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Adrian Rollini (1904-1956)was as a child prodigy, playing piano when he was four. This book describes how job opportunities came to him easily at first and that his versatility helped him when they became rare.At the age of 16 he became a professional musician and, in New York, recorded piano rolls. In 1922, at the start of the jazz age, he joined the California Ramblers. He moved to the bass saxophone and gave it its definite place in early jazz. He had no serious competition and was highly appreciated by his colleagues. His style became the instrument's standard and his new sound was one reason why the band became a success. At the top of his fame Rollini became leader of his own band, with a.o. Bix Beiderbecke, Frank Trumbauer, Eddie Lang, and Joe Venuti. It was star-studded but short-lived. In late 1927, he moved to London to join Fred Eizalde's progressive dance band. A year later he became the band's practical leader. Back in the USA in 1930, Rollini joined Bert Lown's hotel band, but the bass saxophone was phasing out, so he moved to the vibraphone. Bands such as Lown's and, later, Richard Himber's did not satisfy him, and he decided to start a club, Adrian's Tap Room, as well as an instrument shop. He was one of the first to go for a jazz trio, consisting of himself,a guitarist, and a bass player. During the 40s, Rollini added another venture, a fishing lodge in Florida.

In the American world, the presence of African culture is sometimes fully embodied and sometimes leaves only a trace. This book explores this presence, examining Mattel’s world of Barbie, the 1996 Sports Illustrated swimsuit issue, and Disney World, each of which repackages African visual culture for consumers. Because these cultural icons permeate American life, they represent the broader U.S. culture and its relationship to African culture. This study integrates approaches from art history and visual culture studies with those from culture, race, and popular culture studies to analyze this interchange. Two major threads weave throughout. One analyzes how the presentation of African visual culture in these popular culture forms conceptualizes Africa for the American public. The other investigates the way the uses of African visual culture focuses America’s own self-awareness, particularly around black and white racialized identities. In exploring the multiple meanings that “Africa” has in American popular culture, the book argues that these cultural products embody multiple perspectives and speak to various sociopolitical contexts: the Cold War, Civil Rights, and contemporary eras of the United States; the apartheid and post apartheid eras of South Africa; the colonial and postcolonial eras of Ghana; and the European era of African colonization.

During most of the twentieth century, Archibald J. Carey Sr. (1868–1931) and Archibald J. Carey Jr. (1908–1981), father and son, exemplified a blend of ministry and politics that many African American religious leaders pursued. Their sacred and secular concerns merged in efforts to improve the spiritual and material well-being of their congregations. But as political alliances became necessary, both wrestled with moral consequences and varied outcomes. Both were ministers to Chicago’s largest African Methodist Episcopal Church congregations—the senior Carey as a bishop, and the junior Carey as a pastor and an attorney. Bishop Carey associated himself mainly with Chicago mayor William Hale Thompson, a Republican, whom he presented to black voters as an ally. When the mayor appointed Carey Sr. to the city’s civil service commission, Carey Sr. helped in the hiring and promotion of local blacks. But alleged impropriety for selling jobs marred the bishop’s tenure. Carey Jr., also a Republican and an alderman, became head of the panel on anti-discrimination in employment for the Eisenhower administration, and aided innumerable black federal employees. Although an influential benefactor of CORE and SCLC, he associated with notorious FBI director J. Edgar Hoover and compromised support for Martin Luther King, Jr. Both Careys believed politics offered clergy the best opportunities to empower the black population. Their imperfect alliances and mixed results, however, proved the complexity of combining the realms of spirituality and politics.

