- Messages
- 1,940
I could be wrong
It was a Psych Hospital in Asheville Was after 1980 for sure???
This Date in History
- Thread starter nycfan
- Start date
- Replies: 491
- Views: 7K
- Off-Topic
It was a Psych Hospital in Asheville Was after 1980 for sure???
donbosco
Iconic Member
- Messages
- 2,262
I mispoke...the link says that they "closed the unit in the 1980s" not IN 1980. I remember that Lee Smith's son Josh was there in the 1980s. She wrote a book about the hospital during the Zelda years and in an interview she mentioned that she knew the place personally because of that reason. Shelf Awareness for Readers for Tuesday, October 15, 2013
- Messages
- 1,940
I remember there was a patient there-long term-he had something crazy like a $1,000 bill he would show folks He was an heir to the Tabsco Sauce fortune
donbosco
Iconic Member
- Messages
- 2,262
Missed this post...referenced Guests above.
- Messages
- 1,043
Perhaps there are a couple more "significant' events today. I'm goung with this. It was the first African-American piece of literature I remember reading and well, it's powerful in it's way.
1959 Lorraine Hansberry's A Raisin in the Sun became the first play by an African American woman to be produced on Broadway.
A Raisin in the Sun, drama in three acts by Lorraine Hansberry, first published and produced in 1959. The play’s title is taken from “Harlem,” a poem by Langston Hughes, which examines the question “What happens to a dream deferred? / Does it dry up / like a raisin in the sun?” This penetrating psychological study of a working-class Black family on the South Side of Chicago in the late 1940s reflected Hansberry’s own experiences of racial harassment after her prosperous family moved into a white neighborhood.
1959 Lorraine Hansberry's A Raisin in the Sun became the first play by an African American woman to be produced on Broadway.
A Raisin in the Sun, drama in three acts by Lorraine Hansberry, first published and produced in 1959. The play’s title is taken from “Harlem,” a poem by Langston Hughes, which examines the question “What happens to a dream deferred? / Does it dry up / like a raisin in the sun?” This penetrating psychological study of a working-class Black family on the South Side of Chicago in the late 1940s reflected Hansberry’s own experiences of racial harassment after her prosperous family moved into a white neighborhood.
donbosco
Iconic Member
- Messages
- 2,262
On this day in 1956: A subcommittee of the House Un-American Activities Committee convenes in Charlotte. Two days of hearings will single out Bill McGirt, a poet working at a Winston-Salem fish market, as the state’s top communist, but he and 10 other subpoenaed witnesses refuse to testify, and little new information surfaces.
“The conclusion is inescapable,” says Rep. Edwin Willis of Louisiana, “that these people are professional agitators, expert emissaries of the Communist conspiracy planted in the Southland. Who said it couldn’t happen here?”
‘Emissaries of Communist conspiracy’ keep lips zipped – NC Miscellany
McGirt changed his name to William Inman: Inman, Will, 1923-2009 - Social Networks and Archival Context
"Will Inman was a poet, essayist, editor, and publisher. He was born William Archibald McGirt, Jr. in Wilmington, North Carolina where his father, William A. McGirt, was in the insurance and real estate business and his mother, Delia E. McGirt (maiden name Inman), was a registered nurse. He attended Duke University, graduating with an A.B in 1943. After college, Inman worked as a union organizer for tobacco workers in North Carolina before moving to New York City in the late 1950s. He served as the Vice-president of Free University of New York in the mid 1960s. He has worked as an editor and publisher of various literary journals and has had his work published in numerous anthologies and literary journals as well as in individual volumes. His weekly column, Conchsound in the Hills, was published in the Franklin, PA News-Herald in the 1960s. In addition to writing poetry, fiction, plays, and essays, Inman was also a prolific correspondent and diarist. He was active in numerous causes, including the War in Vietnam, the Civil Rights movement, gay rights, and various environmental issues. In 1956, he was questioned by the House Un-American Activities Committee as to his relationship with the Communist Party. His activism continued into the 1990s; he led writing workshops in an Arizona State Prison, as well as teaching writing to the homeless in transition."
