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So What! I'm a Girl... I've had more adventures than Huckleberry Finn!" Take a ride on the "Wild Side" as Ernestine (better known as Ernie) Kicks over the traces, crosses dividing lines, and fights against "What God Intended!" Captured in the 1930's, the reader will experience enchanting characters, colorful diversity, exotic land, Gulf waters, and the spicy magic of Louisiana. Whatever your age, race, creed or gender, there is something for everyone in the adventures of this spirited Bayou Girl.
So What! I'm a Girl... I've had more adventures than Huckleberry Finn!" Take a ride on the "Wild Side" as Ernestine (better known as Ernie) Kicks over the traces, crosses dividing lines, and fights against "What God Intended!" Captured in the 1930's, the reader will experience enchanting characters, colorful diversity, exotic land, Gulf waters, and the spicy magic of Louisiana. Whatever your age, race, creed or gender; there is something for everyone in the adventures of this spirited Bayou Girl.
The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the internet at http://dnb.d-nb.de.
"Included in the Appendix are two additional important documents. First, is the diary of the colonial director of the Adelsverein, Alexander Bourgeois, who accompanied Solms until dismissed in August 1844. This record provides a unique counterpoint to Solms's viewpoint. The second is the Memoir on American Affairs, addressed to Queen Victoria. In this, written in 1845 some months after Solms's return to Germany, develops political views which were strongly influenced by Solms's stay in Texas."--BOOK JACKET.
The adventurous spirit of Texans has led to much travel lore, from stories of how ancestors first came to the state to reflections of how technology has affected the customs, language, and stories of life "on the go." This Publication of the Texas Folklore Society features articles from beloved storytellers like John O. West, Kenneth W. Davis, and F. E. Abernethy as well as new voices like Janet Simonds. Chapters contain traditional "Gone to Texas" accounts and articles about people or methods of travel from days gone by. Others are dedicated to trains and cars and the lore associated with two-wheeled machines, machines that fly, and machines that scream across the land at dangerous speeds. The volume concludes with articles that consider how we fuel our machines and ourselves, and the rituals we engage in when we're on our way from here to there.
Ghulam Bombaywala sells bagels in Houston. Demetrios dishes up pizza in Connecticut. The Wangs serve tacos in Los Angeles. How ethnicity has influenced American eating habits—and thus, the make-up and direction of the American cultural mainstream—is the story told in We Are What We Eat. It is a complex tale of ethnic mingling and borrowing, of entrepreneurship and connoisseurship, of food as a social and political symbol and weapon—and a thoroughly entertaining history of our culinary tradition of multiculturalism. The story of successive generations of Americans experimenting with their new neighbors’ foods highlights the marketplace as an important arena for defining and expressing ethnic identities and relationships. We Are What We Eat follows the fortunes of dozens of enterprising immigrant cooks and grocers, street hawkers and restaurateurs who have cultivated and changed the tastes of native-born Americans from the seventeenth century to the present. It also tells of the mass corporate production of foods like spaghetti, bagels, corn chips, and salsa, obliterating their ethnic identities. The book draws a surprisingly peaceful picture of American ethnic relations, in which “Americanized” foods like Spaghetti-Os happily coexist with painstakingly pure ethnic dishes and creative hybrids. Donna Gabaccia invites us to consider: If we are what we eat, who are we? Americans’ multi-ethnic eating is a constant reminder of how widespread, and mutually enjoyable, ethnic interaction has sometimes been in the United States. Amid our wrangling over immigration and tribal differences, it reveals that on a basic level, in the way we sustain life and seek pleasure, we are all multicultural.
TO PRESUME to multiply books in this day of excellent writers and learned book-makers is a rash thing perhaps for a novice. It may even be a presumption that shall be met by the production itself being driven from the market by the keen, searching criticism of not only the reviewers, but less noted objectors. And yet there are books that meet a ready sale because they seem like "Ishmaelites"--against everybody and everybody against them. Whether this work shall ever accomplish the design of the author may not at all be determined by its sale. While I hope to secure some pecuniary gain that I may accompany it with a companion illustrating what our women have done, yet by no means do I send it forth with the sordid idea of gain. I would rather it would do some good than make a single dollar, and I echo the wish of "Abou Ben Adhem," in that sweet poem of that name, written by Leigh Hunt. The angel was writing at the table, in his vision. The names of those who love the Lord.Abou wanted to know if his was there--and the angel said "No." Said Abou, I pray thee, then, write me as one that loves his fellow-men. That is what I ask to be recorded of me. The angel wrote and vanished. The next night It came again, with a great awakening light. And showed the names whom love of God had blessed. And lo! Ben Adhem's name led all the rest. I desire that the book shall be a help to students, male and female, in the way of information concerning our great names. I have noticed in my long experience as a teacher, that many of my students were wofully ignorant of the work of our great colored men--even ignorant of their names. If they knew their names, it was some indefinable something they had done--just what, they could not tell. If in a slight degree I shall here furnish the data for that class of rising men and women, I shall feel much pleased. Herein will be found many who had severe trials in making their way through schools of different grades. It is a suitable book, it is hoped, to be put into the hands of intelligent, aspiring young people everywhere, that they might see the means and manners of men's elevation, and by this be led to undertake the task of going through high schools and colleges. If the persons herein mentioned could rise to the exalted stations which they have and do now hold, what is there to prevent any young man or woman from achieving greatness? Many, yea, nearly all these came from the loins of slave fathers, and were the babes of women in bondage, and themselves felt the leaden hand of slavery on their own bodies; but whether slaves or not, they suffered with their brethren because of color. That "sum of human villainies" did not crush out the life and manhood of the race. I wish the book to show to the world--to our oppressors and even our friends--that the Negro race is still alive, and must possess more intellectual vigor than any other section of the human family, or else how could they be crushed as slaves in all these years since 1620, and yet to-day stand side by side with the best blood in America, in white institutions, grappling with abstruse problems in Euclid and difficult classics, and master them? Was ever such a thing seen in another people? Whence these lawyers, doctors, authors, editors, divines, lecturers, linguists, scientists, college presidents and such, in one quarter of a century?
Stephen Cole was born ca. 1660 in England. He died probably in New Castle, Delaware. His wife, Elizabeth (1662-1732), was born in England and died in Chester, Pennsylvania. Descendants lived in Pennsylvania, North Carolina, Virginia, Mississippi, Texas, Louisiana, and elsewhere.