200 films reviewed and rated, covering all genres of movie comedy from slapstick to sardonic, from madness to manners. Featured comedians include Bud Abbott and Lou Costello, Stan Laurel and Oliver Hardy, Bert Wheeler and Robert Woolsey, W.C. Fields, Will Rogers, Bob Hope, Buster Keaton, Harold Lloyd, Bing Crosby, The Three Stooges, Eddie Cantor, Charlie Chaplin, Jacques Tati, Sid Field, The Crazy Gang, George Burns and Gracie Allen, Jack Hulbert, Joe E. Brown, Ole Olsen and Chic Johnson, Clifton Webb, Red Skelton, Ronald Shiner, Cecil Kellaway, Norman Wisdom, Frankie Howerd, Toto, Arthur Askey, Katharine Hepburn, Cary Grant, Claudette Colbert, Fred Astaire, Ginger Rogers, Joan Davis, Marjorie Main, Percy Kilbride, Stanley Holloway, Penny Singleton and Arthur Lake.
Throughout the twentieth century, public universities were established across the United States at a dizzying pace, transforming the scope and purpose of American higher education. Leading the way was California, with its internationally renowned network of public colleges and universities. This book is the first comprehensive history of California's pioneering efforts to create an expansive and high-quality system of public higher education. The author traces the social, political, and economic forces that established and funded an innovative, uniquely tiered, and geographically dispersed network of public campuses in California. This influential model for higher education, "The California Idea," created an organizational structure that combined the promise of broad access to public higher education with a desire to develop institutions of high academic quality. Following the story from early statehood through to the politics and economic forces that eventually resulted in the 1960 California Master Plan for Higher Education, The California Idea and American Higher Education offers a carefully crafted history of public higher education.
In this new short biography of Ulysses S. Grant, leading scholars provide an accessible introduction to Grant and his legacy. Grant led Federal forces to victory in the Civil War, was the first modern American president, and authored his memoirs, which would eventually become one of the greatest books of nonfiction by an American author. The authors present a thematic exploration of Grant, providing the necessary insight to appreciate Grant and correct the myths that for too long clouded his true importance. They highlight specific moments or relationships in Grant’s life—including his connection to such key figures as Abraham Lincoln and Mark Twain—and elaborate on the more controversial elements of Grant’s legacy, such as accusations about his drinking and corruption during the Grant presidency. Not to overlook his military accomplishments, they devote time to the study of Grant’s war strategy and military career, beginning as early as his reluctant enrollment into West Point. From humble birth to tragic death, this new take on Ulysses S. Grant instills readers with a deeper understanding of the military legend’s nuanced personal history and an appreciation for the late president’s tragic and triumphant story.
Contents: "John Wesley and the Origins of Methodism" by Owen Chadwick; "Methodist Origins in Atlantic Canada" by John Webster Grant; "Laurence Coughlan and the Origins of Methodism in Newfoundland" by Hans Rollmann; "Henry Alline, William Black, and Nova Scotia's First Great Awakening" by George Rawlyk; "`Give All You Can': Methodists and Charitable Causes in Nineteenth Century Nova Scotia" by Allen B. Robertson; "Methodism and the Problem of Methodist Identity in Nineteenth-Century New Brunswick" by T.W. Acheson; "Prince Edward Island Methodist Prelude to Church Union, 1925" by James D. Cameron; "Methodism and Education in the Atlantic Provinces, 1800-1874" by Goldwin French; "The Golden Age of the Church College: Mount Allison's Encounter with `Modern Thought,' 1850-1890" by Michael Gauvreau; "Methodism and Methodist Poets in the Early Literature of Maritime Canada" by Thomas B. Vincent; "`In the Garden of Christ': Methodist Literary Women in Nineteenth-Century Maritime Canada" by Gwendolyn Davies; "Methodism and E.J. Pratt: A Study of the Methodist Background of a Canadian Poet and Its Influence on His Life and Work" by David G. Pitt; "The Singer's Response to the World: Charles Wesley's Hymns of Invitation" by James Dale; "Methodist Hymn Tunes in Atlantic Canada" by Fred K. Graham.
