Podcasts about invented traditions

Jawhar Aftabachi was enslaved as a child by the Ottomans in the Black Sea region in the early sixteenth century. He was then sold to the Ottoman admiral Selman Reis, who took him with his fleet to Egypt and Yemen during his wars with the Portuguese; carried, after the admiral's death, by the admiral's nephew Mustafa Bayram to Gujarat on the western coast of India; and finally, when the Mughal army invaded Gujarat in 1534, taken into imperial service along with thousands of Eurasian and Abyssinian slaves. Here he rose to the position of water-carrier for the Mughal Emperor Humayun and chronicled this experience in a remarkable , Persian text called Tazkirah-i Vaqi`at or “memoir of events”. In Slavery in the Early Mughal World: The Life and Thoughts of Jawhar Aftabachi (1520s–1580s) (Oxford UP, 2025), Ali Anooshahr uses Jawhar's life and memoirs as a unique window into slavery, selfhood, and the rise of the early modern Indian Ocean world. Bringing a micro-historical study to a "subaltern Mughal author" offers the opportunity to reassess the history of slavery in South Asia from an original perspective and to reframe the connected history of the early modern world. Jawhar's life shows in vivid detail the eruption of the Mediterranean and Black Sea cultural regions into the Indian Ocean world, shedding light onto the collapse of older bonds of interdependency in the face of impersonal structures of new centralized states, and bearing witness to the process of individualization of people which was experienced not as a triumphalist "rise of the self" but as alienation. Ali Anooshahr is a historian of Mughal India as well as the "Persianate World" during the early modern era. He received his B.A. from the University of Texas at Austin in 1998, and his M.A. (2002) and Ph.D. (2005) from UCLA. He is a Professor of History at the University of California, Davis. His books include The Ghazi Sultans and the Frontiers of Islam: A Comparative Study of the Late Medieval and Early Modern Periods (Routledge, 2009), Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions (Oxford, 2018), and (edited with Ebba Koch) The Mughal Empire from Jahangir to Shah Jahan: Art, Architecture, Politics, Law and Literature (The Marg Foundation, March 2019). His research has been supported by fellowships from the Guggenheim Foundation, the Mellon Foundation, and the Hellman Foundations, among others. Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: here Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit podcastchoices.com/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-south

Mobile is simultaneously a typical and unique city in the postwar United States. It was a quintessential boomtown during World War II. That prosperity was followed by a period of rapid urban decline and subsequent attempts at revitalizing (or gentrifying) its downtown area. As in many other US cities, urban renewal, integration, and other socioeconomic developments led to white flight, marginalized the African American population, and set the stage for the development of LGBTQ+ community building and subculture. Yet these usually segregated segments of society in Mobile converged once a year to create a common identity, that of a Carnival City. Carnival in Alabama: Marked Bodies and Invented Traditions in Mobile (UP of Mississippi, 2023) looks not only at the people who participated in Mardi Gras organizations divided by race, gender, and/or sexual orientation, but also investigates the experience of “marked bodies” outside of these organizations, or people involved in Carnival through their labor or as audiences (or publics) of the spectacle. It also expands the definition of Mobile's Carnival “tradition” beyond the official pageantry by including street maskers and laborers and neighborhood cookouts. Using archival sources and oral history interviews to investigate and analyze the roles assigned, inaccessible to, or claimed and appropriated by straight-identified African American men and women and people who defied gender and sexuality normativity in the festivities (regardless of their racial identity), this book illuminates power dynamics through culture and ritual. By looking at Carnival as an “invented tradition” and as a semiotic system associated with discourses of power, it joins a transnational conversation about the phenomenon. Katrina Anderson is a doctoral candidate at the University of Delaware. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/popular-culture

Ideological time-distortion strategies are highly effective in propaganda. The Victorian age and the twentieth century gave us many new things that were supposedly ancient. These include:   - British royal coronation ceremonies. - kilts and almost the entire Scottish national identity. - almost all of the history of Buddhism. - and don't get us started on Thanksgiving and Christmas. This is a fun episode.   https://meaningness.com/invented-traditions-and-timeworn-futures   You can support the podcast and get episodes a week early, by supporting the Patreon: https://www.patreon.com/m/fluidityaudiobooks If you like the show, consider buying me a coffee: https://www.buymeacoffee.com/mattarnold Original music by Kevin MacLeod. This podcast is under a Creative Commons Attribution Non-Commercial International 4.0 License.

