Satan in America tells the story of America's complicated relationship with the devil. "New light" evangelists of the eighteenth century, enslaved African Americans, demagogic politicians, and modern American film-makers have used the devil to damn their enemies, explain the nature of evil and injustice, mount social crusades, construct a national identity, and express anxiety about matters as diverse as the threat of war to the dangers of deviant sexuality. The idea of the monstrous and the bizarre providing cultural metaphors that interact with historical change is not new. Poole takes a new tack by examining this idea in conjunction with the concerns of American religious history. The book shows that both the range and the scope of American religiousness made theological evil an especially potent symbol. Satan appears repeatedly on the political, religious, and cultural landscape of the United States, a shadow self to the sunny image of American progress and idealism.

Monsters arrived in 2011aand now they are back. Not only do they continue to live in our midst, but, as historian Scott Poole shows, these monsters are an important part of our pastaa hideous obsession America cannot seem to escape. Poole's central argument in Monsters in America is that monster tales intertwine with America's troubled history of racism, politics, class struggle, and gender inequality. The second edition of Monsters leads readers deeper into America's tangled past to show how monsters continue to haunt contemporary American ideology. By adding new discussions of the American West, Poole focuses intently on the Native American experience. He reveals how monster stories went west to Sand Creek and Wounded Knee, bringing the preoccupation with monsters into the twentieth century through the American Indian Movement. In his new preface and expanded conclusion, Poole's tale connects to the presentaillustrating the relationship between current social movements and their historical antecedents. This proven textbook also studies the social location of contemporary horror films, exploring, for example, how Get Out emerged from the context of the Black Lives Matter movement. Finally, in the new section "American Carnage," Poole challenges readers to assess what their own monster tales might be and how our sordid past horrors express themselves in our present cultural anxieties. By the end of the book, Poole cautions that America's monsters aren't going away anytime soon. If specters of the past still haunt our present, they may yet invade our future. Monsters are here to stay.

Near Appomattox, during a cease-fire in the final hours of the Civil War, Confederate general Martin R. Gary harangued his troops to stand fast and not lay down their arms. Stinging the soldiers' home-state pride, Gary reminded them that "South Carolinians never surrender." By focusing on a reactionary hotbed within a notably conservative state--South Carolina's hilly western "upcountry"--W. Scott Poole chronicles the rise of a post-Civil War southern culture of defiance whose vestiges are still among us. The society of the rustic antebellum upcountry, Poole writes, clung to a set of values that emphasized white supremacy, economic independence, masculine honor, evangelical religion, and a rejection of modernity. In response to the Civil War and its aftermath, this amorphous tradition cohered into the Lost Cause myth, by which southerners claimed moral victory despite military defeat. It was a force that would undermine Reconstruction and, as Poole shows in chapters on religion, gender, and politics, weave its way into nearly every dimension of white southern life. The Lost Cause's shadow still looms over the South, Poole argues, in contemporary controversies such as those over the display of the Confederate flag. Never Surrender brings new clarity to the intellectual history of southern conservatism and the South's collective memory of the Civil War.

The captivating, colorful, and controversial history of South Carolina continues to warrant fresh explorations. In this sweeping story of defining episodes in the state's history, accomplished historians Jack Bass and W. Scott Poole trace the importance of race relations, historical memory, and cultural life in the progress of the Palmetto State from its colonial inception to the present day.
In the discussion of contemporary South Carolina that makes up the majority of this volume, the authors map the ways through which hard-won economic and civil rights advancements, a succession of progressive state leaders, and federal court mandates operated in tandem to bring a largely peaceful end to the Jim Crow era in South Carolina, in stark contrast to the violence wrought elsewhere in the South. This volume speaks directly to the connections between the state's past, present, and future, and it serves as a valuable point of entrance for new inquiries into South Carolina's diverse and complex heritage.

Satan in America tells the story of America's complicated relationship with the devil. 'New light' evangelists of the eighteenth century, enslaved African Americans, demagogic politicians, and modern American film-makers have used the devil to damn their enemies, explain the nature of evil and injustice, mount social crusades, construct a national identity, and express anxiety about matters as diverse as the threat of war to the dangers of deviant sexuality. The idea of the monstrous and the bizarre providing cultural metaphors that interact with historical change is not new. Poole takes a new tack by examining this idea in conjunction with the concerns of American religious history. The book shows that both the range and the scope of American religiousness made theological evil an especially potent symbol. Satan appears repeatedly on the political, religious, and cultural landscape of the United States, a shadow self to the sunny image of American progress and idealism.

Saints and Their Cults in the Atlantic World traces the changing significance of a dozen saints and holy sites from the fourth century to the twentieth and from Africa, Sicily, Wales, and Iceland to Canada, Boston, Mexico, Brazil, and the Caribbean. Scholars representing the fields of history, art history, religious studies, and communications contribute their perspectives in this interdisciplinary collection, also notable as the first English language study of many of the saints treated in the volume. Several chapters chart the changing images and meanings of holy people as their veneration traveled from the Old World to the New; others describe sites and devotions that developed in the Americas. The ways that a group feels connected to the holy figure by ethnicity or regionalism proves to be a critical factor in a saint's reception, and many contributors discuss the tensions that develop between ecclesiastical authorities and communities of devotees. Exploring the fluid boundaries between pilgrimage and tourism, ritual and knowledge, articles assess the importance of place in saint veneration and shed new light on the relationship between a saint's popularity and his or her association with holy relics, healing waters, and keepsakes purchased at a pilgrimage site. In addition to St. Benedict the Moor, medieval Irish pilgrimage art, and Ponce de Leon's ""Fountain of Youth"", the authors discuss figures such as the Holy Child of Atocha, St. Winefride of Wales, Father Patrick Power, St. Amico of Italy and Louisiana, Our Lady of Prompt Succor, and the Icelandic bishop Gumundr Arason.