Common Places

Boym provides a view of Russia that is historically informed, replete with unexpected detail, and stamped with authority. Alternating analysis with personal accounts of Russian life, she conveys the foreignness of Russia and examines its peculiar conceptions of private life and common good, of Culture and Trash, of sincerity and banality.

While a great deal of postcolonial criticism has examined how the processes of hybridity, mestizaje, creolization, and syncretism impact African diasporic literature, Oakley employs the heuristic of the “commonplace” to recast our sense of the politics of such literature. Her analysis of commonplace poetics reveals that postcolonial poetic and political moods and aspirations are far more complex than has been admitted. African Atlantic writers summon the utopian potential of Romanticism, which had been stricken by Anglo-European exclusiveness and racial entitlement, and project it as an attainable, differentially common future. Putting poets Frankétienne (Haiti), Werewere Liking (Côte d’Ivoire), Derek Walcott (St Lucia), and Claudia Rankine (Jamaica) in dialogue with Romantic poets and theorists, as well as with the more recent thinkers Édouard Glissant, Walter Benjamin, and Emmanuel Levinas, Oakley shows how African Atlantic poets formally revive Romantic forms, ranging from the social utopian manifesto to the poète maudit, in their pursuit of a redemptive allegory of African Atlantic experiences. Common Places addresses issues in African and Caribbean literary studies, Romanticism, poetics, rhetorical theory, comparative literature, and translation theory, and further, models a postcolonial critique in the aesthetic-ethical and “new aestheticist” vein.

Exploring America's material culture, Common Places reveals the history, culture, and social and class relationships that are the backdrop of the everyday structures and environments of ordinary people. Examining America's houses and cityscapes, its rural outbuildings and landscapes from perspectives including cultural geography, decorative arts, architectural history, and folklore, these articles reflect the variety and vibrancy of the growing field of vernacular architecture. In essays that focus on buildings and spaces unique to the U.S. landscape, Clay Lancaster, Edward T. Price, John Michael Vlach, and Warren E. Roberts reconstruct the social and cultural contexts of the modern bungalow, the small-town courthouse square, the shotgun house of the South, and the log buildings of the Midwest. Surveying the buildings of America's settlement, scholars including Henry Glassie, Norman Morrison Isham, Edward A. Chappell, and Theodore H. M. Prudon trace European ethnic influences in the folk structures of Delaware and the houses of Rhode Island, in Virginia's Renish homes, and in the Dutch barn widely repeated in rural America. Ethnic, regional, and class differences have flavored the nation's vernacular architecture. Fraser D. Neiman reveals overt changes in houses and outbuildings indicative of the growing social separation and increasingly rigid relations between seventeenth-century Virginia planters and their servants. Fred B. Kniffen and Fred W. Peterson show how, following the westward expansion of the nineteenth century, the structures of the eastern elite were repeated and often rejected by frontier builders. Moving into the twentieth century, James Borchert tracks the transformation of the alley from an urban home for Washington's blacks in the first half of the century to its new status in the gentrified neighborhoods of the last decade, while Barbara Rubin's discussion of the evolution of the commercial strip counterpoints the goals of city planners and more spontaneous forms of urban expression. The illustrations that accompany each article present the artifacts of America's material past. Photographs of individual buildings, historic maps of the nation's agricultural expanse, and descriptions of the household furnishings of the Victorian middle class, the urban immigrant population, and the rural farmer's homestead complete the volume, rooting vernacular architecture to the American people, their lives, and their everyday creations.

Jacques Ellul--much less solemn in mood than usual--here cracks open political and sociological commonplaces, destructively and wittily demonstrating how our unthinking acceptance of them encourages hypocrisy, smugness, and mental inertia. Among the stereotypes of thought and speech thus exploded are such phrases as "You can't act without getting your hands dirty," "Work is freedom," "We must follow the current of history," and "Women find their freedom (dignity) in work." A certain number of these old saws preside over our daily life. They permit us to understand one another and to swim in the ordinary current of society. They are accepted as so certain that we almost never question them. They serve at once as sufficient explanations for everything and as "clinchers" in too many arguments. Ellul explores the ways in which such clichs mislead us and prevent us from having independent thoughts--and in fact keep us from facing the problems to which they are theoretically addressed. They are the "new commonplaces." Just as the nineteenth century brought forth many such commonplaces (they are enshrined in Leon Bloy's Exgse and Flaubert's Dictionnaire des ides reues), so our century has been busy creating its own. What Ellul has done is to stand still long enough to look at them carefully, attack them with cool reason, and leave them nakedly exposed. In this remarkable document, Ellul's caustic fearlessness is at the service of truths that often are cruel, but always are lucid and impassioned. He represents the voice of intelligence, and while doing so is often hilarious and always therapeutic about matters of first importance.

This book interprets popular American belief and sentiment about cities, suburbs, and small towns in terms of community ideologies. Based on in-depth interviews with residents of American communities, it shows how people construct a sense of identity based on their communities, and how they perceive and explain community problems (e.g., why cities have more crime than their suburban and rural counterparts) in terms of this identity. Hummon reveals the changing role of place imagery in contemporary society and offers an interpretation of American culture by treating commonplaces of community belief in an uncommon way--as facets of competing community ideologies. He argues that by adopting such ideologies, people are able to "make sense" of reality and their place in the everyday world.