John Webster Grant's The Church in the Canadian Era was originally published in 1972. It remains a classic and important text on the history of the Canadian churches since Confederation. This updated edition has been expanded to include a chapter on recent history as well as a new bibliographical survey. Its approach is ecumenical, taking account not only of the whole range of Christian denominations but of sources in both national languages.
In the 1980s, evangelical Protestantism emerged as a prominent new force in Canada. While political campaigns and sexual scandals among American evangelicals attracted attention north of the border as well, Canadian evangelicals were quietly establishing a network of individuals and institutions that reflected their distinctive concerns. While the United, Anglican, and Presbyterian churches continued to enjoy "mainline Protestant" status in Canadian culture, more Canadians who actually practiced Christianity in measurable ways could be counted among the evangelicals than among these dominant Protestant denominations. And while most Canadians -- including experts in religious studies -- continued to think of Canadian Christianity in traditional denominational terms, "evangelicalism" was coming into focus as a category essential to understanding this new pattern of allegiance and activity. - Introduction.
This bold work culminates Hall's three- volume contextual theology, the first to take the measure of Christian belief and doctrine explicitly in light of North American cultural and historical experience.Hall is deeply critical of North American culture but also of sidelined Christian churches that struggle to gain dominance within it. "We must stop thinking of the reduction of Christendom as a tragedy!" he says. The disestablishment that the churches reluctantly enjoy can enable them to develop genuine community, uncompromised theology, and honest engagement with the larger culture. To a failed culture and a struggling church Hall shows the radical implications of a theology of the cross for the shape and practice of church, preaching, ministry, ethics, and eschatology.Hall's frank and prophetic volume is the trilogy's most practical, and the most sustained probe to date of Christian life in a post-Christian context.
Walter W. Bryden was Principal of Knox College, Toronto, after the Second World War, and one of the leading Presbyterian theologians of the period from the 1920s to the 1950s. In The Neo-Orthodox Theology of W.W. Bryden, John Vissers makes an important contribution by analysing Bryden's thought, placing it in the context of contemporary European and American theology. Vissers emphasises in particular Bryden's role in introducing and popularising the ideas of Karl Barth in North America prior to the translation of Barth's Commentary on Romans into English, and his Neo-Orthodox theology owed much to Barthian ideas. In his most important work, The Christian's Knowledge of God, Bryden challenged the modernist emphasis on the rational, arguing for a Christocentric doctrine of Revelation. Vissers brings a wealth of scholarship and research to his subject, revealing Bryden's pivotal role in the development of neo-orthodoxy within the Protestant tradition in North America, a role that previous studies have often failed to explore.
During the Civil War, John Singleton Mosby led the Forty-third Battalion, Virginia Cavalry, better known as Mosby's Rangers, in bold and daring operations behind Union lines. Throughout the course of the war, more than 2000 men were members of Mosby's command, some for only a short time. Mosby had few confidants (he was described by one acquaintance as "a disturbing companion") but became close friends with one of his finest officers, Samuel Forrer Chapman. Chapman served with Mosby for more than two years, and their friendship continued in the decades after the war. Take Sides with the Truth is a collection of more than eighty letters, published for the first time in their entirety, written by Mosby to Chapman from 1880, when Mosby was made U.S. consul to Hong Kong, until his death in a Washington, D.C., hospital in 1916. These letters reveal much about Mosby's character and present his innermost thoughts on many subjects. At times, Mosby's letters show a man with a sensitive nature; however, he could also be sarcastic and freely derided individuals he did not like. His letters are critical of General Robert E. Lee's staff officers ("there was a lying concert between them") and trace his decades-long crusade to clear the name of his friend and mentor J. E. B. Stuart in the Gettysburg campaign. Mosby also continuously asserts his belief that slavery was the cause of the Civil War -- a view completely contrary to a major portion of the Lost Cause ideology. For him, it was more important to "take sides with the Truth" than to hold popular opinions. Peter A. Brown has brought together a valuable collection of correspondence that adds a new dimension to our understanding of a significant Civil War figure.