“The conclusion is inescapable,” says Rep. Edwin Willis of Louisiana, “that these people are professional agitators, expert emissaries of the Communist conspiracy planted in the Southland. Who said it couldn’t happen here?”
‘Emissaries of Communist conspiracy’ keep lips zipped – NC Miscellany
McGirt changed his name to William Inman: Inman, Will, 1923-2009 - Social Networks and Archival Context
"Will Inman was a poet, essayist, editor, and publisher. He was born William Archibald McGirt, Jr. in Wilmington, North Carolina where his father, William A. McGirt, was in the insurance and real estate business and his mother, Delia E. McGirt (maiden name Inman), was a registered nurse. He attended Duke University, graduating with an A.B in 1943. After college, Inman worked as a union organizer for tobacco workers in North Carolina before moving to New York City in the late 1950s. He served as the Vice-president of Free University of New York in the mid 1960s. He has worked as an editor and publisher of various literary journals and has had his work published in numerous anthologies and literary journals as well as in individual volumes. His weekly column, Conchsound in the Hills, was published in the Franklin, PA News-Herald in the 1960s. In addition to writing poetry, fiction, plays, and essays, Inman was also a prolific correspondent and diarist. He was active in numerous causes, including the War in Vietnam, the Civil Rights movement, gay rights, and various environmental issues. In 1956, he was questioned by the House Un-American Activities Committee as to his relationship with the Communist Party. His activism continued into the 1990s; he led writing workshops in an Arizona State Prison, as well as teaching writing to the homeless in transition."
- Messages
- 1,043
Slow going this AM. Caling out @nashcounty to do the music one.
1933 U.S. President Franklin D. Roosevelt gave his first fireside chat; the radio addresses became a source of hope and security for Americans during the Great Depression and World War II.
fireside chats, series of radio addresses delivered by U.S. Pres. Franklin D. Roosevelt from 1933 to 1944. Although the chats were initially meant to garner Americans’ support for Roosevelt’s New Deal policies, they eventually became a source of hope and security for all Americans. The chats were influential in reformulating the American worldview from one of despair to one of hope during a time of multiple crises, including the Great Depression and World War II. Fireside chats reinforced the importance of broadcast media and the use of common, everyday language when addressing the American people.
Roosevelt understood the importance of radio as a medium and first used it to pressure the New York state legislature during his governorship from 1928 to 1932. As president, Roosevelt set up the “informal chats” to convey the success of his policies via radio to the American people. He regarded these broadcasts as instruments of public education in national affairs as well as a way of enlisting support for his program. Fireside chats were constructed by a committee of Roosevelt’s speech writers and advisers, but Roosevelt was an integral part of the process; he often wrote the conclusions and even changed some of the text while speaking on-air. The chats were scheduled sparingly so as to maintain their importance among his other frequent radio and public addresses. They were delivered by Roosevelt from the White House, with him sitting behind a desk with multiple microphones from various radio networks.
1933 U.S. President Franklin D. Roosevelt gave his first fireside chat; the radio addresses became a source of hope and security for Americans during the Great Depression and World War II.
fireside chats, series of radio addresses delivered by U.S. Pres. Franklin D. Roosevelt from 1933 to 1944. Although the chats were initially meant to garner Americans’ support for Roosevelt’s New Deal policies, they eventually became a source of hope and security for all Americans. The chats were influential in reformulating the American worldview from one of despair to one of hope during a time of multiple crises, including the Great Depression and World War II. Fireside chats reinforced the importance of broadcast media and the use of common, everyday language when addressing the American people.
Roosevelt understood the importance of radio as a medium and first used it to pressure the New York state legislature during his governorship from 1928 to 1932. As president, Roosevelt set up the “informal chats” to convey the success of his policies via radio to the American people. He regarded these broadcasts as instruments of public education in national affairs as well as a way of enlisting support for his program. Fireside chats were constructed by a committee of Roosevelt’s speech writers and advisers, but Roosevelt was an integral part of the process; he often wrote the conclusions and even changed some of the text while speaking on-air. The chats were scheduled sparingly so as to maintain their importance among his other frequent radio and public addresses. They were delivered by Roosevelt from the White House, with him sitting behind a desk with multiple microphones from various radio networks.
