By John D. Carlson, Jonathan H. Ebel
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Additional resources for From jeremiad to jihad : religion, violence, and America
36. Carey McWilliams, Factories in the Field: The Story of Migratory Farm Labor in California (1935; reprint, Berkeley: University of California Press, 1999), 215, 221, 235. 37. John D. Carlson, “The Morality, Politics, and Irony of War: Recovering Reinhold Niebuhr’s Ethical Realism,” Journal of Religious Ethics 36, no. 4: 619–651. 38. Lincoln, Holy Terrors. 39. Andrew Sullivan, “Dear President Bush,” An Open Letter to the President, Atlantic Monthly, October 2009, 84. 40. Barack Obama, “Remarks by the President at the Acceptance of the Nobel Peace Prize,” Dec.
In par ticu lar, he points to the violence embedded in john brown, jeremiad, and jihad 19 such “cosmogonies,” including how religious symbols and meanings pervade the broader landscape and scenery of American culture, connecting the nation’s origins to its present. Chapters 3 and 4 give par ticular attention to the motif of covenant that has been so influential in the United States. Historian Jonathan Ebel examines how shifts in America’s understanding of this trope unfolded in the experience of World War I and, in par ticular, the postwar activities of the American Legion.
Examining D. W. Griffith’s Birth of a Nation and Paul Thomas Anderson’s There Will Be Blood, Rodriguez-Plate shows how fi lms create narratives about America’s origins. In par ticu lar, he points to the violence embedded in john brown, jeremiad, and jihad 19 such “cosmogonies,” including how religious symbols and meanings pervade the broader landscape and scenery of American culture, connecting the nation’s origins to its present. Chapters 3 and 4 give par ticular attention to the motif of covenant that has been so influential in the United States.