Some of the most famous African American poems are sonnets: Claude McKay’s “If We Must Die,” Countee Cullen’s “Yet Do I Marvel,” Gwendolyn Brooks’s “First fight. Then fiddle.” Few readers realize that these poems come from a rich tradition of more than a thousand sonnets written by African American poets over a century and a half. The African American Sonnet: A Literary History traces this forgotten tradition from the nineteenth century to the present. Based on extensive archival research, the study demonstrates that closer attention to the sonnet modifies our understanding of key developments in African American literary history. Each chapter addresses such a development: the struggle over the legacy of the Civil War, the trajectories of Harlem Renaissance protest, the tensions between folk art and transnational perspectives in the thirties, the vernacular modernism of the post-war period, the cultural nationalism of the Black Arts movement, and the disruptive strategies of recent experimental poetry. Throughout this rich history, the study argues, sonnets have been “troubling spaces” in more ways than one. The sonnet became a contested space when black poets appropriated the “scanty plot of ground” (Wordsworth) from which they had long been excluded. The sonnets written by these poets troubled the material and discursive boundaries African Americans have been facing in a society organized around racial inequality. The confrontation and subversion of boundaries is inscribed into the very structure of the sonnet, which made it a preferred testing ground for such strategies in the literary realm.

This book provides a full-length study of John Edgar Wideman’s entire oeuvre to date. Specifically, it examines the ways in which Wideman engages with three crucial themes—history, myth, and trauma—throughout his career, showing how they intertwine. The book argues that, for four decades, the influential African American writer has endeavored to create a version of the African American experience that runs counter to mainstream interpretations, using history and myth to confront and then heal the trauma caused by slavery and racism. Wideman’s work intentionally blurs boundaries between fiction and autobiography, myth and history, particularly as that history relates to African American experience in his hometown of Pittsburgh, Pennsylvania. The fusion of fiction, national history, and Wideman’s personal life is characteristic of his style, which—due to its complexity and smudging of genre distinctions—has presented analytic difficulties for literary scholars. Despite winning the PEN/Faulkner award twice, for Sent for You Yesterday and Philadelphia Fire, Wideman remains understudied. Of particular value is the book’s analysis of the many ways in which Wideman alludes to his previous works. This intertextuality allows Wideman to engage his books in direct, intentional dialogue with each other through repeated characters, images, folktales, and songs. In Wideman’s challenging of a monolithic view of history and presenting alternative perspectives to it, the book finds an author firm in his notion that all stories and all perspectives have merit.

For over two decades, the media have chronicled escalating participation in family history prompted by, among other things, the aging of Baby Boomers and Generation Xers, the growing availability of digital genealogy sites and archives, and a burgeoning interest in racial and ethnic history and culture of the sort inspired by the airing of the historical drama miniseries Roots forty years ago. Alternate Roots is the first book to critically address a wide array of media-related institutions, texts, technologies, and practices of family history readily encountered in the new millennium, including genealogy-themed television series, books, documentaries, websites, family photos and civil records, social media interactions, genealogical institutions, “roots” tourism, and genetic ancestry testing services capitalizing on the 2003 mapping of the human genome. These objects of inquiry present unique and pressing issues for critical investigation in terms of economic and privacy concerns as well as ethnicity, race, and hybrid identities. Judiciously interweaving her own genealogical journey involving ethnic, racial, classed, and gendered identities pertinent to her southern Italian and Italian American family history throughout the multifaceted examination of critical objects, Christine Scodari unearths pivot points of thought and action in the performance and representation of family history that can be adapted by others and facilitated by digital media. This alternate roots strategy, an expansive approach to family history, enables practitioners to venture beyond genetic definitions of kinship, their own ancestral history, and the struggles of those sharing their affiliations, and to interrogate genealogical media and related commodities and activities accordingly.

Creatively spent and politically irrelevant, the American horror film is a mere ghost of its former self—or so goes the old saw from fans and scholars alike. Taking on this undeserved reputation, the contributors to this collection provide a comprehensive look at a decade of cinematic production, covering a wide variety of material from the last ten years with a clear critical eye. Individual essays profile the work of up-and-coming director Alexandre Aja and reassess William Malone’s much-maligned Feardotcom in the light of the torture debate at the end of President George W. Bush’s administration. Others look at the economic, social, and formal aspects of the genre; the globalization of the U.S. film industry; the alleged escalation of cinematic violence; and the massive commercial popularity of the remake. Some essays examine specific subgenres—from the teenage horror flick to the serial killer film and the spiritual horror film—as well as the continuing relevance of classic directors such as George A. Romero, David Cronenberg, John Landis, and Stuart Gordon. Essays deliberate on the marketing of nostalgia and its concomitant aesthetic, and the curiously schizophrenic perspective of fans who happen to be scholars as well. Taken together, the contributors to this collection make a case that American horror cinema is as vital, creative, and thought-provoking as it ever was.

