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In this stimulating study, Scott Romine explores the impact of globalization on contemporary southern culture and the South's persistence in an age of media and what he terms "cultural reproduction." Rather than being compromised, Romine asserts, southern cultures are both complicated and reconfigured as they increasingly detach from tradition in its conventional sense. In considering Souths that might appear fake -- the Souths of the theme restaurant, commercial television, and popular regional magazines, for example -- Romine contends that authenticity and reality emerge as central concepts that allow groups and individuals to imagine and navigate social worlds. Romine addresses a major critical problem -- "authenticity" -- in a fundamentally new manner. Less concerned with what actually constitutes an "authentic" or "real" South than in how these concepts are used today, The Real South explores a wide range of southern narratives that describe and travel through virtual, simulated, and commodified Souths. Where earlier critics have tended to assume a real or authentic South, Romine questions such assumptions and whether the "authentic South" ever truly existed. From Gone with the Wind, Civil War reenactments, and a tennis community outside Atlanta called Tara, to the work of Josephine Humphreys, the travel narrative of V. S. Naipaul, and the historical fiction of Lewis Nordan, Romine examines how narratives (and spaces) are used to fashion social solidarity and cultural continuity in a time of fragmentation and change. Far from deteriorating or disappearing in a global economy, Romine shows, the South continues to be reproduced and used by diverse groups engaged in diverse cultural projects.
James Street was born and raised in the South and was one of its most passionate and eloquent voices. Through this collection of articles from Holiday and the Saturday Evening Post the people and the cities of the South come to life ― legends are explored, contradictions examined, historical milestones noted, personal anecdotes retold, and quips and quotes of a 1950's generation recorded. Flowing through his stories are the great rivers of the South, which although sometimes merry and sometimes gloomy, wind and roll and tumble through the collection like liquid poetry. To James Street the South was heaven and :contained everything good and big and wonderful in life" ― the things that made people human. The South was a love he cherished to himself and championed to the nations. For him, it was "the measure of life, the temper of men, and the crucible of artistic sensibility."
What makes a Baptist church Baptist? Casual observers might be tempted to stereotype the churches of the American South, but scholar Andrew B. Gardner paints a portrait of one North Carolina congregation that defies easy categorization. Established in 1958 in the college town of Chapel Hill, North Carolina, the Olin T. Binkley Memorial Baptist Church immediately sought to establish a welcoming religious community—focusing initially on bringing in both Black and White congregants and, as ideas about inclusivity developed, on accepting all people, regardless of identity. By naming itself for a theologically progressive preacher and professor, the fledgling church signaled a perspective unfamiliar to Baptists in the South, which gave the church a radical edge. The church’s first pastor, Robert Seymour, also possessed a progressive vision that resonated with his congregants and pushed them to commit to justice and equality. Soon after its founding, the church strived to challenge inequality in segregated Chapel Hill. Although it remained predominantly White well into the twenty-first century, Binkley evolved to become increasingly aware of issues of gender equality, equity, LGBTQ inclusion, and climate justice. Addressing these issues was Binkley’s way of building God’s kingdom on earth as it is in heaven. Binkley: A Congregational History tells the story of a single church with a complicated past, demonstrating that, while liberal in heritage, it operated with an unconsciously White, heteronormative worldview that slowly evolved into a distinct expression of faith. The author also draws on scholarship within the broader field of American religious history to position Binkley—with all its complexities, conflicts, and nuances—within the broader context of twentieth-century liberal Protestantism. Perhaps most importantly, Gardner tells the story of a place animated by a vision of Christianity that is often overlooked or drowned out by larger and louder Christian groups. He compellingly shows how this progressive vision of Christianity has shaped Binkley’s commitment to its community and beyond.
China is an amazing country. A place that needs time and complete immersion to be able to understand. I took a job as a tour leader, and instantly I was out of my depth. I experienced places and situations that I could never have been prepared for and all with a group of paying tourists who were looking to me for guidance. However, this was a steep learning curve covering language, culture, and history. It was not long before I saw that the people who had saved up for their holiday of a lifetime were far less prepared than I was. For over two and a half years, I visited many parts of China and also took groups to Vietnam, Nepal, Mongolia, and Russia. All this time sampling the culture and learning as much as I could about China and this part of Asia. I had some sticky situations and a lot of laughs with friends that I will keep forever. Would you let me be your tour leader?