The American College Town

Singer, Allison Starer, Wim Wiewel, Eugene L. Zdziarski II

University Park was founded in the 1880s when the University of Denver (Colorado Seminary) moved from downtown Denver to land donated by potato farmer Rufus Clark. The University, founded by Methodists, wanted to escape the urban blight of the city and build an oasis for education. Liquor production or consumption was not allowed, and though today the area has many pubs a number of home mortgages to this day contain old covenants forbidding the making or selling of spirits. Around University Park grew the town of South Denver, which was annexed to the city of Denver in the early twentieth century. For many years in the late 1800s the primary employer was the University of Denver, but over time others moved into the area for its attractive homes and well respected schools. The area has traditionally been upper middle class and has enjoyed one of the lowest crime rates in the city. At the geographic center of University Park is Observatory Park, named for the famous Chamberlain Observatory, built in the 1890s and still fully operational with popular public viewing nights. In the early part of the century Colorado Governor Henry Buchtel lived in the park, as did a number of famed early DU faculty such as Ammi Hyde, who beat the freshman boys in an annual foot race well into his 90's. The area boomed after World War II as many from other parts of the country who were stationed in Colorado chose to remain and make it their home. The area has remained prosperous and continues to grow, sharing in the overall success that the Denver metro area has experienced.

On the basis of extensive on-site research, Karen G. Weiss offers a case study of crime victimization at an American "party school" that reverberates beyond a single campus. She argues that today's party school--usually a large public university with a big sports program and an active Greek life--represents a unique environment that nurtures and rewards extreme drinking, which in turn increases the risks of victimization and normalizes bad behavior of students who are intoxicated. Weiss shows why so many students voluntarily place themselves at risk, why so few crimes are reported to police, and why victims often shrug off their injuries and other negative consequences as the acceptable cost of admission to a party.

What makes a Baptist church Baptist? Casual observers might be tempted to stereotype the churches of the American South, but scholar Andrew B. Gardner paints a portrait of one North Carolina congregation that defies easy categorization. Established in 1958 in the college town of Chapel Hill, North Carolina, the Olin T. Binkley Memorial Baptist Church immediately sought to establish a welcoming religious community—focusing initially on bringing in both Black and White congregants and, as ideas about inclusivity developed, on accepting all people, regardless of identity. By naming itself for a theologically progressive preacher and professor, the fledgling church signaled a perspective unfamiliar to Baptists in the South, which gave the church a radical edge. The church’s first pastor, Robert Seymour, also possessed a progressive vision that resonated with his congregants and pushed them to commit to justice and equality. Soon after its founding, the church strived to challenge inequality in segregated Chapel Hill. Although it remained predominantly White well into the twenty-first century, Binkley evolved to become increasingly aware of issues of gender equality, equity, LGBTQ inclusion, and climate justice. Addressing these issues was Binkley’s way of building God’s kingdom on earth as it is in heaven. Binkley: A Congregational History tells the story of a single church with a complicated past, demonstrating that, while liberal in heritage, it operated with an unconsciously White, heteronormative worldview that slowly evolved into a distinct expression of faith. The author also draws on scholarship within the broader field of American religious history to position Binkley—with all its complexities, conflicts, and nuances—within the broader context of twentieth-century liberal Protestantism. Perhaps most importantly, Gardner tells the story of a place animated by a vision of Christianity that is often overlooked or drowned out by larger and louder Christian groups. He compellingly shows how this progressive vision of Christianity has shaped Binkley’s commitment to its community and beyond.