James Agee and Walker Evans
Fortune Magazine, in July and August of 1936, sent James Agee and Walker Evans to research a story on sharecropping. In the preface of Let Us Now Praise Famous Men, Agee describes it as “a curious piece of work.” They were to produce “an article on cotton tenantry in the United States, in the form of a photographic and verbal record of the daily living and environment of an average white family of tenant farmers,” (IX). James Agee and Walker Evans set out to write and photograph an article for a magazine, and ended up experimenting with the form of the novel itself.
James Agee was born in 1909 in Knoxville, Tennessee, but was in the urban middle class, so he had no experience with cotton farming. When he went to research the families, he found their way of life extraordinarily different and saddening. Agee’s father died in a car accident when he was six, and so he felt intense emotions of loss—the horrible state of the southern tenant families brought these emotions back to the surface for Agee causing him to emphasize with them. Agee was twice divorced, and his love for alcohol, tobacco, and “all-night literary parties” was renowned. He was a writer for Fortune Magazine when they approached him for this assignment. Walker Evans though, was “on loan from the Federal Government,” (IX).
Evans was born in St. Louis in 1903, and actually began his career as a writer. Working in a bookstore, he made new friends who helped him discover his love for modern photography. Fortune Magazine asked him to accompany Agee and photograph the tenant families. Afterwards he eventually accepted a staff photographer position with Fortune Magazine while teaching at Yale University. He died in 1975, 20 years aft...
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...s advocating for social progress in the realms of housing, working conditions, and poverty, he was passing judgement upon the very subjects about whom he was writing. Agee and Walker on the other hand refuse to place their subjects on a inferior level. Instead they chose another route, allowing the tenant farmers to show their own dignity and prove that nobility is possible for anyone, not just the upper classes. Their documentary realism is free of the subjective aspects typically found in the genre and instead, like Walker's photographs, is objective, allowing the subjects' lives to speak for themselves.
Bibliography
http://www.ralphmag.org/AU/famous-men.html
http://www.literarydictionary.com/php/sworks.php?rec=true&UID=4015
http://www.cosmopolis.ch/english/cosmo8/walkerevans.htm
http://www.literarydictionary.com/php/speople.php?rec=true&UID=46
Valerie Martin’s Novel Property is an engrossing story of the wife of a slave owner and a slave, whom a mistress of the slave owner, during the late 18th century in New Orleans. Martin guides you through both, Manon Guadet and her servant Sarah’s lives, as Ms. Gaudet unhappily lives married on a plantation and Sarah unhappily lives on the plantation. Ms. Gaudet’s misserableness is derived from the misfortune of being married to a man that she despises and does not love. Sarah, the slave, is solely unhappy due to the fact that she is a slave, and has unwillingly conceived to children by Ms. Gaudiest husband, which rightfully makes Sarah a mistress. Throughout the book, Martin captivates the reader and enables you to place yourself in the characters shoes and it is almost as you can relate to how the characters are feeling.
After the devastation left from the Civil War, many field owners looked for new ways to replace their former slaves with field hands for farming and production use. From this need for new field hands came sharecroppers, a “response to the destitution and disorganized” agricultural results of the Civil War (Wilson 29). Sharecropping is the working of a piece of land by a tenant in exchange for a portion of the crops that they bring in for their landowners. These farmhands provided their labor, while the landowners provided living accommodations for the worker and his family, along with tools, seeds, fertilizers, and a portion of the crops that they had harvested that season. A sharecropper had “no entitlement to the land that he cultivated,” and was forced “to work under any conditions” that his landowner enforced (Wilson 798). Many landowners viewed sharecropping as a way to elude the now barred possession of slaves while still maintaining field hands for labor in an inexpensive and ample manner. The landowners watched over the sharecroppers and their every move diligently, with harsh supervision, and pressed the sharecroppers to their limits, both mentally and physically. Not only were the sharecroppers just given an average of one-fourth of their harvest, they had “one of the most inadequate incomes in the United States, rarely surpassing more than a few hundred dollars” annually (Wilson 30). Under such trying conditions, it is not hard to see why the sharecroppers struggled to maintain a healthy and happy life, if that could even be achieved. Due to substandard conditions concerning sharecropper’s clothing, insufficient food supplies, and hazardous health issues, sharecroppers competed on the daily basis to stay alive on what little their landowners had to offer them.
