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The first survey of the classic twentieth-century houses that defined American Midwestern modernism. Famed as the birthplace of that icon of twentieth-century architecture, the skyscraper, Chicago also cultivated a more humble but no less consequential form of modernism--the private residence. Modern in the Middle: Chicago Houses 1929-75 explores the substantial yet overlooked role that Chicago and its suburbs played in the development of the modern single-family house in the twentieth century. In a city often associated with the outsize reputations of Frank Lloyd Wright and Ludwig Mies van der Rohe, the examples discussed in this generously illustrated book expand and enrich the story of the region's built environment. Authors Susan Benjamin and Michelangelo Sabatino survey dozens of influential houses by architects whose contributions are ripe for reappraisal, such as Paul Schweikher, Harry Weese, Keck & Keck, and William Pereira. From the bold, early example of the "Battledeck House" by Henry Dubin (1930) to John Vinci and Lawrence Kenny's gem the Freeark House (1975), the generation-spanning residences discussed here reveal how these architects contended with climate and natural setting while negotiating the dominant influences of Wright and Mies. They also reveal how residential clients--typically middle-class professionals, progressive in their thinking--helped to trailblaze modern architecture in America. Though reflecting different approaches to site, space, structure, and materials, the examples in Modern in the Middle reveal an abundance of astonishing houses that have never been collected into one study--until now.
In this innovative book, Keith Watenpaugh connects the question of modernity to the formation of the Arab middle class. The book explores the rise of a middle class of liberal professionals, white-collar employees, journalists, and businessmen during the first decades of the twentieth century in the Arab Middle East and the ways its members created civil society, and new forms of politics, bodies of thought, and styles of engagement with colonialism. Discussions of the middle class have been largely absent from historical writings about the Middle East. Watenpaugh fills this lacuna by drawing on Arab, Ottoman, British, American and French sources and an eclectic body of theoretical literature and shows that within the crucible of the Young Turk Revolution of 1908, World War I, and the advent of late European colonialism, a discrete middle class took shape. It was defined not just by the wealth, professions, possessions, or the levels of education of its members, but also by the way they asserted their modernity. Using the ethnically and religiously diverse middle class of the cosmopolitan city of Aleppo, Syria, as a point of departure, Watenpaugh explores the larger political and social implications of what being modern meant in the non-West in the first half of the twentieth century. Well researched and provocative, Being Modern in the Middle East makes a critical contribution not just to Middle East history, but also to the global study of class, mass violence, ideas, and revolution.
This 1997 book views the substantive achievements of the Middle Ages as they relate to early modern science.
Suitably Modern traces the growth of a new middle class in Kathmandu as urban Nepalis harness the modern cultural resources of mass media and consumer goods to build modern identities and pioneer a new sociocultural space in one of the world's "least developed countries." Since Nepal's "opening" in the 1950s, a new urban population of bureaucrats, service personnel, small business owners, and others have worked to make a space between Kathmandu's old (and still privileged) elites and its large (and growing) urban poor. Mark Liechty looks at the cultural practices of this new middle class, examining such phenomena as cinema and video viewing, popular music, film magazines, local fashion systems, and advertising. He explores three interactive and mutually constitutive ethnographic terrains: a burgeoning local consumer culture, a growing mass-mediated popular imagination, and a recently emerging youth culture. He shows how an array of local cultural narratives--stories of honor, value, prestige, and piety--flow in and around global narratives of "progress," modernity, and consumer fulfillment. Urban Nepalis simultaneously adopt and critique these narrative strands, braiding them into local middle-class cultural life. Building on both Marxian and Weberian understandings of class, this study moves beyond them to describe the lived experience of "middle classness"--how class is actually produced and reproduced in everyday practice. It considers how people speak and act themselves into cultural existence, carving out real and conceptual spaces in which to produce class culture.
The first authoritative study of Chicago's city houses, portraying a private world of midwestern splendor.
In The Middle East and the Making of the Modern World, Cyrus Schayegh takes up a fundamental problem historians face: how to make sense of the spatial layeredness of the past. He argues that the modern world’s ultimate socio-spatial feature was not the oft-studied processes of globalization or state formation or urbanization. Rather, it was fast-paced, mutually transformative intertwinements of cities, regions, states, and global circuits, a bundle of processes he calls transpatialization. To make this case, Schayegh’s study pivots around Greater Syria (Bilad al-Sham in Arabic), which is roughly coextensive with present-day Syria, Jordan, Lebanon, and Israel/Palestine. From this region, Schayegh looks beyond, to imperial and global connections, diaspora communities, and neighboring Egypt, Iraq, and Turkey. And he peers deeply into Bilad al-Sham: at cities and their ties, and at global economic forces, the Ottoman and European empire-states, and the post-Ottoman nation-states at work within the region. He shows how diverse socio-spatial intertwinements unfolded in tandem during a transformative stretch of time, the mid-nineteenth to mid-twentieth centuries, and concludes with a postscript covering the 1940s to 2010s.
