When Hong Kong fell to the Japanese on Christmas Day 1941, Macao was left as a tiny isolated enclave on the China Coast surrounded by Japanese-held territory. As a Portuguese colony, Macao was neutral, and John Reeves, the British Consul, could remain there and continue his work despite being surrounded in all directions by his country's enemy. His main task was to provide relief to the 9,000 or more people who crossed the Pearl River from Hong Kong to take refuge in Macao and who had a claim for support from the British Consul. The core of this book is John Reeves' memoir of those extraordinary years and of his tireless efforts to provide food, shelter and medical care for the refugees. He coped with these challenges as Macao's own people faced starvation. Despite Macao's neutrality, it was thoroughly infiltrated by Japanese agents. Marked for assassination, he had to have armed guards as he went about his business. He also had to navigate the complexities of multiple intelligence agencies -- British, Portuguese, Japanese, Chinese Nationalist -- in a place that was described as the Casablanca of the Far East.

Baton Rouge is known for its rich history, food, politics, music and universities. Perhaps overlooked are the stories of how this large port city's close-knit neighborhoods have adapted to changes over the years. Annabelle Armstrong deftly navigates the evolution of these historic communities, showcasing southern charm and romanticism through firsthand accounts of people who call these places home. Journey back to the beginnings of Hundred Oaks, Capital Heights, University Acres, Wimbledon, Tara, Inniswold, Glenwood, Walnut Hills, Stratford, Steele Place, Broussard, Southdowns and many more popular places to settle down.

Constructing Neoliberalism presents a rich analysis of the shift to neoliberal economic policies in four Anglo-American democracies - Canada, Britain, Australia, and New Zealand - over the course of the 1980s and 1990s. This period witnessed a dramatic shift away from traditional post-war consensus policies of active state economic intervention, public ownership, and full employment toward those informed by an ideological commitment to deregulation, privatization, entrepreneurialism, and freer trade. Jonathan Swarts argues that this transformation was not simply a marginal adjustment in existing economic policies, but rather the result of political elites seeking to reshape what he calls their societies' "political-economic imaginaries." Swarts demonstrates that this shift cut across traditional party lines, and that in all four cases, the result was a new set of intersubjective norms about appropriate economic policies, the role of the state in the economy, the expectations and aspirations of citizens, and the very nature of an advanced industrial democracy in a globalizing world.

Historians of the Civil Rights Movement have long set their sights on the struggles of African Americans in the South and, more recently, North. In doing so, they either omit the West or merge it with the North, defined as anything outside the former Confederacy. Historians of the American West have long set the region apart from the South and North, citing racial diversity as one of the West's defining characteristics. This book integrates the two, examining the Civil Rights Movement in the West in order to bring the West to the Civil Rights Movement. In particular, it explores the challenge that California's racial diversity posed for building a multiracial civil rights movement, focusing on litigation and legislation initiatives advanced by civil rights reformers (lawyers, legislators, and advocacy organizations) on behalf of the state's different racial groups. A tension between sameness and difference cut through California's civil rights history. On the one hand, the state's civil rights reformers embraced a common goal - equality of opportunity through anti-discrimination litigation and legislation. To this end, they often analogized the plights of racial minorities, accentuating the racism in general that each group faced in order to help facilitate coalition building across groups. This tension - and its implications for the cultivation of a multiracial civil rights movement - manifested itself from the moment that one San Francisco-based NAACP leader expressed his wish for "a united front of all the minority groups" in 1944. Variations proved major enough to force the litigation down discrete paths, reflective of how legalized segregation affected African Americans, Japanese Americans, and Mexican Americans in different ways. This "same but different" tension continued into the 1950s and 1960s, as civil rights reformers ventured down anti-discrimination roads that began where legalized segregation ended. In the end, despite their endorsement of a common goal and calls for a common struggle, California's civil rights reformers managed to secure little coalescence - and certainly nothing comparable to the movement in the South. Instead, the state's civil rights struggles unfolded along paths that were mostly separate. The different axes of racialized discrimination that confronted the state's different racialized groups called forth different avenues of redress, creating a civil rights landscape criss-crossed with color lines rather than bi-sected by any single color line.

