Additional Information In lieu of an abstract, here is a brief excerpt of the content: Hereafter, Recent Social Trends. For a discussion of Recent Social Trends in relation to rational reform of the early twentieth century, see John M. University of North Carolina Press,—
This discussion is intended to complement "Passing from Light into Dark. This site looks at politics, broadly construed, through the prism of the Klu Klux Klan. Its counterpart looks at popular culture, again construed broadly.
My hope is that together they provide a coherent view of some of the key developments of the decade. I first began serious research into the Klan and the politics of the s when Charles W. During that period Professor Estus and I had numerous and intense conversations from which I learned much.
I cannot overstate their value in shaping my thinking. I have also benefitted more than I can say from my exchanges with my friend Gerd Korman. His work on Americanization was an early influence on my own.
More recently, his studies of American traditions of anti-Semitism have taught me much. I have also learned a great deal from Robert O.
Blee's Women of the Klan: Racism and Gender in the s. McClymer, October 13, ] Though men and women drop from the ranks they remain with us in purpose, and can be depended on fully in any crisis.
Also, there are millions who have never joined, but who think and feel and -- when called on -- fight with us. This is our real strength, and no one who ignores it can hope to understand America today.
Did the Klan, of which he was the "Imperial Wizard and Emperor," speak not only for the millions who joined but for millions more? Was he right to boast that no one who hopes to understand America in the s can succeed without first coming to grips with the views -- and the feelings -- of Klan members and sympathizers?
Some historians have taken the Klan very seriously.
They agree that, while it was in Evans' interest to claim the greatest possible influence for his organization, he was clearly right to argue that its adherents and sympathizers numbered in the millions. At right is an idealized painting, unsigned, of a Kansas Klansman, circa How seriously are we to take Evans' essay as a statement of Klan views?
This led Baritz to caution readers that the Imperial Wizard might well downplay certain aspects of Klan belief and practice even as he overstated its strength. DuBois, to contribute articles for the subsequent issue. He thus sought to anticipate what these critics might say. Nonetheless, "The Klan's Fight for Americanism" makes no apologies for its members' attempts to impose their views upon "liberals," immigrants, Catholics, Jews, or peoples of color.
Instead it sounds a clarion call for the Klan's "progressive conservatism" and celebrates its influence in American public life. Still, the question remains: How seriously should we take the Klan's "credo" as a guide to its appeal?
Although one can deduce from fascist language implicit Social Darwinist assumptions about human nature, the need for community and authority in human society, and the destiny of nations in history, fascism does not base its claims to validity upon their truth. Fascists despise thought and reason, abandon intellectual positions casually, and cast aside many intellectual fellow-travellers.
They subordinate thought and reason not to Faith, as did the traditional Right, but to the promptings of the blood and the historic destiny of the group. Their only moral yardstick is the prowress of the race, of the nation, of the community. They claim legitimacy by no universal standard except a Darwinian triumph of the strongest community.
Is it appropriate to label the Klan of the s "fascist"? Surely it is one of the most overused terms in contemporary discourse. Yet, Paxton points to the first Klan as "the earliest phenonemon that seems functionally related to fascism.Modern Temper American Culture & Society in the s by Lynn Dumenil available in Trade Paperback on timberdesignmag.com, also read synopsis and reviews.
When most of us take a backward glance at the s, we may think of prohibition and the jazz age. Historiographic Metafiction in Modern American and Canadian Literature.
Bernd Engler and Kurt Muller. Mottram, Eric. "The Lethal Believer and the Lethal Society: Don DeLillo's Investigation of Leader and Crowd." Clippinger, David. "Material Encoding and Libidinal Exchange: The Capital Culture Underneath Don Delillo's Underworld.
Helena Petrovna Blavatsky (Russian: Еле́на Петро́вна Блава́тская, Yelena Petrovna Blavatskaya; 12 August [O.S. 31 July] – 8 May ) was a Russian occultist, philosopher, and author who co-founded the Theosophical Society in She gained an international following as the leading theoretician of Theosophy, the esoteric religion that the society timberdesignmag.com: 19th-century philosophy.
*at least 6 quotes from the book.
but dragged him out, and gave him the full number of blows; which done, they came in to report that the punishment had been inflicted.(Chapter 14, Story of the Stone) for I can’t compare with your mistress, who has such a sweet temper, and allows you to have your own way.
But saying nothing more of. This book report on "The modern Temper: The American Culture and Society in the s" by Lynn Dumenil summarizes the content of the book and praises Dumenil on her unique insight of this period/5(3). In The Quaker Community on Barbados, Larry Gragg shows how the community dealt with these contradictions as it struggled to change the culture of the richest .