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Although many observers have assumed that pluralism prevailed in American political life from the start, inherited ideals of civic virtue and moral unity proved stubbornly persistent and influential. The tension between these conceptions of public life was especially evident in the young nation's burgeoning cities. Exploiting a wide range of sources, including novels, cartoons, memoirs, and journalistic accounts, James J. Connolly traces efforts to reconcile democracy and diversity in the industrializing cities of the United States from the antebellum period through the Progressive Era. The necessity of redesigning civic institutions and practices to suit city life triggered enduring disagreements centered on what came to be called machine politics. Featuring plebian leadership, a sharp masculinity, party discipline, and frank acknowledgment of social differences, this new political formula first arose in eastern cities during the mid-nineteenth century and became a subject of national discussion after the Civil War. During the Gilded Age and Progressive Era, business leaders, workers, and women proposed alternative understandings of how urban democracy might work. Some tried to create venues for deliberation that built common ground among citizens of all classes, faiths, ethnicities, and political persuasions. But accommodating such differences proved difficult, and a vision of politics as the businesslike management of a contentious modern society took precedence. As Connolly makes clear, machine politics offered at best a quasi-democratic way to organize urban public life. Where unity proved elusive, machine politics provided a viable, if imperfect, alternative.
The remarkable and controversial study of the mind, life, and legend of Jean Genet
In the fifty years after the Constitution was signed in 1787, New York City grew from a port town of 30,000 to a metropolis of over half a million residents. This rapid development transformed a once tightknit community and its religious experience. These effects were felt by Trinity Episcopal Church, which had presented itself as a uniting influence in New York, that connected all believers in social unity in the late colonial era. As the city grew larger, more impersonal, and socially divided, churches reformed around race and class-based neighborhoods. Trinity’s original vision of uniting the community was no longer possible. In Four Steeples over the City Streets, Kyle T. Bulthuis examines the histories of four famous church congregations in early Republic New York City—Trinity Episcopal, John Street Methodist, Mother Zion African Methodist, and St. Philip’s (African) Episcopal—to uncover the lived experience of these historical subjects, and just how religious experience and social change connected in the dynamic setting of early Republic New York. Drawing on a range of primary sources, Four Steeples over the City Streets reveals how these city churches responded to these transformations from colonial times to the mid-nineteenth century. Bulthuis also adds new dynamics to the stories of well-known New Yorkers such as John Jay, James Harper, and Sojourner Truth. More importantly, Four Steeples over the City Streets connects issues of race, class, and gender, urban studies, and religious experience, revealing how the city shaped these churches, and how their respective religious traditions shaped the way they reacted to the city. (Publisher).
The story of Koinonia Farm and Clarence Jordan is as important today as it was in 1971 when Dallas Lee first recorded the history, shortly after Jordan's death. This is a story of the enduring witness of Christian communal living that continues to influence the faithful around the world. In 1942, Clarence and others set out to live as the early apostles, following Christ's teaching and sharing all things in common. Everyone was welcome. When word spread that a Negro farmhand shared their communal table, the consequences exploded fast and hard as the Ku Klux Klan came calling with bombs, gunfire, and boycott. This edition concludes with a new afterword by director of Koinonia Farm Bren Dubay that highlights the continuity of Koinonia's original mission today, despite all the challenges and changes since 1942.
The Oxford Handbook of Shakespeare's Poetry contains thirty-eight original essays written by leading Shakespeareans around the world. Collectively, these essays seek to return readers to a revivified understanding of Shakespeare's verbal artistry in both the poems and the drama. The volume understands poetry to be not just a formal category designating a particular literary genre but to be inclusive of the dramatic verse as well, and of Shakespeare's influence as a poet on later generations of writers in English and beyond. Focusing on a broad set of interpretive concerns, the volume tackles general matters of Shakespeare's style, earlier and later; questions of influence from classical, continental, and native sources; the importance of words, line, and rhyme to meaning; the significance of songs and ballads in the drama; the place of gender in the verse, including the relationship of Shakespeare's poetry to the visual arts; the different values attached to speaking 'Shakespeare' in the theatre; and the adaptation of Shakespearean verse (as distinct from performance) into other periods and languages. The largest section, with ten essays, is devoted to the poems themselves: the Sonnets, plus 'A Lover's Complaint', the narrative poems, Venus and Adonis and The Rape of Lucrece, and 'The Phoenix and the Turtle'. If the volume as a whole urges a renewed involvement in the complex matter of Shakespeare's poetry, it does so, as the individual essays testify, by way of responding to critical trends and discoveries made during the last three decades.
Three major waves of emigration from Soviet Russia followed the Bolshevik Revolution of 1917 and the Russian Civil War. While emigrants in the first wave have been identified mainly with a vague notion of aristocratic taxi drivers, Robert Johnston, through a collective biography of the roughly 120,000 Russians who lived in France during 1920-45, in particular in Paris, shows that this first wave of Russian emigrants made a much more significant contribution to French life and to western knowledge of Russia. Paris was the capital of "Russia Abroad," the home of an emigre generation which included figures from every field of Russian culture and every point of the political compass. Divided and diverse, the community was bound together in the hope and expectation of the downfall of Bolshevism and a return to Mother Russia. Members of the community believed that their mission in Paris was to preserve Russian culture, language, and liberty, a task which required educating France and the West about the true dangers of Communism. As their time away from Russia increased, however, the exiles found it difficult to preserve their organizations and customs and to resist the assimilation of French ways. Gradually the original refugees died, moved away, or surrendered to French culture: by 1951 only 35,000 Russian refugees remained in all of France. The Russian exiles in Paris lived on the margins of history. But though politically defeated, their struggle to defend what they saw as worthwhile Russian values, their efforts to survive, and their contributions to the life of their country of refuge have something to say to a later age, not least to their exiled "grandchildren", the current third wave of emigrants from the USSR.
Mahler's Voices brings together a close reading of the renowned composer's music with wide-ranging cultural and historical interpretation, unique in being a study not of Mahler's works as such but of Mahler's musical style.
In the early twentieth century—not long after 1898, when the United States claimed the Philippines as an American colony—Filipinas/os became a vital part of the agricultural economy of California's fertile San Joaquin Delta. In downtown Stockton, they created Little Manila, a vibrant community of hotels, pool halls, dance halls, restaurants, grocery stores, churches, union halls, and barbershops. Little Manila was home to the largest community of Filipinas/os outside of the Philippines until the neighborhood was decimated by urban redevelopment in the 1960s. Narrating a history spanning much of the twentieth century, Dawn Bohulano Mabalon traces the growth of Stockton's Filipina/o American community, the birth and eventual destruction of Little Manila, and recent efforts to remember and preserve it. Mabalon draws on oral histories, newspapers, photographs, personal archives, and her own family's history in Stockton. She reveals how Filipina/o immigrants created a community and ethnic culture shaped by their identities as colonial subjects of the United States, their racialization in Stockton as brown people, and their collective experiences in the fields and in the Little Manila neighborhood. In the process, Mabalon places Filipinas/os at the center of the development of California agriculture and the urban West.
A theological reflection on churches repenting of events and convictions they have held in the past.