The story of an encounter between a young and introverted gay man, Paul, and his Nemesis, a frail old soldier locked in reminiscences about his days in the British Army of India, Mr Fox. The story is narrated by Paul now aged 72 and begins gloomily, but lightens into a humorous reaction to the follies of British Indian occupation. Paul and Mr Fox meet in an NHS hospital in London, the young man afflicted by Tropical Sprue and the old soldier dying of bowel cancer. The young man is a closet gay and troubled by things of the flesh, by appearances, by missed opportunities and by adolescent certainties and yet doubts. Mr Fox is an extrovert who shares his outrageous preferences and undoubted racism with all and sundry. As a farrier sergeant he was undoubtedly expert for he was attached to General Dunsterville's troops of 'moral camouflage", the precursor of the SAS. Paul gradually becomes very much aware of his own empirical racism and British Empire mentality - which he finally embraces in the style of Mr Fox.
In 1973, nearly a decade before the height of the Moral Majority, a group of progressive activists assembled in a Chicago YMCA to strategize about how to move the nation in a more evangelical direction through political action. When they emerged, the "Washington Post" predicted that the new evangelical left could "shake both political and religious life in America." The following decades proved the Post both right and wrong--evangelical participation in the political sphere was intensifying, but in the end it was the religious right, not the left, that built a viable movement and mobilized electorally. How did the evangelical right gain a moral monopoly and why were evangelical progressives, who had shown such promise, left behind?In "Moral Minority," the first comprehensive history of the evangelical left, David R. Swartz sets out to answer these questions, charting the rise, decline, and political legacy of this forgotten movement. Though vibrant in the late nineteenth century, progressive evangelicals were in eclipse following religious controversies of the early twentieth century, only to reemerge in the 1960s and 1970s. They stood for antiwar, civil rights, and anticonsumer principles, even as they stressed doctrinal and sexual fidelity. Politically progressive and theologically conservative, the evangelical left was also remarkably diverse, encompassing groups such as Sojourners, InterVarsity Christian Fellowship, Evangelicals for Social Action, and the Association for Public Justice. Swartz chronicles the efforts of evangelical progressives who expanded the concept of morality from the personal to the social and showed the way--organizationally and through political activism--to what would become the much larger and more influential evangelical right. By the 1980s, although they had witnessed the election of Jimmy Carter, the nations first born-again president, progressive evangelicals found themselves in the political wilderness, riven by identity politics and alienated by a skeptical Democratic Party and a hostile religious right.In the twenty-first century, evangelicals of nearly all political and denominational persuasions view social engagement as a fundamental responsibility of the faithful. This most dramatic of transformations is an important legacy of the evangelical left.
A critical reading of sexually radical fiction by British women in the years during and after World War I. Gay Wachman examines work by Sylvia Townsend Warner, Virginia Woolf and Radclyffe Hall, along with the less well known Clemence Dane, Rose Allatini and Evadne Price. These writers, she states, created a modernist literary tradition -one that functioned both within and against the repressive ideology of the British Empire.
The Creator sat upon the throne, thinking. Behind him stretched the illimitable continent of heaven, steeped in a glory of light and color; before him rose the black night of Space, like a wall. His mighty bulk towered rugged and mountain-like into the zenith, and His divine head blazed there like a distant sun. At His feet stood three colossal figures, diminished to extinction, almost, by contrast -- archangels -- their heads level with His ankle-bone. When the Creator had finished thinking, He said, "I have thought. Behold!" He lifted His hand, and from it burst a fountain-spray of fire, a million stupendous suns, which clove the blackness and soared, away and away and away, diminishing in magnitude and intensity as they pierced the far frontiers of Space, until at last they were but as diamond nailheads sparkling under the domed vast roof of the universe. At the end of an hour the Grand Council was dismissed. They left the Presence impressed and thoughtful, and retired to a private place, where they might talk with freedom. None of the three seemed to want to begin, though all wanted somebody to do it.
"Tiger-Lilies is actually a somewhat autobiographical book. In it, Lanier analyzes the relationship between a Northerner and a Southerner throughout the Civil War. As a Southerner who had fought for the Confederate army, Lanier had experienced the war firsthand, both on the battlefield and as a prisoner of war. These experiences are recognizable in the battle scenes especially, which are considered some of the most realistic representations of Civil War combat in literature. Ultimately, Tiger-Lilies can be interpreted as an anti-war novel and one of Lanier's less successful endeavors in the course of his career."--The History Engine
