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How middle-class families in Nepal pursue “well-being” in a rapidly changing social landscape

Modern Dharma asks how middle-class Nepalis pursue an ethical, good life in a rapidly evolving society. In the aftermath of a decade-long civil war that raged between 1996 and 2006, social change accelerated in Nepal as the shift to a market economy and the spread of education and media built the foundation for a new middle class to form. As it did, tension built between the expression of individual will and the expectation to submit to traditional social hierarchies. Today, people in Nepal are confronted by the need to restructure moral codes and to care for their families, while at the same time, they face intense pressure to keep up with the cost of education and to find work in an increasingly competitive labor market. Amidst these changes, people often describe their choices as falling under the broader goal of pursuing well-being.

Modern Dharma investigates how and why—amidst often conflicting priorities—people make choices in pursuit of well-being. Anthropologist Paola Tiné investigates why many large families separate into smaller nuclei, while others maintain intra-generational homes. She asks why and how young people seek the support of their friends, while often hiding private desires from their parents. And she investigates the ways that marriage choices and friendship relationships help people navigate the ongoing tangible difficulties engendered by socioeconomic change. By delving into the intricacies of domestic lives among a growing middle class, Modern Dharma works to center the household and kinship relationships as the places where broader global transitions are reflected, resisted, and negotiated. Providing a new perspective on moral personhood in South Asia, this book ultimately sheds new light on the centrality of kinship relationships in initiating and shaping social change.

How middle-class families in Nepal pursue “well-being” in a rapidly changing social landscape

Modern Dharma asks how middle-class Nepalis pursue an ethical, good life in a rapidly evolving society. In the aftermath of a decade-long civil war that raged between 1996 and 2006, social change accelerated in Nepal as the shift to a market economy and the spread of education and media built the foundation for a new middle class to form. As it did, tension built between the expression of individual will and the expectation to submit to traditional social hierarchies. Today, people in Nepal are confronted by the need to restructure moral codes and to care for their families, while at the same time, they face intense pressure to keep up with the cost of education and to find work in an increasingly competitive labor market. Amidst these changes, people often describe their choices as falling under the broader goal of pursuing well-being.

Modern Dharma investigates how and why—amidst often conflicting priorities—people make choices in pursuit of well-being. Anthropologist Paola Tiné investigates why many large families separate into smaller nuclei, while others maintain intra-generational homes. She asks why and how young people seek the support of their friends, while often hiding private desires from their parents. And she investigates the ways that marriage choices and friendship relationships help people navigate the ongoing tangible difficulties engendered by socioeconomic change. By delving into the intricacies of domestic lives among a growing middle class, Modern Dharma works to center the household and kinship relationships as the places where broader global transitions are reflected, resisted, and negotiated. Providing a new perspective on moral personhood in South Asia, this book ultimately sheds new light on the centrality of kinship relationships in initiating and shaping social change.

Is there such a thing as a distinctive Jewish literature? While definitions have been offered, none has been universally accepted. Modern Jewish literature lacks the basic markers of national literatures: it has neither a common geography nor a shared language—though works in Hebrew or Yiddish are almost certainly included—and the field is so diverse that it cannot be contained within the bounds of one literary category.

Each of the fifteen essays collected in Modern Jewish Literatures takes on the above question by describing a movement across boundaries—between languages, cultures, genres, or spaces. Works in Hebrew and Yiddish are amply represented, but works in English, French, German, Italian, Ladino, and Russian are also considered. Topics range from the poetry of the Israeli nationalist Natan Alterman to the Russian poet Osip Mandelstam; from turn-of-the-century Ottoman Jewish journalism to wire-recorded Holocaust testimonies; from the intellectual salons of late eighteenth-century Berlin to the shelves of a Jewish bookstore in twentieth-century Los Angeles.

The literary world described in Modern Jewish Literatures is demarcated chronologically by the Enlightenment, the Haskalah, and the French Revolution, on one end, and the fiftieth anniversary of the State of Israel on the other. The particular terms of the encounter between a Jewish past and present for modern Jews has varied greatly, by continent, country, or village, by language, and by social standing, among other things. What unites the subjects of these studies is not a common ethnic, religious, or cultural history but rather a shared endeavor to use literary production and writing in general as the laboratory in which to explore and represent Jewish experience in the modern world.

Is there such a thing as a distinctive Jewish literature? While definitions have been offered, none has been universally accepted. Modern Jewish literature lacks the basic markers of national literatures: it has neither a common geography nor a shared language—though works in Hebrew or Yiddish are almost certainly included—and the field is so diverse that it cannot be contained within the bounds of one literary category.

Each of the fifteen essays collected in Modern Jewish Literatures takes on the above question by describing a movement across boundaries—between languages, cultures, genres, or spaces. Works in Hebrew and Yiddish are amply represented, but works in English, French, German, Italian, Ladino, and Russian are also considered. Topics range from the poetry of the Israeli nationalist Natan Alterman to the Russian poet Osip Mandelstam; from turn-of-the-century Ottoman Jewish journalism to wire-recorded Holocaust testimonies; from the intellectual salons of late eighteenth-century Berlin to the shelves of a Jewish bookstore in twentieth-century Los Angeles.

The literary world described in Modern Jewish Literatures is demarcated chronologically by the Enlightenment, the Haskalah, and the French Revolution, on one end, and the fiftieth anniversary of the State of Israel on the other. The particular terms of the encounter between a Jewish past and present for modern Jews has varied greatly, by continent, country, or village, by language, and by social standing, among other things. What unites the subjects of these studies is not a common ethnic, religious, or cultural history but rather a shared endeavor to use literary production and writing in general as the laboratory in which to explore and represent Jewish experience in the modern world.

While the Civil War of 1936-39 dominated Spain's twentieth-century history, the country's fateful and bloody division into left and right had its roots in the events of the Napoleonic era. In Modern Spain: A Documentary History, the first broad-ranging collection in English of writings from this entire period, Jon Cowans presents 76 documents to trace the history of Spain as it struggled for political and social stability and justice through the nineteenth and twentieth centuries.

Beginning with Napoleon's occupation of Spain in 1808, the selections include decrees of the liberal Cádiz Cortes of 1810-14, an 1841 plea for the revival of the Catalan culture and language, an 1873 anarchist manifesto, an 1892 argument for the education of women, a Basque nationalist's 1895 diatribe against Spaniards, José Ortega y Gasset's Invertebrate Spain, General Francisco Franco's 1936 manifesto and his 1940 letter to Hitler, the Spanish bishops' 1950 press release on immorality and indecency in the mass media, King Juan Carlos's speech on the attempted coup d'état of 1981, and a 1999 report by SOS Racismo on immigration and xenophobia in contemporary Spain.

Covering political, cultural, social, and economic history, Modern Spain: A Documentary History provides a valuable opportunity to explore the history of Spain through primary sources from the Second Republic, the Civil War, and the Franco dictatorship, as well as from the period of Spain's profound transformation following the ascension of King Juan Carlos in 1975.

Focusing on literary authors, social reformers, journalists, and anthropologists, Francesca Sawaya demonstrates how women intellectuals in early twentieth-century America combined and criticized ideas from both the Victorian "cult of domesticity" and the modern "culture of professionalism" to shape new kinds of writing and new kinds of work for themselves.

Sawaya challenges our long-standing histories of modern professional work by elucidating the multiple ways domestic discourse framed professional culture. Modernist views of professionalism typically told a racialized story of a historical break between the primitive, feminine, and domestic work of the Victorian past and the modern, masculine, professional expertise of the present. Modern Women, Modern Work historicizes this discourse about the primitive labor of women and racial others and demonstrates how it has been adopted uncritically in contemporary accounts of professionalism, modernism, and modernity.

Seeking to recuperate black and white women's contestations of the modern professions, Sawaya pairs selected novels with a broad range of nonfiction writings to show how differing narratives about the transition to modernity authorized women's professionalism in a variety of fields. Among the figures considered are Jane Addams, Ruth Benedict, Willa Cather, Pauline Hopkins, Zora Neale Hurston, Sarah Orne Jewett, Josephine St. Pierre Ruffin, and Ida Tarbell. In mapping out the constraints women faced in their writings and their work, and in tracing the slippery compromises they embraced and the brilliant adaptations they made, Modern Women, Modern Work boldly reenvisions the history of modern professionalism in the United States.

Focusing on literary authors, social reformers, journalists, and anthropologists, Francesca Sawaya demonstrates how women intellectuals in early twentieth-century America combined and criticized ideas from both the Victorian "cult of domesticity" and the modern "culture of professionalism" to shape new kinds of writing and new kinds of work for themselves.

Sawaya challenges our long-standing histories of modern professional work by elucidating the multiple ways domestic discourse framed professional culture. Modernist views of professionalism typically told a racialized story of a historical break between the primitive, feminine, and domestic work of the Victorian past and the modern, masculine, professional expertise of the present. Modern Women, Modern Work historicizes this discourse about the primitive labor of women and racial others and demonstrates how it has been adopted uncritically in contemporary accounts of professionalism, modernism, and modernity.

Seeking to recuperate black and white women's contestations of the modern professions, Sawaya pairs selected novels with a broad range of nonfiction writings to show how differing narratives about the transition to modernity authorized women's professionalism in a variety of fields. Among the figures considered are Jane Addams, Ruth Benedict, Willa Cather, Pauline Hopkins, Zora Neale Hurston, Sarah Orne Jewett, Josephine St. Pierre Ruffin, and Ida Tarbell. In mapping out the constraints women faced in their writings and their work, and in tracing the slippery compromises they embraced and the brilliant adaptations they made, Modern Women, Modern Work boldly reenvisions the history of modern professionalism in the United States.

Silvio Gaggi's survey of the vast terrain of twentieth century arts and ideas is unique not only for its scope but also for the clarity and cohesiveness it brings to wide-ranging, seemingly disparate works. By identifying underlying epistemological, aesthetic, and ethical issues. Gaggi draws connections among such modern and postmodern masterpieces as Pirandello's and Brecht's theater, Fowles's and Barth's fiction, Warhol's paintings, Godard's and Bergman's films, and Derrida's literary theory.

Modern/Postmodern begins with a discussion of the profound skepticism—about traditional beliefs and about our ability to know the self—that lies at the heart of both modernism and postmodernism. Gaggi identifies the modernist response to this doubt as the rejection of mimesis in favor of a purely formalistic or expressionistic art. The postmodern response, on the other hand, is above all to create art that is self-referential (concerned with art itself, the history of art, or its processes). Drawing from the work of Piranadello and Brecht, paradigms that can be applies to many different art works, Gaggi emphasizes how these works from diverse media relate to one another and what their relationships are to the contemporary artistic and philosophical climate. He concentrates on the works themselves, but examines theory as a parallel manifestation of the same obsessions that inform recent literature and art.

Gaggi asks, finally, if self-referential art can also be politically and ethically engaged with the reality outside it. He concludes that the postmodern obsession with language, narrativity, and artifice is not necessarily a decadent indulgence but is, at its best, an honest inquiry into the problems, questions, and paradoxes of language.

Modern/Postmodern is a lively approach to postmodern art that will interest all students and scholars of contemporary art and literature.

Silvio Gaggi's survey of the vast terrain of twentieth century arts and ideas is unique not only for its scope but also for the clarity and cohesiveness it brings to wide-ranging, seemingly disparate works. By identifying underlying epistemological, aesthetic, and ethical issues. Gaggi draws connections among such modern and postmodern masterpieces as Pirandello's and Brecht's theater, Fowles's and Barth's fiction, Warhol's paintings, Godard's and Bergman's films, and Derrida's literary theory.

Modern/Postmodern begins with a discussion of the profound skepticism—about traditional beliefs and about our ability to know the self—that lies at the heart of both modernism and postmodernism. Gaggi identifies the modernist response to this doubt as the rejection of mimesis in favor of a purely formalistic or expressionistic art. The postmodern response, on the other hand, is above all to create art that is self-referential (concerned with art itself, the history of art, or its processes). Drawing from the work of Piranadello and Brecht, paradigms that can be applies to many different art works, Gaggi emphasizes how these works from diverse media relate to one another and what their relationships are to the contemporary artistic and philosophical climate. He concentrates on the works themselves, but examines theory as a parallel manifestation of the same obsessions that inform recent literature and art.

Gaggi asks, finally, if self-referential art can also be politically and ethically engaged with the reality outside it. He concludes that the postmodern obsession with language, narrativity, and artifice is not necessarily a decadent indulgence but is, at its best, an honest inquiry into the problems, questions, and paradoxes of language.

Modern/Postmodern is a lively approach to postmodern art that will interest all students and scholars of contemporary art and literature.

Shenoute of Atripe led the White Monastery, a community of several thousand male and female Coptic monks in Upper Egypt, between approximately 395 and 465 C.E. Shenoute's letters, sermons, and treatises—one of the most detailed bodies of writing to survive from any early monastery—provide an unparalleled resource for the study of early Christian monasticism and asceticism.

In Monastic Bodies, Caroline Schroeder offers an in-depth examination of the asceticism practiced at the White Monastery using diverse sources, including monastic rules, theological treatises, sermons, and material culture. Schroeder details Shenoute's arduous disciplinary code and philosophical structure, including the belief that individual sin corrupted not only the individual body but the entire "corporate body" of the community. Thus the purity of the community ultimately depended upon the integrity of each individual monk.

Shenoute's ascetic discourse focused on purity of the body, but he categorized as impure not only activities such as sex but any disobedience and other more general transgressions. Shenoute emphasized the important practices of discipline, or askesis, in achieving this purity. Contextualizing Shenoute within the wider debates about asceticism, sexuality, and heresy that characterized late antiquity, Schroeder compares his views on bodily discipline, monastic punishments, the resurrection of the body, the incarnation of Christ, and monastic authority with those of figures such as Cyril of Alexandria, Paulinus of Nola, and Pachomius.

