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The second woman to earn a PhD from Columbia University—and the first from south of the Mason-Dixon Line to do so—Kentucky native Katherine Jackson French broke boundaries. Her research kick-started a resurgence of Appalachian music that continues to this day, but French's collection of traditional Kentucky ballads, which should have been her crowning scholarly achievement, never saw print. Academic rivalries, gender prejudice, and broken promises set against a thirty-year feud known as the Ballad Wars denied French her place in history and left the field to northerner Olive Dame Campbell and English folklorist Cecil Sharp, setting Appalachian studies on a foundation marred by stereotypes and misconceptions. Katherine Jackson French: Kentucky's Forgotten Ballad Collector tells the story of what might have been. Drawing on never-before-seen artifacts from French's granddaughter, Elizabeth DiSavino reclaims the life and legacy of this pivotal scholar by emphasizing the ways her work shaped and could reshape our conceptions about Appalachia. In contrast to the collection published by Campbell and Sharp, French's ballads elevate the status of women, give testimony to the complexity of balladry's ethnic roots and influences, and reveal more complex local dialects. Had French published her work in 1910, stereotypes about Appalachian ignorance, misogyny, and homogeneity may have diminished long ago. Included in this book is the first-ever publication of Katherine Jackson French's English-Scottish Ballads from the Hills of Kentucky.
Winner of the New Scholar’s Book Award from the American Educational Research Association The abolitionist movement not only helped bring an end to slavery in the United States but also inspired the large-scale admission of African Americans to the country’s colleges and universities. Oberlin College changed the face of American higher education in 1835 when it began enrolling students irrespective of race and sex. Camaraderie among races flourished at the Ohio institution and at two other leading abolitionist colleges, Berea in Kentucky and New York Central, where Black and white students allied in the fight for emancipation and civil rights. After Reconstruction, however, color lines emerged on even the most progressive campuses. For new generations of white students and faculty, ideas of fairness toward African Americans rarely extended beyond tolerating their presence in the classroom, and overt acts of racial discrimination grew increasingly common by the 1880s. John Frederick Bell’s Degrees of Equality analyzes the trajectory of interracial reform at Oberlin, New York Central, and Berea, noting its implications for the progress of racial justice in both the nineteenth and twenty-first centuries. Drawing on student and alumni writings, institutional records, and promotional materials, Bell interrogates how abolitionists and their successors put their principles into practice. The ultimate failure of these social experiments illustrates a tragic irony of abolitionism, as the achievement of African American freedom and citizenship led whites to divest from the project of racial pluralism.
When her mother passed along a cookbook made and assembled by her grandmother, Erica Abrams Locklear thought she knew what to expect. But rather than finding a homemade cookbook full of apple stack cake, leather britches, pickled watermelon, or other "traditional" mountain recipes, Locklear discovered recipes for devil's food cake with coconut icing, grape catsup, and fig pickles. Some recipes even relied on food products like Bisquick, Swans Down flour, and Calumet baking powder. Where, Locklear wondered, did her Appalachian food script come from? And what implicit judgments had she made about her grandmother based on the foods she imagined she would have been interested in cooking? Appalachia on the Table argues, in part, that since the conception of Appalachia as a distinctly different region from the rest of the South and the United States, the foods associated with the region and its people have often been used to socially categorize and stigmatize mountain people. Rather than investigate the actual foods consumed in Appalachia, Locklear instead focuses on the representations of foods consumed, implied moral judgments about those foods, and how those judgments shape reader perceptions of those depicted. The question at the core of Locklear's analysis asks, How did the dominant culinary narrative of the region come into existence and what consequences has that narrative had for people in the mountains?