Preaching is the commission given by the great preacher Jesus Christ. It is urgent because it communicates the essential gospel meant for the salvation of the perishing humanity. God is universal and people are local. The universal God became local in Jesus Christ through his incarnation. The saving gospel of Jesus Christ is necessary to communicate contextually. The majority of Indian Christians come from Dalit background. The ongoing development of Dalit Theology is helping to make the gospel relevant and effective. But the homiletic methodology being adapted in the Indian context is mostly from the West. In this scenario, Preaching Contextually searches for relevant methodology for Indian Dalits. For this purpose, contents of some sample sermons were analyzed homiletically to assess its relevance and to present a feasible method as a Dalit Homiletic. Prof Dr Júlio Cézar Adam (Brazil) This is a book which contributes enormously to homiletic research and science, not only in the Indian context, but also for other contexts, mainly those permeated by social ills and injustices. It is a necessary book for those who study and do homiletics mainly in the context of vulnerability.
Argues that technological imperatives like rationalization, universalism, monism, and autonomy have transformed the humanities and altered the relation between humans and nature. Examines technology and its impact on education, historical memory, and technological and literary values in criticism and theory, concluding with an analysis of the fiction of Don DeLillo"--Provided by publisher.
The Fisher Body Craftsman's Guild was a national auto design competition sponsored by the Fisher Body Division of General Motors. This competition was for teenagers to compete for college scholarships by designing and building scale model "dream" cars. Held from the 1930s through the 1960s, it helped identify and nurture a whole generation of designers and design executives. Virgil M. Exner, Jr., Charles M. Jordan, Robert W. Henderson, Robert A. Cadaret, Richard Arbib, Elia 'Russ' Russinoff, Galen Wickersham, Ronald C. Hill, Edward F. Taylor, George R. Chartier, Charles W. Pelly, Gary Graham, Charles A. Gibilterra, E. Arthur Russell, William A. Moore, Terry R. Henline, Paul Tatseos, Allen T. Weideman, Kenneth J. Dowd, Stuart Shuster, John M. Mellberg, Harry E. Schoepf, and Ronald J. Will, are among those designers and design executives who participated in the Guild. The book also describes many aspects of the miniature model Napoleonic Coach and other scale model cars the students designed.
A groundbreaking and “affecting and powerful” (The New York Times Book Review) history of Abraham Lincoln’s plan to secure a just and lasting peace after the Civil War—a vision that inspired future presidents as well as the world’s most famous peacemakers. As the tide of the Civil War turned in the spring of 1865, Abraham Lincoln took a dangerous two-week trip to visit the troops on the front lines accompanied by his young son, seeing combat up close, meeting liberated slaves in the ruins of Richmond, and comforting wounded Union and Confederate soldiers. The power of Lincoln’s personal example in the closing days of the war offers a portrait of a peacemaker. He did not demonize people he disagreed with. He used humor, logic, and scripture to depolarize bitter debates. Balancing moral courage with moderation, Lincoln believed that decency could be the most practical form of politics, but he understood that people were more inclined to listen to reason when greeted from a position of strength. Ulysses S. Grant’s famously generous terms of surrender to General Robert E. Lee at Appomattox that April were an expression of a president’s belief that a soft peace should follow a hard war. While his assassination sent the country careening off course, Lincoln’s vision would be vindicated long after his death, inspiring future generations in their own quests to secure a just and lasting peace. As US General Lucius Clay, architect of the post-WWII German occupation said when asked what guided his decisions: “I tried to think of the kind of occupation the South would have had if Abraham Lincoln had lived.” Lincoln and the Fight for Peace reveals with “its graceful prose and wise insights” (Jon Meacham, Pulitzer Prize–winning author of The Soul of America) how Lincoln’s character informed his commitment to unconditional surrender followed by a magnanimous peace. Even during the Civil War, surrounded by reactionaries and radicals, he refused to back down from his belief that there is more that unites us than divides us. But he also understood that peace needs to be waged with as much intensity as war. Lincoln’s plan to win the peace is his unfinished symphony, but in its existing notes, we can find an anthem that can begin to bridge our divisions today.