Situating U.S. governmental and American Indian rhetoric in a colonial context, Native Dualities examines the ways that both the government’s rhetoric and American Indian voices contributed to the policies of Native-U.S. relations throughout the removal and allotment eras. These discourses co-constructed the silhouette of both the U.S. government and American Indian communities and contributed textures to the relationship. Such interactions – though certainly not equal between the two – illustrated the hybrid-like potentialities of Native-U.S. rhetoric in the nineteenth century. That is, both colonizing discourse and decolonizing discourse added arguments, identity constructions, and rhetorical moves to the colonizing relationship. Native Dualities demonstrates how American Indians decolonized dominant rhetoric in terms of impeding the realization of the removal and allotment policies. Likewise, by turning around the U.S. government’s discursive frameworks and inventing their own rhetorical tactics, American Indian communities helped restyle their own and the government’s identities. Interestingly, during the first third of the twentieth century, Native decolonization was shown to impact the Native-U.S. relationship as American Indians urged for the successful passage of the Indian Citizenship Act of 1924 and the Indian New Deal of 1934. In the end, Native communities were granted increased rhetorical power through decolonization, though the U.S. government still retained a powerful colonial influence over them. This duality of inclusion (controlled citizenship) and exclusion (controlled sovereignty) was built incrementally through the removal and allotment periods, and existed as residues of nineteenth century Native-U.S. rhetorical relations.

This is a study of the terrible racial violence that erupted in four different communities of America during the post World War I years, violence that left hundreds dead or injured and a massive amount of destruction in its wake. Although the igniting incident or event varied somewhat, there was a similarity in the racial climate that existed in each town. The emerging blacks, boosted economically and idealistically by the war effort, were viewed as a threat by some of the whites. The bloody riots described here were grave evidence of the intensity of the fear and hatred that existed between a portion of the races.

The story of the civil rights movement is not simply the history of its major players but is also the stories of a host of lesser-known individuals whose actions were essential to the movement’s successes. Duncan M. Gray Jr., an Episcopal priest who served various Mississippi parishes between 1953 and 1974, when he was elected bishop of Mississippi, is one of these individuals. This book is his story. From one perspective, Gray (b. 1926) would seem an unlikely spokesman for racial equality and reconciliation. He could have been content simply to become a member of the white, male Mississippi “club.” Gray could have embraced a comfortable life and ignored the burning realities around him. But he chose instead to use his priesthood to speak in unpopular but prophetic support of justice and equality for African Americans. From his student days at the seminary at the University of the South, to his first church in Cleveland, Mississippi, and most famously to St. Peter’s Parish in Oxford, where he confronted rioters in 1962, Gray steadfastly and fearlessly fought the status quo. He continued to work for racial reconciliation, inside and outside of the church, throughout his life. This biography tells not only Gray’s story, but also reveals the times and people that helped make him. The book’s question is “What makes a good person?” The book suggests there is much to learn from Gray’s choices and his struggle.

