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In Crossings and Dwellings, Kyle Roberts and Stephen Schloesser, S.J., bring together essays by eighteen scholars in one of the first volumes to explore the work and experiences of Jesuits and their women religious collaborators in North America over two centuries following the Jesuit Restoration. Long dismissed as anti-liberal, anti-nationalist, and ultramontanist, restored Jesuits and their women religious collaborators are revealed to provide a useful prism for looking at some of the most important topics in modern history: immigration, nativism, urbanization, imperialism, secularization, anti-modernization, racism, feminism, and sexual reproduction. Approaching this broad range of topics from a variety of disciplinary perspectives, this volume provides a valuable contribution to an understudied period.
In 1900 the manufacture of rubber products in the United States was concentrated in several hundred small plants around New York and Boston that employed low-paid immigrant workers with no intervention from unions. By the mid-1930s, thanks to the automobile and the Depression, production was concentrated in Ohio, the labor force was largely native born and highly paid, and labor organizations had a decisive influence on the industry. Daniel Nelson tells the story of these changes as a case study of union growth against a background of critical developments in twentieth-century economic life. The author emphasizes the years after 1910, when a crucial distinction arose between big, mass-production rubber producers and those that were smaller and more labor intensive. In the 1930s mass-production workers took the lead in organizing the labor movement, and they dominated the international union, the United Rubber Workers, until the end of the decade. Professor Nelson discusses not only labor's triumph over adversity but also the problems that occurred with union victories: the flight of the industry to low-wage communities in the South and Midwest, internal tensions in the union, and rivalry with the American Federation of Labor. The experiences of the URW in the late 1930s foreshadowed the longer-term challenges that the labor movement has faced in recent decades. Originally published in 1988. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
American Indian national movements, asserting a common Indian interest and identity as distinct from tribal interests and identities, have been a significant part of the American experience throughout most of this century, but one virtually unknown even to historians. Here for the first time Pan-Indian movements are examined comprehensively and comparatively. The opening chapter provides the historical background for the development of modern Pan-Indianism. The first major Pan-Indian reform organization, the Society of American Indians (SAI), was founded in 1911. Led by middle-class, educated Indians. The SAI adapted many of the reform ideas of the Progressive Era to Indian purposes. The SAI rejected the old dream of restoring tribal cultures and worked instead for an Indian future identified with the broader American society, to be realized through education and legislation. During the twenties, the SAI declined and the direction of Pan-Indian efforts shifted. Pan-Indian fraternal movements arose that were more in keeping with the spirit of the times than was reformism. Based in towns and cities, the fraternal orders and social clubs provided a means for urban Indians to retain or regain an Indian identity. In the meantime, an Indian religious movement, the peyote cult, spread far beyond its Oklahoma heartland, gaining Indian adherents in many parts of the country. Abandoning the messianic hopes of earlier Pan-Indian religions, the peyote cult developed as a religion of accommodation, a blending of elements from many tribes and from Christianity as well. In 1918 Oklahoma peyotists incorporated the first Native American Church as a defense against a campaign to outlaw the use of peyote by Indians. During the succeeding decade churches were organized in other states. The Indian New Deal, which radically changed governmental policy, provided a new context for Pan-Indianism. The author examines briefly developments since 1934. Her concluding chapter places the various Pan-Indian movements in historical perspective. The research for this study included extensive use of a wide variety of primary sources—journals published by 1he Indian groups, collections of documents and letters, governmental records, and interviews with Indians, anthropologists, and government officials.
The essays in this collection reflect the range and depth of musical life in the United States during the first half of the twentieth century. Contributions consider the rise and triumph of popular forms such as jazz, swing, and blues, as well as the contributions to art music of composers such as Ives, Cage, and Copland, among others. American contributions to music technology and dissemination, and the role of these forms in extending the audience for music, is also a focus.
Drawing on material from nearly 100 interviews, Larry Warren has created a fascinating account and assessment of the life and work of Anna Sokolow, whose nomadic career was divided between New York, Mexico, and Israel.