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and racial justice during a critical era in southern and Appalachian history. This volume is the first comprehensive examination of that extraordinary—and often controversial—institution. Founded in 1932 by Myles Horton and Don West near Monteagle, Tennessee, this adult education center was both a vital resource for southern radicals and a catalyst for several major movements for social change. During its thirty-year history it served as a community folk school, as a training center for southern labor and Farmers' Union members, and as a meeting place for black and white civil rights activists. As a result of the civil rights involvement, the state of Tennessee revoked the charter of the original institution in 1962. At the heart of Horton's philosophy and the Highlander program was a belief in the power of education to effect profound changes in society. By working with the knowledge the poor of Appalachia and the South had gained from their experiences, Horton and his staff expected to enable them to take control of their own lives and to solve their own problems. John M. Glen's authoritative study is more than the story of a singular school in Tennessee. It is a biography of Myles Horton, co-founder and long-time educational director of the school, whose social theories shaped its character. It is an analysis of the application of a particular idea of adult education to the problems of the South and of Appalachia. And it affords valuable insights into the history of the southern labor and the civil rights movements and of the individuals and institutions involved in them over the past five decades.
Each year, tens of thousands of people flock to Grandfather Mountain, North Carolina, and to more than two hundred other locations across the country to attend Scottish Highland Games and Gatherings. There, kilt-wearing participants compete in athletics, Highland dancing, and bagpiping, while others join clan societies in celebration of a Scottish heritage. As Celeste Ray notes, however, the Scottish affiliation that Americans claim today is a Highland Gaelic identity that did not come to characterize that nation until long after the ancestors of many Scottish Americans had left Scotland. Ray explores how Highland Scottish themes and lore merge with southern regional myths and identities to produce a unique style of commemoration and a complex sense of identity for Scottish Americans in the South. Blending the objectivity of the anthropologist with respect for the people she studies, she asks how and why we use memories of our ancestral pasts to provide a sense of identity and community in the present. In so doing, she offers an original and insightful examination of what it means to be Scottish in America.
Written by a young human rights worker, "Silence on the Mountain" is a virtuoso work of reporting and a masterfully plotted narrative tracing the history of Guatemala's 36-year internal war, a conflict that claimed the lives of more than 200,000 people.
This fascinating book is the first volume in a projected cultural history of the United States, from the earliest English settlements to our own time. It is a history of American folkways as they have changed through time, and it argues a thesis about the importance for the United States of having been British in its cultural origins. While most people in the United States today have no British ancestors, they have assimilated regional cultures which were created by British colonists, even while preserving ethnic identities at the same time. In this sense, nearly all Americans are "Albion's Seed," no matter what their ethnicity may be. The concluding section of this remarkable book explores the ways that regional cultures have continued to dominate national politics from 1789 to 1988, and still help to shape attitudes toward education, government, gender, and violence, on which differences between American regions are greater than between European nations.
This book uses the history of Breathitt County, Kentucky, to examine political violence in the United States and its interpretation in media and memory. Violence in Breathitt County, during and after the Civil War, usually reflected what was going on elsewhere in Kentucky and the American South. In turn, the types of violence recorded there corresponded with discernible political scenarios.
" In 1908 John C. Campbell was commissioned by the Russell Sage Foundation to conduct a survey of conditions in Appalachia and the aid work being done in these areas to create "the central repository of data concerning conditions in the mountains to which workers in the field might turn." Originally published in 1921, The Southern Highlander and His Homeland details Campbell's experiences and findings during his travels in the region, observing unique aspects of mountain communities such as their religion, family life, and forms of entertainment. Campbell's landmark work paved the way for folk schools, agricultural cooperatives, handicraft guilds, the frontier nursing service, better roads, and a sense of pride in mountain life -- the very roots of Appalachian preservation.
This compelling ethnography explores the issue of cultural continuity and change as it has unfolded in the representative Guatemala Mayan town Santiago Atitlán. Drawing on multiple sources, Robert S. Carlsen argues that local Mayan culture survived the Spanish Conquest remarkably intact and continued to play a defining role for much of the following five centuries. He also shows how the twentieth-century consolidation of the Guatemalan state steadily eroded the capacity of the local Mayas to adapt to change and ultimately caused some factions to reject—even demonize—their own history and culture. At the same time, he explains how, after a decade of military occupation known as la violencia, Santiago Atitlán stood up in unity to the Guatemalan Army in 1990 and forced it to leave town. This new edition looks at how Santiago Atitlán has fared since the expulsion of the army. Carlsen explains that, initially, there was hope that the renewed unity that had served the town so well would continue. He argues that such hopes have been undermined by multiple sources, often with bizarre outcomes. Among the factors he examines are the impact of transnational crime, particularly gangs with ties to Los Angeles; the rise of vigilantism and its relation to renewed religious factionalism; the related brutal murders of followers of the traditional Mayan religion; and the apocalyptic fervor underlying these events.
Alistair Urquhart was a soldier in the Gordon Highlanders, captured by the Japanese in Singapore. Forced into manual labor as a POW, he survived 750 days in the jungle working as a slave on the notorious “Death Railway” and building the Bridge on the River Kwai. Subsequently, he moved to work on a Japanese “hellship,” his ship was torpedoed, and nearly everyone on board the ship died. Not Urquhart. After five days adrift on a raft in the South China Sea, he was rescued by a Japanese whaling ship. His luck would only get worse as he was taken to Japan and forced to work in a mine near Nagasaki. Two months later, he was just ten miles from ground zero when an atomic bomb was dropped on Nagasaki. In late August 1945, he was freed by the American Navy—a living skeleton—and had his first wash in three and a half years. This is the extraordinary story of a young man, conscripted at nineteen, who survived not just one, but three encounters with death, any of which should have probably killed him. Silent for over fifty years, this is Urquhart’s inspirational tale in his own words. It is as moving as any memoir and as exciting as any great war movie.