Anne C. Loveland & Otis B. Wheeler, From Meetinghouse to Megachurch: A Material and Cultural History (University of Missouri, 2003): “Every church should be a big church”—Frederick Price (p. 127).

William Cronon, Nature’s Metropolis: Chicago and the Great West (W.W. Norton, 1991): “In Chicago and its hinterland, first and second nature mingled to form a single world. The boosters had been indulging their rhetorical mysticism when they likened the railroad to a force of nature, but there can be no question that the railroads acted as a powerful force upon nature, so much that the logic they expressed in so many intricate ways itself finally came to seem nature” (p. 93).

Becky M. Nicolaides, My Blue Heaven: Life and Politics in the Working-Class Suburbs of Los Angeles, 1920–1965 (Chicago, 2002): “The political values forged in the struggles of the 1960s reflected not only the immediate circumstances of that moment, but the deeper roots of the South Gate community. It began with the survival challenges of the early era, the centrality of homeownership, and the social and cultural experience of life in Los Angeles. The first generation of South Gate began collecting the kindling that would ignite forty-five years later in Watts” (p. 6).

Becky M. Nicolaides, My Blue Heaven: Life and Politics in the Working-Class Suburbs of Los Angeles, 1920–1965 (Chicago, 2002): “To residents of South Gate, the most significant story of 1963 was the local fight against integrated schools” (p. 272).

James Gregory, American Exodus: The Dust Bowl Migration and Okie Culture in California (Oxford, 1989): “The Okie subculture survives today. It is most apparent in the San Joaquin Valley, where so many of the Dusty Bowl migrants made their homes.”

David Harvey, Paris, Capital of Modernity (Routledge, 2006): “There is a contradiction in Baudelaire’s sense of modernity after the bittersweet experience of creative destruction on the barricades and the sacking of the Tuileries Palace in 1848. Tradition has to be overthrown, violently if necessary, in order to grapple with the present and create the future. But the loss of tradition wrenches away the sheet anchors of our understanding and leaves us drifting, powerless” (p. 15).