The step-dancing of the Scotch Gaels in Nova Scotia is the last living example of a form of dance that waned following the great emigrations to Canada that ended in 1845. The Scotch Gael has been reported as loving dance, but step-dancing in Scotland had all but disappeared by 1945. One must look to Gaelic Nova Scotia, Cape Breton, and Antigonish County, to find this tradition. Gaelic Cape Breton Step-Dancing, the first study of its kind, gives this art form and the people and culture associated with it the prominence they have long deserved. Gaelic Scotland’s cultural record is by and large pre-literate, and references to dance have had to be sought in Gaelic songs, many of which were transcribed on paper by those who knew their culture might be lost with the decline of their language. The improved Scottish culture depended proudly on the teaching of dancing and the literate learning and transmission of music in accompaniment. Relying on fieldwork in Nova Scotia, and on mentions of dance in Gaelic song and verse in Scotland and Nova Scotia, John Gibson traces the historical roots of step-dancing, particularly the older forms of dancing originating in the Gaelic–speaking Scottish Highlands. He also places the current tradition as a development and part of the much larger British and European percussive dance tradition. With insight collected through written sources, tales, songs, manuscripts, book references, interviews, and conversations, Gaelic Cape Breton Step-Dancing brings an important aspect of Gaelic history to the forefront of cultural debate.
John Wolffe provides an authoritative account of evangelicalism from the 1790s to the 1840s, making extensive use of primary sources. A compelling book, rich in detail, that will excite history buffs, students and professors, and any reader interested in the development of evangelicalism.
In Superfluous Southerners, John J. Langdale III tells the story of traditionalist conservatism and its boundaries in twentieth-century America. Because this time period encompasses both the rise of the modern conservative movement and the demise of southern regional distinctiveness, it affords an ideal setting both for observing the potentiality of American conservatism and for understanding the fate of the traditionalist “man of letters.” Langdale uses the intellectual and literary histories of John Crowe Ransom, Donald Davidson, and Allen Tate—the three principal contributors to the Agrarian manifesto I’ll Take My Stand—and of their three most remarkable intellectual descendants—Cleanth Brooks, Richard Weaver, and Melvin Bradford—to explore these issues. Langdale begins his study with some observations on the nature of American exceptionalism and the intrinsic barriers which it presents to the traditionalist conservative imagination. While works like Louis Menand’s The Metaphysical Club have traced the origins of modern pragmatic liberalism during the late nineteenth century, the nature of conservative thought in postbellum America remains less completely understood. Accordingly, Langdale considers the origins of the New Humanism movement at the turn of the twentieth century, then turning to the manner in which midwesterners Irving Babbitt and Paul Elmer Moore stirred the imagination of the southern Agrarians during the 1920s. After the publication of I’ll Take My Stand in 1930, Agrarianism splintered into three distinct modes of traditionalist conservatism: John Crowe Ransom sought refuge in literary criticism, Donald Davidson in sectionalism, and Allen Tate in an image of the religious-wayfarer as a custodian of language. Langdale traces the expansion of these modes of traditionalism by succeeding generations of southerners. Following World War II, Cleanth Brooks further refined the tradition of literary criticism, while Richard Weaver elaborated the tradition of sectionalism. However, both Brooks and Weaver distinctively furthered Tate’s notion that the integrity of language remained the fundamental concern of traditionalist conservatism. Langdale concludes his study with a consideration of neoconservative opposition to M.E. Bradford’s proposed 1980 nomination as head of the National Endowment for the Humanities and its significance for the southern man of letters in what was becoming postmodern and postsouthern America. Though the post–World War II ascendance of neoconservatism drastically altered American intellectual history, the descendants of traditionalism remained largely superfluous to this purportedly conservative revival which had far more in common with pragmatic liberalism than with normative conservatism.