Shenoute of Atripe led the White Monastery, a community of several thousand male and female Coptic monks in Upper Egypt, between approximately 395 and 465 C.E. Shenoute's letters, sermons, and treatises—one of the most detailed bodies of writing to survive from any early monastery—provide an unparalleled resource for the study of early Christian monasticism and asceticism.

In Monastic Bodies, Caroline Schroeder offers an in-depth examination of the asceticism practiced at the White Monastery using diverse sources, including monastic rules, theological treatises, sermons, and material culture. Schroeder details Shenoute's arduous disciplinary code and philosophical structure, including the belief that individual sin corrupted not only the individual body but the entire "corporate body" of the community. Thus the purity of the community ultimately depended upon the integrity of each individual monk.

Shenoute's ascetic discourse focused on purity of the body, but he categorized as impure not only activities such as sex but any disobedience and other more general transgressions. Shenoute emphasized the important practices of discipline, or askesis, in achieving this purity. Contextualizing Shenoute within the wider debates about asceticism, sexuality, and heresy that characterized late antiquity, Schroeder compares his views on bodily discipline, monastic punishments, the resurrection of the body, the incarnation of Christ, and monastic authority with those of figures such as Cyril of Alexandria, Paulinus of Nola, and Pachomius.

The human mind needs monsters. In every culture and in every epoch in human history, from ancient Egypt to modern Hollywood, imaginary beings have haunted dreams and fantasies, provoking in young and old shivers of delight, thrills of terror, and endless fascination. All known folklores brim with visions of looming and ferocious monsters, often in the role as adversaries to great heroes. But while heroes have been closely studied by mythologists, monsters have been neglected, even though they are equally important as pan-human symbols and reveal similar insights into ways the mind works. In Monsters: Evil Beings, Mythical Beasts, and All Manner of Imaginary Terrors, anthropologist David D. Gilmore explores what human traits monsters represent and why they are so ubiquitous in people's imaginations and share so many features across different cultures.

Using colorful and absorbing evidence from virtually all times and places, Monsters is the first attempt by an anthropologist to delve into the mysterious, frightful abyss of mythical beasts and to interpret their role in the psyche and in society. After many hair-raising descriptions of monstrous beings in art, folktales, fantasy, literature, and community ritual, including such avatars as Dracula and Frankenstein, Hollywood ghouls, and extraterrestrials, Gilmore identifies many common denominators and proposes some novel interpretations.

Monsters, according to Gilmore, are always enormous, man-eating, gratuitously violent, aggressive, sexually sadistic, and superhuman in power, combining our worst nightmares and our most urgent fantasies. We both abhor and worship our monsters: they are our gods as well as our demons. Gilmore argues that the immortal monster of the mind is a complex creation embodying virtually all of the inner conflicts that make us human. Far from being something alien, nonhuman, and outside us, our monsters are our deepest selves.

The human mind needs monsters. In every culture and in every epoch in human history, from ancient Egypt to modern Hollywood, imaginary beings have haunted dreams and fantasies, provoking in young and old shivers of delight, thrills of terror, and endless fascination. All known folklores brim with visions of looming and ferocious monsters, often in the role as adversaries to great heroes. But while heroes have been closely studied by mythologists, monsters have been neglected, even though they are equally important as pan-human symbols and reveal similar insights into ways the mind works. In Monsters: Evil Beings, Mythical Beasts, and All Manner of Imaginary Terrors, anthropologist David D. Gilmore explores what human traits monsters represent and why they are so ubiquitous in people's imaginations and share so many features across different cultures.

Using colorful and absorbing evidence from virtually all times and places, Monsters is the first attempt by an anthropologist to delve into the mysterious, frightful abyss of mythical beasts and to interpret their role in the psyche and in society. After many hair-raising descriptions of monstrous beings in art, folktales, fantasy, literature, and community ritual, including such avatars as Dracula and Frankenstein, Hollywood ghouls, and extraterrestrials, Gilmore identifies many common denominators and proposes some novel interpretations.

Monsters, according to Gilmore, are always enormous, man-eating, gratuitously violent, aggressive, sexually sadistic, and superhuman in power, combining our worst nightmares and our most urgent fantasies. We both abhor and worship our monsters: they are our gods as well as our demons. Gilmore argues that the immortal monster of the mind is a complex creation embodying virtually all of the inner conflicts that make us human. Far from being something alien, nonhuman, and outside us, our monsters are our deepest selves.

In 1973, nearly a decade before the height of the Moral Majority, a group of progressive activists assembled in a Chicago YMCA to strategize about how to move the nation in a more evangelical direction through political action. When they emerged, the Washington Post predicted that the new evangelical left could "shake both political and religious life in America." The following decades proved the Post both right and wrong—evangelical participation in the political sphere was intensifying, but in the end it was the religious right, not the left, that built a viable movement and mobilized electorally. How did the evangelical right gain a moral monopoly and why were evangelical progressives, who had shown such promise, left behind?

In Moral Minority, the first comprehensive history of the evangelical left, David R. Swartz sets out to answer these questions, charting the rise, decline, and political legacy of this forgotten movement. Though vibrant in the late nineteenth century, progressive evangelicals were in eclipse following religious controversies of the early twentieth century, only to reemerge in the 1960s and 1970s. They stood for antiwar, civil rights, and anticonsumer principles, even as they stressed doctrinal and sexual fidelity. Politically progressive and theologically conservative, the evangelical left was also remarkably diverse, encompassing groups such as Sojourners, InterVarsity Christian Fellowship, Evangelicals for Social Action, and the Association for Public Justice. Swartz chronicles the efforts of evangelical progressives who expanded the concept of morality from the personal to the social and showed the way—organizationally and through political activism—to what would become the much larger and more influential evangelical right. By the 1980s, although they had witnessed the election of Jimmy Carter, the nation's first born-again president, progressive evangelicals found themselves in the political wilderness, riven by identity politics and alienated by a skeptical Democratic Party and a hostile religious right.

In the twenty-first century, evangelicals of nearly all political and denominational persuasions view social engagement as a fundamental responsibility of the faithful. This most dramatic of transformations is an important legacy of the evangelical left.

In 1973, nearly a decade before the height of the Moral Majority, a group of progressive activists assembled in a Chicago YMCA to strategize about how to move the nation in a more evangelical direction through political action. When they emerged, the Washington Post predicted that the new evangelical left could "shake both political and religious life in America." The following decades proved the Post both right and wrong—evangelical participation in the political sphere was intensifying, but in the end it was the religious right, not the left, that built a viable movement and mobilized electorally. How did the evangelical right gain a moral monopoly and why were evangelical progressives, who had shown such promise, left behind?

In Moral Minority, the first comprehensive history of the evangelical left, David R. Swartz sets out to answer these questions, charting the rise, decline, and political legacy of this forgotten movement. Though vibrant in the late nineteenth century, progressive evangelicals were in eclipse following religious controversies of the early twentieth century, only to reemerge in the 1960s and 1970s. They stood for antiwar, civil rights, and anticonsumer principles, even as they stressed doctrinal and sexual fidelity. Politically progressive and theologically conservative, the evangelical left was also remarkably diverse, encompassing groups such as Sojourners, InterVarsity Christian Fellowship, Evangelicals for Social Action, and the Association for Public Justice. Swartz chronicles the efforts of evangelical progressives who expanded the concept of morality from the personal to the social and showed the way—organizationally and through political activism—to what would become the much larger and more influential evangelical right. By the 1980s, although they had witnessed the election of Jimmy Carter, the nation's first born-again president, progressive evangelicals found themselves in the political wilderness, riven by identity politics and alienated by a skeptical Democratic Party and a hostile religious right.

In the twenty-first century, evangelicals of nearly all political and denominational persuasions view social engagement as a fundamental responsibility of the faithful. This most dramatic of transformations is an important legacy of the evangelical left.

While Christian conservatives had been active in national politics for decades and had achieved a seat at the table by working with the Republican Party, the 1980s and 1990s saw them make significant strides by injecting issues of moral traditionalism into U.S. House races across the country. Christian conservative activists worked diligently to nominate friendly candidates and get them elected. These moral victories transformed the Republican House delegation into one that was much more culturally conservative and created a new Republican majority. In Moral Victories, Marty Cohen seeks to chronicle this significant political phenomenon and place it in both historical and theoretical contexts. This is a story not only of the growing importance of moral issues but also of the way party coalitions change, and how this particular change began with religiously motivated activists determined to ban abortion, thwart gay rights, and restore traditional morality to the country.

Beginning in the early 1980s, and steadily building from that point, religious activists backed like-minded candidates. Traditional Republican candidates, more concerned about taxes and small government, resisted the newcomers and were often defeated. As a result, increasing numbers of House Republican nominees were against abortion and gay rights. Voters responded by placing moral issues above their interests in economic policies, which led to the election of ever more socially conservative representatives. As a result, the House Republican caucus evolved from a body that advocated largely for low taxes and small government to one equally invested in moral and social issues, especially abortion and gay rights. The new moralistic Republican candidates were able to win in districts where traditional business Republicans could not, thereby creating the foundation for a durable Republican majority in the House and reshaping the American political landscape.

While Christian conservatives had been active in national politics for decades and had achieved a seat at the table by working with the Republican Party, the 1980s and 1990s saw them make significant strides by injecting issues of moral traditionalism into U.S. House races across the country. Christian conservative activists worked diligently to nominate friendly candidates and get them elected. These moral victories transformed the Republican House delegation into one that was much more culturally conservative and created a new Republican majority. In Moral Victories, Marty Cohen seeks to chronicle this significant political phenomenon and place it in both historical and theoretical contexts. This is a story not only of the growing importance of moral issues but also of the way party coalitions change, and how this particular change began with religiously motivated activists determined to ban abortion, thwart gay rights, and restore traditional morality to the country.

Beginning in the early 1980s, and steadily building from that point, religious activists backed like-minded candidates. Traditional Republican candidates, more concerned about taxes and small government, resisted the newcomers and were often defeated. As a result, increasing numbers of House Republican nominees were against abortion and gay rights. Voters responded by placing moral issues above their interests in economic policies, which led to the election of ever more socially conservative representatives. As a result, the House Republican caucus evolved from a body that advocated largely for low taxes and small government to one equally invested in moral and social issues, especially abortion and gay rights. The new moralistic Republican candidates were able to win in districts where traditional business Republicans could not, thereby creating the foundation for a durable Republican majority in the House and reshaping the American political landscape.

While Christian conservatives had been active in national politics for decades and had achieved a seat at the table by working with the Republican Party, the 1980s and 1990s saw them make significant strides by injecting issues of moral traditionalism into U.S. House races across the country. Christian conservative activists worked diligently to nominate friendly candidates and get them elected. These moral victories transformed the Republican House delegation into one that was much more culturally conservative and created a new Republican majority. In Moral Victories, Marty Cohen seeks to chronicle this significant political phenomenon and place it in both historical and theoretical contexts. This is a story not only of the growing importance of moral issues but also of the way party coalitions change, and how this particular change began with religiously motivated activists determined to ban abortion, thwart gay rights, and restore traditional morality to the country.

Beginning in the early 1980s, and steadily building from that point, religious activists backed like-minded candidates. Traditional Republican candidates, more concerned about taxes and small government, resisted the newcomers and were often defeated. As a result, increasing numbers of House Republican nominees were against abortion and gay rights. Voters responded by placing moral issues above their interests in economic policies, which led to the election of ever more socially conservative representatives. As a result, the House Republican caucus evolved from a body that advocated largely for low taxes and small government to one equally invested in moral and social issues, especially abortion and gay rights. The new moralistic Republican candidates were able to win in districts where traditional business Republicans could not, thereby creating the foundation for a durable Republican majority in the House and reshaping the American political landscape.

In the face of an uncertain and dangerous world, Americans yearn for a firm moral compass, a clear set of ethical guidelines. But as history shows, by reducing complex situations to simple cases of right or wrong we often go astray.

In Morality's Muddy Waters, historian George Cotkin offers a clarion call on behalf of moral complexity. Revisiting several defining moments in the twentieth century—the American bombing of civilians during World War II, the My Lai massacre, racism in the South, capital punishment, the invasion of Iraq—Cotkin chronicles how historical figures have grappled with the problem of evil and moral responsibility—sometimes successfully, oftentimes not. In the process, he offers a wide-ranging tour of modern American history.

Taken together, Cotkin maintains, these episodes reveal that the central concepts of morality—evil, empathy, and virtue—are both necessary and troubling. Without empathy, for example, we fail to inhabit the world of others; with it, we sometimes elevate individual suffering over political complexities. For Cotkin, close historical analysis may help reenergize these concepts for ethical thinking and acting. Morality's Muddy Waters argues for a moral turn in the way we study and think about history, maintaining that even when answers to ethical dilemmas prove elusive, the act of grappling with them is invaluable.

In the face of an uncertain and dangerous world, Americans yearn for a firm moral compass, a clear set of ethical guidelines. But as history shows, by reducing complex situations to simple cases of right or wrong we often go astray.

In Morality's Muddy Waters, historian George Cotkin offers a clarion call on behalf of moral complexity. Revisiting several defining moments in the twentieth century—the American bombing of civilians during World War II, the My Lai massacre, racism in the South, capital punishment, the invasion of Iraq—Cotkin chronicles how historical figures have grappled with the problem of evil and moral responsibility—sometimes successfully, oftentimes not. In the process, he offers a wide-ranging tour of modern American history.

Taken together, Cotkin maintains, these episodes reveal that the central concepts of morality—evil, empathy, and virtue—are both necessary and troubling. Without empathy, for example, we fail to inhabit the world of others; with it, we sometimes elevate individual suffering over political complexities. For Cotkin, close historical analysis may help reenergize these concepts for ethical thinking and acting. Morality's Muddy Waters argues for a moral turn in the way we study and think about history, maintaining that even when answers to ethical dilemmas prove elusive, the act of grappling with them is invaluable.

