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Their songs insist that the arrival of the railroad and the appearance of the tiny depot often created such hope that it inspired the construction of the architectural extravaganzas that were the courthouses of the era. In these buildings the distorted myth of the Old South collided head-on with the equally deformed myth of the New South."
Through the Heart of Dixie: Sherman's March and American Memory
Lynch mobs in late nineteenth- and early twentieth-century America exacted horrifying public torture and mutilation on their victims. In Lynching and Spectacle, Amy Wood explains what it meant for white Americans to perform and witness these sadistic spectacles and how lynching played a role in establishing and affirming white supremacy. Lynching, Wood argues, overlapped with a variety of cultural practices and performances, both traditional and modern, including public executions, religious rituals, photography, and cinema, all which encouraged the horrific violence and gave it social acceptability. However, she also shows how the national dissemination of lynching images ultimately fueled the momentum of the antilynching movement and the decline of the practice. Using a wide range of sources, including photos, newspaper reports, pro- and antilynching pamphlets, early films, and local city and church records, Wood reconfigures our understanding of lynching's relationship to modern life. Wood expounds on the critical role lynching spectacles played in establishing and affirming white supremacy at the turn of the century, particularly in towns and cities experiencing great social instability and change. She also shows how the national dissemination of lynching images fueled the momentum of the antilynching movement and ultimately led to the decline of lynching. By examining lynching spectacles alongside both traditional and modern practices and within both local and national contexts, Wood reconfigures our understanding of lynching's relationship to modern life.
Dying to Get Married is a modern-day morality tale of the perversion of an American dream. Julie Miller was a successful executive who, through a newspaper ad, met who she thought was "Mr. Right." Little did she know that he had a violent past and a predisposition for bizarre sexual rituals. This tragic, true-crime tale will shock its horrified readers.
A look at a fascinating Deep South region and its distinctive way of life
Statesboro began quietly in 1803 as the center of government for the bustling agricultural county of Bulloch. During the last two decades of the 19th century, enterprising outsiders fashioned the small town into a leading commercial and educational center in rural southeastern Georgia. Early in the 20th century Statesboro was one of the world's top markets for long staple Sea Island cotton; later its tobacco market became the most active and efficient in the state. In 1906 the growing city gained an Agricultural and Mechanical School that grew into Georgia Southern University, a comprehensive regional university now serving over 15,000 students. Images of America: Statesboro documents the fascinating story behind southern Georgia's inland leader of commerce and culture. Rare photographs capture daily life from the late 1800s to the late 1900s, exploring education, recreation, transportation, commerce, religion, and local culture. This engaging volume features photographs drawn largely from local family albums and the Statesboro Regional Library.
For many people, the circus, with its clowns, exotic beasts, and other colorful iconography, is lighthearted entertainment. Yet for Greg Renoff and other scholars, the circus and its social context also provide a richly suggestive repository of changing attitudes about race, class, religion, and consumerism. In the South during the nineteenth and early twentieth centuries, traveling circuses fostered social spaces where people of all classes and colors could grapple with the region’s upheavals. The Big Tent relates the circus experience from the perspectives of its diverse audiences, telling what locals might have seen and done while the show was in town. Renoff digs deeper, too. He points out, for instance, that the performances of these itinerant outfits in Jim Crow-era Georgia allowed boisterous, unrestrained interaction between blacks and whites on show lots and on city streets on Circus Day. Renoff also looks at encounters between southerners and the largely northern population of circus owners, promoters, and performers, who were frequently accused of inciting public disorder and purveying lowbrow prurience, in part due to residual anger over the Civil War. By recasting itself as a showcase of athleticism, equestrian skill, and God’s wondrous animal creations, the circus appeased community leaders, many of whose businesses prospered during circus visits. Ranging across a changing social, cultural, and economic landscape, The Big Tent tells a new history of what happened when the circus came to town, from the time it traveled by wagon and river barge through its heyday during the railroad era and into its initial decline in the age of the automobile and mass consumerism.