The Jesus People movement of the late 1960s and 1970s was an important force in the lives of millions of American Baby Boomers. This unique combination of the hippie counterculture and evangelical Christianity first appeared amid 1967's famed "Summer of Love" in San Francisco's Haight-Ashbury district and grew like wildfire in Southern California and in cities like Seattle, Atlanta, and Milwaukee. In 1971 the growing movement found its way into the national spotlight, attracting a great deal of contemporary media and scholarly attention. In the wake of publicity, the movement gained momentum and attracted a huge new following among evangelical church youth who enthusiastically adopted the Jesus People persona as their own. In the process, the movement spread across the country - particularly into the Great Lakes region - and coffeehouses, "Jesus Music" singers, and "One Way" bumper stickers soon blanketed the land. Within a few years, however, the movement faded and disappeared and was largely forgotten by everyone but those who had filled its ranks. God's Forever Family is the first major attempt to re-examine the Jesus People phenomenon in over thirty years. It reveals that it was one of the most important American religious movements of the second half of the 20th-century. Not only did the Jesus movement produce such burgeoning new evangelical groups as Calvary Chapel and the Vineyard movement, but the Jesus People paved the way for the huge Contemporary Christian Music industry and the rise of "Praise Music" in the nation's churches. More significantly, perhaps, it revolutionized evangelicals' relationship with youth and popular culture-important factors in the evangelical subculture's emerging engagement with the larger American culture from the late 1970s forward. God's Forever Family makes the case that the Jesus People movement not only helped create a resurgent evangelicalism but - alongside the hippie counterculture and the student movement - must be considered one of the major formative powers that shaped American youth in the late 1960s and 1970s.

The Battle of Fredericksburg is known as the most disastrous defeat the Federal Army of the Potomac experienced in the American Civil War. The futile assaults by Federal soldiers against the Confederate defensive positions on Marye's Heights and behind the infamous stone wall along the "Sunken Road" solidified Ambrose Burnside's reputation as an inept army commander and reinforced Robert E. Lee's undefeatable image. Follow historian James Bryant behind the lines of confrontation to discover the strategies and blunders that contributed to one of the most memorable battles of the Civil War.

When Ishi, "the last wild Indian," came out of hiding in August of 1911, he was quickly whisked away by train to San Francisco to meet Alfred Kroeber, one of the fathers of American anthropology. When Kroeber and Ishi came face to face, it was a momentous event, not only for each man, but for the cultures they represented. Each stood on the brink: one culture was in danger of losing something vital while the other was in danger of disappearing altogether. Ishi was a survivor, and viewed the bright lights of the big city with a mixture of awe and bemusement. What surprised everyone is how handily he adapted himself to the modern city while maintaining his sense of self and his culture. He and his people had ingeniously used everything they could get their hands on from whites to survive in hiding, and now Ishi was doing the same in San Francisco. The wild man was in fact doubly civilized-he had his own culture, and he opened himself up to that of modern America. Kroeber was professionally trained to document Ishi's culture, his civilization. What he didn't count on was how deeply working with the man would lead him to question his own profession and his civilization-how it would rekindle a wildness of his own. Though Ishi's story has been told before in film and fiction, Wild Men is the first book to focus on the depth of Ishi and Kroeber's friendship and to explore what their intertwined stories tell us about Indian survival in modern America and about America's fascination with the wild even as it was becoming ever-more urban and modern. Wild Men is about two individuals and two worlds intimately brought together in ways that turned out to be at once inspiring and tragic. Each man stood looking at the other from the opposite edge of a chasm: they reached out in the hope of keeping the other from falling in.

Large, wooden-hulled schooners graced the seas of coastal Maine for more than a century as vessels of trade and commerce. With the advent of steam-powered craft, however, these elegant four-, five- or six-masted wooden ships became obsolete and vanished from the harbors and horizons. The Edward Lawrence, the last of the six-masters, became her own funeral pyre in Portland Harbor, burning to ash before everyone's eyes. The Carroll A. Deering washed ashore with no trace of her crew, empty as a ghost ship except for three cats and a pot of pea soup still cooking on the stove. In this testament to the beauty of the Maine coastal region, maritime history enthusiast Ingrid Grenon tells the story of these magnificent relics of the bygone Age of Sail and celebrates the people who devoted their lives to the sea.

Scholars of language ideology have encouraged us to reflect on and explore where social categories come from, how they have been reproduced, and whether and to what extent they are relevant to everyday interactional practices. Taking up on these issues, this book focuses on how ethnicity has been semiotically constructed, valued, and reproduced in Indonesia since Dutch colonial times, and how this category is drawn upon in everyday talk. In doing so, this book also seeks to engage with scholarship on superdiversity while highlighting some points of engagement with work on ideas about community. The book draws upon a broad range of scholarship on Indonesia, recordings of Indonesian television from the mid-1990s onwards, and recordings of the talk of Indonesian students living in Japan. It is argued that some of the main mechanisms for the reproduction and revaluation of ethnicity and its links with linguistic form include waves of technological innovations that bring people into contact (e.g. changes in transportation infrastructure, introduction of print media, television, radio, the internet, etc.), and the increasing use of one-to-many participation frameworks such as school classrooms and the mass media. In examining the talk of sojourning Indonesians the book goes on to explore how ideologies about ethnicity are used to establish and maintain convivial social relations while in Japan. Maintaining such relationships is not a trivial thing and it is argued that the pursuit of conviviality is an important practice because of its relationship with broader concerns about eking out a living.