Mortal Remains introduces new methods of analyzing death and its crucial meanings over a 240-year period, from 1620 to 1860, untangling its influence on other forms of cultural expression, from religion and politics to race relations and the nature of war. In this volume historians and literary scholars join forces to explore how, in a medically primitive and politically evolving environment, mortality became an issue that was inseparable from national self-definition.

Attempting to make sense of their suffering and loss while imagining a future of cultural permanence and spiritual value, early Americans crafted metaphors of death in particular ways that have shaped the national mythology. As the authors show, the American fascination with murder, dismembered bodies, and scenes of death, the allure of angel sightings, the rural cemetery movement, and the enshrinement of George Washington as a saintly father, constituted a distinct sensibility. Moreover, by exploring the idea of the vanishing Indian and the brutality of slavery, the authors demonstrate how a culture of violence and death had an early effect on the American collective consciousness.

Mortal Remains draws on a range of primary sources—from personal diaries and public addresses, satire and accounts of sensational crime—and makes a needed contribution to neglected aspects of cultural history. It illustrates the profound ways in which experiences with death and the imagery associated with it became enmeshed in American society, politics, and culture.

Mortal Remains introduces new methods of analyzing death and its crucial meanings over a 240-year period, from 1620 to 1860, untangling its influence on other forms of cultural expression, from religion and politics to race relations and the nature of war. In this volume historians and literary scholars join forces to explore how, in a medically primitive and politically evolving environment, mortality became an issue that was inseparable from national self-definition.

Attempting to make sense of their suffering and loss while imagining a future of cultural permanence and spiritual value, early Americans crafted metaphors of death in particular ways that have shaped the national mythology. As the authors show, the American fascination with murder, dismembered bodies, and scenes of death, the allure of angel sightings, the rural cemetery movement, and the enshrinement of George Washington as a saintly father, constituted a distinct sensibility. Moreover, by exploring the idea of the vanishing Indian and the brutality of slavery, the authors demonstrate how a culture of violence and death had an early effect on the American collective consciousness.

Mortal Remains draws on a range of primary sources—from personal diaries and public addresses, satire and accounts of sensational crime—and makes a needed contribution to neglected aspects of cultural history. It illustrates the profound ways in which experiences with death and the imagery associated with it became enmeshed in American society, politics, and culture.

In the late 1320s, Martha de Cabanis was widowed with three young sons, eleven, eight, and four years of age. Her challenges would be many: to raise and train her children to carry on their father's business; to preserve that business until they were ready to take over; and to look after her own financial well-being. Examining the visible trail Martha left in Montpellier's notarial registers and other records, Kathryn L. Reyerson reveals a wealth of information about her activities, particularly in the area of business, commerce, and real estate. From these formal, contractual documents, Reyerson gleans something of Martha's personality and reconstructs what she may have done, and a good deal of what she actually did, in her various roles of daughter, wife, mother, and widow.

Mother and Sons, Inc. demonstrates that while women were hardly equal to men in the fourteenth century, under the right conditions afforded by wealth and the status of widowhood, they could do and did more than many have thought. Within the space of twenty years, Martha developed a complex real estate fortune, enlarged a cloth manufacturing business and trading venture, and provided for the support and education of her sons. Just how the widow Martha maneuvered within the legal constraints of her social, economic, and personal status forms the heart of the book's investigation. Situating Martha's story within the context of Montpellier and medieval Europe more broadly, Reyerson's microhistorical approach illuminates the opportunities and the limits of what was possible for elite mercantile women in the urban setting in which Martha lived.

In the late 1320s, Martha de Cabanis was widowed with three young sons, eleven, eight, and four years of age. Her challenges would be many: to raise and train her children to carry on their father's business; to preserve that business until they were ready to take over; and to look after her own financial well-being. Examining the visible trail Martha left in Montpellier's notarial registers and other records, Kathryn L. Reyerson reveals a wealth of information about her activities, particularly in the area of business, commerce, and real estate. From these formal, contractual documents, Reyerson gleans something of Martha's personality and reconstructs what she may have done, and a good deal of what she actually did, in her various roles of daughter, wife, mother, and widow.

Mother and Sons, Inc. demonstrates that while women were hardly equal to men in the fourteenth century, under the right conditions afforded by wealth and the status of widowhood, they could do and did more than many have thought. Within the space of twenty years, Martha developed a complex real estate fortune, enlarged a cloth manufacturing business and trading venture, and provided for the support and education of her sons. Just how the widow Martha maneuvered within the legal constraints of her social, economic, and personal status forms the heart of the book's investigation. Situating Martha's story within the context of Montpellier and medieval Europe more broadly, Reyerson's microhistorical approach illuminates the opportunities and the limits of what was possible for elite mercantile women in the urban setting in which Martha lived.

In question-and-answer form, Ms. Mentor advises academic women about issues they daren't discuss openly, such as: How does one really clamber onto the tenure track when the job market is so nasty, brutish, and small? Is there such a thing as the perfectly marketable dissertation topic? How does a meek young woman become a tiger of an authority figure in the classroom-and get stupendous teaching evaluations? How does one cope with sexual harassment, grandiosity, and bizarre behavior from entrenched colleagues?

Ms. Mentor's readers will find answers to the secret queries they were afraid to ask anyone else. They'll discover what it really takes to get tenure; what to wear to academic occasions; when to snicker, when to hide, what to eat, and when to sue. They'll find out how to get firmly planted in the rich red earth of tenure. They'll learn why lunch is the most important meal of the day.

In question-and-answer form, Ms. Mentor advises academic women about issues they daren't discuss openly, such as: How does one really clamber onto the tenure track when the job market is so nasty, brutish, and small? Is there such a thing as the perfectly marketable dissertation topic? How does a meek young woman become a tiger of an authority figure in the classroom-and get stupendous teaching evaluations? How does one cope with sexual harassment, grandiosity, and bizarre behavior from entrenched colleagues?

Ms. Mentor's readers will find answers to the secret queries they were afraid to ask anyone else. They'll discover what it really takes to get tenure; what to wear to academic occasions; when to snicker, when to hide, what to eat, and when to sue. They'll find out how to get firmly planted in the rich red earth of tenure. They'll learn why lunch is the most important meal of the day.

Ms. Mentor, that uniquely brilliant and irascible intellectual, is your all-knowing guide through the jungle that is academia today. In the last decade Ms. Mentor's mailbox has been filled to overflowing with thousands of plaintive epistles, rants, and gossipy screeds. A mere fraction has appeared in her celebrated monthly online and print Q&A columns for the Chronicle of Higher Education; her readers' colorful and rebellious ripostes have gone unpublished—until now.

Hearing the call for a follow-up to the wildly successful Ms. Mentor's Impeccable Advice for Women in Academia, Ms. Mentor now broadens her counsel to include academics of the male variety. Ms. Mentor knows all about foraging for jobs, about graduate school stars and serfs, and about mentors and underminers, backbiters and whiners. She answers burning questions: Am I too old, too working class, too perfect, too blonde? When should I reproduce? When do I speak up, laugh, and spill the secrets I've gathered? Do I really have to erase my own blackboard? Does academic sex have to be reptilian?

From the ivory tower that affords her an unparalleled view of the academic landscape, Ms. Mentor dispenses her perfect wisdom to the huddled masses of professorial newbies, hardbitten oldies, and anxious midcareerists. She gives etiquette lessons to academic couples and the tough-talking low-down on adjunct positions. She tells you what to wear, how to make yourself popular, and how to decode academic language.

She introduces you to characters you must know: Professor Pelvic, Dr. Iron Fist, Mr. Upstart Whelp, Dean Titan, Professor McShameless.

In this volume Ms. Mentor once again shares her wide-ranging unexpurgated wisdom, giving tips on bizarre writing rituals, tenure diaries, and time management (Exploding Head Syndrome). She decodes department meetings and teaches you the tricks for getting stellar teaching evaluations.

Raw, shocking, precise, clever, absurd—Ms. Mentor has it all.

Ms. Mentor, that uniquely brilliant and irascible intellectual, is your all-knowing guide through the jungle that is academia today. In the last decade Ms. Mentor's mailbox has been filled to overflowing with thousands of plaintive epistles, rants, and gossipy screeds. A mere fraction has appeared in her celebrated monthly online and print Q&A columns for the Chronicle of Higher Education; her readers' colorful and rebellious ripostes have gone unpublished—until now.

Hearing the call for a follow-up to the wildly successful Ms. Mentor's Impeccable Advice for Women in Academia, Ms. Mentor now broadens her counsel to include academics of the male variety. Ms. Mentor knows all about foraging for jobs, about graduate school stars and serfs, and about mentors and underminers, backbiters and whiners. She answers burning questions: Am I too old, too working class, too perfect, too blonde? When should I reproduce? When do I speak up, laugh, and spill the secrets I've gathered? Do I really have to erase my own blackboard? Does academic sex have to be reptilian?

From the ivory tower that affords her an unparalleled view of the academic landscape, Ms. Mentor dispenses her perfect wisdom to the huddled masses of professorial newbies, hardbitten oldies, and anxious midcareerists. She gives etiquette lessons to academic couples and the tough-talking low-down on adjunct positions. She tells you what to wear, how to make yourself popular, and how to decode academic language.

She introduces you to characters you must know: Professor Pelvic, Dr. Iron Fist, Mr. Upstart Whelp, Dean Titan, Professor McShameless.

In this volume Ms. Mentor once again shares her wide-ranging unexpurgated wisdom, giving tips on bizarre writing rituals, tenure diaries, and time management (Exploding Head Syndrome). She decodes department meetings and teaches you the tricks for getting stellar teaching evaluations.

Raw, shocking, precise, clever, absurd—Ms. Mentor has it all.

The Islamic claim to supersede Judaism and Christianity is embodied in the theological assertion that the office of prophecy is hereditary but that the line of descent ends with Muhammad, who is the seal, or last, of the prophets.

While Muhammad had no natural sons who reached the age of maturity, he is said to have adopted a man named Zayd, and mutual rights of inheritance were created between the two. Zayd b. Muhammad, also known as the Beloved of the Messenger of God, was the first adult male to become a Muslim and the only Muslim apart from Muhammad to be named in the Qur'an. But if prophecy is hereditary and Muhammad has a son, David Powers argues, then he might not be the Last Prophet. Conversely, if he is the Last Prophet, he cannot have a son.

In Muhammad Is Not the Father of Any of Your Men, Powers contends that a series of radical moves were made in the first two centuries of Islamic history to ensure Muhammad's position as the Last Prophet. He focuses on narrative accounts of Muhammad's repudiation of Zayd, of his marriage to Zayd's former wife, and of Zayd's martyrdom in battle against the Byzantines. Powers argues that theological imperatives drove changes in the historical record and led to the abolition or reform of key legal institutions. In what is likely to be the most controversial aspect of his book, he offers compelling physical evidence that the text of the Qur'an itself was altered.

In contrast to the economic and cultural dominance by the south and the east coast over the past several centuries, influence in China in the early Middle Ages was centered in the north and featured a significantly multicultural society. Many events that were profoundly formative for the future of East Asian civilization occurred during this period, although much of this multiculturalism has long been obscured due to the Confucian monopoly of written records. Multicultural China in the Early Middle Ages endeavors to expose a number of long-hidden non-Sinitic characteristics and manifestations of heritage, some lasting to this very day.

Sanping Chen investigates several foundational aspects of Chinese culture during this period, including the legendary unicorn and the fabled heroine Mulan, to determine the origin and development of the lore. His meticulous research yields surprising results. For instance, he finds that the character Mulan is not of Chinese origin and that Central Asian influences are to be found in language, religion, governance, and other fundamental characteristics of Chinese culture. As Victor Mair writes in the Foreword, "While not everyone will acquiesce in the entirety of Dr. Chen's findings, no reputable scholar can afford to ignore them with impunity."

These "foreign"-origin elements were largely the legacy of the Tuoba, whose descendants in fact dominated China's political and cultural stage for nearly a millennium. Long before the Mongols, the Tuoba set a precedent for "using the civilized to rule the civilized" by attracting a large number of sedentary Central Asians to East Asia. This not only added a strong pre-Islamic Iranian layer to the contemporary Sinitic culture but also commenced China's golden age under the cosmopolitan Tang dynasty, whose nominally "Chinese" ruling house is revealed by Chen to be the biological and cultural heir of the Tuoba.

In contrast to the economic and cultural dominance by the south and the east coast over the past several centuries, influence in China in the early Middle Ages was centered in the north and featured a significantly multicultural society. Many events that were profoundly formative for the future of East Asian civilization occurred during this period, although much of this multiculturalism has long been obscured due to the Confucian monopoly of written records. Multicultural China in the Early Middle Ages endeavors to expose a number of long-hidden non-Sinitic characteristics and manifestations of heritage, some lasting to this very day.

Sanping Chen investigates several foundational aspects of Chinese culture during this period, including the legendary unicorn and the fabled heroine Mulan, to determine the origin and development of the lore. His meticulous research yields surprising results. For instance, he finds that the character Mulan is not of Chinese origin and that Central Asian influences are to be found in language, religion, governance, and other fundamental characteristics of Chinese culture. As Victor Mair writes in the Foreword, "While not everyone will acquiesce in the entirety of Dr. Chen's findings, no reputable scholar can afford to ignore them with impunity."

These "foreign"-origin elements were largely the legacy of the Tuoba, whose descendants in fact dominated China's political and cultural stage for nearly a millennium. Long before the Mongols, the Tuoba set a precedent for "using the civilized to rule the civilized" by attracting a large number of sedentary Central Asians to East Asia. This not only added a strong pre-Islamic Iranian layer to the contemporary Sinitic culture but also commenced China's golden age under the cosmopolitan Tang dynasty, whose nominally "Chinese" ruling house is revealed by Chen to be the biological and cultural heir of the Tuoba.

Citizenship has come to mean legal and political equality within a sovereign nation-state; in international law, only states may determine who is and who is not a citizen. But such unitary status is the historical exception: before sovereign nation-states became the prevailing form of political organization, citizenship had a range of definitions and applications. Today, nonstate communities and jurisdictions both below and above the state level are once again becoming important sources of rights, allegiance, and status, thereby constituting renewed forms of multilevel citizenship. For example, while the European Union protects the nation-state's right to determine its own members, the project to construct a democratic polity beyond national borders challenges the sovereignty of member governments.

