Digger Smith


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Digger Smith and Australia's Great War


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Smiths were among the first men to land at Gallipoli. Smiths fought and died at Pozieres, Bullecourt and Passchendaele. Smiths were wounded - and treated by doctors and nurses named Smith. At home, Smiths penned patriotic doggerel and spoke vociferously against conscription. There was Grace Cossington Smith and her iconic painting The Sock Knitter, and Victor Smith, who designed a guided missile in his dad's workshop in suburban Brisbane. Australia's Smiths included the AIF's senior policeman, a Jewish VC, and the war's most famous Australian aviators. They and thousands of more humble Smiths reflect the hopes and fears, the tragedies and the triumph of Australia in the Great War. Then there are the German-Australian Smiths, the Schmidts, who fought for Australia even as Schmidts at home were vilified and interned. Just as the Great War affected all Australians, we can see the great range of their experience through the lives and deaths of those sharing the most common, representative surname.




American Gold Digger


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The stereotype of the "gold digger" has had a fascinating trajectory in twentieth-century America, from tales of greedy flapper-era chorus girls to tabloid coverage of Anna Nicole Smith and her octogenarian tycoon husband. The term entered American vernacular in the 1910s as women began to assert greater power over courtship, marriage, and finances, threatening men's control of legal and economic structures. Over the course of the century, the gold digger stereotype reappeared as women pressed for further control over love, sex, and money while laws failed to keep pace with such realignments. The gold digger can be seen in silent films, vaudeville jokes, hip hop lyrics, and reality television. Whether feared, admired, or desired, the figure of the gold digger appears almost everywhere gender, sexuality, class, and race collide. This fascinating interdisciplinary work reveals the assumptions and disputes around women's sexual agency in American life, shedding new light on the cultural and legal forces underpinning romantic, sexual, and marital relationships.




Hand-book on Mormonism


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Charles Ellis Johnson and the Erotic Mormon Image


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On September 25, 1890, the Mormon prophet Wilford Woodruff publicly instructed his followers to abandon polygamy. In doing so, he initiated a process that would fundamentally alter the Latter-day Saints and their faith. Trading the most integral elements of their belief system for national acceptance, the Mormons recreated themselves as model Americans. Mary Campbell tells the story of this remarkable religious transformation in Charles Ellis Johnson and the Erotic Mormon Image. One of the church’s favorite photographers, Johnson (1857–1926) spent the 1890s and early 1900s taking pictures of Mormonism’s most revered figures and sacred sites. At the same time, he did a brisk business in mail-order erotica, creating and selling stereoviews that he referred to as his “spicy pictures of girls.” Situating these images within the religious, artistic, and legal culture of turn-of-the-century America, Campbell reveals the unexpected ways in which they worked to bring the Saints into the nation’s mainstream after the scandal of polygamy. Engaging, interdisciplinary, and deeply researched, Charles Ellis Johnson and the Erotic Mormon Image demonstrates the profound role pictures played in the creation of both the modern Church of Jesus Christ of Latter-day Saints and the modern American nation.




American Massacre


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In September 1857, a wagon train passing through Utah laden with gold was attacked. Approximately 140 people were slaughtered; only 17 children under the age of eight were spared. This incident in an open field called Mountain Meadows has ever since been the focus of passionate debate: Is it possible that official Mormon dignitaries were responsible for the massacre? In her riveting book, Sally Denton makes a fiercely convincing argument that they were. The author–herself of Mormon descent–first traces the extraordinary emergence of the Mormons and the little-known nineteenth-century intrigues and tensions between their leaders and the U.S. government, fueled by the Mormons’ zealotry and exclusionary practices. We see how by 1857 they were unique as a religious group in ruling an entire American territory, Utah, and commanding their own exclusive government and army. Denton makes clear that in the immediate aftermath of the massacre, the church began placing the blame on a discredited Mormon, John D. Lee, and on various Native Americans. She cites contemporaneous records and newly discovered documents to support her argument that, in fact, the Mormon leader, Brigham Young, bore significant responsibility–that Young, impelled by the church’s financial crises, facing increasingly intense scrutiny and condemnation by the federal government, incited the crime by both word and deed. Finally, Denton explains how the rapidly expanding and enormously rich Mormon church of today still struggles to absolve itself of responsibility for what may well be an act of religious fanaticism unparalleled in the annals of American history. American Massacre is totally absorbing in its narrative as it brings to life a tragic moment in our history.




Captive Images


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The hooded bandit -- The national bank -- The epidermal examination -- The mother's trouble -- The danger zone -- The spectre -- Your fantasy, my crime.










Anzac, The Unauthorised Biography


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Raise a glass for an Anzac. Run for an Anzac. Camp under the stars for an Anzac. Is there anything Australians won’t do to keep the Anzac legend at the centre of our national story? But standing firm on the other side of the Anzac enthusiasts is a chorus of critics claiming that the appetite for Anzac is militarising our history and indoctrinating our children. So how are we to make sense of this struggle over how we remember the Great War? Anzac, the Unauthorised Biography cuts through the clamour to provide a much-needed historical perspective on the battle over Anzac. It traces how, since 1915, Australia’s memory of the Great War has declined and surged, reflecting the varied and complex history of the Australian nation itself. Most importantly, it asks why so many Australians persist with the fiction that the nation was born on 25 April 1915.