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It is the morning of July 1, 1938, and New York City is just beginning to stir. For Emmy Evald, it is a day of reckoning. Born the daughter of a pioneer preacher in 1857 in Geneva, Illinois, Emmy Evald grew up in the poor section of Chicago known as “Swede Town.” Despite her humble beginnings, she became one of the most influential and remarkable Swedish American women of her day. Emmy began challenging the male-dominated church and social mores early on. Clear in her vision, she established the Lutheran Woman’s Missionary Society in 1892, raising more than $3 million, which provided health care and education to women worldwide. A distinguished orator, Emmy led the charge on behalf of women’s suffrage and marched with Susan B. Anthony to the US Congress in 1902. Her actions met with both victory and defeat. Some women felt a woman’s place was in the home and resented her. Men tried to silence her spirit. But she was a “force to be reckoned with,” one who never gave up on the fight for women’s rights and social justice.
A playwright, poet, and activist, Bertolt Brecht (1898–1956) was known for his theory of the epic theater and his attempts to break down the division between high art and popular culture. He was also a committed Marxist who lived through two world wars and a global depression. Looking at Brecht’s life and works through his plays, stories, poems, and political essays, Philip Glahn illustrates how they trace a lifelong attempt to relate to the specific social, economic, and political circumstances of the early twentieth century. Glahn reveals how Brecht upended the language and gestures of philosophers, beggars, bureaucrats, thieves, priests, and workers, using them as weapons in his work. Following Brecht through the Weimar Republic, Nazism, exile, and East German Socialism, Glahn argues that the writer’s own life became a production of history that illuminates an ongoing crisis of modern experience shaped by capitalism, nationalism, and visions of social utopia. Sharp, accessible, and full of pleasures, this concise biography will interest anyone who wishes to know about this pivotal modern dramatist.
In 2006, Julianne Lutz Warren (née Newton) asked readers to rediscover one of history’s most renowned conservationists. Aldo Leopold’s Odyssey was hailed by The New York Times as a “biography of ideas,” making “us feel the loss of what might have followed A Sand County Almanac by showing us in authoritative detail what led up to it.” Warren’s astute narrative quickly became an essential part of the Leopold canon, introducing new readers to the father of wildlife ecology and offering a fresh perspective to even the most seasoned scholars. A decade later, as our very concept of wilderness is changing, Warren frames Leopold’s work in the context of the Anthropocene. With a new preface and foreword by Bill McKibben, the book underscores the ever-growing importance of Leopold’s ideas in an increasingly human-dominated landscape. Drawing on unpublished archives, Warren traces Leopold’s quest to define and preserve land health. Leopold's journey took him from Iowa to Yale to the Southwest to Wisconsin, with fascinating stops along the way to probe the causes of early land settlement failures, contribute to the emerging science of ecology, and craft a new vision for land use. Leopold’s life was dedicated to one fundamental dilemma: how can people live prosperously on the land and keep it healthy, too? For anyone compelled by this question, the Tenth Anniversary Edition of Aldo Leopold’s Odyssey offers insight and inspiration.
Religious acculturation is typically seen as a one-way process: The dominant religious culture imposes certain behavioral patterns, ethical standards, social values, and organizational and legal requirements onto the immigrant religious tradition. In this view, American society is the active partner in the relationship, while the newly introduced tradition is the passive recipient being changed. Michihiro Ama’s investigation of the early period of Jodo Shinshu in Hawai‘i and the United States sets a new standard for investigating the processes of religious acculturation and a radically new way of thinking about these processes. Most studies of American religious history are conceptually grounded in a European perspectival position, regarding the U.S. as a continuation of trends and historical events that begin in Europe. Only recently have scholars begun to shift their perspectival locus to Asia. Ama’s use of materials spans the Pacific as he draws on never-before-studied archival works in Japan as well as the U.S. More important, Ama locates immigrant Jodo Shinshu at the interface of two expansionist nations. At the end of the nineteenth and beginning of the twentieth centuries, both Japan and the U.S. were extending their realms of influence into the Pacific, where they came into contact—and eventually conflict—with one another. Jodo Shinshu in Hawai‘i and California was altered in relation to a changing Japan just as it was responding to changes in the U.S. Because Jodo Shinshu’s institutional history in the U.S. and the Pacific occurs at a contested interface, Ama defines its acculturation as a dual process of both "Japanization" and "Americanization." Immigrants to the Pure Land explores in detail the activities of individual Shin Buddhist ministers responsible for making specific decisions regarding the practice of Jodo Shinshu in local sanghas. By focusing so closely, Ama reveals the contestation of immigrant communities faced with discrimination and exploitation in their new homes and with changing messages from Japan. The strategies employed, whether accommodation to the dominant religious culture or assertion of identity, uncover the history of an American church in the making.
The definitive biography of Grew, who was American Ambassador to Japan in the years leading up to Pearl Harbor, and Under Secretary of State during the Second World War.
In the spring of 1874 a handful of men and one women set out for the Texas Panhandle to seek their fortunes in the great buffalo hunt. Moving south to follow the herds, they intended to establish a trading post to serve the hunter, or "hide men." At a place called Adobe Walls they dug blocks from the sod and built their center of operations After operating for only a few months, the post was attacked one sultry June morning by angry members of several Plains Indian tribes, whose physical and cultural survival depending on the great bison herd that were rapidly shrinking before the white men's guns. Initially defeated, that attacking Indians retreated. But the defenders also retreated leaving the deserted post to be burned by Indians intent on erasing all traces of the white man's presence. Nonetheless, tracing did remain, and in the ashes and dirt were buried minute details of the hide men's lives and the battle that so suddenly changed them. A little more than a century later white men again dug into the sod at Adobe Walls. The nineteenth-century men dug for profits, but the modern hunters sere looking for the natural time capsule inadvertently left by those earlier adventurers. The authors of this book, a historian and an archeologists, have dug into the sod and into far-flung archives to sift reality form the long-romanticized story of Adobe Walls, its residents, and the Indians who so fiercely resented their presence. The full story of Adobe Walls now tells us much about the life and work of the hide men, about the dying of the Plains Indian culture, and about the march of white commerce across the frontier.