This volume of essays focuses on the meanings of the spirited and its navigation in the diverse, dynamic, and polarized creative environment of the 21^st century. The animation medium and its related subjects including fine art, comics, children literature, folklore, religion, and philosophy lead inter-disciplinary discussions, ranging from theory to practice, within the framework of an ever-changing media landscape and social-cultural-political environment. Working on different continents and coming from varying cultural backgrounds, the contributors are like-minded scholars, artists, curators, and educators demonstrating the insights of the spirited and how the spirited-oriented sub-themes, journeys and transformations are exemplified, examined, and interpreted in the context of visual representations. The publication also aims to appeal to a broader reading public interested in the ever expanding dimensions of mental health, culture, and related expressions of human living and interactions. In 2017, the theme of World Health Day (April 7) was mental health, and the World Health Organization (WHO) designated the year-long campaign slogan as “let’s talk”. As humans, getting back in touch with our spirited and spiritual sides is a craving many are unable to express or voice. The essays discussed in this collection speak to, and provoke a desired connection with something more meaningful beyond our material world. While the book recognizes and acknowledges the particularities of the spirited across cultures, it also highlights its universality, demonstrating how it is being studied, researched, comprehended, expressed, and consumed in various parts of the world in both similar and at once unique ways.

When people cross the footbridge to Lewis Island in the Delaware River at Lambertville, NJ, they’re in a “whole ‘nother world”: wild and civilized, stable atop changing water and earth. Here lies the last commercial haul seine fishery on the non-tidal Delaware, where Lewis family members have netted since 1888 and have long monitored the fluctuating shad population. The island also serves as a spiritual, recreational, and community site for local and regional visitors, whom the Lewis family welcomes because of their forebear’s “mandate to share the island.” Visitors feel almost immediately that this place is special, but the why is elusive. Folklorist Charlie Groth explains Lewis Island’s unassuming cultural magic by developing the concept of “narrative stewardship,” a practice by which people take care of communal resources (in this case, river, shad, tradition, and community itself) through sharing stories. Anchored in over two decades of field research, this accessible ethnography interweaves the author’s observations as a crew member, stories from various tellers, interviews, history, and cultural theory. Beginning with thick description, the work explores four broad story types—Big Stories, character anecdotes, microlegends, and everyday storying. Groth traces how narratives intertwine with each other and with the physical environment to create sense of place, while participants in various roles navigate belonging. Ultimately, she posits the idea that in an era when telectronics have changed material conditions profoundly and quickly, echoing the way the industrial revolution led to anomie, narrative stewardship embedded in everyday life helps sustain culture and community.

Anywhere But Here: Black Intellectuals, The Atlantic World and Beyond brings together new scholarship on the cross-cultural experiences of intellectuals of African descent since the 18th century. The intent of this book is not to dismantle Paul Gilroy’s thesis but to embrace it and venture “beyond” the traditional organization and symbolism of the “Black Atlantic.” This collection of essays is not organized geographically or historically by era; instead, contributions are arranged into three sections which highlight the motivations and characteristics that connect a certain set of “agents,” thinkers, and intellectuals: 1) Re-ordering Worldviews: Rebellious Thinkers, Poets, Writers, and Political Architects; 2) Crafting Connections: Strategic and Ideological Alliances; 3) Cultural Mastery in Foreign Spaces: Evolving Visions of Home and Identity. These essays are intentionally organized to expand categories and to suggest patterns at play that have united individuals and communities across the African Diaspora. They highlight the self-determined stories of individuals, who from their intercultural, and often marginalized, positioning, challenged the status quo, created strategic (and at times, unexpected) international alliances, cultivated expertise and cultural competency abroad in places that were unfamiliar to them, as well as, crafted physical and intellectual spaces for their self-expression and dignity to thrive. What, for example, connects the 18th century Igbo author, Olaudah Equiano with 1940s literary figure, Richard Wright; 19th century expatriate anthropologist, Antenor Fermin with 1960s Haitian émigrés to the Congo; Japanese Pan-Asianists and Southern Hemisphere Aboriginal activists with Jamaican-born, Marcus Garvey; or Angela Davis with artists of the British Black Arts Movement Ingrid Pollard and Zarina Bhimji? They are all part of a mapping that reaches across and beyond geographical, historical, and ideological boundaries typically associated with the “Black Atlantic.” They reflect accounts of individuals and communities that are equally united in their will to seek out better realities, often, as the title suggests, “anywhere but here.”

