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Hell’s Kitchen is among Manhattan’s most storied and studiedneighborhoods. A working-class district situated next to the WestSide’s middle- and upper-class residential districts, it has long attractedthe focus of artists and urban planners, writers and reformers.Now, Joseph Varga takes us on a tour of Hell’s Kitchenwith an eye toward what we usually take for granted: space, and,particularly, how urban spaces are produced, controlled, and contestedby different class and political forces.Varga examines events and locations in a crucial period in theformation of the Hell’s Kitchen neighborhood, the Progressive Era,and describes how reformers sought to shape the behavior and experiencesof its inhabitants by manipulating the built environment.But those inhabitants had plans of their own, and thus ensueda struggle over the very spaces—public and private, commercialand personal—in which they lived. Varga insightfully considers theinteractions between human actors, the built environment, andthe natural landscape, and suggests how the production of andstruggle over space influence what we think and how we live. Inthe process, he raises incisive questions about the meaning ofcommunity, citizenship, and democracy itself.
Hedda Hopper’s Hollywood
Before Liz Smith and Perez Hilton became household names in the world of celebrity gossip, before Rush Limbaugh became the voice of conservatism, there was Hedda Hopper. In 1938, this 52-year-old struggling actress rose to fame and influence writing an incendiary gossip column, “Hedda Hopper’s Hollywood,” that appeared in the Los Angeles Times and other newspapers throughout Hollywood’s golden age. Often eviscerating moviemakers and stars, her column earned her a nasty reputation in the film industry while winning a legion of some 32 million fans, whose avid support established her as the voice of small-town America. Yet Hopper sought not only to build her career as a gossip columnist but also to push her agenda of staunch moral and political conservatism, using her column to argue against U.S. entry into World War II, uphold traditional views of sex and marriage, defend racist roles for African Americans, and enthusiastically support the Hollywood blacklist.While usually dismissed as an eccentric crank, Jennifer Frost argues that Hopper has had a profound and lasting influence on popular and political culture and should be viewed as a pivotal popularizer of conservatism. The first book to explore Hopper’s gossip career and the public’s response to both her column and her politics, Hedda Hopper’s Hollywood illustrates how the conservative gossip maven contributed mightily to the public understanding of film, while providing a platform for women to voice political views within a traditionally masculine public realm. Jennifer Frost builds the case that, as practiced by Hopper and her readers, Hollywood gossip shaped key developments in American movies and movie culture, newspaper journalism and conservative politics, along with the culture of gossip itself, all of which continue to play out today.
Heavenly Serbia
As violence and turmoil continue to define the former Yugoslavia, basic questions remain unanswered: What are the forces behind the Serbian expansionist drive that has brought death and destruction to Croatia, Bosnia and Herzegovina, and Kosovo? How did the Serbs rationalize, and rally support for, this genocidal activity? Heavenly Serbia traces Serbia's nationalist and expansionist impulses to the legendary battle of Kosovo in 1389. Anzulovic shows how the myth of «Heavenly Serbia» developed to help the Serbs endure foreign domination, explaining their military defeat and the loss of their medieval state by emphasizing their own moral superiority over military victory. Heavenly Serbia shows how this myth resulted in an aggressive nationalist ideology which has triumphed in the late twentieth century and marginalized those Serbs who strive for the establishment of a civil society. «Modern Serbian nationalism…and its contradictory connections…have been sources of considerable scholarly interest…Branimir Anzulovic's compendium is a good example of the genre, made all the more useful by Anzulovic's excellent command of the literature.»—Ivo Banac, History of Religions Author interview with CNN: http://www.cnn.com/chat/transcripts/branimir_chat.html
Heartland TV
Winner of the 2009 Society for Cinema and Media Studies Katherine Singer Kovacs Book Award The Midwest of popular imagination is a «Heartland» characterized by traditional cultural values and mass market dispositions. Whether cast positively —; as authentic, pastoral, populist, hardworking, and all-American—or negatively—as backward, narrow–minded, unsophisticated, conservative, and out-of-touch—the myth of the Heartland endures. Heartland TV examines the centrality of this myth to television's promotion and development, programming and marketing appeals, and public debates over the medium's and its audience's cultural worth. Victoria E. Johnson investigates how the «square» image of the heartland has been ritually recuperated on prime time television, from The Lawrence Welk Show in the 1950s, to documentary specials in the 1960s, to The Mary Tyler Moore Show in the 1970s, to Ellen in the 1990s. She also examines news specials on the Oklahoma City bombing to reveal how that city has been inscribed as the epitome of a timeless, pastoral heartland, and concludes with an analysis of network branding practices and appeals to an imagined «red state» audience.Johnson argues that non-white, queer, and urban culture is consistently erased from depictions of the Midwest in order to reinforce its «reassuring» image as white and straight. Through analyses of policy, industry discourse, and case studies of specific shows, Heartland TV exposes the cultural function of the Midwest as a site of national transference and disavowal with regard to race, sexuality, and citizenship ideals.
Haven of Liberty
Haven of Liberty chronicles the arrival of the first Jews to New York in 1654 and highlights the role of republicanism in shaping their identity and institutions. Rock follows the Jews of NewYork through the Dutch and British colonial eras, the American Revolution and early republic, and the antebellum years, ending with a path-breaking account of their outlook and behavior during the Civil War. Overcoming significant barriers, these courageous men and women laid the foundations for one of the world’s foremost Jewish cities.
