Greenwich Village 1920 1930

"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

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.

Capturing the lively modernist milieu of Kenneth Burke’s early career in Greenwich Village, where Burke arrived in 1915 fresh from high school in Pittsburgh, this book discovers him as an intellectual apprentice conversing with “the moderns.” Burke found himself in the midst of an avant-garde peopled by Malcolm Cowley, Marianne Moore, Jean Toomer, Katherine Anne Porter, William Carlos Williams, Allen Tate, Hart Crane, Alfred Stieglitz, and a host of other fascinating figures. Burke himself, who died in 1993 at the age of 96, has been hailed as America’s most brilliant and suggestive critic and the most significant theorist of rhetoric since Cicero. Many schools of thought have claimed him as their own, but Burke has defied classification and indeed has often been considered a solitary, eccentric genius immune to intellectual fashions. But Burke’s formative work of the 1920s, when he first defined himself and his work in the context of the modernist conversation, has gone relatively unexamined. Here we see Burke living and working with the crowd of poets, painters, and dramatists affiliated with Others magazine, Stieglitz’s “291” gallery, and Eugene O’Neill’s Provincetown Players; the leftists associated with the magazines The Masses and Seven Arts; the Dadaists; and the modernist writers working on literary journals like The Dial, where Burke in his capacity as an associate editor saw T. S. Eliot’s “The Wasteland” into print for the first time and provided other editorial services for Thomas Mann, e.e. cummings, Ezra Pound, and many other writers of note. Burke also met the iconoclasts of the older generation represented by Theodore Dreiser and H. L. Mencken, the New Humanists, and the literary nationalists who founded Contact and The New Republic. Jack Selzer shows how Burke’s own early poems, fiction, and essays emerged from and contributed to the modernist conversation in Greenwich Village. He draws on a wonderfully rich array of letters between Burke and his modernist friends and on the memoirs of his associates to create a vibrant portrait of the young Burke’s transformation from aesthete to social critic.

If the twentieth century was the American century, it can be argued that it was more specifically the New York century, and Greenwich Village was the incubator of every important writer, artist, and political movement of the period. From the century's first decade through the era of beatniks and modern art in the 1950s and '60s, Greenwich Village was the destination for rebellious men and women who flocked there from all over the country to fulfill their artistic, political, and personal dreams. It has been called the most significant square mile in American cultural history, for it holds the story of the rise and fall of American socialism, women's suffrage, and the commercialization of the avant-garde. One Villager went so far as to say that "everything started in the Village except Prohibition," and in the 1940s, the young actress Lucille Ball said, "The Village is the greatest place in the world." What other community could claim a spectrum ranging from Henry James to Marlon Brando, from Marcel Duchamp to Bob Dylan, from Gertrude Vanderbilt Whitney to Abbie Hoffman? The story of the Village is, in large part, the stories old Villagers have told new Villagers about former Villagers, and to tell its story is in large part to tell its legends. Republic of Dreams presents the remarkable, outrageous, often interrelated biographies of the giants of American journalism, poetry, drama, radical politics, and art who flocked to the Village for nearly half a century, among them Eugene O'Neill, whose plays were first produced by the Provincetown Players on Macdougal Street, for whom Edna St. Vincent Millay also wrote; Jackson Pollock, who moved to the Village from Wyoming in 1930 and was soon part of the group of 8th Street painters who would revolutionize Western painting; E. E. Cummings, who lived for years on Patchin Place, as did Djuna Barnes; Max Eastman, who edited the groundbreaking literary and political journal The Masses, which introduced Freud to the American public and also published Sherwood Anderson, Amy Lowell, Upton Sinclair, Maksim Gorky, and John Reed's reporting on the Russian Revolution. Republic of Dreams is beautifully researched, outspoken, wise, hip, exuberant, a monumental, definitive history that will endure for decades to come.

Handsomely illustrated and engagingly written, New York Modern documents the impressive collective legacy of New York's artists in capturing the energy and emotions of the urban experience.

An illuminating history of Washington Square Park and its inhabitants.