"Greenwich Village represents American social science during the interwar years at its best. It remains the best community study of New York, important both for its innovative method and for its substantive findings about intergroup relations in a pluralistic, open, and urban society--during a period of crisis and reform ferment."--Thomas Bender, New York University

Seminar paper from the year 2000 in the subject American Studies - Culture and Applied Geography, grade: 1,7 (A-), Humboldt-University of Berlin (American Studies), course: Hauptseminar: Imagining the Cultural Metropolis: Urbanism and Public Culture in New York City and Berlin in the 1920s, language: English, abstract: Introduction 1.1. The 1920s in the United States The 1920s - also called the Roaring Twenties - proved to be a decade of triumphant capitalism in the United States. The American economy which was characterized by recession after World War I began to recover. By 1922 it was growing rapidly and prospering. New industries like the car industry stimulated other industries like rubber, oil and steel production and the construction of new highways. Besides, the mass production of cars brought hundreds of thousands of new jobs. Technological innovations like the assembly line increased the productivity by more than 40 per cent. The proportion of women working outside home went up, too. There was a need for secretaries, typists and filing clerks, which were new women's jobs. Real wages increased dramatically. This rapid process of modernization took place without governmental intervention. American politics went back to a tradition of the late 19th century, namely the faith in a strong economy with a weak state. Warren G. Harding's presidency which was marked by bribery scandals was followed by President Calvin Coolidge whose motto was "The business of America is business." The 1920s were a bad time for organized labor. Union membership went down because the managements of the factories discouraged its growth by intimidation and brutal violence. In summary one can say it was a time of severe hardship and repression for working-class men and women but a time of prosperity for the middle and upper classes. [...]

A vibrant portrait of a celebrated urban enclave at the turn of the twentieth century.

This work represents the first comparative study of the folk revival movement in Anglophone Canada and the United States and combines this with discussion of the way folk music intersected with, and was structured by, conceptions of national affinity and national identity. Based on original archival research carried out principally in Toronto, Washington and Ottawa, it is a thematic, rather than general, study of the movement which has been influenced by various academic disciplines, including history, musicology and folklore. Dr Gillian Mitchell begins with an introduction that provides vital context for the subject by tracing the development of the idea of 'the folk', folklore and folk music since the nineteenth century, and how that idea has been applied in the North American context, before going on to examine links forged by folksong collectors, artists and musicians between folk music and national identity during the early twentieth century. With the 'boom' of the revival in the early sixties came the ways in which the movement in both countries proudly promoted a vision of nation that was inclusive, pluralistic and eclectic. It was a vision which proved compatible with both Canada and America, enabling both countries to explore a diversity of music without exclusiveness or narrowness of focus. It was also closely linked to the idealism of the grassroots political movements of the early 1960s, such as integrationist civil rights, and the early student movement. After 1965 this inclusive vision of nation in folk music began to wane. While the celebrations of the Centennial in Canada led to a re-emphasis on the 'Canadianness' of Canadian folk music, the turbulent events in the United States led many ex-revivalists to turn away from politics and embrace new identities as introspective singer-songwriters. Many of those who remained interested in traditional folk music styles, such as Celtic or Klezmer music, tended to be very insular and conservative in their approach, rather than linking their chosen genre to a wider world of folk music; however, more recent attempts at 'fusion' or 'world' music suggest a return to the eclectic spirit of the 1960s folk revival. Thus, from 1945 to 1980, folk music in Canada and America experienced an evolving and complex relationship with the concepts of nation and national identity. Students will find the book useful as an introduction, not only to key themes in the folk revival, but also to concepts in the study of national identity and to topics in American and Canadian cultural history. Academic specialists will encounter an alternative perspective from the more general, broad approach offered by earlier histories of the folk revival movement.

Jay Dolan transformed the writing of American Catholic history a quarter-century ago by telling the story from the bottom up instead of from the top down. In recent years a number of parish histories have appeared that reflect and expand this new methodology. They successfully relate the life of a local faith community to the larger religious and secular world of which it is a part, and reciprocally illuminate that bigger world from the perspective of this local community. St. Joseph's Church in Greenwich Village offers a fruitful opportunity for this kind of history. During the life span of this parish, the Catholic community in New York City has grown from a mere thirty or forty thousand to over three million in two dioceses. St. Joseph's Church began as a poor immigrant parish in a hostile Protestant environment, developed into a prosperous working-class parish as the area became predominantly Catholic, survived a series of local economic and social upheavals, and remains today a vibrant spiritual center in the midst of an overwhelmingly secular neighborhood. Its history provides a fascinating glimpse of the evolution of Catholicism in New York City during the course of the past 175 years. The history of this parish is worth telling for its own sake as the collective journey of one faith community from immigrant mission to pillar of society and then to spiritual outpost in the Secular City. However, it has significance far beyond the boundaries of Greenwich Village because it documents at the most basic and vital level of Catholic communal organization the interaction between change and continuity that has been one of the most prominent features of urban Catholicism in the United States over the past two centuries.