Multilevel Citizenship disputes the dominant narrative of citizenship as a homogeneous status that can be bestowed only by nation-states. The contributors examine past and present case studies that complicate the meaning and function of citizenship, including residual allegiance to empires, constitutional rights that are accessible to noncitizens, and the nonstate allegiance of nomadic nations. Their analyses consider the inconsistencies and exceptions of national citizenship as a political concept, such as overlapping jurisdictions and shared governance, as well as the emergent forms of sub- or supranational citizenships. Multilevel Citizenship captures the complexity of citizenship in practice, both at different levels and in different places and times.

Contributors: Elizabeth F. Cohen, Elizabeth Dale, Will Hanley, Marc Helbling, Türküler Isiksel, Jenn Kinney, Sheryl Lightfoot, Willem Maas, Catherine Neveu, Luicy Pedroza, Eldar Sarajlić, Rogers M. Smith.

Citizenship has come to mean legal and political equality within a sovereign nation-state; in international law, only states may determine who is and who is not a citizen. But such unitary status is the historical exception: before sovereign nation-states became the prevailing form of political organization, citizenship had a range of definitions and applications. Today, nonstate communities and jurisdictions both below and above the state level are once again becoming important sources of rights, allegiance, and status, thereby constituting renewed forms of multilevel citizenship. For example, while the European Union protects the nation-state's right to determine its own members, the project to construct a democratic polity beyond national borders challenges the sovereignty of member governments.

Multilevel Citizenship disputes the dominant narrative of citizenship as a homogeneous status that can be bestowed only by nation-states. The contributors examine past and present case studies that complicate the meaning and function of citizenship, including residual allegiance to empires, constitutional rights that are accessible to noncitizens, and the nonstate allegiance of nomadic nations. Their analyses consider the inconsistencies and exceptions of national citizenship as a political concept, such as overlapping jurisdictions and shared governance, as well as the emergent forms of sub- or supranational citizenships. Multilevel Citizenship captures the complexity of citizenship in practice, both at different levels and in different places and times.

Contributors: Elizabeth F. Cohen, Elizabeth Dale, Will Hanley, Marc Helbling, Türküler Isiksel, Jenn Kinney, Sheryl Lightfoot, Willem Maas, Catherine Neveu, Luicy Pedroza, Eldar Sarajlić, Rogers M. Smith.

In the eighteenth century, the British Empire pursued its commercial ambitions across the globe, greatly expanding its colonial presence and, with it, the reach of the English language. During this era, a standard form of English was taught in the British provinces just as it was increasingly exported from the British Isles to colonial outposts in North America, the Caribbean, South Asia, Oceania, and West Africa. Under these conditions, a monolingual politics of Standard English came to obscure other forms of multilingual and dialect writing, forms of writing that were made to appear as inferior, provincial, or foreign oddities.

Daniel DeWispelare's Multilingual Subjects at once documents how different varieties of English became sidelined as "dialects" and asserts the importance of both multilingualism and dialect writing to eighteenth-century anglophone culture. By looking at the lives of a variety of multilingual and nonstandard speakers and writers who have rarely been discussed together—individuals ranging from slaves and indentured servants to translators, rural dialect speakers, and others—DeWispelare suggests that these language practices were tremendously valuable to the development of anglophone literary aesthetics even as Standard English became dominant throughout the ever-expanding English-speaking world.

Offering a prehistory of globalization, especially in relation to language practices and politics, Multilingual Subjects foregrounds the linguistic multiplicities of the past and examines the way these have been circumscribed through standardized forms of literacy. In the process, DeWispelare seeks to make sense of a present in which linguistic normativity plays an important role in determining both what forms of writing are aesthetically valued and what types of speakers and writers are viewed as full-fledged bearers of political rights.

In the eighteenth century, the British Empire pursued its commercial ambitions across the globe, greatly expanding its colonial presence and, with it, the reach of the English language. During this era, a standard form of English was taught in the British provinces just as it was increasingly exported from the British Isles to colonial outposts in North America, the Caribbean, South Asia, Oceania, and West Africa. Under these conditions, a monolingual politics of Standard English came to obscure other forms of multilingual and dialect writing, forms of writing that were made to appear as inferior, provincial, or foreign oddities.

Daniel DeWispelare's Multilingual Subjects at once documents how different varieties of English became sidelined as "dialects" and asserts the importance of both multilingualism and dialect writing to eighteenth-century anglophone culture. By looking at the lives of a variety of multilingual and nonstandard speakers and writers who have rarely been discussed together—individuals ranging from slaves and indentured servants to translators, rural dialect speakers, and others—DeWispelare suggests that these language practices were tremendously valuable to the development of anglophone literary aesthetics even as Standard English became dominant throughout the ever-expanding English-speaking world.

Offering a prehistory of globalization, especially in relation to language practices and politics, Multilingual Subjects foregrounds the linguistic multiplicities of the past and examines the way these have been circumscribed through standardized forms of literacy. In the process, DeWispelare seeks to make sense of a present in which linguistic normativity plays an important role in determining both what forms of writing are aesthetically valued and what types of speakers and writers are viewed as full-fledged bearers of political rights.

A fascinating case study of the archaeological site at Murujuga, Australia

Located in the Dampier Archipelago of Western Australia, Murujuga is the single largest archaeological site in the world. It contains an estimated one million petroglyphs, or rock art motifs, produced by the Indigenous Australians who have historically inhabited the archipelago. To date, there has been no comprehensive survey of the site's petroglyphs or those who created them. Since the 1960s, regional mining interests have caused significant damage to this site, destroying an estimated 5 to 25 percent of the petroglyphs in Murujuga. Today, Murujuga holds the unenviable status of being one of the most endangered archaeological sites in the world.

José Antonio González Zarandona provides a full postcolonial analysis of Murujuga as well as a geographic and archaeological overview of the site, its ethnohistory, and its considerable significance to Indigenous groups, before examining the colonial mistreatment of Murujuga from the seventeenth century to the present. Drawing on a range of postcolonial perspectives, Zarandona reads the assaults on the rock art of Murujuga as instances of what he terms "landscape iconoclasm": the destruction of art and landscapes central to group identity in pursuit of ideological, political, and economic dominance. Viewed through the lens of landscape iconoclasm, the destruction of Murujuga can be understood as not only the result of economic pressures but also as a means of reinforcing—through neglect, abandonment, fragmentation, and even certain practices of heritage preservation—the colonial legacy in Western Australia. Murujuga provides a case study through which to examine, and begin to reject, archaeology's global entanglement with colonial intervention and the politics of heritage preservation.

A fascinating case study of the archaeological site at Murujuga, Australia

Located in the Dampier Archipelago of Western Australia, Murujuga is the single largest archaeological site in the world. It contains an estimated one million petroglyphs, or rock art motifs, produced by the Indigenous Australians who have historically inhabited the archipelago. To date, there has been no comprehensive survey of the site's petroglyphs or those who created them. Since the 1960s, regional mining interests have caused significant damage to this site, destroying an estimated 5 to 25 percent of the petroglyphs in Murujuga. Today, Murujuga holds the unenviable status of being one of the most endangered archaeological sites in the world.

José Antonio González Zarandona provides a full postcolonial analysis of Murujuga as well as a geographic and archaeological overview of the site, its ethnohistory, and its considerable significance to Indigenous groups, before examining the colonial mistreatment of Murujuga from the seventeenth century to the present. Drawing on a range of postcolonial perspectives, Zarandona reads the assaults on the rock art of Murujuga as instances of what he terms "landscape iconoclasm": the destruction of art and landscapes central to group identity in pursuit of ideological, political, and economic dominance. Viewed through the lens of landscape iconoclasm, the destruction of Murujuga can be understood as not only the result of economic pressures but also as a means of reinforcing—through neglect, abandonment, fragmentation, and even certain practices of heritage preservation—the colonial legacy in Western Australia. Murujuga provides a case study through which to examine, and begin to reject, archaeology's global entanglement with colonial intervention and the politics of heritage preservation.

"Music, I have come to realize, is for me a kind of golden thread running through my life. It has helped maintain my connection with the past that otherwise might have been severed by catastrophe and time. I am often asked—indeed, I often wonder myself—why it is that I should always have had such joie de vivre in the face of the losses and dislocations I had to endure in my early years. The answer I always gave was that the warmth and security of my early childhood had a remarkable power and influence. This is certainly true. But now I have realized that there is another part to the answer. And that is music."—from the introduction

Who among us does not have a song that triggers vivid memories—of jubilation, of belonging, of sorrow, of love? In Musically Speaking, Dr. Ruth K. Westheimer, one of America's most beloved personalities, has written a warm and contemplative book about the role music has played in her life and the ineradicable traces it has left on her thoughts, emotions, her very being.

In this memoir through song, Dr. Ruth invites us to share her story from a uniquely musical perspective. By the time she was thirty, Ruth Westheimer had lived in five countries, each with a distinctive musical culture, each with a different hold on her sensibility. For the first ten years of her life, the comforting melodies of childhood helped drown out the anthems of Nazism to be heard elsewhere in her native Germany; as an adolescent refugee in Switzerland, she came to be aware that, however loudly she sang the patriotic songs of the land that gave her shelter, she could never truly be at home there.

Present at the creation of the modern state of Israel, she sang and danced to the new music of a new nation; as a young woman eagerly absorbing all that Paris had to offer in the way of romance and worldliness in the early 1950s, the songs of Edith Piaf, Mouloudji, and Yves Montand were her tutors. An almost accidental emigration to America brought new challenges and new stability, as she became a wife, mother, and professional; tremendous and unforeseen celebrity came later, and with it the giddy opportunity to indulge her love of music as never before.

Always, the classical repertoire of Mozart, Haydn, Beethoven, and Brahms has drawn Westheimer to a German culture that has belonged—and not belonged—to her throughout her life. And always, the music of the Jewish tradition has given her strength and comfort beyond words.

Affording a view of Dr. Ruth from a rare private vantage point, Musically Speaking offers wondrous testimony to the resilience of the human spirit. This is a book full of color, verve, humor, and wisdom, unfolding gracefully through the beloved music of the Jewish holidays, the lullabies of childhood, the songs that sustained an orphan and roused the courage of a young woman, the melodies that enable a widow grieving for her husband to recall, from deep within the years of love, companionship, and happiness.

"Music, I have come to realize, is for me a kind of golden thread running through my life. It has helped maintain my connection with the past that otherwise might have been severed by catastrophe and time. I am often asked—indeed, I often wonder myself—why it is that I should always have had such joie de vivre in the face of the losses and dislocations I had to endure in my early years. The answer I always gave was that the warmth and security of my early childhood had a remarkable power and influence. This is certainly true. But now I have realized that there is another part to the answer. And that is music."—from the introduction

Who among us does not have a song that triggers vivid memories—of jubilation, of belonging, of sorrow, of love? In Musically Speaking, Dr. Ruth K. Westheimer, one of America's most beloved personalities, has written a warm and contemplative book about the role music has played in her life and the ineradicable traces it has left on her thoughts, emotions, her very being.

In this memoir through song, Dr. Ruth invites us to share her story from a uniquely musical perspective. By the time she was thirty, Ruth Westheimer had lived in five countries, each with a distinctive musical culture, each with a different hold on her sensibility. For the first ten years of her life, the comforting melodies of childhood helped drown out the anthems of Nazism to be heard elsewhere in her native Germany; as an adolescent refugee in Switzerland, she came to be aware that, however loudly she sang the patriotic songs of the land that gave her shelter, she could never truly be at home there.

Present at the creation of the modern state of Israel, she sang and danced to the new music of a new nation; as a young woman eagerly absorbing all that Paris had to offer in the way of romance and worldliness in the early 1950s, the songs of Edith Piaf, Mouloudji, and Yves Montand were her tutors. An almost accidental emigration to America brought new challenges and new stability, as she became a wife, mother, and professional; tremendous and unforeseen celebrity came later, and with it the giddy opportunity to indulge her love of music as never before.

Always, the classical repertoire of Mozart, Haydn, Beethoven, and Brahms has drawn Westheimer to a German culture that has belonged—and not belonged—to her throughout her life. And always, the music of the Jewish tradition has given her strength and comfort beyond words.

Affording a view of Dr. Ruth from a rare private vantage point, Musically Speaking offers wondrous testimony to the resilience of the human spirit. This is a book full of color, verve, humor, and wisdom, unfolding gracefully through the beloved music of the Jewish holidays, the lullabies of childhood, the songs that sustained an orphan and roused the courage of a young woman, the melodies that enable a widow grieving for her husband to recall, from deep within the years of love, companionship, and happiness.

Over the course of his distinguished career, legal scholar Abdullahi Ahmed An-Na'im has sought to reconcile his identity as a Muslim with his commitment to universal human rights. In Muslims and Global Justice, he advances the theme of global justice from an Islamic perspective, critically examining the role that Muslims must play in the development of a pragmatic, rights-based framework for justice.

An-Na'im opens this collection of essays with a chapter on Islamic ambivalence toward political violence, showing how Muslims began grappling with this problem long before the 9/11 attacks. Other essays highlight the need to improve the cultural legitimacy of human rights in the Muslim world. As An-Na'im argues, in order for a commitment to human rights to become truly universal, we must learn to accommodate a range of different reasons for belief in those rights. In addition, the author contends, building an effective human rights framework for global justice requires that we move toward a people-centered approach to rights. Such an approach would value foremost empowering local actors as a way of negotiating the paradox of a human rights system that relies on self-regulation by the state.

Encompassing over two decades of An-Na'im's work on these critical issues, Muslims and Global Justice provides a valuable theoretical approach to the challenge of realizing global justice in a world of profound religious and cultural difference.