Summer travel got in the way of recording a new episode this week so as a placeholder we are reposting one of our favorite episodes from last summer. In Episode 18 we talked with University of California Davis professor Ali Anooshahr about his books Turkestan and the Rise of Eurasian Empires: A Study of Politics and Invented Traditions; and The Ghazi Sultans and the Frontiers of Islam. Not only did this episode release almost exactly a year ago, but the ideas that we discuss with Ali tie in very nicely with the sorts of conversations we have been having in recent episodes. Enjoy!

As the title suggests, Jerry T. Watkins III’s Queering the Redneck Riviera: Sexuality and the Rise of Florida Tourism (University Press of Florida, 2018) re-queers this North Florida tourist destination showing how people who defied gender and sexual normalcy found their space in the “Sunshine State” after the Second World War. Despite concerted efforts to police and control what was perceived as sexual deviance in the region, the tourism economy also created opportunities for queer socialization, while queer people played a crucial role in making the Redneck Riviera (now the Emerald Coast) a major tourist destination. Watkins re-creates queer life during this period, drawing from a variety of sources including newspaper articles, advertising, oral history narrations, government documents, and interrogation transcripts from The Florida Legislative Investigation Committee (The Johns Committee), uncovering stories of queer beach parties, bars, and friendship networks. The book clearly places this story in broader national, regional, and local contexts while telling touching personal stories with fascinating characters, making it accessible for a broader audience. It also includes rare photos from the Emma Jones Society, a Pensacola-based group that boldly hosted gatherings and conventions in public places which would eventually lead to one of the most important events in the country’s LGBTQ calendar. By showing how the Redneck Riviera become the Gay Riviera and the role of pink money (or the “flaunting of gay capital”) played in that process, Queering the Redneck Riviera offers new insights about the relationships between sexuality and capitalism. Isabel Machado is a Brazilian historian, living and teaching in Mexico, while writing about U.S. Carnival. She is currently working on Now You Do Whatcha Wanna: Marked Bodies and Invented Traditions in Mobile’s Mardi Gras, which uses Carnival as a vehicle to understand social and cultural changes in that U.S. southern city. Her new project is an investigation of different generations of artists and performers who challenge gender normativity in Monterrey, Nuevo León Mexico. She also works as an Assistant Producer for the Sexing History podcast. Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

As the title suggests, Jerry T. Watkins III’s Queering the Redneck Riviera: Sexuality and the Rise of Florida Tourism (University Press of Florida, 2018) re-queers this North Florida tourist destination showing how people who defied gender and sexual normalcy found their space in the “Sunshine State” after the Second World War. Despite concerted efforts to police and control what was perceived as sexual deviance in the region, the tourism economy also created opportunities for queer socialization, while queer people played a crucial role in making the Redneck Riviera (now the Emerald Coast) a major tourist destination. Watkins re-creates queer life during this period, drawing from a variety of sources including newspaper articles, advertising, oral history narrations, government documents, and interrogation transcripts from The Florida Legislative Investigation Committee (The Johns Committee), uncovering stories of queer beach parties, bars, and friendship networks. The book clearly places this story in broader national, regional, and local contexts while telling touching personal stories with fascinating characters, making it accessible for a broader audience. It also includes rare photos from the Emma Jones Society, a Pensacola-based group that boldly hosted gatherings and conventions in public places which would eventually lead to one of the most important events in the country’s LGBTQ calendar. By showing how the Redneck Riviera become the Gay Riviera and the role of pink money (or the “flaunting of gay capital”) played in that process, Queering the Redneck Riviera offers new insights about the relationships between sexuality and capitalism. Isabel Machado is a Brazilian historian, living and teaching in Mexico, while writing about U.S. Carnival. She is currently working on Now You Do Whatcha Wanna: Marked Bodies and Invented Traditions in Mobile’s Mardi Gras, which uses Carnival as a vehicle to understand social and cultural changes in that U.S. southern city. Her new project is an investigation of different generations of artists and performers who challenge gender normativity in Monterrey, Nuevo León Mexico. She also works as an Assistant Producer for the Sexing History podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