From the twelve days of Christmas to the Spring traditions of Valentine, Shrovetide, and Easter eggs, through May Day revels and Midsummer fires, and on to the waning of the year, Harvest Home, and Hallowe'en; Ronald Hutton takes us on a fascinating journey through the ritual year in Britain.
His comprehensive study covers all the British Isles and the whole sweep of history from the earliest written records to the present day. Great and lesser, ancient and modern, Christian and pagan, all rituals are treated with the same attention. The result is a colorful and absorbing history in which Ronald Hutton challenges many common assumptions about the customs of the past and the festivals of the present debunking many myths and illuminates the history of the calendar we live by.
Stations of the Sun is the first complete scholarly work to cover the full span of British rituals, challenging the work of specialists from the late Victorian period onwards, reworking our picture of the field thoroughly, and raising issues for historians of every period.

For better or worse, Navy captain William S. ""Deak"" Parsons made the atomic bomb happen. As ordnance chief and associate director at Los Alamos, Parsons turned the scientists' nuclear creation into a practical weapon. As weaponeer, he completed the assembly of ""Little Boy"" during the flight to Hiroshima. As bomb commander, he approved the release of the bomb that forever changed the world. Yet over the past fifty years only fragments of his story have appeared, in part because of his own self-effacement and the nation's demand for secrecy. Based on recently declassified Manhattan Project documents, including Parsons's logs and other untapped sources, the book offers an unvarnished account of this unsung hero and his involvement in some of the greatest scientific advances of the twentieth century. Described by the author as a naval officer with the heart of a sailor and the searching mind of a scientist, Parsons was the first officer to recognize radar's full potential, the military's leader in the development of the proximity fuse, and the warrior who took both that fuse and the atom bomb--the two most revolutionary weapons of World War II--into combat. Al Christman credits the success of many programs to Parsons's battles against bureaucratic inertia, his championing of new ideas, and his charismatic but low-key leadership. His influence continued even after the war when the so-called ""Atomic Admiral"" helped establish the Navy's postwar nuclear policies and advance the scientific developments that are at the heart of today's sea service. Filled with human drama set against a background of national peril, this book tells a fascinating story that will draw in even the nontechnical reader.

Since its founding in 1751, Carlisle, Pennsylvania, has been at the crossroads of history as the site of Washington's headquarters during the Whiskey Rebellion, a city shelled and occupied by Confederate forces and the home to Dickinson College and the Carlisle Indian Industrial School. With lively vignettes and firsthand accounts, Joseph David Cress recounts the remarkable history of the borough. Tales of the McClintock Slave Riot of 1847 and the courthouse fire of 1845 stand alongside the legendary figures of Molly Pitcher and all-American athlete Jim Thorpe. Cress chronicles Carlisle's evolution from an outpost on Pennsylvania's rough-and-tumble frontier to a vibrant and thriving hub of the Cumberland Valley.

In this book, Susan Edmunds explores he relationship between modernist domestic fiction and the rise of the U.S. welfare state. This relationship, which began in the Progressive era, emerged as maternalist reformers developed an inverted discourse of social housekeeping in order to call for state protection and regulation of the home. Modernists followed suit, turning the genre of domestic fiction inside out in order to represent new struggles on the border between home, market and state. Edmunds uses the work of Djuna Barnes, Jean Toomer, Tillie Olsen, Edna Ferber, Nathanael West, and Flannery O'Connor to trace the significance of modernists' radical reconstitution of the genre of domestic fiction. Using a grotesque aesthetic of revolutionary inversion, these writers looped their depictions of the domestic sphere through revolutionary discourses associated with socialism, consumerism and the avant-garde. These authors used their grotesque discourses to deal with issues of social conflict ranging from domestic abuse and racial violence to educational reform, public health care, eugenics, and social security. With the New Deal, the U.S. welfare state realized maternalist ambitions to disseminate a modern sentimental version of the home to all white citizens, successfully translating radical bids for collective social security into a racialized order of selective and detached domestic security. The book argues that modernists engaged and contested this historical trajectory from the start. In the process, they forged an enduring set of terms for understanding and negotiating the systemic forms of ambivalence, alienation and conflict that accompany Americans' contemporary investments in"family values."

