Woodrow Wilson's Pan Americanism -- what contemporary social scientists would call "regional integration" -- formalized in its day the efforts of the United States to manage the affairs of the Western hemisphere. Proponents have viewed it as an expression of partnership, critics as a means of American exploitation; and even today neither statesman nor scholars can agree on whether such a policy can succeed. The author's study traces Wilson's efforts to develop and act upon a Pan American vision to reform and regulate the conduct of international relations in Latin America.
In the history of the early twentieth-century Americas, visions of hemispheric unity flourished, and the notion of a transnational American identity was embraced by artists, intellectuals, and government institutions. In The Pan American Imagination, Stephen Park explores the work of several Pan American modernists who challenged the body of knowledge being produced about Latin America, crossing the disciplinary boundaries of academia as well as the formal boundaries of artistic expression—from literary texts and travel writing to photography, painting, and dance. Park invests in an interdisciplinary approach, which he frames as a politically resistant intellectual practice, using it not only to examine the historical phenomenon of Pan Americanism but also to explore the implications for current transnational scholarship.
Coinciding with the centennial of the Pan American Union (now the Organization of American States), González explores how nineteenth- and twentieth-century U.S. architects and their clients built a visionary Pan-America to promote commerce and cultural exchange between United States and Latin America. Late in the nineteenth century, U.S. commercial and political interests began eyeing the countries of Latin America as plantations, farms, and mines to be accessed by new shipping lines and railroads. As their desire to dominate commerce and trade in the Western Hemisphere grew, these U.S. interests promoted the concept of "Pan-Americanism" to link the United States and Latin America and called on U.S. architects to help set the stage for Pan-Americanism's development. Through international expositions, monuments, and institution building, U.S. architects translated the concept of a united Pan-American sensibility into architectural or built form. In the process, they also constructed an artificial ideological identity—a fictional Pan-America peopled with imaginary Pan-American citizens, the hemispheric loyalists who would support these projects and who were the presumed benefactors of this presumed architecture of unification. Designing Pan-America presents the first examination of the architectural expressions of Pan-Americanism. Concentrating on U.S. architects and their clients, Robert Alexander González demonstrates how they proposed designs reflecting U.S. presumptions and projections about the relationship between the United States and Latin America. This forgotten chapter of American architecture unfolds over the course of a number of international expositions, ranging from the North, Central, and South American Exposition of 1885–1886 in New Orleans to Miami's unrealized Interama fair and San Antonio's HemisFair '68 and encompassing the Pan American Union headquarters building in Washington, D.C. and the creation of the Columbus Memorial Lighthouse in the Dominican Republic.
Robert Hughes begins where American art itself began, with the Native Americans and the first Spanish invaders in the Southwest; he ends with the art of today. In between, in a scholarly text that crackles with wit, intelligence and insight, he tells the story of how American art developed. Hughes investigates the changing tastes of the American public; he explores the effects on art of America's landscape of unparalleled variety and richness; he examines the impact of the melting-pot of cultures that America has always been. Most of all he concentrates on the paintings and art objects themselves and on the men and women - from Winslow Homer and Thomas Eakins to Edward Hopper and Georgia O'Keeffe, from Arthur Dove and George Bellows to Jackson Pollock and Mark Rothko -awho created them. This is an uncompromising and refreshingly opinionated exploration of America, told through the lens of its art.
In recent years, the artwork of the self-taught has gained increasing recognition in the mainstream art world. The New Orleans Museum of Art, a leading institution in the field, organized this exhibition identifying and documenting the superb aesthetic achievement of selected artists from thirteen Southern states who, by definition, have not sought didactic art training, traditional diplomas, or association with other artists or with the established art world in general. This overview of painting and sculpture is the first large-scale effort to consider the work of self-taught Southern artists according to intrinsic artistic merit and without regard to race, religion, or gender.--Adapted from foreword, p. 6.
In this interdisciplinary work, William L. Davis examines Joseph Smith's 1829 creation of the Book of Mormon, the foundational text of the Latter Day Saint movement. Positioning the text in the history of early American oratorical techniques, sermon culture, educational practices, and the passion for self-improvement, Davis elucidates both the fascinating cultural context for the creation of the Book of Mormon and the central role of oral culture in early nineteenth-century America. Drawing on performance studies, religious studies, literary culture, and the history of early American education, Davis analyzes Smith's process of oral composition. How did he produce a history spanning a period of 1,000 years, filled with hundreds of distinct characters and episodes, all cohesively tied together in an overarching narrative? Eyewitnesses claimed that Smith never looked at notes, manuscripts, or books—he simply spoke the words of this American religious epic into existence. Judging the truth of this process is not Davis's interest. Rather, he reveals a kaleidoscope of practices and styles that converged around Smith's creation, with an emphasis on the evangelical preaching styles popularized by the renowned George Whitefield and John Wesley.
Nationalism in nineteenth-century America operated through a collection of symbols, signifiers citizens could invest with meaning and understanding. In Confederate Visions, Ian Binnington examines the roots of Confederate nationalism by analyzing some of its most important symbols: Confederate constitutions, treasury notes, wartime literature, and the role of the military in symbolizing the Confederate nation. Nationalisms tend to construct glorified pasts, idyllic pictures of national strength, honor, and unity, based on visions of what should have been rather than what actually was. Binnington considers the ways in which the Confederacy was imagined by antebellum Southerners employing intertwined mythic concepts--the "Worthy Southron," the "Demon Yankee," the "Silent Slave"--and a sense of shared history that constituted a distinctive Confederate Americanism. The Worthy Southron, the constructed Confederate self, was imagined as a champion of liberty, counterposed to the Demon Yankee other, a fanatical abolitionist and enemy of Liberty. The Silent Slave was a companion to the vocal Confederate self, loyal and trusting, reliable and honest. The creation of American national identity was fraught with struggle, political conflict, and bloody Civil War. Confederate Visions examines literature, newspapers and periodicals, visual imagery, and formal state documents to explore the origins and development of wartime Confederate nationalism.
From its earliest colonial days, America's attention has been turned firmly to the West: a land of hope and opportunity, but also an unexplored and little know wilderness about which people in the East could only dream.