As the title suggests, Jerry T. Watkins III’s Queering the Redneck Riviera: Sexuality and the Rise of Florida Tourism (University Press of Florida, 2018) re-queers this North Florida tourist destination showing how people who defied gender and sexual normalcy found their space in the “Sunshine State” after the Second World War. Despite concerted efforts to police and control what was perceived as sexual deviance in the region, the tourism economy also created opportunities for queer socialization, while queer people played a crucial role in making the Redneck Riviera (now the Emerald Coast) a major tourist destination. Watkins re-creates queer life during this period, drawing from a variety of sources including newspaper articles, advertising, oral history narrations, government documents, and interrogation transcripts from The Florida Legislative Investigation Committee (The Johns Committee), uncovering stories of queer beach parties, bars, and friendship networks. The book clearly places this story in broader national, regional, and local contexts while telling touching personal stories with fascinating characters, making it accessible for a broader audience. It also includes rare photos from the Emma Jones Society, a Pensacola-based group that boldly hosted gatherings and conventions in public places which would eventually lead to one of the most important events in the country’s LGBTQ calendar. By showing how the Redneck Riviera become the Gay Riviera and the role of pink money (or the “flaunting of gay capital”) played in that process, Queering the Redneck Riviera offers new insights about the relationships between sexuality and capitalism. Isabel Machado is a Brazilian historian, living and teaching in Mexico, while writing about U.S. Carnival. She is currently working on Now You Do Whatcha Wanna: Marked Bodies and Invented Traditions in Mobile’s Mardi Gras, which uses Carnival as a vehicle to understand social and cultural changes in that U.S. southern city. Her new project is an investigation of different generations of artists and performers who challenge gender normativity in Monterrey, Nuevo León Mexico. She also works as an Assistant Producer for the Sexing History podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

As the title suggests, Jerry T. Watkins III’s Queering the Redneck Riviera: Sexuality and the Rise of Florida Tourism (University Press of Florida, 2018) re-queers this North Florida tourist destination showing how people who defied gender and sexual normalcy found their space in the “Sunshine State” after the Second World War. Despite concerted efforts to police and control what was perceived as sexual deviance in the region, the tourism economy also created opportunities for queer socialization, while queer people played a crucial role in making the Redneck Riviera (now the Emerald Coast) a major tourist destination. Watkins re-creates queer life during this period, drawing from a variety of sources including newspaper articles, advertising, oral history narrations, government documents, and interrogation transcripts from The Florida Legislative Investigation Committee (The Johns Committee), uncovering stories of queer beach parties, bars, and friendship networks. The book clearly places this story in broader national, regional, and local contexts while telling touching personal stories with fascinating characters, making it accessible for a broader audience. It also includes rare photos from the Emma Jones Society, a Pensacola-based group that boldly hosted gatherings and conventions in public places which would eventually lead to one of the most important events in the country’s LGBTQ calendar. By showing how the Redneck Riviera become the Gay Riviera and the role of pink money (or the “flaunting of gay capital”) played in that process, Queering the Redneck Riviera offers new insights about the relationships between sexuality and capitalism. Isabel Machado is a Brazilian historian, living and teaching in Mexico, while writing about U.S. Carnival. She is currently working on Now You Do Whatcha Wanna: Marked Bodies and Invented Traditions in Mobile’s Mardi Gras, which uses Carnival as a vehicle to understand social and cultural changes in that U.S. southern city. Her new project is an investigation of different generations of artists and performers who challenge gender normativity in Monterrey, Nuevo León Mexico. She also works as an Assistant Producer for the Sexing History podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

As the title suggests, Jerry T. Watkins III’s Queering the Redneck Riviera: Sexuality and the Rise of Florida Tourism (University Press of Florida, 2018) re-queers this North Florida tourist destination showing how people who defied gender and sexual normalcy found their space in the “Sunshine State” after the Second World War. Despite concerted efforts to police and control what was perceived as sexual deviance in the region, the tourism economy also created opportunities for queer socialization, while queer people played a crucial role in making the Redneck Riviera (now the Emerald Coast) a major tourist destination. Watkins re-creates queer life during this period, drawing from a variety of sources including newspaper articles, advertising, oral history narrations, government documents, and interrogation transcripts from The Florida Legislative Investigation Committee (The Johns Committee), uncovering stories of queer beach parties, bars, and friendship networks. The book clearly places this story in broader national, regional, and local contexts while telling touching personal stories with fascinating characters, making it accessible for a broader audience. It also includes rare photos from the Emma Jones Society, a Pensacola-based group that boldly hosted gatherings and conventions in public places which would eventually lead to one of the most important events in the country’s LGBTQ calendar. By showing how the Redneck Riviera become the Gay Riviera and the role of pink money (or the “flaunting of gay capital”) played in that process, Queering the Redneck Riviera offers new insights about the relationships between sexuality and capitalism. Isabel Machado is a Brazilian historian, living and teaching in Mexico, while writing about U.S. Carnival. She is currently working on Now You Do Whatcha Wanna: Marked Bodies and Invented Traditions in Mobile’s Mardi Gras, which uses Carnival as a vehicle to understand social and cultural changes in that U.S. southern city. Her new project is an investigation of different generations of artists and performers who challenge gender normativity in Monterrey, Nuevo León Mexico. She also works as an Assistant Producer for the Sexing History podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

