The so-called "New Woman" -- that determined and free-wheeling figure in "rational" dress, demanding education, suffrage, and a career-was a frequent target for humorists in the popular press of the late nineteenth century. She invariably stood in contrast to the "womanly woman," a traditional figure bound to domestic concerns and a stereotype away from which many women were inexorably moving.Patricia Marks's book, based on a survey of satires and caricatures drawn from British and American periodicals of the 1880s and 1890s, places the popular view of the New Woman in the context of the age and explores the ways in which humor both reflected and shaped readers' perceptions of women's changing roles. Not all commentators of the period attacked the New Woman; even conservative satirists were more concerned with poverty, prostitution, and inadequate education than with defending so-called "femininity." Yet, as the influx of women into the economic mainstream changed social patterns, the popular press responded with humor ranging from the witty to the vituperative.Many of Marks's sources have never been reprinted and exist only in unindexed periodicals. Her book thus provides a valuable resource for those studying the rise of feminism and the influence of popular culture, as well as literary historians and critics seeking to place more formal genres within a cultural framework. Historians, sociologists, and others with an interest in Victorianism will find in it much to savor.

In 1985, police bombed the Philadelphia community occupied by members of the black counterculture group MOVE (short for \u201cThe Movement\u201d). What began fifteen years earlier as a neighborhood squabble provoked by conflicting lifestyles ended in the destruction of sixty-one homes and the death of eleven residents - five of them children. Some 250 people were left homeless. Was this tragedy the only solution to the conflict? Were John Africa and his morally and ecologically idealistic followers \u201ctoo crazy\u201d to negotiate with? The authors interviewed MOVE members and their neighbors, third-party intervenors, and representatives of the Philadelpia administration in the 1970s, and draw on their own knowledge of the field of dispute resolution. More than simply describing a terrible event, they examine the dynamics of conflict, analyzing attempts at third-party mediation and the possibility of resolution without violence. Their analytical approach provides insight into other major conflicts, such as the problems of perception and misperception in U.S. - Iranian relations.In an age when terrorism and hostage-taking are regular features on the six o\u2019clock news, their questioning of traditional views on negotiation with \u201cirrational\u201d adversaries is especially important.

The Arrogance of Race is a significant contribution to the historiography of slavery and racism in America. George Fredrickson, one of the most respected and cogent historians of this complex and troubling subject, maintains that racism is a cultural phenomenon not a mere by-product of class conflict and colonialism. He opts for a "dualistic" rather than a more popular monolithic explanation of the tragedy of racism.

Analyzes racial prejudice and its impact on white as well as black children, and provides wise counsel and a plan for action that is as fresh—and as necessary—as when the book was first written.

Originally issued in 1954 and updated in 1961 and 1987, this pioneering study of "small group" conflict and cooperation has long been out-of-print. It is now available, in cloth and paper, with a new introduction by Donald Campbell, and a new postscript by O.J. Harvey.In this famous experiment, one of the earliest in inter-group relationships, two dozen twelve-year-old boys in summer camp were formed into two groups, the Rattlers and the Eagles, and induced first to become militantly ethnocentric, then intensely cooperative. Friction and stereotyping were stimulated by a tug-of-war, by frustrations perceived to be caused by the "out" group, and by separation from the others. Harmony was stimulated by close contact between previously hostile groups and by the introduction of goals that neither group could meet alone. The experiment demonstrated that conflict and enmity between groups can be transformed into cooperation and vice versa and that circumstances, goals, and external manipulation can alter behavior.Some have seen the findings of the experiment as having implications for reduction of hostility among racial and ethnic groups and among nations, while recognizing the difficulty of control of larger groups.