Over the course of his distinguished career, legal scholar Abdullahi Ahmed An-Na'im has sought to reconcile his identity as a Muslim with his commitment to universal human rights. In Muslims and Global Justice, he advances the theme of global justice from an Islamic perspective, critically examining the role that Muslims must play in the development of a pragmatic, rights-based framework for justice.

An-Na'im opens this collection of essays with a chapter on Islamic ambivalence toward political violence, showing how Muslims began grappling with this problem long before the 9/11 attacks. Other essays highlight the need to improve the cultural legitimacy of human rights in the Muslim world. As An-Na'im argues, in order for a commitment to human rights to become truly universal, we must learn to accommodate a range of different reasons for belief in those rights. In addition, the author contends, building an effective human rights framework for global justice requires that we move toward a people-centered approach to rights. Such an approach would value foremost empowering local actors as a way of negotiating the paradox of a human rights system that relies on self-regulation by the state.

Encompassing over two decades of An-Na'im's work on these critical issues, Muslims and Global Justice provides a valuable theoretical approach to the challenge of realizing global justice in a world of profound religious and cultural difference.

In Egypt Islamists clash with secularists over religious and national identity, while in Turkey secularist ruling elites have chosen to accommodate Islamists in the name of democracy and reconciliation. As Islam spreads throughout the world, Muslims living in their traditional homelands and in the Western world are grappling with shifting identities. In all cases, understanding the dynamics of identity-based politics is critical to the future of Muslims and their neighbors across the globe.

In Muslims in Global Politics, Mahmood Monshipouri examines the role identity plays in political conflicts in six Muslim nations—Egypt, Iraq, the United Arab Emirates, Turkey, Iran, and Indonesia—as well as in Muslim diaspora communities in Europe and North America. In each instance, he describes how conservatives, neofundamentalists, reformists, and secularists construct identity in different ways and how these identities play out in the political arena. With globalization, the demand for human rights continues to grow in the Muslim world, and struggles over modernity, authenticity, legitimacy, and rationality become increasingly important.

Muslims in Global Politics deepens our understanding of how modern ideas and norms interact with the traditions of the Islamic world and, in turn, shows how human rights advocates can provide an alternative to militant Islamist movements.

In Egypt Islamists clash with secularists over religious and national identity, while in Turkey secularist ruling elites have chosen to accommodate Islamists in the name of democracy and reconciliation. As Islam spreads throughout the world, Muslims living in their traditional homelands and in the Western world are grappling with shifting identities. In all cases, understanding the dynamics of identity-based politics is critical to the future of Muslims and their neighbors across the globe.

In Muslims in Global Politics, Mahmood Monshipouri examines the role identity plays in political conflicts in six Muslim nations—Egypt, Iraq, the United Arab Emirates, Turkey, Iran, and Indonesia—as well as in Muslim diaspora communities in Europe and North America. In each instance, he describes how conservatives, neofundamentalists, reformists, and secularists construct identity in different ways and how these identities play out in the political arena. With globalization, the demand for human rights continues to grow in the Muslim world, and struggles over modernity, authenticity, legitimacy, and rationality become increasingly important.

Muslims in Global Politics deepens our understanding of how modern ideas and norms interact with the traditions of the Islamic world and, in turn, shows how human rights advocates can provide an alternative to militant Islamist movements.

Why do people do social-cultural anthropology? Beyond professional career motivations, what values underpin anthropologists' commitments to lengthy training, fieldwork, writing, and publication? Mutuality explores the values that anthropologists bring from their wider social worlds, including the value placed on relationships with the people they study, work with, write about and for, and communicate with more broadly.

In this volume, seventeen distinguished anthropologists draw on personal and professional histories to describe avenues to mutuality through collaborative fieldwork, community-based projects and consultations, advocacy, and museum exhibits, including the American Anthropological Association's largest public outreach ever—the RACE: Are We So Different? project. Looking critically at obstacles to reciprocally beneficial engagement, the contributors trace the discipline's past and current relations with Native Americans, indigenous peoples exhibited in early twentieth-century world's fairs, and racialized populations. The chapters range widely—across the Punjabi craft caste, Filipino Igorot, and Somali Bantu global diasporas; to the Darfur crisis and conciliation efforts in Sudan and Qatar; to applied work in Panama, Micronesia, China, and Peru. In the United States, contributors discuss their work as academic, practicing, and public anthropologists in such diverse contexts as Alaskan Yup'ik communities, multiethnic New Mexico, San Francisco's Japan Town, Oakland's Intertribal Friendship House, Southern California's produce markets, a children's ward in a Los Angeles hospital, a New England nursing home, and Washington D.C.'s National Mall. Deeply personal as well as professionally astute, Mutuality sheds new light on the issues closest to the present and future of contemporary anthropology.

Contributors: Rogaia Mustafa Abusharaf, Robert R. Alvarez, Garrick Bailey, Catherine Besteman, Parminder Bhachu, Ann Fienup-Riordan, Zibin Guo, Lane Ryo Hirabayashi, Lanita Jacobs, Susan Lobo, Yolanda T. Moses, Sylvia Rodríguez, Roger Sanjek, Renée R. Shield, Alaka Wali, Deana L. Weibel, Brett Williams.

Why do people do social-cultural anthropology? Beyond professional career motivations, what values underpin anthropologists' commitments to lengthy training, fieldwork, writing, and publication? Mutuality explores the values that anthropologists bring from their wider social worlds, including the value placed on relationships with the people they study, work with, write about and for, and communicate with more broadly.

In this volume, seventeen distinguished anthropologists draw on personal and professional histories to describe avenues to mutuality through collaborative fieldwork, community-based projects and consultations, advocacy, and museum exhibits, including the American Anthropological Association's largest public outreach ever—the RACE: Are We So Different? project. Looking critically at obstacles to reciprocally beneficial engagement, the contributors trace the discipline's past and current relations with Native Americans, indigenous peoples exhibited in early twentieth-century world's fairs, and racialized populations. The chapters range widely—across the Punjabi craft caste, Filipino Igorot, and Somali Bantu global diasporas; to the Darfur crisis and conciliation efforts in Sudan and Qatar; to applied work in Panama, Micronesia, China, and Peru. In the United States, contributors discuss their work as academic, practicing, and public anthropologists in such diverse contexts as Alaskan Yup'ik communities, multiethnic New Mexico, San Francisco's Japan Town, Oakland's Intertribal Friendship House, Southern California's produce markets, a children's ward in a Los Angeles hospital, a New England nursing home, and Washington D.C.'s National Mall. Deeply personal as well as professionally astute, Mutuality sheds new light on the issues closest to the present and future of contemporary anthropology.

Contributors: Rogaia Mustafa Abusharaf, Robert R. Alvarez, Garrick Bailey, Catherine Besteman, Parminder Bhachu, Ann Fienup-Riordan, Zibin Guo, Lane Ryo Hirabayashi, Lanita Jacobs, Susan Lobo, Yolanda T. Moses, Sylvia Rodríguez, Roger Sanjek, Renée R. Shield, Alaka Wali, Deana L. Weibel, Brett Williams.

Edward J. Blakely has been called upon to help rebuild after some of the worst disasters in recent American history, from the San Francisco Bay Area's 1989 Loma Prieta earthquake to the September 11 attacks in New York. Yet none of these jobs compared to the challenges he faced in his appointment by New Orleans Mayor Ray Nagin as Director of the Office of Recovery and Development Administration following Hurricane Katrina.

In Katrina's wake, New Orleans and the Gulf Coast suffered a disaster of enormous proportions. Millions of pounds of water crushed the basic infrastructure of the city. A land area six times the size of Manhattan was flooded, destroying 200,000 homes and leaving most of New Orleans under water for 57 days. No American city had sustained that amount of destruction since the Civil War. But beneath the statistics lies a deeper truth: New Orleans had been in trouble well before the first levee broke, plagued with a declining population, crumbling infrastructure, ineffective government, and a failed school system. Katrina only made these existing problems worse. To Blakely, the challenge was not only to repair physical damage but also to reshape a city with a broken economy and a racially divided, socially fractured community.

My Storm is a firsthand account of a critical sixteen months in the post-Katrina recovery process. It tells the story of Blakely's endeavor to transform the shell of a cherished American city into a city that could not only survive but thrive. He considers the recovery effort's successes and failures, candidly assessing the challenges at hand and the work done—admitting that he sometimes stumbled, especially in managing press relations. For Blakely, the story of the post-Katrina recovery contains lessons for all current and would-be planners and policy makers. It is, perhaps, a cautionary tale.

Edward J. Blakely has been called upon to help rebuild after some of the worst disasters in recent American history, from the San Francisco Bay Area's 1989 Loma Prieta earthquake to the September 11 attacks in New York. Yet none of these jobs compared to the challenges he faced in his appointment by New Orleans Mayor Ray Nagin as Director of the Office of Recovery and Development Administration following Hurricane Katrina.

In Katrina's wake, New Orleans and the Gulf Coast suffered a disaster of enormous proportions. Millions of pounds of water crushed the basic infrastructure of the city. A land area six times the size of Manhattan was flooded, destroying 200,000 homes and leaving most of New Orleans under water for 57 days. No American city had sustained that amount of destruction since the Civil War. But beneath the statistics lies a deeper truth: New Orleans had been in trouble well before the first levee broke, plagued with a declining population, crumbling infrastructure, ineffective government, and a failed school system. Katrina only made these existing problems worse. To Blakely, the challenge was not only to repair physical damage but also to reshape a city with a broken economy and a racially divided, socially fractured community.

My Storm is a firsthand account of a critical sixteen months in the post-Katrina recovery process. It tells the story of Blakely's endeavor to transform the shell of a cherished American city into a city that could not only survive but thrive. He considers the recovery effort's successes and failures, candidly assessing the challenges at hand and the work done—admitting that he sometimes stumbled, especially in managing press relations. For Blakely, the story of the post-Katrina recovery contains lessons for all current and would-be planners and policy makers. It is, perhaps, a cautionary tale.

A growing number of ceramic artists now choose not to glaze their work. Instead, they use an unglazed—naked—surface to express their ideas and concerns. From slips and terra sigillata to burnishing, engobes, oxide washes, and additions to the clay body, there is a wide range of techniques artists can employ to achieve the finishes they desire. As these techniques are suitable for a broad spectrum of processes, subject matter and context (from slipcasting to handbuilding, from high to low firing temperatures, from figurative to conceptual, from domestic to public), the scope of the work produced by the artists represented in this book is enormous.

In Naked Clay Jane Perryman not only presents the finished ceramics and techniques of an international group of artists, she also investigates their ideas and areas of inspiration to further an understanding of their work. Each artist presented here has a unique style and way of working, but they are all connected through their committed relationship to the material and their desire to express their ideas using "naked" clay.

This beautifully illustrated book will inform and inspire not only students, professionals, and teachers, it will fascinate collectors and, indeed, anyone with an interest in contemporary ceramics.

In Narrating the Law Barry Scott Wimpfheimer creates a new theoretical framework for considering the relationship between law and narrative and models a new method for studying talmudic law in particular.

Works of law, including the Talmud, are animated by a desire to create clear usable precedent. This animating impulse toward clarity is generally absent in narratives, the form of which is better able to capture the subtleties of lived life. Wimpfheimer proposes to make these different forms compatible by constructing a narrative-based law that considers law as one of several "languages," along with politics, ethics, psychology, and others that together compose culture. A narrative-based law is capable of recognizing the limitations of theoretical statutes and the degree to which other cultural languages interact with legal discourse, complicating any attempts to actualize a hypothetical set of rules. This way of considering law strongly resists the divide in traditional Jewish learning between legal literature (Halakhah) and nonlegal literature (Aggadah) by suggesting the possibility of a discourse broad enough to capture both. Narrating the Law activates this mode of reading by looking at the Talmud's legal stories, a set of texts that sits uncomfortably on the divide between Halakhah and Aggadah. After noticing that such stories invite an expansive definition of law that includes other cultural voices, Narrating the Law also mines the stories for the rich descriptions of rabbinic culture that they encapsulate.

In Narrating the Law Barry Scott Wimpfheimer creates a new theoretical framework for considering the relationship between law and narrative and models a new method for studying talmudic law in particular.

Works of law, including the Talmud, are animated by a desire to create clear usable precedent. This animating impulse toward clarity is generally absent in narratives, the form of which is better able to capture the subtleties of lived life. Wimpfheimer proposes to make these different forms compatible by constructing a narrative-based law that considers law as one of several "languages," along with politics, ethics, psychology, and others that together compose culture. A narrative-based law is capable of recognizing the limitations of theoretical statutes and the degree to which other cultural languages interact with legal discourse, complicating any attempts to actualize a hypothetical set of rules. This way of considering law strongly resists the divide in traditional Jewish learning between legal literature (Halakhah) and nonlegal literature (Aggadah) by suggesting the possibility of a discourse broad enough to capture both. Narrating the Law activates this mode of reading by looking at the Talmud's legal stories, a set of texts that sits uncomfortably on the divide between Halakhah and Aggadah. After noticing that such stories invite an expansive definition of law that includes other cultural voices, Narrating the Law also mines the stories for the rich descriptions of rabbinic culture that they encapsulate.

Nation’s Metropolis describes how the national capital region functions as a metropolitan political economy. Its authors distinguish aspects of the Washington region that reflect its characteristics as a national capital from those common to most other metropolitan regions and to other capitals. To do so, they employ an interdisciplinary approach that draws from economics, political science, sociology, geography, and history.

Royce Hanson and Harold Wolman focus on four major themes: the federal government as the region’s basic industry and its role in economic, physical, and political development; race as a core force in the development of the metropolis; the mismatch of the governance and economy of the national capital region; and the conundrum of achieving fully democratic governance for Washington, DC. Critical regional issues and policy problems are analyzed in the context of these themes, including poverty, inequality, education, housing, transportation, water supply, and governance.

