David Harrington Watt's Antifundamentalism in Modern America gives us a pathbreaking account of the role that the fear of fundamentalism has played—and continues to play—in American culture. Fundamentalism has never been a neutral category of analysis, and Watt scrutinizes the various political purposes that the concept has been made to serve. In 1920, the conservative Baptist writer Curtis Lee Laws coined the word "fundamentalists." Watt examines the antifundamentalist polemics of Harry Emerson Fosdick, Talcott Parsons, Stanley Kramer, and Richard Hofstadter, which convinced many Americans that religious fundamentalists were almost by definition backward, intolerant, and anti-intellectual and that fundamentalism was a dangerous form of religion that had no legitimate place in the modern world. For almost fifty years, the concept of fundamentalism was linked almost exclusively to Protestant Christians. The overthrow of the Shah of Iran and the establishment of an Islamic republic led to a more elastic understanding of the nature of fundamentalism. In the late 1970s and early 1980s, Americans became accustomed to using fundamentalism as a way of talking about Muslims, Jews, Hindus, Sikhs, and Buddhists, as well as Christians. Many Americans came to see Protestant fundamentalism as an expression of a larger phenomenon that was wreaking havoc all over the world. Antifundamentalism in Modern America is the first book to provide an overview of the way that the fear of fundamentalism has shaped U.S. culture, and it will lead readers to rethink their understanding of what fundamentalism is and what it does.
Drawn from years of fieldwork, Watt presents a reinterpretation of the way that conservative Protestants influence American politics and culture. He analyses the forms of social power that are assumed to be natural among Bible-carrying Christians.
This book introduces readers to the life, thought, social activism and political conflicts of the Quaker intellectual and peace activist Henry Cadbury (1883-1974). Born into an established Orthodox Philadelphia Quaker family, Cadbury was among the most prominent Quaker intellectuals of his day. During his lifetime, he was well known as a contributor to one of the most important English translations of the Bible (the Revised Standard Version) and wrote scores of articles and books on the early history of Christianity and the history of the Society of Friends. He also had enormous influence over what may be the single best institutional instantiation of the Quaker commitment to nonviolence—the American Friends Service Committee (AFSC), an organization Cadbury helped to found in 1917 and served throughout his long lifetime. When the AFSC was awarded the Nobel Peace Prize in 1947, Cadbury was asked to accept the prize on its behalf.
In the United States, there are hundreds of thousands of Protestant churches whose members habitually carry their Bibles with them. These churches--often referred to as "evangelical" or "fundamentalist"--play a crucial role in shaping American society. In this book, David Watt draws on years of fieldwork to present an elegant reinterpretation of the way that conservative Protestants influence American politics and culture. At the heart of the book is a sympathetic, but far from uncritical, analysis of those forms of social power that are assumed to be natural among Bible-carrying Christians. While outsiders often presuppose that evangelical Christians take for granted the authority of certain institutions (among them the American state, corporations, ministers, men, and heterosexuals), Watt argues that the reality is far more complex. This is a concise and lively book that sheds new light on the way that Bible-carrying Christians influence the way that people in America think--and avoid thinking--about social power.
This book introduces readers to the life, thought, social activism and political conflicts of the Quaker intellectual and peace activist Henry Cadbury (1883-1974). Born into an established Orthodox Philadelphia Quaker family, Cadbury was among the most prominent Quaker intellectuals of his day. During his lifetime, he was well known as a contributor to one of the most important English translations of the Bible (the Revised Standard Version) and wrote scores of articles and books on the early history of Christianity and the history of the Society of Friends. He also had enormous influence over what may be the single best institutional instantiation of the Quaker commitment to nonviolence—the American Friends Service Committee (AFSC), an organization Cadbury helped to found in 1917 and served throughout his long lifetime. When the AFSC was awarded the Nobel Peace Prize in 1947, Cadbury was asked to accept the prize on its behalf.
David Harrington Watt's Antifundamentalism in Modern America gives us a pathbreaking account of the role that the fear of fundamentalism has played—and continues to play—in American culture. Fundamentalism has never been a neutral category of analysis, and Watt scrutinizes the various political purposes that the concept has been made to serve. In 1920, the conservative Baptist writer Curtis Lee Laws coined the word "fundamentalists." Watt examines the antifundamentalist polemics of Harry Emerson Fosdick, Talcott Parsons, Stanley Kramer, and Richard Hofstadter, which convinced many Americans that religious fundamentalists were almost by definition backward, intolerant, and anti-intellectual and that fundamentalism was a dangerous form of religion that had no legitimate place in the modern world. For almost fifty years, the concept of fundamentalism was linked almost exclusively to Protestant Christians. The overthrow of the Shah of Iran and the establishment of an Islamic republic led to a more elastic understanding of the nature of fundamentalism. In the late 1970s and early 1980s, Americans became accustomed to using fundamentalism as a way of talking about Muslims, Jews, Hindus, Sikhs, and Buddhists, as well as Christians. Many Americans came to see Protestant fundamentalism as an expression of a larger phenomenon that was wreaking havoc all over the world. Antifundamentalism in Modern America is the first book to provide an overview of the way that the fear of fundamentalism has shaped U.S. culture, and it will lead readers to rethink their understanding of what fundamentalism is and what it does.
