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Plain Folk depicts both the ordinary occupations and ethnic and racial diversity of America at the turn of the century. Katzman and Tuttle have drawn upon 75 brief autobiographies or "lifelets" of working-class Americans published between 1902 and 1906 in The Independent magazine. Among the seventeen life stories included here are those of a Lithuanian stockyards worker in Chicago, a Polish sweatshop girl and a Chinese merchant in New York City, a black peon in rural Georgia, and a Swedish farmer in Minnesota. Together they provide an unmediated and seldom-seen view of American life during this period.
First published in 1949, Frank Lawrence Owsley’s Plain Folk of the Old South refuted the popular myth that the antebellum South contained only three classes—planters, poor whites, and slaves. Owsley draws on a wide range of source materials—firsthand accounts such as diaries and the published observations of travelers and journalists; church records; and county records, including wills, deeds, tax lists, and grand-jury reports—to accurately reconstruct the prewar South’s large and significant “yeoman farmer” middle class. He follows the history of this group, beginning with their migration from the Atlantic states into the frontier South, charts their property holdings and economic standing, and tells of the rich texture of their lives: the singing schools and corn shuckings, their courtship rituals and revival meetings, barn raisings and logrollings, and contests of marksmanship and horsemanship such as “snuffing the candle,” “driving the nail,” and the “gander pull.” A new introduction by John B. Boles explains why this book remains the starting point today for the study of society in the Old South.
"A significant voice in a significant debate . . . full of marvelous quotes."--William W. Freehling, University of Kentucky "Shows clearly that the Solid South was not solid at all [and] demonstrates that the war encompassed much more than military strategy and tactics . . . it was fought at home as well as on the battlefield."--Wayne K. Durrill, University of Cincinnati This compelling and engaging book sheds new light on how planter self-interest, government indifference, and the very nature of southern society produced a rising tide of dissent and disaffection among Georgia's plain folk during the Civil War. The authors make extensive use of local newspapers, court records, manuscript collections, and other firsthand accounts to tell a story of latent class resentment that emerged full force under wartime pressures and undermined southern support for the Confederacy. More directly than any previous historians, the authors make clear the connections between the causes of class resentment and their impact. Planters produced far too much cotton and avoided the draft at will. Speculators hoarded scarce goods and brought on spiraling inflation. Government officials turned a blind eye to the infractions of the rich, and were often bribed to do so. Women left to go hungry took matters into their own hands, stealing livestock in rural areas and rioting for food in every major city in Georgia. The hardships of families back home weighed heavily on soldiers in the field, contributing to rampant desertion. Deserters banded together, sometimes with draft dodgers and blacks escaping enslavement, to defend themselves or to go on the offensive against Confederate authorities. Some whites even planned and participated in slave resistance, a joining of forces that previous historians have long dismissed as highly improbable. So violent did Georgia's inner civil war become that one resident commented, "We are fighting each other harder than we ever fought the enemy." This work stresses more forcefully than any before it that plain folk in the Deep South were far from united behind the Confederate war effort. That lack of unity, brought on largely by class resentment, helped to ensure that the Confederacy's cause would, in the end, be lost. David Williams is professor and acting chair of the Department of History at Valdosta State University.
If it is true that a region is defined by its people and their culture, then Jim Hoy and Tom Isern have taken a second giant step in defining the Great Plains. Plains Folk II: The Romance of the Landscape continues that story. As in the first volume, Plains Folk: A Commonplace of the Great Plains, the authors write about hardy plains dwellers--a rare breed who feel out of place anywhere except on the prairie--and their cultural heritage, derived from many countries in both the Old World and the New. Here are stories about plains folklore, animals, food, lifestyles, and artifacts in a land of buttermilk and blabs, Bigfoot and bindweed. Sharing their experiences of the plains region, Hoy and Isern convey their sense of place and their affection for the area. They see beauty in landscapes that others, used to mountains or forests, deem barren. They look beyond the seemingly flat surface into the lives and culture of those who turned the Great American Desert into the Garden of the World.
In an examination of the effects of the Civil War on the rural Southern home front, Mark V. Wetherington looks closely at the experiences of white "plain folk--mostly yeoman farmers and craftspeople--in the wiregrass region of southern Georgia before, during, and after the war. Although previous scholars have argued that common people in the South fought the battles of the region's elites, Wetherington contends that the plain folk in this Georgia region fought for their own self-interest. Plain folk, whose communities were outside areas in which slaves were the majority of the population, feared black emancipation would allow former slaves to move from cotton plantations to subsistence areas like their piney woods communities. Thus, they favored secession, defended their way of life by fighting in the Confederate army, and kept the antebellum patriarchy intact in their home communities. Unable by late 1864 to sustain a two-front war in Virginia and at home, surviving veterans took their fight to the local political arena, where they used paramilitary tactics and ritual violence to defeat freedpeople and their white Republican allies, preserving a white patriarchy that relied on ex-Confederate officers for a new generation of leadership.
A prize-winning, five-decade history of the evangelical movement in Southern California that explains a sweeping realignment of American politics. From Bible Belt to Sun Belt tells the dramatic and largely unknown story of “plain-folk” religious migrants: hardworking men and women from Oklahoma, Texas, and Arkansas who fled the Depression and came to California for military jobs during World War II. Investigating this fiercely pious community at a grassroots level, Darren Dochuk uses the stories of religious leaders, including Billy Graham, as well as many colorful, lesser-known figures to explain how evangelicals organized a powerful political machine. This machine made its mark with Barry Goldwater, inspired Richard Nixon’s “Southern Solution,” and achieved its greatest triumph with the victories of Ronald Reagan. Based on entirely new research, the manuscript has already won the prestigious Allan Nevins Prize from the Society of American Historians. The judges wrote, “Dochuk offers a rich and multidimensional perspective on the origins of one of the most far-ranging developments of the second half of the twentieth century: the rise of the New Right and modern conservatism.”
A cumulative rhyme relating how Ki-pat brought rain to the drought-stricken Kapiti Plain. Verna Aardema has brought the original story closer to the English nursery rhyme by putting in a cumulative refrain and giving the tale the rhythm of “The House That Jack Built.”