Hoerder, Dirk ( DeKalb, IL, 1986), 121–42 Google Scholar Leiren, Terje, Marcus Thrane: A Norwegian Radical in America ( Northfield, MN, 1987) Google Scholar Nelson, Bruce, “ Religion, Irreligion, and Chicago's Working Class in 1886,” Journal of Social History 25: 2 ( 1991): 236–42 CrossRef Google Scholar Rampelmann, Rita, “ Infidels, Ethnicity, and Womanhood: Women in the German-American Freethinker Movement,” Yearbook of German-American Studies 39 ( 2004): 61– 76 Google Scholar Polland, Annie, “ ‘May a Freethinker Help a Pious Man?’: The Shared World of the ‘Religious’ and the ‘Secular’ Among Eastern European Jewish Immigrants to America,” American Jewish History 93: 4 ( 2007): 375– 407 CrossRef Google Scholar. Luebke, Frederick ( Lincoln, NE, 1980), 147–69 Google Scholar Schneirov, Richard, “ Freethought and Socialism in the Czech Community of Chicago, 1875–1887” in “Struggle a Hard Battle”: Essays on Working-Class Immigrants, ed. Ultimately, Garner downplayed his freethinking and his anti-colonialism in his published work-probably to ensure his ability to continue his research in colonial Africa and perhaps to better market himself in the United States.ģ1 Cooper, Bernice, “ Die Freie Gemeinde: Freethinkers on the Frontier,” Minnesota History 41: 2 ( 1968): 53– 60 Google Scholar Garver, Bruce and Luebke, Frederick, “ Czech-American Freethinkers on the Great Plains, 1870–1914” in Ethnicity on the Great Plains, ed. Interestingly, Garner contended that Gabonese spirituality was materialist and lacked a notion of divinity. Garner used his observations on Gabonese societies to critique colonialism and missionary work as denials of biological differences between the races.
Still, he distanced himself from other southern agnostics, especially the race-baiting William Cowper Brann, by presenting himself as a fatherly protector of Africans and African Americans. Though Garner drew on northern and midwestern freethinkers like Robert Ingersoll for critiques of Christianity, he also saw himself as a defender of paternal southern views of race from northerners and from Christian missionaries. Studies of unbelief in the United States have almost entirely ignored the South as well as the ways that freethinkers engaged with race, thereby leaving out men like Garner. Richard Lynch Garner (1848–1920), a self-taught scientist from southwestern Virginia who moved to southern Gabon in 1892, sought to bind together conventional southern middle-class views on race and manhood with religious skepticism. Notably, synapse dysfunction contributes to the progression of PD, with impairments in protein trafficking, autophagy, and mitochondrial function (LynchDay et.
Atheists are not the first group that comes to mind when one commonly thinks of late nineteenth-century southern Appalachia.
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