The open country of Texas between the Nueces River and the Rio Grande was sparsely settled through the nineteenth century, and most of the settlers who did live there had Hispanic names that until recently were rarely admitted into the pages of Texas history. In 1935, however, a descendant of one of the old Spanish land-grant families in the region-a woman, no less-found an ingenious way to publish the history of her region at a time when neither Tejanos nor women had much voice. She told the story from the perspective of an ancient mesquite tree, under whose branches much South Texas history had passed. Her tale became an invaluable source of folk history but has long been out of print. Now, with important new introductions by Leticia M. Garza-Falcón and Andrés Tijerina, the history witnessed by El Mesquite can again inform readers of the way of life that first shaped Texas. Through the voice of the gnarled old tree, Elena Zamora O'Shea tells South Texas political and ethnographic history, filled with details of daily life such as songs, local plants and folk medicines, foods and recipes, peone/patron relations, and the Tejano ranch vocabulary. The work is an important example of the historical-folkloristic literary genre used by Mexican American writers of the period. Using the literary device of the tree's narration, O'Shea raises issues of culture, discrimination, and prejudice she could not have addressed in her own voice in that day and explicitly states the Mexican American ideology of 1930s Texas. The result is a literary and historic work of lasting value, which clearly articulates the Tejano claim to legitimacy in Texas history. ELENA ZAMORA O'SHEA (1880-1951) was born at Rancho La Noria Cardenena near Peñitas, Hidalgo County, Texas. A long-time schoolteacher, whose posts included one on the famous King Ranch, she wrote this book to help Tejano children know and claim their proud heritage.

"Aquinas," says Jean Porter, "gets justice right." In this book she shows that Aquinas offers us a cogent and illuminating account of justice as a personal virtue rather than a virtue of social institutions. For Aquinas, justice is more about interpersonal morality than civic or social obligations, and Porter masterfully draws out the contemporary significance of Aquinas's perspective. - back of book.

From the National Book Critics Circle Award–winning poet and critic: “A lovely book, full of joy and wisdom.” —The Baltimore Sun How to Read a Poem is an unprecedented exploration of poetry, feeling, and human nature. In language at once acute and emotional, Edward Hirsch describes why poetry matters and how we can open up our imaginations so that its message can make a difference. In a marvelous reading of verse from around the world, including work by Pablo Neruda, Elizabeth Bishop, Wallace Stevens, and Sylvia Plath, among many others, Hirsch discovers the true meaning of their words and ideas and brings their sublime message home into our hearts. “Hirsch has gathered an eclectic group of poems from many times and places, with selections as varied as postwar Polish poetry, works by Keats and Christopher Smart, and lyrics from African American work songs . . . Hirsch suggests helpful strategies for understanding and appreciating each poem. The book is scholarly but very readable and incorporates interesting anecdotes from the lives of the poets.” —Library Journal “The answer Hirsch gives to the question of how to read a poem is: Ecstatically.” —Boston Book Review “Hirsch’s magnificent text is supported by an extensive glossary and superb international reading list.” —Booklist “If you are pretty sure you don’t like poetry, this is the book that’s bound to change your mind.” —Charles Simic, Pulitzer Prize–winning author of The World Doesn’t End

The 1929 master's thesis of folklorist, Jovita Gonzalez has served as source material on the Texas-Mexican borderlands for more than seventy-five years but has never before been published. When Gonzalez decided to pursue a master's degree in history from the University of Texas, she was already the vice-president and president-elect of the Texas Folklore Society. Despite this, she wrote a defiant master's thesis that offered a competing vision of Texas history and culture to that promoted by the founding fathers of Texas folklore. Her complex analysis de-emphasizes the role of the Texas Revolution in Texas history and explores the ways in which Anglos and Mexicans developed tense ties following the U.S.-Mexico War. Her approach to Texas history elegantly counters the rhetoric of dominance of the established historians of the American West of her time. Gonzalez's thesis is now available for the first time to a wider reading public, especially those who value a Tejana legacy that presents the borderlands as a crucible in which a new kind of identity is being formed.

By the 1920s, the sectional reconciliation that had seemed achievable after Reconstruction was foundering, and the South was increasingly perceived and portrayed as impoverished, uneducated, and backward. In this interdisciplinary study, Angie Maxwell examines and connects three key twentieth-century moments in which the South was exposed to intense public criticism, identifying in white southerners' responses a pattern of defensiveness that shaped the region's political and cultural conservatism. Maxwell exposes the way the perception of regional inferiority confronted all types of southerners, focusing on the 1925 Scopes trial in Dayton, Tennessee, and the birth of the anti-evolution movement; the publication of I'll Take My Stand and the turn to New Criticism by the Southern Agrarians; and Virginia's campaign of Massive Resistance and Interposition in response to the Brown v. Board of Education decision. Tracing the effects of media scrutiny and the ridicule that characterized national discourse in each of these cases, Maxwell reveals the reactionary responses that linked modern southern whiteness with anti-elitism, states' rights, fundamentalism, and majoritarianism.