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Perhaps America's best environmental idea was not the national park but the garden cemetery, a use of space that quickly gained popularity in the mid-nineteenth century. Such spaces of repose brought key elements of the countryside into rapidly expanding cities, making nature accessible to all and serving to remind visitors of the natural cycles of life. In this unique interdisciplinary blend of historical narrative, cultural criticism, and poignant memoir, Aaron Sachs argues that American cemeteries embody a forgotten landscape tradition that has much to teach us in our current moment of environmental crisis. Until the trauma of the Civil War, many Americans sought to shape society into what they thought of as an Arcadia--not an Eden where fruit simply fell off the tree, but a public garden that depended on an ethic of communal care, and whose sense of beauty and repose related directly to an acknowledgement of mortality and limitation. Sachs explores the notion of Arcadia in the works of nineteenth-century nature writers, novelists, painters, horticulturists, landscape architects, and city planners, and holds up for comparison the twenty-first century's--and his own--tendency toward denial of both death and environmental limits. His far-reaching insights suggest new possibilities for the environmental movement today and new ways of understanding American history.
Perhaps America's best environmental idea was not the national park but the garden cemetery, a use of space that quickly gained popularity in the mid-nineteenth century. Such spaces of repose brought key elements of the countryside into rapidly expanding cities, making nature accessible to all and serving to remind visitors of the natural cycles of life. In this unique interdisciplinary blend of historical narrative, cultural criticism, and poignant memoir, Aaron Sachs argues that American cemeteries embody a forgotten landscape tradition that has much to teach us in our current moment of environmental crisis. Until the trauma of the Civil War, many Americans sought to shape society into what they thought of as an Arcadia--not an Eden where fruit simply fell off the tree, but a public garden that depended on an ethic of communal care, and whose sense of beauty and repose related directly to an acknowledgement of mortality and limitation. Sachs explores the notion of Arcadia in the works of nineteenth-century nature writers, novelists, painters, horticulturists, landscape architects, and city planners, and holds up for comparison the twenty-first century's--and his own--tendency toward denial of both death and environmental limits. His far-reaching insights suggest new possibilities for the environmental movement today and new ways of understanding American history.
A vivid and engaging exploration of California's debt to the ancient world Discussing the influence of the classics on America is nothing new; indeed, classical antiquity could be considered second only to Christianity as a force in modeling America's national identity. What has never been explored until now is how, from the beginning, Californians in particular chose to visually and culturally craft their new world using the rhetoric of classical antiquity. Through a lively exploration of material culture, literature, and architecture, American Arcadia offers a tour through California's development as a Mediterranean haven from the late nineteenth century to the present. In its earliest days, California was touted as the last opportunity for alienated Yankees to establish the refined gentleman-farmer culture envisioned by Jefferson and build new cities free of the filth and corruption of those they left back East. Through architecture and landscape design Californians fashioned an Arcadian setting evocative of ancient Greece and Rome.Later, as Arcadia gave way to urban sprawl, entire city plans were drafted to conjure classical antiquity, self-styled villas dotted the hills, and utopian communities began to shape the state's social atmosphere. Art historian Peter J. Holliday traces the classical influence primarily through the evidence of material culture, yet the book emphasizes the stories and people, famous and forgotten, behind the works, such as Florence Yoch, the renowned landscape designer and set designer for Gone with the Wind, and "Sister Aimee" Semple McPherson, the most publicized Christian evangelist of her day, whose sermons filled the Pantheon-like Angelus Temple. Telling stories from the creation of the famed aqueducts that turned the semi-arid landscape to a cornucopia of almonds, alfalfa, and oranges to the birth of the body-sculpting movement, American Arcadia offers readers a new way of seeing our past and ourselves.
The Mirage of America in Contemporary Italian Literature and Film explores the use of images associated with the United States in Italian novels and films released between the 1980s and the 2000s. In this study, Barbara Alfano looks at the ways in which the individuals portrayed in these works – and the intellectuals who created them – confront the cultural construct of the American myth. As Alfano demonstrates, this myth is an integral part of Italians’ discourse to define themselves culturally – in essence, Italian intellectuals talk about America often for the purpose of talking about Italy. The book draws attention to the importance of Italian literature and film as explorations of an individual’s ethics, and to how these productions allow for functioning across cultures. It thus differentiates itself from other studies on the subject that aim at establishing the relevance and influence of American culture on Italian twentieth-century artistic representations.
Bohemia in America, 1858–1920 explores the construction and emergence of "Bohemia" in American literature and culture. Simultaneously a literary trope, a cultural nexus, and a socio-economic landscape, la vie bohème traveled to the United States from the Parisian Latin Quarter in the 1850s. At first the province of small artistic coteries, Bohemia soon inspired a popular vogue, embodied in restaurants, clubs, neighborhoods, novels, poems, and dramatic performances across the country. Levin's study follows la vie bohème from its earliest expressions in the U.S. until its explosion in Greenwich Village in the 1910s. Although Bohemia was everywhere in nineteenth- and twentieth-century American culture, it has received relatively little scholarly attention. Bohemia in America, 1858–1920 fills this critical void, discovering and exploring the many textual and geographic spaces in which Bohemia was conjured. Joanna Levin not only provides access to a neglected cultural phenomenon but also to a new and compelling way of charting the development of American literature and culture.
While Ralph Waldo Emerson and Henry David Thoreau are often credited with inventing American environmental writing, Matthew Wynn Sivils argues that the works of these Transcendentalists must be placed within a larger literary tradition that has its origins in early Republic natural histories, Indian captivity narratives, Gothic novels, and juvenile literature. Authors such as William Bartram, Ann Eliza Bleecker, and Samuel Griswold Goodrich, to name just a few, enabled the development of a credibly American brand of proto-environmental fiction. Sivils argues that these seeds of environmental literature would come to fruition in James Fenimore Cooper’s The Pioneers, which he argues is the first uniquely environmental American novel. He then connects the biogeographical politics of Cooper’s The Prairie with European anti-Americanism; and concludes this study by examining how James Kirke Paulding, Thomas Cole, and James Fenimore Cooper imaginatively addressed the problem of human culpability and nationalistic cohesiveness in the face of natural disasters. With their focus on the character and implications of the imagined American landscape, these key works of early environmental thought contributed to the growing influence of the natural environment on the identity of the fledgling nation decades before the influences of Emerson's Nature and Thoreau's Walden.