An innovative and accessible overview of how ancient Scandinavians understood and made use of their mythological stories. Old Norse Mythology provides a unique survey of the mythology of Scandinavia: the gods THorr (Thor) with his hammer, the wily and duplicitous Odinn (Odin), the sly Loki, and other fascinating figures. They create the world, battle their enemies, and die at the end of the world, which arises anew with a new generation of gods. These stories were the mythology of the Vikings, but they were not written down until long after the conversion to Christianity, mostly in Iceland. In addition to a broad overview of Nordic myths, the book presents a case study of one myth, which tells of how THorr (Thor) fished up the World Serpent, analyzing the myth as a sacred text of the Vikings. Old Norse Mythology also explores the debt we owe to medieval intellectuals, who were able to incorporate the old myths into new paradigms that helped the myths to survive when they were no longer part of a religious system. This superb introduction traces the use of the mythology in ideological contexts, from the Viking Age until the twenty-first century, as well as in entertainment.

This visual history of the 20th centuryas middle decades in Santa Paula illustrates how a rural city settled into its middle age. As a sequel to Images of America: Santa Paula, which covered the pioneering and settlement years of 1870 to 1930, it continues this Ventura County cityas story through the Depression decade and the World War II and Korean War home front years that led up to the sixties. The time from 1930 to 1960 was prosperous for the two main industries in Santa Paula and its environs: citrus cultivation and oil production. The population increases reflected the job opportunities that these industries presented, bringing other families, businesses, and opportunities to the growing city.

Cincinnati's Northside neighborhood rests in the amphitheater created by the Mill Creek and West Fork Creek. Settled in 1790, incorporated in 1865, and annexed in 1873, it was Cincinnati's first commuter suburb. Its colorful history from Native American days to the present is evidenced by its many names-Ludlow Station, Helltown, Happy Valley, Tanyard, and Cumminsville. The abolitionist sentiment made it a hotbed for Underground Railroad activity. A large German presence birthed its many beer gardens and saloons. Wealthy estate owners of Clifton and Avondale came to Frogtown to buy perennials for formal gardens. The fashion-conscious came to seek the large number of merchant tailors and milliners for their high-quality and contemporary styles. Beer drinkers sought Bruckman's Beer, fermented on the canal. The famous Crosley brothers started their empire in Northside. This Cincinnati neighborhood still sparkles today with the diversity and creativity of its past. Step back in time to see the stories that still make Cincinnati's Northside neighborhood such a vibrant and exciting community.

Prophesies of Godlessness explores the surprisingly similar expectations of religious and moral change voiced by major American thinkers from the time of the Puritans to today. These predictions of "godlessness" in American society -- sometimes by those favoring the foreseen future, sometimes by those fearing it -- have a history as old as America, and indeed seem crucially intertwined with it.
This book shows that there have been and continue to be patterns to these prophesies. They determine how some people perceive and analyze America's prospective moral and religious future, how they express themselves, and powerfully affect how others hear them. While these patterns have taken a sinuous and at times subterranean route to the present, when we think about the future of America we are thinking about that future largely with terms and expectations first laid out by past generations, some stemming back before the very foundations of the United States. Even contemporary atheists and those who predict optimistic techno-utopias rely on scripts that are deeply rooted in the American past.
This book excavates the history of these prophesies. Each chapter attends to a particular era, and each is organized around a focal individual, a community of thought, and changing conceptions of secularization. Each chapter also discusses how such predictions are part of all thought about "the good society," and how such thinking structures our apprehension of the present, forming a feedback loop of sorts. Extending from the role of prophesies in Thomas Jefferson's thought, to the Civil War, through progressivism, the Scopes Trial, the Cold War and beyond, Prophesies of Godlessness demonstratesthat expectations about America's future character and piety are not an accidental feature of American thought, but have been, and continue to be, absolutely essential to the meaning of the nation itself.

This New England community has made national headlines for the notorious Sacco and Vanzetti trial; it has hosted Presidents Washington, Jackson and Lincoln, among other leaders; and it played a formative role in the establishment of the Animal Rescue League of Boston. In popular culture, "Dedham" made its mark as the setting for several notable films and works of fiction. Author James L. Parr gives a fresh take on "Dedham's" famous moments and also weaves in lesser-known stories of its heritage and traditions. This town has accumulated some eccentricities, from the legendary apparitions that haunted the cemetery for most of October 1887 to the still-active, two-centuries-old Society in Dedham for Apprehending Horse Thieves. Explore the intricate microcosm of American history that belongs to this charming New England town.