The authors conclude that the institutions and practices that accrued over the nineteenth and twentieth centuries are inadequate for dealing effectively with the issues confronting the city and the region in the twenty-first. The accumulation of problems arising from the unique role of the federal government and the persistent problem of racial inequality has been compounded by failure to resolve the conundrum of governance for the District of Columbia. They recommend rethinking the governance of the entire region.

While many books are concerned with the city of Washington, DC, Nation’s Metropolis is the only book focused on the development and political economy of the metropolitan region as a whole. It will engage readers interested in the national capital, metropolitan development more generally, and the growing comparative literature on national capitals.

Nation’s Metropolis describes how the national capital region functions as a metropolitan political economy. Its authors distinguish aspects of the Washington region that reflect its characteristics as a national capital from those common to most other metropolitan regions and to other capitals. To do so, they employ an interdisciplinary approach that draws from economics, political science, sociology, geography, and history.

Royce Hanson and Harold Wolman focus on four major themes: the federal government as the region’s basic industry and its role in economic, physical, and political development; race as a core force in the development of the metropolis; the mismatch of the governance and economy of the national capital region; and the conundrum of achieving fully democratic governance for Washington, DC. Critical regional issues and policy problems are analyzed in the context of these themes, including poverty, inequality, education, housing, transportation, water supply, and governance.

The authors conclude that the institutions and practices that accrued over the nineteenth and twentieth centuries are inadequate for dealing effectively with the issues confronting the city and the region in the twenty-first. The accumulation of problems arising from the unique role of the federal government and the persistent problem of racial inequality has been compounded by failure to resolve the conundrum of governance for the District of Columbia. They recommend rethinking the governance of the entire region.

While many books are concerned with the city of Washington, DC, Nation’s Metropolis is the only book focused on the development and political economy of the metropolitan region as a whole. It will engage readers interested in the national capital, metropolitan development more generally, and the growing comparative literature on national capitals.

Fairy tales and folktales have long been mainstays of children's literature, celebrated as imaginatively liberating, psychologically therapeutic, and mirrors of foreign culture. Focusing on the fairy tale in nineteenth-century England, where many collections found their largest readership, National Dreams examines influential but critically neglected early experiments in the presentation of international tale traditions to English readers. Jennifer Schacker looks at such wondrous story collections as Grimms' fairy tales and The Arabian Nights in order to trace the larger stories of cross-cultural encounter in which these books were originally embedded. Examining aspects of publishing history alongside her critical readings of tale collections' introductions, annotations, story texts, and illustrations, Schacker's National Dreams reveals the surprising ways fairy tales shaped and were shaped by their readers.

Schacker shows how the folklore of foreign lands became popular reading material for a broad English audience, historicizing assumed connections between traditional narrative and children's reading. The tales imported and presented by such British writers as Edgar Taylor, T. Crofton Croker, Edward Lane, and George Webbe Dasent were intended to stimulate readers' imaginations in more ways than one. Fairy-tale collections provided flights of fancy but also opportunities for reflection on the modern self, on the transformation of popular culture, and on the nature of "Englishness." Schacker demonstrates that such critical reflections were not incidental to the popularity of foreign tales but central to their magical hold on the English imagination.

Offering a theoretically sophisticated perspective on the origins of current assumptions about the significance of fairy tales, National Dreams provides a rare look at the nature and emergence of one of the most powerful and enduring genres in English literature.

Fairy tales and folktales have long been mainstays of children's literature, celebrated as imaginatively liberating, psychologically therapeutic, and mirrors of foreign culture. Focusing on the fairy tale in nineteenth-century England, where many collections found their largest readership, National Dreams examines influential but critically neglected early experiments in the presentation of international tale traditions to English readers. Jennifer Schacker looks at such wondrous story collections as Grimms' fairy tales and The Arabian Nights in order to trace the larger stories of cross-cultural encounter in which these books were originally embedded. Examining aspects of publishing history alongside her critical readings of tale collections' introductions, annotations, story texts, and illustrations, Schacker's National Dreams reveals the surprising ways fairy tales shaped and were shaped by their readers.

Schacker shows how the folklore of foreign lands became popular reading material for a broad English audience, historicizing assumed connections between traditional narrative and children's reading. The tales imported and presented by such British writers as Edgar Taylor, T. Crofton Croker, Edward Lane, and George Webbe Dasent were intended to stimulate readers' imaginations in more ways than one. Fairy-tale collections provided flights of fancy but also opportunities for reflection on the modern self, on the transformation of popular culture, and on the nature of "Englishness." Schacker demonstrates that such critical reflections were not incidental to the popularity of foreign tales but central to their magical hold on the English imagination.

Offering a theoretically sophisticated perspective on the origins of current assumptions about the significance of fairy tales, National Dreams provides a rare look at the nature and emergence of one of the most powerful and enduring genres in English literature.

In an era of ethnopolitical conflict and constitutional change worldwide, nationalist and Islamist movements are two of the most powerful forces in global politics. However, the respective roles played by nationalism and Islamism in Muslim separatist movements have until recently been poorly understood. The conventional view foregrounds Muslim exceptionalism, which suggests that allegiance to the nation of Islam trumps ethnic or national identity. But, as Tristan James Mabry shows, language can be a far more reliable indicator of a Muslim community's commitment to nationalist or Islamist struggles.

Drawing on fieldwork in Iraq, Pakistan, India, Indonesia, and the Philippines, Nationalism, Language, and Muslim Exceptionalism examines and compares the ethnopolitical identity of six Muslim separatist movements. There are variations in secularism and ethnonationalism among the cases, but the key factor is the presence or absence of a vernacular print culture—a social cement that binds a literate population together as a national group. Mabry shows that a strong print culture correlates with a strong ethnonational identity, and a strong ethnonational identity correlates with a conspicuous absence of Islamism. Thus, Islamism functions less as an incitement, more as an opportunistic pull with greater influence when citizens do not have a strong ethnonational bond. An innovative perspective firmly grounded in empirical research, Nationalism, Language, and Muslim Exceptionalism has important implications for scholars and policymakers alike.

In an era of ethnopolitical conflict and constitutional change worldwide, nationalist and Islamist movements are two of the most powerful forces in global politics. However, the respective roles played by nationalism and Islamism in Muslim separatist movements have until recently been poorly understood. The conventional view foregrounds Muslim exceptionalism, which suggests that allegiance to the nation of Islam trumps ethnic or national identity. But, as Tristan James Mabry shows, language can be a far more reliable indicator of a Muslim community's commitment to nationalist or Islamist struggles.

Drawing on fieldwork in Iraq, Pakistan, India, Indonesia, and the Philippines, Nationalism, Language, and Muslim Exceptionalism examines and compares the ethnopolitical identity of six Muslim separatist movements. There are variations in secularism and ethnonationalism among the cases, but the key factor is the presence or absence of a vernacular print culture—a social cement that binds a literate population together as a national group. Mabry shows that a strong print culture correlates with a strong ethnonational identity, and a strong ethnonational identity correlates with a conspicuous absence of Islamism. Thus, Islamism functions less as an incitement, more as an opportunistic pull with greater influence when citizens do not have a strong ethnonational bond. An innovative perspective firmly grounded in empirical research, Nationalism, Language, and Muslim Exceptionalism has important implications for scholars and policymakers alike.

Natural Designs chronicles the life and work of the earliest and most influential Spanish historian of the New World, Gonzalo Fernández de Oviedo (1478–1557). Through a combination of biography and visual and textual analysis, Elizabeth Gansen explores how Oviedo, in his writings, brought the European Renaissance to bear on his understanding of New World nature.

Oviedo learned much from the humanists with whom he came into contact in the courtly circles of Spain and Italy, including Giovanni Battista Ramusio and Pietro Bembo, and witnessed Christopher Columbus regaling Queen Isabel and King Ferdinand with news from his inaugural voyage to the Indies. Fascinated by the Caribbean flora and fauna Oviedo encountered on his arrival to the Caribbean in 1514, he made them the protagonists of his writings on the Indies. From his consumption of the prickly pear cactus, which led him to believe his death was imminent, to the behavior of the iguana, which defied his efforts to determine if the lizard was fish or flesh, his works reveal the challenges at the heart of Spain’s encounter with the biological wonders of the Americas.

Natural Designs foregrounds Oviedo’s role as a writer, illustrator, and editor of New World nature. As much as Oviedo is credited as a pioneer in the literary genre of American natural history, his contributions to early modern conceptions of the flora and fauna of the Indies are still not widely understood and appreciated. Gansen situates us in the early sixteenth century to reappraise the works of the Spanish historian who first shaped these realities.

Natural Designs chronicles the life and work of the earliest and most influential Spanish historian of the New World, Gonzalo Fernández de Oviedo (1478–1557). Through a combination of biography and visual and textual analysis, Elizabeth Gansen explores how Oviedo, in his writings, brought the European Renaissance to bear on his understanding of New World nature.

Oviedo learned much from the humanists with whom he came into contact in the courtly circles of Spain and Italy, including Giovanni Battista Ramusio and Pietro Bembo, and witnessed Christopher Columbus regaling Queen Isabel and King Ferdinand with news from his inaugural voyage to the Indies. Fascinated by the Caribbean flora and fauna Oviedo encountered on his arrival to the Caribbean in 1514, he made them the protagonists of his writings on the Indies. From his consumption of the prickly pear cactus, which led him to believe his death was imminent, to the behavior of the iguana, which defied his efforts to determine if the lizard was fish or flesh, his works reveal the challenges at the heart of Spain’s encounter with the biological wonders of the Americas.

Natural Designs foregrounds Oviedo’s role as a writer, illustrator, and editor of New World nature. As much as Oviedo is credited as a pioneer in the literary genre of American natural history, his contributions to early modern conceptions of the flora and fauna of the Indies are still not widely understood and appreciated. Gansen situates us in the early sixteenth century to reappraise the works of the Spanish historian who first shaped these realities.

Like clay, all glaze materials come from the earth. Traditionally, stones, plants, and other natural materials provided the elements for ceramic surface decoration. In an age of synthetic and mass-produced glazes, handmade glazes from locally sourced ingredients allow artists to produce unique pieces that reflect their surrounding landscapes. In Natural Glazes, Miranda Forrest guides readers through the process of experimentation and discovery to make amazing hues from organic materials.

Whether a glaze is mixed from scratch or local items are added to a commercial glaze, this concise book teaches the essential steps. A variety of glaze materials is available in any location, and Forrest shows artists how to recognize and gather appropriate ingredients and prepare them for blending. She explains how to work with vegetation and organic materials such as grass, wood, and seashells, giving step-by-step directions for mixing glazes and testing sample blends for optimal results. Natural Glazes covers application and firing techniques such as raku and offers health and environmental safety information.

Natural Glazes contains full-color photographs of completed works, charts and tables providing firing times and other data, and insightful essays from other ceramic artists specializing in natural glaze work. Using found materials in glazes is a creative way to add a local touch to ceramics. With Natural Glazes, inspiration may be as close as your own backyard.

One of the central problems in the history of moral and political philosophy since antiquity has been to explain how human society and its civil institutions came into being. In attempting to solve this problem philosophers developed the idea of natural law, which for many centuries was used to describe the system of fundamental, rational principles presumed universally to govern human behavior in society. By the eighteenth century the doctrine of natural law had engendered the related doctrine of natural rights, which gained reinforcement most famously in the American and French revolutions. According to this view, human society arose through the association of individuals who might have chosen to live alone in scattered isolation and who, in coming together, were regarded as entering into a social contract.

In this important early essay, first published in English in this definitive translation in 1975 and now returned to print, Hegel utterly rejects the notion that society is purposely formed by voluntary association. Indeed, he goes further than this, asserting in effect that the laws brought about in various countries in response to force, accident, and deliberation are far more fundamental than any law of nature supposed to be valid always and everywhere. In expounding his view Hegel not only dispenses with the empiricist explanations of Hobbes, Hume, and others but also, at the heart of this work, offers an extended critique of the so-called formalist positions of Kant and Fichte.

One of the central problems in the history of moral and political philosophy since antiquity has been to explain how human society and its civil institutions came into being. In attempting to solve this problem philosophers developed the idea of natural law, which for many centuries was used to describe the system of fundamental, rational principles presumed universally to govern human behavior in society. By the eighteenth century the doctrine of natural law had engendered the related doctrine of natural rights, which gained reinforcement most famously in the American and French revolutions. According to this view, human society arose through the association of individuals who might have chosen to live alone in scattered isolation and who, in coming together, were regarded as entering into a social contract.

In this important early essay, first published in English in this definitive translation in 1975 and now returned to print, Hegel utterly rejects the notion that society is purposely formed by voluntary association. Indeed, he goes further than this, asserting in effect that the laws brought about in various countries in response to force, accident, and deliberation are far more fundamental than any law of nature supposed to be valid always and everywhere. In expounding his view Hegel not only dispenses with the empiricist explanations of Hobbes, Hume, and others but also, at the heart of this work, offers an extended critique of the so-called formalist positions of Kant and Fichte.

The Delaware River flows out of New York's Catskill Mountains and winds its way through woodland and rural farmland, through the great Water Gap ravine, and finally past one of the world's most industrialized riverfronts. Yet it remains one of the country's last undammed rivers, with a natural life as rich and varied as its human history.

In Natural Lives, Modern Times, Bruce Stutz has written a thoroughly modern natural history, blending keen observations of the nature of the Delaware's enduring complex of river, glacial streams, marshlands, and forest with glimpses of history and folklore and with luminous portraits of those whose lives are sustained by the river. The Delaware was the waterway of the nation's first mercantile, philosophical, scientific, cultural, and industrial heartland, hosting immigrants from Europe, Africa, and the Mediterranean, all looking for new lives along the ancient river.

In this always entertaining and often haunting intertwining of human and natural history, Bruce Stutz discovers those who regret what has been lost and those passionate about preserving what remains. Most of all, however, he lets us see what's at stake in a wonderfully diverse world. Not since Mark Twain has anyone taken such a freewheeling river journey.