Hair Matters
Long hair in the 60s, Afros in the early 70s, bobs in the 80s, fuschia in the 90s. Hair is one of the first attributes to catch our eye, not only because it reflects perceptions of attractiveness or unattractiveness, but also because it conveys important political, cultural, and social meanings, particularly in relation to group identity. Given that mainstream images of beauty do not privilege dark skin and tightly coiled hair, African American women's experience provides a starkly different perspective on the meaning of hair in social identity." –National Women's Studies Association Journal «Grab your copy at your local bookseller and get hip to what your hair is saying to others with regards to beauty, culture and politics. Learn about how culture has a love for coifs, because after all, so do you!»— Sophisticate's Black Hair Styles Guide Drawing on interviews with over 50 women, from teens to seniors, Hair Matters is the first book on the politics of Black hair to be based on substantive, ethnographically informed research. Focusing on the everyday discussions that Black women have among themselves and about themselves, Ingrid Banks analyzes how talking about hair reveals Black women's ideas about race, gender, sexuality, beauty, and power. Ultimately, what emerges is a survey of Black women's consciousness within both their own communities and mainstream culture at large.
Gun Women
Women, we are told, should not own guns. Women, we are told, are more likely to be injured by their own guns than to fend off an attack themselves. This «fact» is rooted in a fundamental assumption of female weakness and vulnerability. Why should a woman not be every bit as capable as a man of using a firearm in self-defense? And yet the reality is that millions of American women–somewhere between 11,000,000 and 17,000,000–use guns confidently and competently every day. Women are hunting, using firearms in their work as policewomen and in the military, shooting for sport, and arming themselves for personal security in ever-increasing numbers. What motivates women to possess firearms? What is their relationship to their guns? And who exactly are these women? Crucially, can a woman be a gun-owner and a feminist too? Women's growing tendency to arm themselves has in recent years been political fodder for both the right and the left. Female gun owners are frequently painted as «trying to be like men» (the conservative perspective) or «capitulating to patriarchal ideas about power» (the liberal critique). Eschewing the polar extremes in the heated debate over gun ownership and gun control, and linking firearms and feminism in novel fashion, Mary Zeiss Stange and Carol K. Oyster here cut through the rhetoric to paint a precise and unflinching account of America's gun women.
Guess Who's Coming to Dinner Now?
In Guess Who's Coming to Dinner Now? Angela Dillard offers the first comparative analysis of a conservatism which today cuts across the boundaries of race, ethnicity, gender, and sexuality. To be an African-American and a conservative, or a Latino who is also a conservative and a homosexual, is to occupy an awkward and contested political position. Dillard explores the philosophies, politics, and motivation of minority conservatives such as Ward Connerly, Glenn Loury, Linda Chavez, Clarence Thomas, and Bruce Bawer, as well as their tepid reception by both the Left and Right. Welcomed cautiously by the conservative movement, they have also frequently been excoriated by those African Americans, Latinos, women, and homosexuals who view their conservatism as betrayal. Dillard's comprehensive study, among the first to take the history and political implications of multicultural conservatism seriously, is a vital source for understanding contemporary American conservatism in all its forms.
Guadalupe in New York
Every December 12th, thousands of Mexican immigrants gather for the mass at New York City’s St. Patrick’s Cathedral in honor of Our Lady of Guadalupe’s feast day. They kiss images of the Virgin, wait for a bishop’s blessing—and they also carry signs asking for immigration reform, much like political protestors. It is this juxtaposition of religion and politics that Alyshia Gálvez investigates in Guadalupe in New York .The Virgin of Guadalupe is a profound symbol for Mexican and Mexican-American Catholics and the patron saint of their country. Her name has been invoked in war and in peace, and her image has been painted on walls, printed on T-shirts, and worshipped at countless shrines. For undocumented Mexicans in New York, Guadalupe continues to be a powerful presence as they struggle to gain citizenship in a new country.Through rich ethnographic research that illuminates Catholicism as practiced by Mexicans in New York, Gálvez shows that it is through Guadalupan devotion that many undocumented immigrants are finding the will and vocabulary to demand rights, immigration reform, and respect. She also reveals how such devotion supports and emboldens immigrants in their struggle to provide for their families and create their lives in the city with dignity.
Groundwork
Over the last several years, the traditional narrative of the civil rights movement as largely a southern phenomenon, organized primarily by male leaders, that roughly began with the 1955 Montgomery Bus Boycott and ended with the Voting Rights Act of 1965, has been complicated by studies that root the movement in smaller communities across the country. These local movements had varying agendas and organizational development, geared to the particular circumstances, resources, and regions in which they operated. Local civil rights activists frequently worked in tandem with the national civil rights movement but often functioned autonomously from—and sometimes even at odds with—the national movement.Together, the pathbreaking essays in Groundwork teach us that local civil rights activity was a vibrant component of the larger civil rights movement, and contributed greatly to its national successes. Individually, the pieces offer dramatic new insights about the civil rights movement, such as the fact that a militant black youth organization in Milwaukee was led by a white Catholic priest and in Cambridge, Maryland, by a middle-aged black woman; that a group of middle-class, professional black women spearheaded Jackson, Mississippi's movement for racial justice and made possible the continuation of the Freedom Rides, and that, despite protests from national headquarters, the Brooklyn chapter of the Congress of Racial Equality staged a dramatic act of civil disobedience at the 1964 World’s Fair in New York.No previous volume has enabled readers to examine several different local movements together, and in so doing, Groundwork forges a far more comprehensive vision of the black freedom movement.