"Five Black Lives is a collection of ex-slave narratives which spans 150 years in time, from 1729 to 1870, and some thousands of miles in geographical area from Africa to Connecticut. The autobiographies include the lives of Venture Smith, a native of Africa who ended his days as a resident of East Haddam, Connecticut; James Mars, born a slave near Norfolk, Connecticut in 1790, and freed at twenty-five by state law; William Grimes, a native of Virginia, who became Connecticut's first known runway when he arrived in New Haven about 1808; G.W. Offley, from Maryland, who was bought free by his father and later settled in Hartford; and James L. Smith, of Virginia birth, who escaped from slavery and settled in Norwich, Connecticut."-Victor B. Howard, The New England Quarterly

The Highlands of Scotland, like the southern Appalachians of the United States, have long been a problem area in Great Britain, troubled with a fading economy and loss of population. Most books about the region, however, are popular volumes that romanticize a bygone way of life. This study of Ford, a village of some 160 people in western Argyllshire, thus fills a gap in the literature and provides a look at the present realities of Scottish life. Although the Highlands are by no means a homogeneous region, Ford in its size and makeup is perhaps a representative rural settlement. John Stephenson, who conducted extensive interviews in the village during 1981, focuses his study on the theme of survival, on whether this particular village shows signs of enduring as a community of people bound together by common interests and situations. Though necessarily tentative, his conclusions are optimistic. Ford has shown a recent increase in population, consisting almost entirely of newcomers, and though its residents have now a more varied background, they seem to have a sense of place, of belonging to the village.This book will provide new insights not only for those interested in life in the Highlands but also for all those interested in small communities in other parts of the world.

This revealing interpretation of the black experience in the South emphasizes the evolution of slavery over time and the emergence of a rich, hybrid African American culture. From the incisive discussion on the origins of slavery in the Chesapeake colonies, John Boles embarks on an interpretation of a vast body of demographic, anthropological, and comparative scholarship to explore the character of black bondage in the American South. On such diverse issues as black population growth, the strength of the slave family, the efficiency and profitability of slavery, the diet and health care of bondsmen, the maturation of slave culture, the varieties of slave resistance, and the participation of blacks in the Civil War, Black Southerners provides a balanced and judicious treatment.

For Black writers, what is tradition? What does it mean to them that Western humanism has excluded Black culture? Seven noted Black writers and critics take up these and other questions in this collection of original essays, attempting to redefine humanism from a Black perspective, to free it from ethnocentrism, and to enlarge its cultural base. Contributors: Richard K. Barksdale, Alice Childress, Chester J. Fontenot, Michael S. Harper, Trudier Harris, George E. Kent, R. Baxter Miller

The publication of MurdockÆs Ethnographic Atlas in 1967 marked the first time that descriptive information on the peoples of the world—primitive, historical, and contemporary—had been systematically organized for the purposes of comparative research. In this volume, Murdock has completely revised this work, selecting 563 societies that are most fully and accurately described in ethnographic literature. The identification of each society gives its geographical coordinates and date, its identifying number in the Ethnographic Atlas, and an indication of whether it is included in the Human Relations Area Files or the Standard Cross-Cultural Sample. In addition, bibliographical references are offered for each society. The information and suggested research techniques will be of value to comparativists in anthropology, history, political science, psychology and sociology. Most importantly, it offers a simple method fro choosing a valid sample of the worldÆs known societies for cross-cultural research.

Here are the engrossing facts about one of the least-known movements in Connecticut's history-the rise, organization, and operations of the Underground Railroad, over which fugitive slaves from the South found their way to freedom. Drawing his data from published sources and, perhaps more importantly, from the still-existing oral tradition of descendants of Underground agents, Horatio Strother tells the detailed story in this book, originally published in 1962. He traces the routes from entry points such as New Haven harbor and the New York state line, through important crossroads like Brooklyn and Farmington. Revealing the dangers fugitives faced, the author also identifies the high-minded lawbreakers who operated the system-farmers and merchants, local officials and judges, at least one United States Senator, and many dedicated ministers of the Gospel. These narratives are set against the larger background of the development of slavery and abolitionism in America- conversations still relevant today.

The essays in this volume represent trends in social stratification studies undertaken in major culture areas of the world. The empirical data of the chapters are set with special reference to the dynamics of processes within these diverse traditions and heritages as sources of comparison with one another and with the experiences of western societies.