"Holy Rollers" -- with this epithet most people dismiss members of the Pentecostal sect as wild religious fanatics. In this new study, folklorist Elaine Lawless draws on fieldwork among Pentecostal congregations in the limestone region of southern Indiana to offer a sympathetic view of the Pentecostals as a special group distinguished by their own folk traditions and religious expression.From her findings she describes the members' codes of dress and behavior, their attitudes toward themselves and others, their special use of words, and their distinctive religious practices. Focusing on the activity of a particular church, she then analyzes the structure of the service and shows how its elements -- singing, praying, testifying, preaching, and speaking in tongues -- exhibit, not a formless display of fervor, but rather an ordered and traditional sequence that creates a unique religious expression.Important to the study is the attention given the role of women. Although the Pentecostal interpretation of Biblical teachings accords men dominance, women occasionally preach in the church and during the testifying part of the service they are often able to exercise control and religious authority. Many of the women have relatives in the dangerous work of the limestone quarries, and for these women the personal experience and close relationship fostered by the Pentecostal church, Lawless finds, offers welcome emotional support.This readable study affords a new understanding of one Pentecostal sect and an appreciation of the role of women in fundamentalist religious practices.

This anthology is based on a symposium which had as its key issue a critical discussion of different theories of modernisation from the perspective of people's activities in local manorial societies. Modernisation can be studied in terms of changing values, norms and social relationships. From a theoretical point of view the book makes use of the possibility to change main macro-conceptions of the modernisation process, using dichotomies such as feudal/capitalist and individual/collective, and it also tries to integrate tradition and continuity perspective.

America stocks its shelves with mass-produced goods but fills its imagination with handmade folk objects. In Pennsylvania, the "back to the city" housing movement causes a conflict of cultures. In Indiana, an old tradition of butchering turtles for church picnics evokes both pride and loathing among residents. In New York, folk-art exhibits raise choruses of adoration and protest. These are a few of the examples Simon Bronner uses to illustrate the ways Americans physically and mentally grasp things. Bronner moves beyond the usual discussions of form and variety in America's folk material culture to explain historical influences on, and the social consequences of, channeling folk culture into a mass society.

When young James Coomer was offered a job as deckhand on the tugboat Pat Murphy at a dollar an hour, he took his first smell of diesel fuel and knew he was hooked. Life on the Ohio puts the reader in the pilot's seat as Coomer wrestles with runaway barges, navigates through ice and fog, pacifies angry crew members, and contends with the loneliness of working a thirty-day stretch. A modern counterpart to Twain's account of life as a steamboat pilot, Life on the Ohio depicts the working river as it is today with its immense towboats, gigantic locks and dams, and millions of tons of cargo. Coomer captures the movement of the boats and the colorful language of river people. Coomer admits that he stuck at his job not for money but for love of the river and his work. "Over the years I had experiences I wouldn't trade for a barge full of gold," he says, "and that's what this book is all about."

Seeing America explores the camera work of five women who directed their visions toward influencing social policy and cultural theory. Taken together, they visually articulated the essential ideas occupying the American consciousness in the years between the world wars.Melissa McEuen examines the work of Doris Ulmann, who made portraits of celebrated artists in urban areas and lesser-known craftspeople in rural places; Dorothea Lange, who magnified human dignity in the midst of poverty and unemployment; Marion Post Wolcott, a steadfast believer in collective strength as the antidote to social ills and the best defense against future challenges; Margaret Bourke-White, who applied avant-garde advertising techniques in her exploration of the human condition; and Berenice Abbott, a devoted observer of the continuous motion and chaotic energy that characterized the modern cityscape. Combining feminist biography with analysis of visual texts, McEuen considers the various prisms though which each woman saw and revealed America. Their documentary photographs were the result of personal visions that had been formed by experiences and emotions as well as by careful calculations and technological processes. These photographers captured the astounding variety of occupations, values, and leisure activities that shaped the nation, and their photographs illuminate the intricate workings of American culture in the 1920s and 1930s.

Monica Appleby and Helen Lewis reveal the largely untold story of women who stood up to the Church and joined Appalachians in their struggle for social justice. Their poignant story of how faith, compassion, and persistence overcame obstacles to progress in Appalachia is a fascinating example of how a collaborative and creative learning community fosters strong voices. Mountain Sisters is a prophetic first-person account of the history of American Catholicism, the war on poverty, and the influence of the turbulent 1960s on the cultural and religious communities of Appalachia. Founded in 1941, The Glenmary Sisters embraced a calling to serve rural Appalachian communities where few Catholics resided. The sisters, many of them seeking alternatives to the choices available to most women during this time, zealously pursued their duties but soon became frustrated with the rules and restrictions of the Church. Outmoded doctrine -- even styles of dress -- made it difficult for them to interact with the very people they hoped to help. In 1967, after many unsuccessful attempts to persuade the Church to ease its requirements, some seventy Sisters left the security of convent life. Over forty of these women formed a secular service group, FOCIS (Federation of Communities in Service). Mountain Sisters is their story.