William Penn, the might of Pittsburgh steel and the Revolutionary figures of Philadelphia dominate the scene of Pennsylvania history. Thomas White brings together a collection of tales that have been cast in the shadows by these giants of the Keystone State. From the 1869 storm that pelted Chester County with snails to the bloody end of the Cooley gang, White selects events with an eye for the humorous and strange. Mostly true accounts of cannibalistic feasts, goat-rescuing lawmen, heroic goldfish, the funeral of a gypsy queen and a Pittsburgh canine whose obituary was featured in the "New York Times" all leap from the lost pages of history.

The Vietnam War, Oklahoma City bombing, Columbine High School shooting, and attacks of 9/11 all shattered myths of national identity. Vietnam was a war the U.S. didn't win on the ground in Asia or politically at home; Oklahoma City revealed domestic terrorism in the heartland; Columbine debunked legends of high school as an idyllic time; and 9/11 demonstrated U.S. vulnerability to international terrorism. The Vietnam Veterans Memorial was intended to separate the victims from the war that caused their death. This focus on individuals lost (evident in all the memorials and museums discussed here) conflates the function of cemeteries, where deaths are singular and grieving is personal, with that of memorials - to remember and mourn communal losses and reflect on national events seen in a larger context. Memorials to Shattered Myths: Vietnam to 9/11 traces the evolution and consequences of this new hybrid paradigm, which grants a heroic status to victims and by extension to their families, thereby creating a class of privileged participants in the permanent memorial process. It argues against this practice, suggesting instead that victims' families be charged with determining the nature of an interim memorial, one that addresses their needs in the critical time between the murder of their loved ones and the completion of the permanent memorial. It also charges that the memorials discussed here are variously based on strategies of diversion and denial that direct our attention away from actual events, and reframe tragedy as secular or religious triumph. Thus they basically camouflage history. Seen as an aggregate, they define a nation of victims, exactly the concept they and their accompanying celebratory narratives were apparently created to obscure.

For all its concern with change in the present and future, science fiction is deeply rooted in the past and, surprisingly, engages especially deeply with the ancient world. Indeed, both as an area in which the meaning of "classics" is actively transformed and as an open-ended set of texts whose own 'classic' status is a matter of ongoing debate, science fiction reveals much about the roles played by ancient classics in modern times. Classical Traditions in Science Fiction is the first collection dedicated to the rich study of science fiction's classical heritage, offering a much-needed mapping of its cultural and intellectual terrain. This volume discusses a wide variety of representative examples from both classical antiquity and the past four hundred years of science fiction, beginning with science fiction's "rosy-fingered dawn" and moving toward the other-worldly literature of the present day. As it makes its way through the eras of science fiction, Classical Traditions in Science Fiction exposes the many levels on which science fiction engages the ideas of the ancient world, from minute matters of language and structure to the larger thematic and philosophical concerns.

In Reforming Saints, David J. Collins explains how and why Renaissance humanists composed Latin hagiography in Germany in the decades leading up to the Reformation. Contrary to the traditional wisdom, Collins's research uncovers a resurgence in the composition of saints' lives in the half century leading up to 1520. German humanists, he finds, were among the most active authors and editors of these texts.
Focusing on forty Latin depictions of German saints written between 1470 and 1520, Collins finds patterns both in how these humanists chose their subjects and how they presented their holiness. He argues that the humanist hagiographers took up the writing of saints' lives to investigate Germany's medieval past, to reconstruct and exalt its greatness, and to advocate programs of religious and cultural reform. This literature, says Collins, left a legacy that polemicists and philologists in Catholic Europe would be using for their own purposes by the end of the sixteenth century. These hagiographic writings are thus both reflective and formative of the religious and cultural conflicts that defined this period of European history. To bolster his case, Collins draws not only on the Latin saints' lives, but also on vernacular lives, maps and chorographic documents, personal and professional letters, papal, urban, and municipal archives, painting, sculpture and broadside print, and medieval and early modern histories and chronicles. The result is a fresh, new portrait of the humanism of Renaissance Germany.
With his surprising and insightful conclusions, Collins sheds new light on humanism's appropriation in Germany, particularly in its religious aspect. He approaches the humanists'writings on their own terms and recaptures the creative energy the humanists brought to the task of revising the legends of the saints. His scholarly perspective includes the roles of emperors, princes, abbots, city councilmen, artists, librarians, soldiers, peasants, and pilgrims, showing how humanists reached larger and less learned audiences than many other kinds of writing ever could. The cult of the saints and Renaissance humanism are two topics that have attracted considerable scholarly attention. Reforming Saints considers them as seldom before -- at their intersection.