Authentic Fakes explores the religious dimensions of American popular culture in unexpected places: baseball, the Human Genome Project, Coca-Cola, rock 'n' roll, the rhetoric of Ronald Reagan, the charisma of Jim Jones, Tupperware, and the free market, to name a few. Chidester travels through the cultural landscape and discovers the role that fakery—in the guise of frauds, charlatans, inventions, and simulations—plays in creating religious experience. His book is at once an incisive analysis of the relationship between religion and popular culture and a celebration of the myriad ways in which invention can stimulate the religious imagination. Moving beyond American borders, Chidester considers the religion of McDonald’s and Disney, the discourse of W.E.B. Du Bois and the American movement in Southern Africa, the messianic promise of Nelson Mandela’s 1990 tour to America, and more. He also looks at the creative possibilities of the Internet in such phenomena as Discordianism, the Holy Order of the Cheeseburger, and a range of similar inventions. Arguing throughout that religious fakes can do authentic religious work, and that American popular culture is the space of that creative labor, Chidester looks toward a future "pregnant with the possibilities of new kinds of authenticity.
It was 1869 and Sarah Moses, with "a very black eye," told her father: The world will never know what trouble I have seen. What she'd seen was violence at the hands of her husband. Does the world know any more of such things today than it did in Sarah's time? Sarah, it so happens, lived in Oregon, that Edenic state on the Pacific Coast, and it is here that David Peterson del Mar centers his history of violence against wives. What causes such violence? Has it changed over time? How does it relate to the state of society as a whole? And how have women tried to stop it, resist it, escape it? These are the questions Peterson del Mar pursues, and the answers he finds are as fascinating as they are disturbing. Thousands of thickly documented divorce cases from the Oregon circuit courts let us listen to voices who often go unheard. These are the people who didn't keep diaries or leave autobiographies, who sometimes could not write at all. Here they speak of a society that quietly condoned wife beating until the spread of an ethos of self-restraint in the late nineteenth century. And then, Peterson del Mar finds, the practice increased with a vengeance with the florescence of expressive individualism during the twentieth century. What Trouble I Have Seen also traces a dramatic shift in wives' response to their husbands' violence. Settler and Native American women commonly fought abusive mates. Most wives of the late nineteenth century acted more cautiously and relied on others for protection. But twentieth-century privatism, Peterson del Mar discovers, often isolated modern wives from family and neighbors, casting abused women on the mercy of the police, women's shelters, and, most important, their own resources. Thus a new emphasis on self-determination, even as it stimulated violence among men, enhanced the ability of women to resist and escape violent husbands. The first sustained history of violence toward wives, What Trouble I Have Seen offers remarkable testimony to the impact of social trends on the most private arrangements, and the resilience of women subject to a seemingly timeless crime.
In 1973, nearly a decade before the height of the Moral Majority, a group of progressive activists assembled in a Chicago YMCA to strategize about how to move the nation in a more evangelical direction through political action. When they emerged, the Washington Post predicted that the new evangelical left could "shake both political and religious life in America." The following decades proved the Post both right and wrong—evangelical participation in the political sphere was intensifying, but in the end it was the religious right, not the left, that built a viable movement and mobilized electorally. How did the evangelical right gain a moral monopoly and why were evangelical progressives, who had shown such promise, left behind? In Moral Minority, the first comprehensive history of the evangelical left, David R. Swartz sets out to answer these questions, charting the rise, decline, and political legacy of this forgotten movement. Though vibrant in the late nineteenth century, progressive evangelicals were in eclipse following religious controversies of the early twentieth century, only to reemerge in the 1960s and 1970s. They stood for antiwar, civil rights, and anticonsumer principles, even as they stressed doctrinal and sexual fidelity. Politically progressive and theologically conservative, the evangelical left was also remarkably diverse, encompassing groups such as Sojourners, InterVarsity Christian Fellowship, Evangelicals for Social Action, and the Association for Public Justice. Swartz chronicles the efforts of evangelical progressives who expanded the concept of morality from the personal to the social and showed the way—organizationally and through political activism—to what would become the much larger and more influential evangelical right. By the 1980s, although they had witnessed the election of Jimmy Carter, the nation's first born-again president, progressive evangelicals found themselves in the political wilderness, riven by identity politics and alienated by a skeptical Democratic Party and a hostile religious right. In the twenty-first century, evangelicals of nearly all political and denominational persuasions view social engagement as a fundamental responsibility of the faithful. This most dramatic of transformations is an important legacy of the evangelical left.
The fourth edition of this well-known and highly regarded book by Marvin Tile et al. is now a two-volume set of books based on the AO principles of operative management of fractures, as applied to the pelvis and acetabulum. With the collaboration of over 80 international expert surgeons and through hundreds of images and illustrations, each volume emphasizes decision making based on the assessment of the personality of the injury through the patients history, physical examination, and interpretation of radiographic investigations. Access to video presentations demonstrating surgical approaches and reduction techniques performed by world-renowned experts is included.
Generate powerful energy fields, create a solar temple with sunflowers and morning glories, invoke supernatural powers to heal ailments, unleash the magic of your aura. Learn the law of threefold return. Bring the "Magical Almanac"'s enchanting blend of folklore and magic into your life in 1998 and live magically every day of the year. Illustrated.
If you are looking for financial aid for women, or know women who are, then this is the directory for you. Here, in one place, are descriptions of nearly 1,500 scholarships, fellowships, loans, forgivable loans, grants, awards, and internships available specifically for women. This funding is open to women at any level (high school through postdoctoral and professional) for study, research, travel, training, career development, or innovative efforts. Each of these funding opportunities is completely described, including contact (address, telephone numbers, e-mail addresses, and web sites), purpose, eligibility, financial data, duration, special features, limitations, number awarded, and deadline date. Plus, the directory provides a set of indexes that let you search the listings by specific subject, residency, where the money can be spent, program title, sponsoring organization, and even deadline date. There's no other directory like this for women. It has become the standard in the field! That's why School Library Journal called it "the cream of the crop," College Spotlight concluded "nobody does a better job," Small Press labels it "the quintessential acquisition," American Reference Books Annual called it "a must-purchase guide," and Reference Books Bulletin pronounced it "the only current source of information on financial aid specifically for women.
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