Thus we need to explore how women’s work and social roles have changed over time and learn how women come to understand themselves with and against different models of femininity. In 1990s Haliap, women found themselves unable to enact proper Filipina, or housewife, identities when at home and dreamed that working abroad would make them over into their own global kind of woman. These dreams no doubt expressed feelings of frustration and inadequacy they shared with women elsewhere in the Philippines and across the developing world—women considered too poor, too backward, or too uneducated to really matter in the public life of their nation.

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Medium 9781574416541

18. The Changing Landscape

David S. Turk University of North Texas Press ePub
Medium 9780253006295

8 Lessons from Suffering: How Social Justice Informs Spirituality

john a. powell Indiana University Press ePub


Lessons From Suffering


As people who live – in a broad sense – together, we cannot escape the thought that the terrible occurrences that we see around us are quintessentially our problems. They are our responsibility – whether or not they are also anyone else’s.

Amartya Sen, Development as Freedom

[The] need to face and understand our suffering, and to change toward new values, is perhaps the basic spiritual narrative – the common core of world spirituality.

Roger Gottlieb, Joining Hands: Politics and Religion Together for Social Change

Much of the literature on the relationship between social justice and spirituality focuses on how spirituality has informed and inspired social justice work. Relatively little attention is paid to how social justice might inform the practice and development of spirituality. These spheres, however, share a deep concern with suffering, which is a central concern and animating force of both. Social justice and spirituality are, moreover, in a recursive relationship, on which I focus here.

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Medium 9780253006349

3 Friendly Visitors or Scientific Investigators? Befriending and Measuring the Poor

Brent Ruswick Indiana University Press ePub

The Uncertain Authority of the Friendly Visitors

Through daily encounters with the needy in dozens of North American cities from Vancouver to Atlanta, volunteers of the scientific charity movement investigated, registered, classified, and sometimes aided the poor. Far removed from the annual gatherings of leading reformers and academics at the National Conference of Charities and Correction, the efforts of COS investigators and the “friendly visitors” kept the movement running. Visitors were at once to befriend the poor, supervise their moral development with an eye especially toward matters of finances and cleanliness, and evaluate their worthiness for relief so that the local COS could fulfill its mission of aiding only the worthy poor. Contrary to the visitors’ historical anonymity today, leading members regarded visiting as the single most important component of the scientific charity movement, since it ideally put the scientific theories of pauperism and principles of scientific investigation espoused by reformers into action, via personal engagements that crossed class lines. As Haverford College professor of sociology and social work and NCCC stalwart Frank Dekker Watson explained, “Where there are the largest number of volunteers coming into firsthand and constant touch with the disadvantaged groups, there you are likely to have a more intelligent interest in the poor and the causes of poverty.”1

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Medium 9781574411843

Chapter 1. Letters from J. Frank Dobie to John Robert Craddock

Edited by Francis Edward Abernethy and Kenneth L. Untiedt University of North Texas Press PDF




Edited by Mary Belle Ingram, Historical Marker

Chairman, Matagorda County Museum Bay City, Texas, with F. E. Abernethy

The Texas Folklore Society is forever indebted for its very existence to J. Frank Dobie, the Society’s Executive Secretary and the editor of its publications from 1922 to 1943. The Society, which had been founded in 1909 and was stabled at The University of

Texas, was a casualty of World War I. Fortunately, J. Frank Dobie, a young English instructor at UT, resurrected the dormant society in 1921 and made it the bearer of his wealth of Texas legends as well as a treasury of Texas folklore in general. Dobie led the Society for the next twenty-one years, established it academically, and made it almost as well known as he was. For which reasons the

Society was pleased recently to receive the following collection of

J. Frank Dobie letters from Mary Belle Ingram, Historical Marker

Chairman and Archivist with the Matagorda County Museum, Bay

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