During the civil rights era; Atlanta thought of itself as "The City Too Busy to Hate;" a rare place in the South where the races lived and thrived together. Over the course of the 1960s and 1970s; however; so many whites fled the city for the suburbs that Atlanta earned a new nickname: "The City Too Busy Moving to Hate." In this reappraisal of racial politics in modern America; Kevin Kruse explains the causes and consequences of "white flight" in Atlanta and elsewhere. Seeking to understand segregationists on their own terms; White Flight moves past simple stereotypes to explore the meaning of white resistance. In the end; Kruse finds that segregationist resistance; which failed to stop the civil rights movement; nevertheless managed to preserve the world of segregation and even perfect it in subtler and stronger forms. Challenging the conventional wisdom that white flight meant nothing more than a literal movement of whites to the suburbs; this book argues that it represented a more important transformation in the political ideology of those involved. In a provocative revision of postwar American history; Kruse demonstrates that traditional elements of modern conservatism; such as hostility to the federal government and faith in free enterprise; underwent important transformations during the postwar struggle over segregation. Likewise; white resistance gave birth to several new conservative causes; like the tax revolt; tuition vouchers; and privatization of public services. Tracing the journey of southern conservatives from white supremacy to white suburbia; Kruse locates the origins of modern American politics.
#1468241 in Books Princeton University Press 2004-08-15Original language:EnglishPDF # 1 9.21 x .88 x 6.14l; 1.34 #File Name: 0691117640320 pages
Review
1 of 1 people found the following review helpful. Fantastic text; so-so printing.By VerreThis is a magnificent book; very well-researched and touching on such fascinating topics. For anyone under the disturbingly commonplace yet revisionist impression that Buddhism is a "philosophy" and not a religion; this analysis of the tradition relic worship would be a helpful corrective. The book's scholarly merits deserve a full five-stars; but I was disappointed in this particular edition. I seem to remember once using a library copy hardbound in red covers that was quite nice (it must have been the original 2004 Princeton UP edition); but this one was reprinted by Motilal Banarsidass in 2007 and is on a much cheaper and less durable paperstock. I'm just not a fan that rough texture and dingy; off-white color of the kind of paper used in mass-market paperbacks; especially in a hardbound book like this one; and I've noticed that this is a common trait in Indian printings. On the bright side; this printing allows a valuable scholarly text to be remain available for a reasonable price; unlike so many that fall out of print and then receive absurd mark-ups in the secondary market.2 of 2 people found the following review helpful. John Strong; Relics of the BuddhaBy MarinaStrong departs from the traditional view of Buddhist relics as either embodiments of a transcendent; absent Buddha; or as functionally equivalent to the departed Buddha. Rather; he approaches relics as extensions of the Buddha's biographical process -- "bioramas"; he calls them -- the story of someone who comes and goes (the tathagatha) -- reflecting the Buddhist view of the nature of reality as constituting impermanence and change. He provides a wide ranging discussion of the role of relics in this regard. I found his discussion of the Jataka stories to be particularly important; suggesting that while they are individually construed as morally edifying; taken together they can be seen as a "biorama in which the Buddha can be present." He links them to the physical relics; arguing that both have roles in the formation of the "buddha body"; the one working towards its formation; "the other in asserting its ongoing presence."0 of 0 people found the following review helpful. Five StarsBy JimSvery good