Middle Eastern societies and ordinary people's lives / Edmund Burke III and David N. Yaghoubian -- Precolonial lives -- Assaf: a peasant of Mount Lebanon / Akram F. Khater and Antoine F. Khater -- Shemsigul: a circassian slave in mid-nineteenth-century Cairo / Ehud R. Toledano -- Journeymen textile weavers in nineteenth-century Damascus: a collective / Sherry Vatter -- Ahmad: a Kuwaiti pearl diver / Nels Johnson -- Mohand N'Hamoucha: Middle Atlas Berber / Edmund Burke III -- Bibi Maryam: a Bakhtiyari tribal woman / Julie Oehler -- Colonial lives -- The Shaykh and his daughter: coping in colonial Algeria / Julia Clancy-Smith -- Izz al-Din al-Qassam: preacher and mujahid / Abdullah Schleifer -- Abu Ali al-Kilawi: a Damascus qabaday / Philip S. Khoury -- M'hamed Ali: Tunisian labor organizer / Eqbal Ahmad and Stuart Schaar -- Hagob Hagobian: an Armenian truck driver in Iran / David N. Yaghoubian -- Naji: an Iraqi country doctor / Sami Zubaida -- Post-Colonial lives -- Migdim: Egyptian bedouin matriarch / Lila Abu-Lughod -- Rostam: Qashqai rebel / Lois Beck -- An Iranian village boyhood / Mehdi Abedi and Michael M. [ths] J. Fischer -- Gulab: an Afghan schoolteacher / Ashraf Ghani -- Abu Jamal: a Palestinian urban villager / Joost Hiltermann -- Haddou: a Moroccan migrant worker / David Mcmurray -- Contemporary lives -- Nasir: Sa'idi youth between Islamism and agriculture -- Fanny colonna -- Ghada: village rebel or political protestor? / Celia Rothenberg -- Khanom gohary: Iranian community leader / Homa Hoodfar -- Nadia: mother of the believers / Baya Gacemi -- June leavitt: West Bank settler / Tamara neuman -- Talal Rizk: a Syrian engineer in the Gulf / Michael Provence.
Bernard Lewis looks at the new era in the Middle East. With the departure of imperial powers, the region must now, on its own, resolve the political, economic, cultural, and societal problems that prevent it from accomplishing the next stage in the advance of civilization. There is enough in the traditional culture of Islam on the one hand and the modern experience of the Muslim peoples on the other, he explains, to provide the basis for an advance toward freedom in the true sense of that word.
The "home" is a quintessentially quotidian topic, yet one at the center of global concerns: Consumption habits, aesthetic preferences, international trade, and state authority all influence the domestic sphere. For middle-class residents of late-nineteenth- and early-twentieth-century Beirut, these debates took on critical importance. As Beirut was reshaped into a modern city, legal codes and urban projects pressed at the home from without, and imported commodities and new consumption habits transformed it from within. Drawing from rich archives in Arabic, Ottoman, French, and English—from advertisements and catalogues to previously unstudied government documents—A Taste for Home places the middle-class home at the intersection of local and global transformations. Middle-class domesticity took form between changing urbanity, politicization of domesticity, and changing consumption patterns. Transcending class-based aesthetic theories and static notions of "Westernization" alike, this book illuminates the self-representations and the material realities of an emerging middle class. Toufoul Abou-Hodeib offers a cultural history of late Ottoman Beirut that is at once global in the widest sense of the term and local enough to enter the most private of spaces.
An illuminating history of how religious belief lost its uncontested status in the West This landmark book traces the history of belief in the Christian West from the Middle Ages to the Enlightenment, revealing for the first time how a distinctively modern category of belief came into being. Ethan Shagan focuses not on what people believed, which is the normal concern of Reformation history, but on the more fundamental question of what people took belief to be. Shagan shows how religious belief enjoyed a special prestige in medieval Europe, one that set it apart from judgment, opinion, and the evidence of the senses. But with the outbreak of the Protestant Reformation, the question of just what kind of knowledge religious belief was—and how it related to more mundane ways of knowing—was forced into the open. As the warring churches fought over the answer, each claimed belief as their exclusive possession, insisting that their rivals were unbelievers. Shagan challenges the common notion that modern belief was a gift of the Reformation, showing how it was as much a reaction against Luther and Calvin as it was against the Council of Trent. He describes how dissidents on both sides came to regard religious belief as something that needed to be justified by individual judgment, evidence, and argument. Brilliantly illuminating, The Birth of Modern Belief demonstrates how belief came to occupy such an ambivalent place in the modern world, becoming the essential category by which we express our judgments about science, society, and the sacred, but at the expense of the unique status religion once enjoyed.