''These Untutored Masses'': The Campaign for Respectability Among White and Black Evangelicals in the American South, 1870–1930

In the post-Civil War American South, leaders of both white and black denominations sought to root out southern 'folk' religious practices from their churches. Denominational modernizers preached the middle-class virtues necessary to the building of a new southern social order: piety, sobriety and the systematic accumulation of wealth. They built bureaucracies of benevolence and conceived of 'intelligent worship' as a means of schooling their 'untutored masses' in the ways of bourgeois religiosity. In response, white and black believers, predominantly small farmers and sharecroppers with limited educations, adopted certain forms suggested by the advocates of respectable religion while also maintaining publicly emotive and physically tactile expressions of southern religiosity derived both from the camp-meeting past as well as African-derived rituals of worship. By focusing on worship practices and musical styles, this article illuminates an episode in the dialectic of traditional spirituality and bourgeois decorum in a region in, but not fully of, America.     

On the Margins of the Enlightenment: Blacks and Jews

The postmodern critique of the Enlightenment is much concerned with what it regards as the unwillingness of progressive thinkers of the eighteenth century to accept the legitimacy of national or cultural groups that differed significantly from norms in Western Europe. My aim is to examine how eighteenth-century thinkers, including Hume, Montesquieu, Voltaire, Condorcet, and the Abbé Grégoire, perceived prototypical “others” such as Blacks and Jews, by looking at the sources—from contemporary medical science to travel literature, proto-anthropology, history, biblical scholarship and reformist projects—on which these views were based. Perceptions of Blacks cannot easily be separated from the issue of slavery, nor that of the Jews from biblical history and theology. I argue that those who wanted to exclude these groups from mainstream society generally based their arguments on a one-dimensional, self-referential empirical methodology, while those who argued for their eventual inclusion usually posited a multidimensional reality in which a shift from one dimension to the other was a matter of will and planning. While the inclusionists tended to use general categories, such as humanity or a universal spiritual order, the exclusionists tended to use particularizing categories such as race or nation.     

Interpretive walks: advancing the use of mobile methods in the study of entrepreneurial farm tourism settings

This article draws on the application of interpretive walks in a socio‐geographical study of tourism‐oriented entrepreneurial activity on multi‐generational family farms in New Zealand. We highlight the great potential this method holds for tourism researchers interested in the ways tourist spaces are produced in processes of place‐making. Mobile methods have been a feature of qualitative field research in several disciplines for some time, particularly in cultural geography with its emphasis on human interactions in and with landscapes. The interpretive walk, known also as the walking interview, has been applied mainly in urban neighbourhood, health, transport, and housing research, where it has proven very useful for revealing human connections to place that have been difficult to elicit using stationary face‐to‐face interviews. This article is one of the few that reports on the use of the method in a farm tourism setting. It is also one of few applied studies seeking to understand the local geographies of farm tourism and their connections to the farm site as both family home and place of primary production. The method is characterised as an effective tool for navigating and interpreting the socio‐spatial settings in which new rural tourism ventures emerge, evolve, and are embedded. The approach allows for unexpected encounters with spatial practices and strategies, projects, and objects, behind which lie stories of changing human relationships with the land, economy, and community, and of the exigencies of everyday life that are less readily unearthed using conventional interviews.     

THE EVOLUTION OF HUMPHREY-HAWKINS*

Humphrey-Hawkins, enacted into law as the Full Employment and Balanced Growth Act of 1978, is the most important step the Federal government has taken for overall economic coordination since passage of the Employment Act of 1946. The centerpiece of the new law is specific goals for unemployment and inflation. All Federal programs and policies are to work toward achieving a 3 percent adult and 4 percent overall jobless rate within five years, and inflation rates of 3 percent by 1983 and 0 percent by 1988. The present article outlines the major changes made in Humphrey-Hawkins from its introduction in June 1974 to its enactment in October 1978, the contents of the Full Employment and Balanced Growth Act of 1978, and the politics surrounding its passage.     

Strong Words and Forceful Winds: Religious Experience and Political Process in Melanesia

Melanesian religious movements tend to conform to two contrasting types of regime: the one relatively centralized, hierarchical, stable, long-lived, and nationalistic; the other fragmented, egalitarian, unstable, sporadic, and parochial. Existing theories of ‘cargo cults’, including the progressivist hypothesis which views millenarism as the natural precursor of nationalism, have failed to appreciate this fundamental divergence. It is shown that politico-religious regimes are rooted in alternative cognitive processes, a point which is illustrated with reference to the Pomio Kivung movement of New Britain and the Taro cult of Northern Papua. One implication of this argument is that typologies of cults, based on ideological variation, are of limited sociological import, and rather that the structure and scale of cults are artefacts of distinctive styles of cognition, codification, and transmission.