The twentieth century was a time of tremendous change that commenced with WWI and the Great Depression. While WWI brought countless deaths, the Great Depression affected both urban and rural Americans. Yet, underlying these devastating events was the abuse of black Americans. Both whites and blacks had to cope with the major occurrences of the time, but blacks also faced strife from whites themselves. During the early part of the twentieth century, white Americans Russell Baker and Mildred Armstrong Kalish gained kindred attributes from their families, especially in comparison to that of Richard Wright, a black American. The key differences between the experience of whites and blacks can be found within the mentality of the family, the extent to which they were influenced by their families in their respective lives, and the shielding from the outside world, or lack thereof, by their families. Through the compelling narrations of these three authors, readers can glimpse into this racially divided world from the perspective of individuals who actually lived through it.
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The first seven chapters of Tobacco Road paint a picture of the life of impoverished families in the American South between the 1920s and 1940s. Specifically, the story focuses on a family, the Lesters, and their struggle to establish a means of survival. The narrative also highlights the life of a coal miner, Lov Bensey, who is married to the Lesters’ youngest daughter. There are couple of overlying themes found in the first seven chapters, including: desperation, a lack of self control, and distrust.
George Saunders, a writer with a particular inclination in modern America, carefully depicts the newly-emerged working class of America and its poor living condition in his literary works. By blending fact with fiction, Saunders intentionally chooses to expose the working class’s hardship, which greatly caused by poverty and illiteracy, through a satirical approach to criticize realistic contemporary situations. In his short story “Sea Oak,” the narrator Thomas who works at a strip club and his elder aunt Bernie who works at Drugtown for minimum are the only two contributors to their impoverished family. Thus, this family of six, including two babies, is only capable to afford a ragged house at Sea Oak,
The Gospel of Matthew is an eyewitness story written for an audience of believers, under great stress, and persecution. Matthew develops a theological plot incorporating genealogy, speeches, parables, inter and intra textual references, common vocabulary, and fulfillment quotations, with a tension that builds as we are invited into the story. The crucifixion and resurrection bring us to a Christological climax that symbolically points beyond its conclusion to God’s Kingdom, bringing atonement, salvation and the ushering in the Eschaton. The extraordinary events surrounding the crucifixion act as commentary, adding important details concerning the death of Jesus.1
Rebecca Harding Davis wrote “Life in the Iron Mills” in the mid-nineteenth century in part to raise awareness about working conditions in industrial mills. With the goal of presenting the reality of the mills’ environment and the lives of the mill workers, Davis employs vivid and concrete descriptions of the mills, the workers’ homes, and the workers themselves. Yet her story’s realism is not objective; Davis has a reformer’s agenda, and her word-pictures are colored accordingly. One theme that receives a particularly negative shading in the story is big business and the money associated with it. Davis uses this negative portrayal of money to emphasize the damage that the single-minded pursuit of wealth works upon the humanity of those who desire it.
The story is told through the eyes of seven year old Luke Chandler. Luke lives with his parents and grandparents on their rented farmland in the lowlands of Arkansas. It takes place during the harvest season for cotton in 1952. Like other cotton growers, these were hard times for the Chandlers. Their simple lives reached their zenith each year with the task of picking cotton. It’s more than any family can complete by themselves. In order to harvest the crops and get paid, the Chandlers must find cotton pickers to help get the crops to the cotton gin. In order to persevere, they must depend on others. They find two sets of migrant farm workers to assist them with their efforts: the Mexicans, and the Spruills - a family from the Arkansas hills that pick cotton for others each year. In reading the book, the reader learns quickly that l...
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The economic status of the main characters is poor, without hope of improving their condition, and at the mercy of a quasi-feudal system in North America during the late 1800's. Being a sharecropper, Ab and his family had to share half or two-thirds of the harvest with the landowner and out of their share pay for the necessities of life. As a result of this status, Ab and his family know from the start what the future will hold -- hard work for their landlord and mere survival for them.
Utilitarianism is one of the most commonly used ethical theories from the time it was formulated by Jeremy Bentham and John Stewart Mill in the nineteenth century. In his work, Utilitarianism, Bentham “sought to dispel misconceptions that morality has nothing to do with usefulness or utility or that morality is opposed to pleasure” (MacKinnon, 2012, p. 53). To simplify the utilitarian principle, which is one of utility, one can surmise that morality is equated with the greatest amount of utility or good for the greatest number of people (MacKinnon, 2012). Also, with its orientation to the “end or goal of actions” (MacKinnon, 2012, p. 54), Utilitarianism thus, espouses the consequentialist principle, e.g., the evaluation of any human
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