Greenwich Village 1913
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A Norton original in the Reacting to the Past series, Greenwich Village, 1913 immerses students into the radical possibilities unlocked by the modern age.
They were smart. Sassy. Daring. Exotic. Eclectic. Sexy. And influential. One could call them the first divas--and they ran absolutely wild. They were poets, actresses, singers, artists, journalists, publishers, baronesses, and benefactresses. They were thinkers and they were drinkers. They eschewed the social conventions expected of them--to be wives and mothers--and decided to live on their own terms. In the process, they became the voices of a new, fierce feminine spirit. There's Mina Loy, a modernist poet and much-photographed beauty who traveled in pivotal international art circles; blues divas Bessie Smith and Ethel Waters; Edna St. Vincent Millay, the lyric poet who, with her earthy charm and passion, embodied the '20s ideal of sexual daring; the avant-garde publishers Margaret Anderson and Jane Heap; and the wealthy hostesses of the salons, A'Lelia Walker and Mabel Dodge. Among the supporting cast are Emma Goldman, Isadora Duncan, Ma Rainey, Margaret Sanger, and Gertrude Stein. Andrea Barnet's fascinating accounts of the emotional and artistic lives of these women--together with rare black-and-white photographs, taken by photographers such as Berenice Abbott and Man Ray--capture the women in all their glory. This is a history of the early feminists who didn't set out to be feminists, a celebration of the rebellious women who paved the way for future generations.
"Greenwich Village represents American social science during the interwar years at its best. It remains the best community study of New York, important both for its innovative method and for its substantive findings about intergroup relations in a pluralistic, open, and urban society--during a period of crisis and reform ferment."--Thomas Bender, New York University
"Venturesome feminist," historian Nancy Cott's term, perfectly describes Susan Glaspell (1876-1948), America's first important modern female playwright, winner of the 1931 Pulitzer Prize for drama, and one of the most respected novelists and short story writers of her time. In her life she explored uncharted regions and in her writing she created intrepid female characters who did the same. Born in Davenport, Iowa, just as America entered its second century, Glaspell took her cue from her pioneering grandparents as she sought to rekindle their spirit of adventure and purpose. A journalist by age eighteen, she worked her way through university as a reporter. In 1913 she and her husband, fellow Davenport iconoclast George Cram "Jig" Cook, joined the migration of writers from the Midwest to Greenwich Village, and were at the center of the first American avant-garde. Glaspell was a charter member of its important institutions--the Provincetown Players, the Liberal Club, Heterodoxy--and a close friend of John Reed, Mary Heaton Vorse, Max Eastman, Sinclair Lewis, and Eugene O'Neill. Her plays launched an indigenous American drama and addressed pressing topics such as women's suffrage, birth control, female sexuality, marriage equality, socialism, and pacifism. Although frail and ethereal, Glaspell was a determined rebel throughout her life, willing to speak out for those causes in which she believed and willing to risk societal approbation when she found love. At the age of thirty-five, she scandalized staid Davenport when she began an affair with then-married Jig Cook. After his death in Delphi, where they lived for two years, she began an eight-year relationship with a man seventeen years her junior. Youthful in appearance, she remained youthful and undaunted in spirit. "Out there--lies all that's not been touched--lies life that waits," Claire Archer says in The Verge, Glaspell's most experimental play. The biography of Susan Glaspell is the exciting story of her personal exploration of the same terrain.
A year before World War I breaks out, the sidewalks of Manhattan are crowded with restless newcomers chasing the fabled American Dream, including a sharp-witted young woman who discovers a talent for investigating murder . . . New York City, 1913. Twenty-year-old Louise Faulk has fled Altoona, Pennsylvania, to start a life under dizzying lights. In a city of endless possibilities, it’s not long before the young ingénue befriends a witty aspiring model and makes a splash at the liveliest parties on the Upper East Side. But glitter fades to grit when Louise’s Greenwich Village apartment becomes the scene of a violent murder and a former suitor hustling for Tin Pan Alley fame hits front-page headlines as the prime suspect . . . Driven to investigate the crime, Louise finds herself stepping into the seediest corners of the burgeoning metropolis—where she soon discovers that failed dreams can turn dark and deadly . . .
Jay Dolan transformed the writing of American Catholic history a quarter-century ago by telling the story from the bottom up instead of from the top down. In recent years a number of parish histories have appeared that reflect and expand this new methodology. They successfully relate the life of a local faith community to the larger religious and secular world of which it is a part, and reciprocally illuminate that bigger world from the perspective of this local community. St. Joseph's Church in Greenwich Village offers a fruitful opportunity for this kind of history. During the life span of this parish, the Catholic community in New York City has grown from a mere thirty or forty thousand to over three million in two dioceses. St. Joseph's Church began as a poor immigrant parish in a hostile Protestant environment, developed into a prosperous working-class parish as the area became predominantly Catholic, survived a series of local economic and social upheavals, and remains today a vibrant spiritual center in the midst of an overwhelmingly secular neighborhood. Its history provides a fascinating glimpse of the evolution of Catholicism in New York City during the course of the past 175 years. The history of this parish is worth telling for its own sake as the collective journey of one faith community from immigrant mission to pillar of society and then to spiritual outpost in the Secular City. However, it has significance far beyond the boundaries of Greenwich Village because it documents at the most basic and vital level of Catholic communal organization the interaction between change and continuity that has been one of the most prominent features of urban Catholicism in the United States over the past two centuries.