In the sixteenth-century Atlantic world, nature and culture swirled in people's minds to produce fantastic images. In the South of France, a cloister's painted wooden panels greeted parishioners with vivid depictions of unicorns, dragons, and centaurs, while Mayans in the Yucatan created openings to buildings that resembled a fierce animal's jaws, known to archaeologists as serpent-column portals.

In Nature and Culture in the Early Modern Atlantic, historian Peter C. Mancall reveals how Europeans and Native Americans thought about a natural world undergoing rapid change in the century following the historic voyages of Christopher Columbus. Through innovative use of oral history and folklore maintained for centuries by Native Americans, as well as original use of spectacular manuscript atlases, paintings that depict on-the-spot European representations of nature, and texts that circulated imperfectly across the ocean, he reveals how the encounter between the old world and the new changed the fate of millions of individuals.

This inspired work of Atlantic, European, and American history begins with medieval concepts of nature and ends in an age when the printed book became the primary avenue for the dissemination of scientific information. Throughout the sixteenth century, the borders between the natural world and the supernatural were more porous than modern readers might realize. Native Americans and Europeans alike thought about monsters, spirits, and insects in considerable depth. In Mancall's vivid narrative, the modern world emerged as a result of the myriad encounters between peoples who inhabited the Atlantic basin in this period. The centuries that followed can be comprehended only by exploring how culture in its many forms—stories, paintings, books—shaped human understanding of the natural world.

In the sixteenth-century Atlantic world, nature and culture swirled in people's minds to produce fantastic images. In the South of France, a cloister's painted wooden panels greeted parishioners with vivid depictions of unicorns, dragons, and centaurs, while Mayans in the Yucatan created openings to buildings that resembled a fierce animal's jaws, known to archaeologists as serpent-column portals.

In Nature and Culture in the Early Modern Atlantic, historian Peter C. Mancall reveals how Europeans and Native Americans thought about a natural world undergoing rapid change in the century following the historic voyages of Christopher Columbus. Through innovative use of oral history and folklore maintained for centuries by Native Americans, as well as original use of spectacular manuscript atlases, paintings that depict on-the-spot European representations of nature, and texts that circulated imperfectly across the ocean, he reveals how the encounter between the old world and the new changed the fate of millions of individuals.

This inspired work of Atlantic, European, and American history begins with medieval concepts of nature and ends in an age when the printed book became the primary avenue for the dissemination of scientific information. Throughout the sixteenth century, the borders between the natural world and the supernatural were more porous than modern readers might realize. Native Americans and Europeans alike thought about monsters, spirits, and insects in considerable depth. In Mancall's vivid narrative, the modern world emerged as a result of the myriad encounters between peoples who inhabited the Atlantic basin in this period. The centuries that followed can be comprehended only by exploring how culture in its many forms—stories, paintings, books—shaped human understanding of the natural world.

In the sixteenth-century Atlantic world, nature and culture swirled in people's minds to produce fantastic images. In the South of France, a cloister's painted wooden panels greeted parishioners with vivid depictions of unicorns, dragons, and centaurs, while Mayans in the Yucatan created openings to buildings that resembled a fierce animal's jaws, known to archaeologists as serpent-column portals.

In Nature and Culture in the Early Modern Atlantic, historian Peter C. Mancall reveals how Europeans and Native Americans thought about a natural world undergoing rapid change in the century following the historic voyages of Christopher Columbus. Through innovative use of oral history and folklore maintained for centuries by Native Americans, as well as original use of spectacular manuscript atlases, paintings that depict on-the-spot European representations of nature, and texts that circulated imperfectly across the ocean, he reveals how the encounter between the old world and the new changed the fate of millions of individuals.

This inspired work of Atlantic, European, and American history begins with medieval concepts of nature and ends in an age when the printed book became the primary avenue for the dissemination of scientific information. Throughout the sixteenth century, the borders between the natural world and the supernatural were more porous than modern readers might realize. Native Americans and Europeans alike thought about monsters, spirits, and insects in considerable depth. In Mancall's vivid narrative, the modern world emerged as a result of the myriad encounters between peoples who inhabited the Atlantic basin in this period. The centuries that followed can be comprehended only by exploring how culture in its many forms—stories, paintings, books—shaped human understanding of the natural world.

Salomon de Caus has been viewed as, variously, a Protestant martyr, the unsung inventor of the steam engine, one of the most important early hydraulic engineers, and a garden designer whose work was influenced by astrology and hermeticism. The first comprehensive book on this protean figure, Nature as Model sifts through historical material, Caus's own writings, and his extant landscape designs to determine what is fact and what is fiction in the life of this polymathic and prolific figure. In doing so, it clarifies numerous hitherto unresolved problems in his biography and historiography.

As Luke Morgan shows, Caus made important contributions to some of the most significant landscape projects of his period, including the gardens of Coudenberg Palace in Brussels, Richmond Palace, Hatfield House, Somerset House, Greenwich Palace in London, as well as, most famously, the Hortus Palatinus in Heidelberg, which he designed for the Elector Palatine, Frederick V, and his wife, Elisabeth Stuart, daughter of James I of England. In his work, Caus drew on his intimate knowledge of the late sixteenth-century Italian garden, and through his commissions the design principles and motifs of the late Renaissance garden were transmitted across Europe.

The book is a masterful exercise in historical reconstruction, showing how Caus has been read by subsequent generations intent on nationalism, romance, or magic. Morgan investigates the ways in which the early modern garden actually generated meaning through conventional motifs rather than through esoteric narrative programs.

What does it mean to speak for nature? Contemporary environmental critics warn that giving a voice to nonhuman nature reduces it to a mere echo of our own needs and desires; they caution that it is a perverse form of anthropocentrism. And yet nature's voice proved a powerful and durable ethical tool for premodern writers, many of whom used it to explore what it meant to be an embodied creature or to ask whether human experience is independent of the natural world in which it is forged.

The history of the late medieval period can be retold as the story of how nature gained an authoritative voice only to lose it again at the onset of modernity. This distinctive voice, Kellie Robertson argues, emerged from a novel historical confluence of physics and fiction-writing. Natural philosophers and poets shared a language for talking about physical inclination, the inherent desire to pursue the good that was found in all things living and nonliving. Moreover, both natural philosophers and poets believed that representing the visible world was a problem of morality rather than mere description. Based on readings of academic commentaries and scientific treatises as well as popular allegorical poetry, Nature Speaks contends that controversy over Aristotle's natural philosophy gave birth to a philosophical poetics that sought to understand the extent to which the human will was necessarily determined by the same forces that shaped the rest of the material world.

Modern disciplinary divisions have largely discouraged shared imaginative responses to this problem among the contemporary sciences and humanities. Robertson demonstrates that this earlier worldview can offer an alternative model of human-nonhuman complementarity, one premised neither on compulsory human exceptionalism nor on the simple reduction of one category to the other. Most important, Nature Speaks assesses what is gained and what is lost when nature's voice goes silent.

What does it mean to speak for nature? Contemporary environmental critics warn that giving a voice to nonhuman nature reduces it to a mere echo of our own needs and desires; they caution that it is a perverse form of anthropocentrism. And yet nature's voice proved a powerful and durable ethical tool for premodern writers, many of whom used it to explore what it meant to be an embodied creature or to ask whether human experience is independent of the natural world in which it is forged.

The history of the late medieval period can be retold as the story of how nature gained an authoritative voice only to lose it again at the onset of modernity. This distinctive voice, Kellie Robertson argues, emerged from a novel historical confluence of physics and fiction-writing. Natural philosophers and poets shared a language for talking about physical inclination, the inherent desire to pursue the good that was found in all things living and nonliving. Moreover, both natural philosophers and poets believed that representing the visible world was a problem of morality rather than mere description. Based on readings of academic commentaries and scientific treatises as well as popular allegorical poetry, Nature Speaks contends that controversy over Aristotle's natural philosophy gave birth to a philosophical poetics that sought to understand the extent to which the human will was necessarily determined by the same forces that shaped the rest of the material world.

Modern disciplinary divisions have largely discouraged shared imaginative responses to this problem among the contemporary sciences and humanities. Robertson demonstrates that this earlier worldview can offer an alternative model of human-nonhuman complementarity, one premised neither on compulsory human exceptionalism nor on the simple reduction of one category to the other. Most important, Nature Speaks assesses what is gained and what is lost when nature's voice goes silent.

The unmarked mass graves left by war and acts of terror are lasting traces of violence in communities traumatized by fear, conflict, and unfinished mourning. Like silent testimonies to the wounds of history, these graves continue to inflict harm on communities and families that wish to bury or memorialize their lost kin. Changing political circumstances can reveal the location of mass graves or facilitate their exhumation, but the challenge of identifying and recovering the dead is only the beginning of a complex process that brings the rights and wishes of a bereaved society onto a transnational stage.

Necropolitics: Mass Graves and Exhumations in the Age of Human Rights examines the political and social implications of this sensitive undertaking in specific local and national contexts. International forensic methods, local-level claims, national political developments, and transnational human rights discourse converge in detailed case studies from the United States, Argentina, Chile, Peru, Spain, Bosnia-Herzegovina, Greece, Rwanda, Cambodia, and Korea. Contributors analyze the role of exhumations in transitional justice from the steps of interviewing eyewitnesses and survivors to the painstaking forensic recovery and comparison of DNA profiles. This innovative volume demonstrates that contemporary exhumations are as much a source of personal, historical, and criminal evidence as instruments of redress for victims through legal accountability and memory politics.

Contributors: Zoë Crossland, Francisco Ferrándiz, Luis Fondebrider, Iosif Kovras, Heonik Kwon, Isaias Rojas-Perez, Antonius C. G. M. Robben, Elena Lesley, Katerina Stefatos, Francesc Torres, Sarah Wagner, Richard Ashby Wilson.

The unmarked mass graves left by war and acts of terror are lasting traces of violence in communities traumatized by fear, conflict, and unfinished mourning. Like silent testimonies to the wounds of history, these graves continue to inflict harm on communities and families that wish to bury or memorialize their lost kin. Changing political circumstances can reveal the location of mass graves or facilitate their exhumation, but the challenge of identifying and recovering the dead is only the beginning of a complex process that brings the rights and wishes of a bereaved society onto a transnational stage.

Necropolitics: Mass Graves and Exhumations in the Age of Human Rights examines the political and social implications of this sensitive undertaking in specific local and national contexts. International forensic methods, local-level claims, national political developments, and transnational human rights discourse converge in detailed case studies from the United States, Argentina, Chile, Peru, Spain, Bosnia-Herzegovina, Greece, Rwanda, Cambodia, and Korea. Contributors analyze the role of exhumations in transitional justice from the steps of interviewing eyewitnesses and survivors to the painstaking forensic recovery and comparison of DNA profiles. This innovative volume demonstrates that contemporary exhumations are as much a source of personal, historical, and criminal evidence as instruments of redress for victims through legal accountability and memory politics.

Contributors: Zoë Crossland, Francisco Ferrándiz, Luis Fondebrider, Iosif Kovras, Heonik Kwon, Isaias Rojas-Perez, Antonius C. G. M. Robben, Elena Lesley, Katerina Stefatos, Francesc Torres, Sarah Wagner, Richard Ashby Wilson.

Unravels the complexity of pervasive mistrust across the primary medical sectors of Niger

Negotiating Mistrust examines a wide diversity of patients and healers—and interactions between them—in Niamey, Niger through the analytical prism of mistrust. It offers a holistic study of the medical landscape in Niamey by focusing on the intersections between three medical sectors: traditional, Islamic, and biomedical.

Scott M. Youngstedt asserts that nuanced analysis of the interplay between mistrust and trust is key to understanding the decisions that health-seeking Nigériens make among the multiple options available to them, while recognizing that in one of the world’s very poorest countries, many forms of biomedical care—and some traditional and Islamic medicine—are unaffordable to most people. He demonstrates that mistrust and trust are not mutually exclusive, usually not absolute but exist on a fluid continuum, involve cognitive and affective dimensions, and are shaped by shifting historical, contemporary, and personal contexts. Medical mistrust often functions as a pragmatic, defensive attitude of engagement with uncertainty and risk. Mistrust complicates medical decision-making, but Nigériens are not paralyzed by it. Despite pervasive mistrust of medical systems and institutions, medicines, and healers of all sectors for diverse historical reasons, tens of thousands of Nigériens consult with and purchase medicines from healers daily on the streets of Niamey because their determination to get well helps them overcome their skepticism. Since people in Niamey are often mistrustful of medical care of all three sectors, practitioners must exert enormous energy earning potential patients’ trust. Negotiating Mistrust focuses on the careers of generalist practitioners—healers who treat thirty or more conditions ranging from everyday annoyances to life-threatening problems—of all three sectors who work on the street and in roadside boutiques.

Medical mistrust in various forms is widespread, possibly even universal. This focused study of the medical mistrust-trust dynamic in Niger yields important insights into health care interactions and medical decision-making worldwide.

Unravels the complexity of pervasive mistrust across the primary medical sectors of Niger

Negotiating Mistrust examines a wide diversity of patients and healers—and interactions between them—in Niamey, Niger through the analytical prism of mistrust. It offers a holistic study of the medical landscape in Niamey by focusing on the intersections between three medical sectors: traditional, Islamic, and biomedical.

Scott M. Youngstedt asserts that nuanced analysis of the interplay between mistrust and trust is key to understanding the decisions that health-seeking Nigériens make among the multiple options available to them, while recognizing that in one of the world’s very poorest countries, many forms of biomedical care—and some traditional and Islamic medicine—are unaffordable to most people. He demonstrates that mistrust and trust are not mutually exclusive, usually not absolute but exist on a fluid continuum, involve cognitive and affective dimensions, and are shaped by shifting historical, contemporary, and personal contexts. Medical mistrust often functions as a pragmatic, defensive attitude of engagement with uncertainty and risk. Mistrust complicates medical decision-making, but Nigériens are not paralyzed by it. Despite pervasive mistrust of medical systems and institutions, medicines, and healers of all sectors for diverse historical reasons, tens of thousands of Nigériens consult with and purchase medicines from healers daily on the streets of Niamey because their determination to get well helps them overcome their skepticism. Since people in Niamey are often mistrustful of medical care of all three sectors, practitioners must exert enormous energy earning potential patients’ trust. Negotiating Mistrust focuses on the careers of generalist practitioners—healers who treat thirty or more conditions ranging from everyday annoyances to life-threatening problems—of all three sectors who work on the street and in roadside boutiques.