As the title suggests, Jerry T. Watkins III’s Queering the Redneck Riviera: Sexuality and the Rise of Florida Tourism (University Press of Florida, 2018) re-queers this North Florida tourist destination showing how people who defied gender and sexual normalcy found their space in the “Sunshine State” after the Second World War. Despite concerted efforts to police and control what was perceived as sexual deviance in the region, the tourism economy also created opportunities for queer socialization, while queer people played a crucial role in making the Redneck Riviera (now the Emerald Coast) a major tourist destination. Watkins re-creates queer life during this period, drawing from a variety of sources including newspaper articles, advertising, oral history narrations, government documents, and interrogation transcripts from The Florida Legislative Investigation Committee (The Johns Committee), uncovering stories of queer beach parties, bars, and friendship networks. The book clearly places this story in broader national, regional, and local contexts while telling touching personal stories with fascinating characters, making it accessible for a broader audience. It also includes rare photos from the Emma Jones Society, a Pensacola-based group that boldly hosted gatherings and conventions in public places which would eventually lead to one of the most important events in the country’s LGBTQ calendar. By showing how the Redneck Riviera become the Gay Riviera and the role of pink money (or the “flaunting of gay capital”) played in that process, Queering the Redneck Riviera offers new insights about the relationships between sexuality and capitalism. Isabel Machado is a Brazilian historian, living and teaching in Mexico, while writing about U.S. Carnival. She is currently working on Now You Do Whatcha Wanna: Marked Bodies and Invented Traditions in Mobile’s Mardi Gras, which uses Carnival as a vehicle to understand social and cultural changes in that U.S. southern city. Her new project is an investigation of different generations of artists and performers who challenge gender normativity in Monterrey, Nuevo León Mexico. She also works as an Assistant Producer for the Sexing History podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

As the title suggests, Jerry T. Watkins III’s Queering the Redneck Riviera: Sexuality and the Rise of Florida Tourism (University Press of Florida, 2018) re-queers this North Florida tourist destination showing how people who defied gender and sexual normalcy found their space in the “Sunshine State” after the Second World War. Despite concerted efforts to police and control what was perceived as sexual deviance in the region, the tourism economy also created opportunities for queer socialization, while queer people played a crucial role in making the Redneck Riviera (now the Emerald Coast) a major tourist destination. Watkins re-creates queer life during this period, drawing from a variety of sources including newspaper articles, advertising, oral history narrations, government documents, and interrogation transcripts from The Florida Legislative Investigation Committee (The Johns Committee), uncovering stories of queer beach parties, bars, and friendship networks. The book clearly places this story in broader national, regional, and local contexts while telling touching personal stories with fascinating characters, making it accessible for a broader audience. It also includes rare photos from the Emma Jones Society, a Pensacola-based group that boldly hosted gatherings and conventions in public places which would eventually lead to one of the most important events in the country’s LGBTQ calendar. By showing how the Redneck Riviera become the Gay Riviera and the role of pink money (or the “flaunting of gay capital”) played in that process, Queering the Redneck Riviera offers new insights about the relationships between sexuality and capitalism. Isabel Machado is a Brazilian historian, living and teaching in Mexico, while writing about U.S. Carnival. She is currently working on Now You Do Whatcha Wanna: Marked Bodies and Invented Traditions in Mobile’s Mardi Gras, which uses Carnival as a vehicle to understand social and cultural changes in that U.S. southern city. Her new project is an investigation of different generations of artists and performers who challenge gender normativity in Monterrey, Nuevo León Mexico. She also works as an Assistant Producer for the Sexing History podcast. Learn more about your ad choices. Visit megaphone.fm/adchoices

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ’s family bought a few things and declared them heirlooms but that’s not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ’s family bought a few things and declared them heirlooms but that’s not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ’s family bought a few things and declared them heirlooms but that’s not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ’s family bought a few things and declared them heirlooms but that’s not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ's family bought a few things and declared them heirlooms but that's not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ's family bought a few things and declared them heirlooms but that's not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ's family bought a few things and declared them heirlooms but that's not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?

How do traditions start? There are ones passed down among family but what about when you get married or have kids; how do those start? Yesterday, a member of AJ’s family bought a few things and declared them heirlooms but that’s not how it works. McCall has questions about inventing traditions down the road, what do you come up with? What are your traditions for the Debate At 8?