Origin Stories of Pinhook

Author(s):  
David Todd Lawrence ◽  
Elaine J. Lawless

This chapter contains stories told to the authors by George Williams, Aretha Robinson, and Larry Robinson, as well as parts of an older interview with Jim Robinson, Jr, the son of Jim Robinson, Sr., one of the five men who first came to Pinhook from Tennessee, which was recorded by Will Sarvis of the Missouri Historical Society in 1998. Interviews with other former residents add important perspectives on what they know and remember about the establishment of the town.

1914 ◽  
Vol 8 ◽  
pp. 103-111
Author(s):  
Alfred Anscombe

The late Dr. James Gairdner read a paper before the Royal Historical Society on November 15, 1906, upon a sixteenth-century drawing in the Cotton collection which depicts the burning of the town of Brighthelmstone in the reign of King Henry VIII. It will be remembered that Dr. Gairdner came to the conclusions that the accepted accounts were not reliable; that the raid depicted really took place in the spring of 1514 and not in the summer of 1545; and that the French did not burn the town on the latter occasion.


2008 ◽  
pp. 312-316
Author(s):  
Jacek Leociak

The title of this text, From the Book of Madness and Atrocity, published here for the first time, indicates its generic and stylistic specificity, its fragmentary, incomplete character. It suggests that this text is part of a greater whole, still incomplete, or one that cannot be grasped. In this sense Śreniowski refers to the topos of inexpressibility of the Holocaust experience. The text is reflective in character, full of metaphor, and its modernist style does not shun pathos. Thus we have here meditations emanating a poetic aura, not a report or an account of events. The author emphasises the desperate loneliness of the dying, their solitude, the incommensurability of the ghetto experience and that of the occupation, and the lack of a common fate of the Jews and the Poles (“A Deserted Town in a Living Capital”; “A Town within a Town”; “And the Capital? A Capital, in which the town of a death is dying . . . ? Well, the Capital is living a normal life. Under the occupation, indeed . . . .”).


2019 ◽  
Vol 16 (3) ◽  
pp. 417-428
Author(s):  
Özgün Ünver ◽  
Ides Nicaise

This article tackles the relationship between Turkish-Belgian families with the Flemish society, within the specific context of their experiences with early childhood education and care (ECEC) system in Flanders. Our findings are based on a focus group with mothers in the town of Beringen. The intercultural dimension of the relationships between these families and ECEC services is discussed using the Interactive Acculturation Model (IAM). The acculturation patterns are discussed under three main headlines: language acquisition, social interaction and maternal employment. Within the context of IAM, our findings point to some degree of separationism of Turkish-Belgian families, while they perceive the Flemish majority to have an assimilationist attitude. This combination suggests a conflictual type of interaction. However, both parties also display some traits of integrationism, which points to the domain-specificity of interactive acculturation.


1999 ◽  
Author(s):  
J. Sokal ◽  
D. Mielzynska ◽  
E. Siwinska ◽  
A. Bubak ◽  
E. Smolik ◽  
...  

Romanticism ◽  
2020 ◽  
Vol 26 (3) ◽  
pp. 235-244
Author(s):  
Katie Holdway

In his famously disparaging poetic retorts to the poetry of the British Della Cruscan movement, the Baviad and Mæviad, Tory satirist William Gifford made every effort to separate the readers of Della Cruscan poetry into two distinct audiences: Della Cruscan ‘writer-readers’ who read and actively responded to pieces written by other members of the coterie with poetry of their own, and the non-participating mass audience. According to Gifford, this latter audience – metonymized as ‘the Town’ in the Baviad – ignorantly follows the whims of fashion, absorbing Della Cruscan poetry, but never actually responding to it. Through an analysis of both Della Cruscan poetry and Gifford's retorts, this essay aims to re-establish the links between these two kinds of audiences. I will argue that Gifford's attempts to suppress these links stemmed from a deep-seated fear – fuelled by post-Revolutionary political instability – that the Della Cruscan coterie offered a platform whereby members of the mass reading audience could join their poetic conversations pseudonymously, and ultimately be granted a voice, regardless of their gender or political affiliations.


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