Capturing the lively modernist milieu of Kenneth Burke’s early career in Greenwich Village, where Burke arrived in 1915 fresh from high school in Pittsburgh, this book discovers him as an intellectual apprentice conversing with “the moderns.” Burke found himself in the midst of an avant-garde peopled by Malcolm Cowley, Marianne Moore, Jean Toomer, Katherine Anne Porter, William Carlos Williams, Allen Tate, Hart Crane, Alfred Stieglitz, and a host of other fascinating figures. Burke himself, who died in 1993 at the age of 96, has been hailed as America’s most brilliant and suggestive critic and the most significant theorist of rhetoric since Cicero. Many schools of thought have claimed him as their own, but Burke has defied classification and indeed has often been considered a solitary, eccentric genius immune to intellectual fashions. But Burke’s formative work of the 1920s, when he first defined himself and his work in the context of the modernist conversation, has gone relatively unexamined. Here we see Burke living and working with the crowd of poets, painters, and dramatists affiliated with Others magazine, Stieglitz’s “291” gallery, and Eugene O’Neill’s Provincetown Players; the leftists associated with the magazines The Masses and Seven Arts; the Dadaists; and the modernist writers working on literary journals like The Dial, where Burke in his capacity as an associate editor saw T. S. Eliot’s “The Wasteland” into print for the first time and provided other editorial services for Thomas Mann, e.e. cummings, Ezra Pound, and many other writers of note. Burke also met the iconoclasts of the older generation represented by Theodore Dreiser and H. L. Mencken, the New Humanists, and the literary nationalists who founded Contact and The New Republic. Jack Selzer shows how Burke’s own early poems, fiction, and essays emerged from and contributed to the modernist conversation in Greenwich Village. He draws on a wonderfully rich array of letters between Burke and his modernist friends and on the memoirs of his associates to create a vibrant portrait of the young Burke’s transformation from aesthete to social critic.
In an effort to enhance the quality of education, universities and colleges are developing programs that help faculty and staff internationalize curriculum. These programs will purposefully develop the intercultural perspectives of students. Curriculum Internationalization and the Future of Education is a critical scholarly resource that examines the steps taken to diversify a number of courses from various disciplines and addresses the challenges with curriculum internationalization. Featuring coverage on a broad range of topics, such as active learning, student engagement, and grounded globalism, this book is geared towards academics, upper-level students, educators, professionals, and practitioners seeking current research on curriculum internalization.
"In the popular imagination, New York City's Greenwich Village has long been known as a center of bohemianism, home to avant-garde artists, political radicals, and other nonconformists who challenged the reigning orthodoxies of their time. Yet a century ago the Village was a much different kind of place: a mixed-class, multiethnic neighborhood teeming with the energy and social tensions of a rapidly changing America. Gerald W. McFarland reconstructs this world with vivid descriptions of the major groups that resided within its boundaries―the Italian immigrants and African Americans to the south, the Irish Americans to the west, the well-to-do Protestants to the north, and the New York University students, middle-class professionals, and artists and writers who lived in apartment buildings and boarding houses on or near Washington Square. McFarland examines how these Villagers, so divided along class and ethnic lines, interacted with one another. He shows how clashing expectations about what constituted proper behavior in the neighborhood's public spaces―especially streets, parks, and saloons―often led to intergroup conflict, political rivalries, and campaigns by the more privileged Villagers to impose middle-class mores on their working-class neighbors. Occasionally, however, a crisis or common problem led residents to overlook their differences and cooperate across class and ethnic lines. Throughout the book, McFarland connects the evolution of Village life to the profound transformations taking place in American society at large during the same years."--Amazon.com
In this full-length study of the 1913 Paterson silk strike, Steve Golin examines the creative collaboration between the silk workers, organizers from the Industrial Workers of the World, and Greenwich Village intellectuals. Although the strike was defeated, this alliance could become a model for the American left because it suggests the possibilities of connecting economic, political, and cultural struggles.Combining perspectives from labor history, social history, and intellectual history Golin argues that while the silk workers began the 1913 strike and controlled it themselves, the IWW helped them create institutions that supported the strike and reinforced its radically democratic character. The deadlock in Paterson dictated the need for a "bridge" to New York that was facilitated by a growing mutual trust between the Wobblies and intellectuals from Greenwich Village. At the height of the struggle, the IWW and the Village radicals joined the workers in presenting a powerful strike pageant in Madison Square Garden.The story of the 1913 silk strike is important because it challenges long-held conservative assumptions about labor history, including the elitist role of skilled workers, the bureaucratic function of union organization, and the irrelevance of intellectuals. Although the strikers were ultimately defeated, the strike's failure had more damaging consequences for the IWW and the intellectuals than for the workers themselves and Golin views this loss as a major turning point for the American left. Author note: Steve Golin is Professor of History at Bloomfield College in New Jersey.