How should a Christian think? If a serious Christian wants to think seriously about a serious subject--from considering how to vote in the next election to choosing a career; from deciding among scientific theories to selecting a mate; from weighing competing marketing proposals to discerning the best fitness plan--what does he or she do? This basic question is at the heart of a complex discourse: epistemology. A bold new statement of Christian epistemology, Need to Know presents a comprehensive, coherent, and clear model of responsible Christian thinking. Grounded in the best of the Christian theological tradition while being attentive to a surprising range of thinkers in the history of philosophy, natural science, social science, and culture, the book offers a scheme for drawing together experience, tradition, scholarship, art, and the Bible into a practical yet theoretically profound system of thinking about thinking. John Stackhouse's fundamental idea is as simple as it is startling: Since God calls human beings to do certain things in the world, God can be relied upon to supply the knowledge necessary for human beings to do those things. The classic Christian concept of vocation, then, supplies both the impetus and the assurance that faithful Christians can trust God to guide their thinking--on a "need to know" basis.
Confederation was a relief to legislators who had to ensure the uneasy union between Upper and Lower Canada; the dualism had demanded double-barrelled ministries and the rotation of the capital, after 1849, between Toronto and Quebec City every four years. The year 1867 was therefore a watershed. The creation of the province of Ontario demanded that a civil service be put in place to support the new offices of the lieutenant-governor, Executive Council, and Legislative Assembly. However, the election of the Whitney government in 1905 is perceived by J.E. Hodgetts as an equally important dividing point in Ontario's bureaucratic history. Before 1905 the province met the fairly rudimentary needs of a largely agrarian community by relying on local authorities and the assistance of private clientele and charitable associations. Thus administration was at arm's length. It placed minimal demands on a miniscule staff and the simple structures of the emergent public service. James Whitney's arrival in 1905 coincided with the growth of natural resource industries in the north and the need to create agencies to deal with them. Developing urbanization and industrialization were accompanied by technological advances in communication and transportation, and these too required regulation. This prompted the hands-on administrative mode, and the hands increased in number with the creation of new organizational satellites, the expansion and consolidation of departments, and the emergence of central agencies to reform, coordinate, and control. These strands of economic development and parallel administrative bodies form the substance of Hodgetts's history of the Ontario civil service from confederation until the beginning of the Second World War. Hodgetts has analysed carefully the factors that led to the gradual enlargement of the government's functions and the progressive tightening of the exercise of its authority.
The Other Quebec explores some of the complex ways that religious institutions and beliefs affected the rural societies in which the majority of Canadians still lived in the nineteenth century.
Taking its title from the religious sect examined, Children of Peace is a history of one of the most significant and least-studied religious sects in English-speaking Canada. John McIntyre paints a colourful picture of a group of individuals who tried to
A pioneering critic, educator, and poet, I. A. Richards (1893-1979) helped the English-speaking world decide not only what to read but how to read it. Acknowledged "father" of New Criticism, he produced the most systematic body of critical writing in the English language since Coleridge. His method of close reading dominated the English-speaking classroom for half a century. John Paul Russo draws on close personal acquaintance with Richards as well as on unpublished materials, correspondence, and interviews, to write the first biography (originally published in 1989) of one of last century’s most influential and many-sided men of letters.
Is William Faulkner’s fiction built on a fundamental dichotomy of outcast individual versus the healthy agrarian community? The New Critics of the 1930s advanced this view, and it has shaped much Faulkner criticism. However, in Faulkner’s Marginal Couple, John Duvall posits the existence of another possibility, alternative communities formed by “deviant” couples. These couples, who violate “normal” gender roles and behaviors, challenge the either/or view of Faulkner’s world. The study treats in detail the novels Light in August, The Wild Palms, Sanctuary, Pylon, and Absalom, Absalom!, as well as several of Faulkner’s short stories. In discussing each work, Duvall challenges the traditional view that Faulkner created active men who follow a code of honor and passive women who are close to nature. Instead, he charts the many instances of men who are nurturing and passive and women who are strong and sexually active. These alternative couples undermine a common view of Faulkner as an upholder of Southern patriarchal values, thus countering the argument that Faulkner’s fiction is essentially misogynist. This new approach, drawing on semiotics, feminism, and Marxism, makes Faulkner more accessible to readers interested in ideological analysis. It also stresses the intertextual connections between Faulkner’s Yoknapatawpha and non-Yoknapatawpha fiction. Perhaps most importantly, it uncovers what the New Criticism concealed, namely, that Faulkner’s fiction traces the full androgynous spectrum of the human condition.
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