American Culture in the 1940s (Twentieth-Century American by Jacqueline Foertsch

By Jacqueline Foertsch

This e-book explores the foremost cultural sorts of Forties the US - fiction and non-fiction; song and radio; movie and theatre; severe and renowned visible arts - and key texts, developments and figures, from local Son to Citizen Kane, from Hiroshima to HUAC, and from Dr Seuss to Bob wish. After discussing the dominant principles that tell the Forties the ebook culminates with a bankruptcy at the 'culture of war'. instead of splitting the last decade at 1945, Jacqueline Foertsch argues persuasively that the Forties may be taken as a complete, searching out hyperlinks among wartime and postwar American tradition. Key good points: * concentrated case experiences that includes key texts, genres, writers, artists and cultural traits * designated chronology of Nineteen Forties American tradition * Bibliographies for every bankruptcy * 20 black and white illustrations

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Extra resources for American Culture in the 1940s (Twentieth-Century American Culture)

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As Jessica Wang observes, Project scientists were ‘pushed out of their complacency by images of nuclear devastation’. 63 In 1945, a group of these scientists, led by Eugene Rabinowitch and Hyman Goldsmith, founded the still-in-print Bulletin of the Atomic Scientists, a bimonthly, non-technical magazine that assesses the global threat posed by nuclear arms and other weapons of mass destruction. The Bulletin’s iconic ‘Doomsday Clock’ was conceived in 1947, originally depicted as a clock’s left-upper quadrant with the minute hand set somewhere between 9 and 12, the midnight hour.

It would be much more comfortable for us if we were determined, since then the external determinants of our actions could always be made the scapegoats or the excuses . . 19 It is the cynical, nihilistic version of existentialism espoused by the French novelist (and Sartre protégé) Albert Camus that has always attracted angry young Americans, specifically the implication that our unbreachable aloneness confines us to a sort of permanent, pointless paralysis. Yet for Sartre, existentialism is a call to responsible human action that should guide human behaviour during ordinary moments and – even more so – upon the world-historical occasions of persecution, occupation, and armed conflict.

Lofting it into the air, embracing it sensuously, Hynkel (a parody of Hitler, played by Chaplin, who bore him a disturbing resemblance) dreams of world takeover, but is clapped into a concentration camp by his own storm troopers who mistake him for a humble Jewish barber (also played by Chaplin). Admirably, the film depicted Jewish persecution in a period of US neutrality towards (and wilful ignorance about) the Nazi agenda; it thus joins an illustrious company of early 1940s cultural texts, including Edward R.

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