Despite their centuries-old history and traditions, witchcraft and magic are still very much a part of modern Anglo-American culture. In Lucifer Ascending, Bill Ellis looks at modern practices that are universally defined as "occult," from commonplace habits such as carrying a rabbit's foot for good luck or using a Ouija board, to more esoteric traditions, such as the use of spell books. In particular, Ellis shows how the occult has been a common element in youth culture for hundreds of years. Using materials from little known publications and archives, Lucifer Ascending details the true social function of individuals' dabbling with the occult. In his survey of what Ellis terms "vernacular occultism," the author is poised on a middle ground between a skeptical point of view that defines belief in witchcraft and Satan as irrational and an interpretation of witchcraft as an underground religion opposing Christianity. Lucifer Ascending examines the occult not as an alternative to religion but rather as a means for ordinary people to participate directly in the mythic realm.

From the time of its emergence in the United States in 1852, the Young Men's Christian Association excluded blacks from membership in white branches but encouraged them to form their own associations and to join the Christian brotherhood on "separate but equal" terms. Nina Mjagkij's book, the first comprehensive study of African Americans in the YMCA, is a compelling account of hope and success in the face of adversity.African American men, faced with emasculation through lynchings, disenfranchisement, race riots, and Jim Crow laws, hoped that separate YMCAs would provide the opportunity to exercise their manhood and joined in large numbers, particularly members of the educated elite. Although separate black YMCAs were the product of discrimination and segregation, to African Americans they symbolized the power of racial solidarity, representing a "light in the darkness" of racism. By the early twentieth century there existed a network of black-controlled associations that increasingly challenged the YMCA to end segregation. But not until World War II did the organization, in response to growing protest, pass a resolution urging white associations to end Jim Crowism.Using previously untapped sources, Nina Mjagkij traces the YMCA's changing racial policies and practices and examines the evolution of African American associations and their leadership from slavery to desegregation. Here is a vivid and moving portrayal of African Americans struggling to build black-controlled institutions in their search for cultural self-determination.Light in the Darkness uncovers an important aspect of the struggle for racial advancement and makes a significant contribution to our understanding of the African American experience.

"Weaving together information from official sources and personal interviews, Barbara Tomblin gives the first full-length account of the U.S. Army Nurse Corps in the Second World War. She describes how over 60,000 army nurses, all volunteers, cared for sick and wounded American soldiers in every theater of the war, serving in the jungles of the Southwest Pacific, the frozen reaches of Alaska and Iceland, the mud of Italy and northern Europe, or the heat and dust of the Middle East. Many of the women in the Army Nurse Corps served in dangerous hospitals near the front lines -- 201 nurses were killed by accident or enemy action, and another 1,600 won decorations for meritorious service. These nurses address the extreme difficulties of dealing with combat and its effects in World War II, and their stories are all the more valuable to women's and military historians because they tell of the war from a very different viewpoint than that of male officers. Although they were unable to achieve full equality for American women in the military during World War II, army nurses did secure equal pay allowances and full military rank, and they proved beyond a doubt their ability and willingness to serve and maintain excellent standards of nursing care under difficult and often dangerous conditions.

Meeting at an African American college in North Carolina in 1959, a group of black and white Episcopalians organized the Episcopal Society for Cultural and Racial Unity and pledged to oppose all distinctions based on race, ethnicity, and social class. They adopted a motto derived from Psalm 133: ""Behold, how good and joyful a thing it is, for brethren to dwell together in unity!"" Though the spiritual intentions of these individuals were positive, the reality of the association between blacks and whites in the church was much more complicated. Episcopalians and Race examines the often ambivalent relationship between black communities and the predominantly white leadership of the Episcopal Church since the Civil War. Paying special attention to the 1950s and 60s, Gardiner Shattuck analyzes the impact of the civil rights movement on church life, especially in southern states. He discusses the Church's lofty goals--exemplified by the Episcopal Society for Cultural and Racial Unity--and ignoble practices and attitudes, such as the failure to recognize the role of black clergy and laity within the denomination. The efforts of mainline Protestant denominations were critically important in the struggle for civil rights, and Episcopalians expended a great deal of time and resources in engaging in the quest for racial equality and strengthening the missionary outreach to African Americans in the South. Shattuck offers an insider's history of Episcopalians' efforts, both successful and unsuccessful, to come to terms with race and racism since the Civil War.

How is identity constructed, maintained and altered in different geographical, personal and societal contexts? A multi-disciplinary approach is indispensable for an understanding of the deeply intertwined processes of identity construction and boundary formation. In this spirit, Identity Dynamics and the construction of Boundaries brings together scholars from political science, human geography and area studies, who present a variety of perspectives on the subject. It is the fruit of a series of seminars and workshops on the themes of identity, nationalism, globalisation, migration, citizenship, and the removal and displacement of borders. The authors analyse a number of issues regarding identity and boundary construction, drawing on case studies from a wide range of countries, including Denmark, Ireland, Sweden and Russia.