- Messages
- 1,043
‘Those who do not learn history are doomed to repeat it.’
[The quote is most likely due to writer and philosopher George Santayana, and in its original form it read, “Those who cannot remember the past are condemned to repeat it.”]
1925 The Tennessee legislature passed a bill that banned the teaching of Charles Darwin's theory of evolution in the state's public schools; in a highly publicized trial, high-school teacher John T. Scopes was later convicted of breaking the law.
The State of Tennessee v. John Thomas Scopes, commonly known as the Scopes trial or Scopes Monkey Trial, was an American legal case from July 10 to July 21, 1925, in which a high school teacher, John T. Scopes, was accused of violating Tennessee's Butler Act, which had made it illegal to teach human evolution in any state-funded school.[1] The trial was deliberately staged in order to attract publicity to the small town of Dayton, Tennessee, where it was held. Scopes was unsure whether he had ever actually taught evolution, but he incriminated himself deliberately so the case could have a defendant.[2][3] Scopes was represented by the American Civil Liberties Union, which had offered to defend anyone accused of violating the Butler Act in an effort to challenge the law.
Scopes was found guilty and was fined $100 (equivalent to $1,800 in 2024), but the verdict was overturned on a technicality. The trial served its purpose of drawing intense national publicity, as national reporters flocked to Dayton to cover the high-profile lawyers who had agreed to represent each side. William Jennings Bryan, a three-time presidential candidate and former secretary of state, argued for the prosecution, while Clarence Darrow served as the defense attorney for Scopes. The trial publicized the fundamentalist–modernist controversy, which set modernists, who said evolution could be consistent with religion,[4] against fundamentalists, who believed the word of God as revealed in the Bible took priority over all human knowledge. The case was thus seen both as a theological contest and as a trial on whether evolution should be taught in schools. The trial became a symbol of the larger social anxieties associated with the cultural changes that characterized the decade of the 1920s in the United States, and highlighted the growing influence of mass media, being the first trial in American history to be broadcast by radio.
[The quote is most likely due to writer and philosopher George Santayana, and in its original form it read, “Those who cannot remember the past are condemned to repeat it.”]
1925 The Tennessee legislature passed a bill that banned the teaching of Charles Darwin's theory of evolution in the state's public schools; in a highly publicized trial, high-school teacher John T. Scopes was later convicted of breaking the law.
The State of Tennessee v. John Thomas Scopes, commonly known as the Scopes trial or Scopes Monkey Trial, was an American legal case from July 10 to July 21, 1925, in which a high school teacher, John T. Scopes, was accused of violating Tennessee's Butler Act, which had made it illegal to teach human evolution in any state-funded school.[1] The trial was deliberately staged in order to attract publicity to the small town of Dayton, Tennessee, where it was held. Scopes was unsure whether he had ever actually taught evolution, but he incriminated himself deliberately so the case could have a defendant.[2][3] Scopes was represented by the American Civil Liberties Union, which had offered to defend anyone accused of violating the Butler Act in an effort to challenge the law.
Scopes was found guilty and was fined $100 (equivalent to $1,800 in 2024), but the verdict was overturned on a technicality. The trial served its purpose of drawing intense national publicity, as national reporters flocked to Dayton to cover the high-profile lawyers who had agreed to represent each side. William Jennings Bryan, a three-time presidential candidate and former secretary of state, argued for the prosecution, while Clarence Darrow served as the defense attorney for Scopes. The trial publicized the fundamentalist–modernist controversy, which set modernists, who said evolution could be consistent with religion,[4] against fundamentalists, who believed the word of God as revealed in the Bible took priority over all human knowledge. The case was thus seen both as a theological contest and as a trial on whether evolution should be taught in schools. The trial became a symbol of the larger social anxieties associated with the cultural changes that characterized the decade of the 1920s in the United States, and highlighted the growing influence of mass media, being the first trial in American history to be broadcast by radio.