The Architecture of William Nichols: Building the South in North Carolina, Alabama, and Mississippi is the first comprehensive biography and monograph of a significant, yet overlooked, architect in the American South. William Nichols designed three major university campuses: the University of North Carolina, the University of Alabama, and the University of Mississippi. He also designed the first state capitols of North Carolina, Alabama, and Mississippi. Nichols’s architecture profoundly influenced the built of landscape of the South but due fire, neglect, and demolition, most of his work was lost and his legacy was forgotten. Paul Hardin Kapp copiously researched through archives in North Carolina, Alabama, Louisiana, and Mississippi and produced a narrative of the life and times of William Nichols. This latest book on Nichols’s life and career as an architect is over eighty-six thousand words in length and is richly illustrated with over two hundred archival photographs, drawings from the Historic American Building Survey, current photographs and sketches of architectural details by the author. It is an important and timely contribution to the architecture history of the American South.

How did the average American learn about art in the mid-nineteenth century? With public art museums still in their infancy, and few cities and towns large enough to support art galleries or print shops, Americans relied on mass-circulated illustrated magazines. One group of magazines in particular, known collectively as the Philadelphia pictorials, circulated fine art engravings of paintings, some produced exclusively for circulation in these monthlies, to an eager middle-class reading audience. These magazines achieved print circulations far exceeding those of other print media (such as illustrated gift books, or catalogs from art-union membership organizations). Godey’s, Graham’s, Peterson’s, Miss Leslie’s, and Sartain’s Union Magazine included two to three fine art engravings monthly, “tipped in” to the fronts of the magazines, and designed for pull-out and display. Featuring the work of a fledgling group of American artists who chose American rather than European themes for their paintings, these magazines were crucial to the distribution of American art beyond the purview of the East Coast elite to a widespread middle-class audience. Contributions to these magazines enabled many an American artist and engraver to earn, for the first time in the young nation’s history, a modest living through art. This book examines the economics of artistic production, innovative engraving techniques, regional imitators, the textual “illustrations” accompanying engravings, and the principal artists and engravers contributing to these magazines.

An iconic symbol and sound of the Lucumí/Santería religion, Afro-Cuban batá are talking drums that express the epic mythological narratives of the West African Yoruba deities known as orisha. By imitating aspects of speech and song, and by metaphorically referencing salient attributes of the deities, batá drummers facilitate the communal praising of orisha in a music ritual known as a toque de santo. This book blends musical transcription, musical analysis, interviews, ethnographic descriptions, and observations from his own experience as a ritual drummer to highlight the complex variables at work during a live Lucumí performance. Integral in enabling trance possessions by the orisha, by far the most dramatic expressions of Lucumí faith, batá drummers are also entrusted with controlling the overall ebb and flow of the four- to six-hour toque de santo. During these events, batá drummers combine their knowledge of ritual with an extensive repertoire of rhythms and songs. Musicians focus on the many thematic acts that unfold both concurrently and in quick succession. In addition to creating an emotionally charged environment, playing salute rhythms for the orisha, and supporting the playful song competitions that erupt between singers, batá drummers are equally dedicated to nurturing their own drumming community by creating a variety of opportunities for the musicians to grow artistically and creatively.