Kentucky and Kentuckians are full of stories, which may be why so many present-day writers have Kentucky roots. Whether they left and returned, like Wendell Berry and Bobbie Ann Mason, or adopted Kentucky as home, like James Still and Jim Wayne Miller, or grew up and left for good, like Michael Dorris and Barbara Kingsolver, they have one connection: Kentucky has influenced their writing and their lives. L. Elisabeth Beattie explores this influence in twenty intimate interviews.Conversations with Kentucky Writers was more than three years in the making, as Beattie traveled across the state and beyond to capture oral histories on tape. Her exhaustive knowledge of these authors helped her draw out personal revelations about their work, their lives, and the nature of writing. When Still concludes his interview with "I believe I've told you more than anybody," he could be speaking for any of Beattie's subjects.Aspiring writers will learn that Mason submitted twenty stories to the New Yorker before one was accepted, and that Still wrote articles for Sunday school magazines. There's plenty of advice: Dorris tells budding authors to get real jobs, keep journals, and read everything, even cereal boxes, and Marsha Norman reminds playwrights that "it is not the business of the theater to provide writers with a living." Kingsolver advises, "Read good stuff and write bad stuff until eventually what you're writing begins to approximate what you're reading."Beattie's collection includes striking self-portraits of such writers as Sue Grafton, Leon Driskell, James Baker Hall, Fenton Johnson, George Ella Lyon, Taylor McCafferty, Ed McClanahan, Sena Naslund, Chris Offutt, Lee Pennington, and Betty Layman Receveur.What most distinguishes these moving conversations from other author interviews is their focus on creativity, on the teaching of writing, and on the authors' strong sense of place.As Wade Hall writes in his foreword, all twenty writers recognize that their works have been significantly influenced by their "Kentucky experience." This collection offers insights into Kentucky's rich and flowering literary heritage.

Why do people consider aesthetic qualities as well as utilitarian ones in the making of everyday objects? Why do they maintain traditions? What is the nature of their creative process? These are some of the larger questions addressed by Michael Owen Jones in his book on craftsmen in the Cumberland Mountains of eastern Kentucky. Concentrating on the work of one man, woodworker and chairmaker Chester Cornett, Jones not only describes the tools and techniques employed by Cornett but also his aspirations and values. Cornett possessed a deep knowledge of his materials and a mastery of construction methods. Some of his chairs represent not objects of utility but aesthetic developments of the chair form. Cornett sought to cope with the problems of his life, Jones maintains; their massiveness provided a sense of security, the virtuosity of their design and construction, a feeling of self-esteem. Jones also compares other area craftsmen and their views about their work.

Singing the City is an eloquent tribute to a way of life largely disappearing in America, using Pittsburgh as a lens. Graham is not blind to the damage industry has done—both to people and to the environment, but she shows us that there is also a rich human story that has gone largely untold, one that reveals, in all its ambiguities, the place of the industrial landscape in the heart. Singing the City is a celebration of a landscape that through most of its history has been unabashedly industrial. Convinced that industrial landscapes are too little understood and appreciated, Graham set out to investigate the city\u2019s landscape, past and present, and to learn the lessons she sensed were there about living a good life. The result, told in both her voice and the distinctive voices of the people she meets, is a powerful contribution to the literature of place. Graham begins by showing the city as an outgrowth of its geography and its geology—the factors that led to its becoming an industrial place. She describes the human investment in the area: the floods of immigrants who came to work in the mills in the late nineteenth and early twentieth centuries, their struggles within the domains of Andrew Carnegie and Henry Clay Frick. She evokes the superhuman aura of making steel by taking the reader to still functioning mills and uncovers for us a richness of tradition in ethnic neighborhoods that survives to this day.

In her own time and in ours, Hannah More (1745-1833) has been seen as a benefactress of the poor, writing and working selflessly to their benefit. Mona Scheuermann argues, however, that More's agenda was not simply to help the poor but to control them, for the upper classes in late eighteenth-century England were terrified that the poor would rise in revolt against Church and King.As much social history as literary study, In Praise of Poverty shows that More's writing to the poor specifically is intended to counter the perceived rabble rousing of Thomas Paine and other radicals active in the 1790s. In fact, her Village Politics was written by request of the Bishop of London as a direct response to Paine's Rights of Man. The much larger project of the Cheap Repository Tracts followed, and More was still writing in this vein two decades later. Scheuermann effectively, and perhaps controversially, places More in the context of her period's debate about the poor, proving More to be not a defender of the poor but of the conservative upper-class values she so wholeheartedly espoused.

The American essays of renowned writer Lafcadio Hearn (1850-1904) artistically chronicle the robust urban life of Cincinnati and New Orleans. Hearn is one of the few chroniclers of urban American life in the nineteenth century, and much of this material has not been widely available since the 1950s. Lafcadio Hearn's America collects Hearn's stories of vagabonds, river people, mystics, criminals, and some of the earliest accounts available of black and ethnic urban folklife in America. He was a frequently consulted expert on America during his years in Japan, and these editorials reflect on the problems and possibilities of American life as the country entered its greatest century. Hearn's work, which reflects an America that is less "melting pot" than a varied, spicy, and often exotic gumbo, provide essential background for the study of America's first steps away from its agrarian beginnings.