Neil Gaiman (1960-present) currently reigns in the literary world as one of the most critically-decorated and popular authors of the last fifty years. Perhaps best known as the writer of the Harvey, Eisner, and World Fantasy-award winning DC/ Vertigo series, The Sandman, Gaiman quickly became equally-renowned in literary circles for works such as Neverwhere, Coraline, the Hugo, Nebula, Locus, etc. award-winning American Gods, as well as the Newbery and Carnegie Medal-winning The Graveyard Book. For adults, for children, for the comic reader to the viewer of the BBC's Doctor Who, Gaiman's writing has crossed the borders of virtually all media and every language making him a celebrity on a world-wide scale. Despite Gaiman's incredible contributions to multiple national comics traditions (from such works as Miracleman to the aforementioned The Sandman), to the maturation of American comics as a serious storytelling medium, and to changing the rights of creators to retain ownership of their works, his work continues to be underrepresented in sustained fashion in comics studies. As American Gods tops ratings charts for Starz, Anansi Boys can be found in radio play from the BBC, and adaptations of some of his work from Trigger Warning and Fragile Things become standalone comics by renowned artists, it seems timely to bring the bulk of Gaiman's comics into the scholarly discussion. The thirteen essays and two interviews with Gaiman and his frequent collaborator, artist P. Craig Russell, a formal introduction, forward, and afterword examine the work (specifically-comics, graphic novels, picture books, visual adaptations of prose works, etc.) of Gaiman and a multitude of his collaborative illustrators. The essays radiate from an examination of Gaiman's work surrounding proclamations challenging his readers to "make good art'; what makes Gaiman's work unique and worthy of study lies in his eschewing of typical categorizations and typologies, his constant efforts to make good art-whatever form that art may take-howsoever the genres and audiences may slip into one another. What emerges is a complicated picture of a man who always seems fully-assembled virtually from the start of his career, but only came to feel comfortable in his own skin and his own voice far later in his life.

Asian Comics is the first book that covers the comics (comic books and magazines, humor/cartoon magazines, newspaper strips, graphic novels, and gag panels) of the continent − 16 countries in all. Broken into parts on East, Southeast, and South Asia, the book carefully surveys the history and contemporary status of comics, both from artistic and industrial perspectives and including main stream and alternative forms and points out trends, issues, and problems cartoonists face. Decades-long (more than 30 years) research was carried out through interviews with more than 400 comics-related individuals during about 60 trips to Asia for that purpose, observation in their studios/offices and homes, participation with cartoonists in many festivals, symposia, workshops, and lectures, and primary scrutiny of archives, government and other data. Interviewees included the fathers and an occasional mother of Asian comic art and the cream of the crop and some young cartoonists. The result is a structured blend of factual data, views of comics people, and fascinating anecdotes about how cartoonists broke in, their working habits and styles, and their contributions. Also interesting is the first chapter discussing the predecessors of contemporary Asian comic art in the form of paintings, sculptures, scrolls, and puppet drama that displayed caricature, wit and playfulness, satire, and sequential narrative. The book is enhanced by many illustrations and supported by a full bibliography and endnotes.

Over the last forty years the comic book has become an increasingly popular way of telling personal stories of considerable complexity and depth. This book offers an assessment of the key conventions, formal properties, and narrative patterns of this genre. It considers eighty-five works of North American and European provenance, works that cover a broad range of subject matters and employ many different artistic styles. Drawing on concepts from several disciplinary fields—including semiotics, literary and narrative theory, art history, and psychology—the book shows that the traditions and formal features of comics provide new possibilities for autobiographical storytelling. For example, the requirement to produce multiple drawn versions of one’s self necessarily involves an intense engagement with physical aspects of identity, as well as with the cultural models that underpin body image. The comics medium also offers memoirists unique ways of representing their experience of time, their memories of past events, and their hopes and dreams for the future. Furthermore, autobiographical comics creators are able to draw on the close association in contemporary Western culture between seeing and believing in order to persuade readers of the authentic nature of their stories.

Over the past four decades, a wide range of Hollywood films and television programs have referenced events and individuals associated with the 1960s counterculture, anti-war, and Black Power movements. This book analyses narrative patterns and recurring character types across a wide variety of fictionalized film and television portrayals of the late sixties to illustrate how Hollywood has consistently derided and trivialized the period’s protest movements. The Bad Sixties argues that Hollywood has promulgated selective amnesia by decontextualizing spectacular events that have come to define the decade from the motives that drove dissidents. Hollywood’s consistently negative depictions of protest function rhetorically as civics lessons by placing radical dissent, including criticisms of Western imperialism, structural racism, patriarchy, and two-party politics, as outside of the boundaries of legitimate civic engagement in the United States. The book concludes that Hollywood’s vision of the bad sixties has bolstered conservative agendas since the Reagan Era with profound and troubling implications for democracy and social justice movements today.