Medical mistrust in various forms is widespread, possibly even universal. This focused study of the medical mistrust-trust dynamic in Niger yields important insights into health care interactions and medical decision-making worldwide.

Unravels the complexity of pervasive mistrust across the primary medical sectors of Niger

Negotiating Mistrust examines a wide diversity of patients and healers—and interactions between them—in Niamey, Niger through the analytical prism of mistrust. It offers a holistic study of the medical landscape in Niamey by focusing on the intersections between three medical sectors: traditional, Islamic, and biomedical.

Scott M. Youngstedt asserts that nuanced analysis of the interplay between mistrust and trust is key to understanding the decisions that health-seeking Nigériens make among the multiple options available to them, while recognizing that in one of the world’s very poorest countries, many forms of biomedical care—and some traditional and Islamic medicine—are unaffordable to most people. He demonstrates that mistrust and trust are not mutually exclusive, usually not absolute but exist on a fluid continuum, involve cognitive and affective dimensions, and are shaped by shifting historical, contemporary, and personal contexts. Medical mistrust often functions as a pragmatic, defensive attitude of engagement with uncertainty and risk. Mistrust complicates medical decision-making, but Nigériens are not paralyzed by it. Despite pervasive mistrust of medical systems and institutions, medicines, and healers of all sectors for diverse historical reasons, tens of thousands of Nigériens consult with and purchase medicines from healers daily on the streets of Niamey because their determination to get well helps them overcome their skepticism. Since people in Niamey are often mistrustful of medical care of all three sectors, practitioners must exert enormous energy earning potential patients’ trust. Negotiating Mistrust focuses on the careers of generalist practitioners—healers who treat thirty or more conditions ranging from everyday annoyances to life-threatening problems—of all three sectors who work on the street and in roadside boutiques.

Medical mistrust in various forms is widespread, possibly even universal. This focused study of the medical mistrust-trust dynamic in Niger yields important insights into health care interactions and medical decision-making worldwide.

Negotiating the Landscape explores the question of how medieval religious identities were shaped and modified by interaction with the natural environment. Focusing on the Benedictine monastic community of Stavelot-Malmedy in the Ardennes, Ellen F. Arnold draws upon a rich archive of charters, property and tax records, correspondence, miracle collections, and saints' lives from the seventh to the mid-twelfth century to explore the contexts in which the monks' intense engagement with the natural world was generated and refined.

Arnold argues for a broad cultural approach to medieval environmental history and a consideration of a medieval environmental imagination through which people perceived the nonhuman world and their own relation to it. Concerned to reassert medieval Christianity's vitality and variety, Arnold also seeks to oppose the historically influential view that the natural world was regarded in the premodern period as provided by God solely for human use and exploitation. The book argues that, rather than possessing a single unifying vision of nature, the monks drew on their ideas and experience to create and then manipulate a complex understanding of their environment. Viewing nature as both wild and domestic, they simultaneously acted out several roles, as stewards of the land and as economic agents exploiting natural resources. They saw the natural world of the Ardennes as a type of wilderness, a pastoral haven, and a source of human salvation, and actively incorporated these differing views of nature into their own attempts to build their community, understand and establish their religious identity, and relate to others who shared their landscape.

Negotiating the Landscape explores the question of how medieval religious identities were shaped and modified by interaction with the natural environment. Focusing on the Benedictine monastic community of Stavelot-Malmedy in the Ardennes, Ellen F. Arnold draws upon a rich archive of charters, property and tax records, correspondence, miracle collections, and saints' lives from the seventh to the mid-twelfth century to explore the contexts in which the monks' intense engagement with the natural world was generated and refined.

Arnold argues for a broad cultural approach to medieval environmental history and a consideration of a medieval environmental imagination through which people perceived the nonhuman world and their own relation to it. Concerned to reassert medieval Christianity's vitality and variety, Arnold also seeks to oppose the historically influential view that the natural world was regarded in the premodern period as provided by God solely for human use and exploitation. The book argues that, rather than possessing a single unifying vision of nature, the monks drew on their ideas and experience to create and then manipulate a complex understanding of their environment. Viewing nature as both wild and domestic, they simultaneously acted out several roles, as stewards of the land and as economic agents exploiting natural resources. They saw the natural world of the Ardennes as a type of wilderness, a pastoral haven, and a source of human salvation, and actively incorporated these differing views of nature into their own attempts to build their community, understand and establish their religious identity, and relate to others who shared their landscape.

The story of black professional baseball provides a remarkable perspective on several major themes in modern African American history: the initial black response to segregation, the subsequent struggle to establish successful separate enterprises, and the later movement toward integration. Baseball functioned as a critical component in the separate economy catering to black consumers in the urban centers of the North and South. While most black businesses struggled to survive from year to year, professional baseball teams and leagues operated for decades, representing a major achievement in black enterprise and institution building.

Negro League Baseball: The Rise and Ruin of a Black Institution presents the extraordinary history of a great African American achievement, from its lowest ebb during the Depression, through its golden age and World War II, until its gradual disappearance during the early years of the civil rights era. Faced with only a limited amount of correspondence and documents, Lanctot consulted virtually every sports page of every black newspaper located in a league city. He then conducted interviews with former players and scrutinized existing financial, court, and federal records. Through his efforts, Lanctot has painstakingly reconstructed the institutional history of black professional baseball, locating the players, teams, owners, and fans in the wider context of the league's administration. In addition, he provides valuable insight into the changing attitudes of African Americans toward the need for separate institutions.

The story of black professional baseball provides a remarkable perspective on several major themes in modern African American history: the initial black response to segregation, the subsequent struggle to establish successful separate enterprises, and the later movement toward integration. Baseball functioned as a critical component in the separate economy catering to black consumers in the urban centers of the North and South. While most black businesses struggled to survive from year to year, professional baseball teams and leagues operated for decades, representing a major achievement in black enterprise and institution building.

Negro League Baseball: The Rise and Ruin of a Black Institution presents the extraordinary history of a great African American achievement, from its lowest ebb during the Depression, through its golden age and World War II, until its gradual disappearance during the early years of the civil rights era. Faced with only a limited amount of correspondence and documents, Lanctot consulted virtually every sports page of every black newspaper located in a league city. He then conducted interviews with former players and scrutinized existing financial, court, and federal records. Through his efforts, Lanctot has painstakingly reconstructed the institutional history of black professional baseball, locating the players, teams, owners, and fans in the wider context of the league's administration. In addition, he provides valuable insight into the changing attitudes of African Americans toward the need for separate institutions.

Does the place where you lived as a child affect your health as an adult? To what degree does your neighbor's success influence your own potential? The importance of place is increasingly recognized in urban research as an important variable in understanding individual and household outcomes. Place matters in education, physical health, crime, violence, housing, family income, mental health, and discrimination—issues that determine the quality of life, especially among low-income residents of urban areas.

Neighborhood and Life Chances: How Place Matters in Modern America brings together researchers from a range of disciplines to present the findings of studies in the fields of education, health, and housing. The results are intriguing and surprising, particularly the debate over Moving to Opportunity, an experiment conducted by the Department of Housing and Urban Development, designed to test directly the effects of relocating individuals away from areas of concentrated poverty. Its results, while strong in some respects, showed very different outcomes for boys and girls, with girls more likely than boys to experience positive outcomes. Reviews of the literature in education and health, supplemented by new research, demonstrate that the problems associated with residing in a negative environment are indisputable, but also suggest the directions in which solutions may lie.

The essays collected in this volume give readers a clear sense of the magnitude of contemporary challenges in metropolitan America and of the role that place plays in reinforcing them. Although the contributors suggest many practical immediate interventions, they also recognize the vital importance of continued long-term efforts to rectify place-based limitations on lifetime opportunities.

Does the place where you lived as a child affect your health as an adult? To what degree does your neighbor's success influence your own potential? The importance of place is increasingly recognized in urban research as an important variable in understanding individual and household outcomes. Place matters in education, physical health, crime, violence, housing, family income, mental health, and discrimination—issues that determine the quality of life, especially among low-income residents of urban areas.

Neighborhood and Life Chances: How Place Matters in Modern America brings together researchers from a range of disciplines to present the findings of studies in the fields of education, health, and housing. The results are intriguing and surprising, particularly the debate over Moving to Opportunity, an experiment conducted by the Department of Housing and Urban Development, designed to test directly the effects of relocating individuals away from areas of concentrated poverty. Its results, while strong in some respects, showed very different outcomes for boys and girls, with girls more likely than boys to experience positive outcomes. Reviews of the literature in education and health, supplemented by new research, demonstrate that the problems associated with residing in a negative environment are indisputable, but also suggest the directions in which solutions may lie.

The essays collected in this volume give readers a clear sense of the magnitude of contemporary challenges in metropolitan America and of the role that place plays in reinforcing them. Although the contributors suggest many practical immediate interventions, they also recognize the vital importance of continued long-term efforts to rectify place-based limitations on lifetime opportunities.

The usefulness of time and place as defining categories would seem to be baked into the very notion of nineteenth-century American literary studies, yet they have challenged scholars practically since the field's inception. In Neither the Time nor the Place seventeen critics consider how the space-time dyad has both troubled and invigorated Americanist scholarship in recent decades and make explicit how time and place are best considered in tandem, interrogating each other.

Taken together, the essays challenge depictions of place and time as bounded and linear, fixed and teleological, or mere ideological constructions. They address both familiar and unexpected objects, practices, and texts, including a born-digital Melville, documents from the construction of the Panama Canal, the hollow earth, the desiring body, textual editing, marble statuary, the sound of frogs, spirit photography, and twentieth-century Civil War fiction. The essays draw on an equally wide variety of critical methodologies, integrating affect studies, queer theory, book history, information studies, sound studies, environmental humanities, new media studies, and genre theory to explore the unexpected dimensions that emerge when time and place are taken as a unit. The pieces are organized around considerations of citizenship, environment, historiography, media, and bodies—five political, cultural, and/or methodological foci for some of the most provocative new work being done in American literary studies.

Neither the Time nor the Place is a book not only for scholars and students already well grounded in the study of nineteenth-century American literature and culture, but for anyone, scholar or student, looking for a roadmap to some of the most vibrant work in the field.

Contributors: Wai Chee Dimock, Stephanie Foote, Matthew Pratt Guterl, Coleman Hutchison, Rodrigo Lazo, Caroline Levander, Robert S. Levine, Christopher Looby, Dana Luciano, Timothy Marr, Dana D. Nelson, Ifeoma C. Kiddoe Nwankwo, Mark Storey, Matthew E. Suazo, and Edward Sugden.

The usefulness of time and place as defining categories would seem to be baked into the very notion of nineteenth-century American literary studies, yet they have challenged scholars practically since the field's inception. In Neither the Time nor the Place seventeen critics consider how the space-time dyad has both troubled and invigorated Americanist scholarship in recent decades and make explicit how time and place are best considered in tandem, interrogating each other.

Taken together, the essays challenge depictions of place and time as bounded and linear, fixed and teleological, or mere ideological constructions. They address both familiar and unexpected objects, practices, and texts, including a born-digital Melville, documents from the construction of the Panama Canal, the hollow earth, the desiring body, textual editing, marble statuary, the sound of frogs, spirit photography, and twentieth-century Civil War fiction. The essays draw on an equally wide variety of critical methodologies, integrating affect studies, queer theory, book history, information studies, sound studies, environmental humanities, new media studies, and genre theory to explore the unexpected dimensions that emerge when time and place are taken as a unit. The pieces are organized around considerations of citizenship, environment, historiography, media, and bodies—five political, cultural, and/or methodological foci for some of the most provocative new work being done in American literary studies.

Neither the Time nor the Place is a book not only for scholars and students already well grounded in the study of nineteenth-century American literature and culture, but for anyone, scholar or student, looking for a roadmap to some of the most vibrant work in the field.

Contributors: Wai Chee Dimock, Stephanie Foote, Matthew Pratt Guterl, Coleman Hutchison, Rodrigo Lazo, Caroline Levander, Robert S. Levine, Christopher Looby, Dana Luciano, Timothy Marr, Dana D. Nelson, Ifeoma C. Kiddoe Nwankwo, Mark Storey, Matthew E. Suazo, and Edward Sugden.

The usefulness of time and place as defining categories would seem to be baked into the very notion of nineteenth-century American literary studies, yet they have challenged scholars practically since the field's inception. In Neither the Time nor the Place seventeen critics consider how the space-time dyad has both troubled and invigorated Americanist scholarship in recent decades and make explicit how time and place are best considered in tandem, interrogating each other.

Taken together, the essays challenge depictions of place and time as bounded and linear, fixed and teleological, or mere ideological constructions. They address both familiar and unexpected objects, practices, and texts, including a born-digital Melville, documents from the construction of the Panama Canal, the hollow earth, the desiring body, textual editing, marble statuary, the sound of frogs, spirit photography, and twentieth-century Civil War fiction. The essays draw on an equally wide variety of critical methodologies, integrating affect studies, queer theory, book history, information studies, sound studies, environmental humanities, new media studies, and genre theory to explore the unexpected dimensions that emerge when time and place are taken as a unit. The pieces are organized around considerations of citizenship, environment, historiography, media, and bodies—five political, cultural, and/or methodological foci for some of the most provocative new work being done in American literary studies.

Neither the Time nor the Place is a book not only for scholars and students already well grounded in the study of nineteenth-century American literature and culture, but for anyone, scholar or student, looking for a roadmap to some of the most vibrant work in the field.

Contributors: Wai Chee Dimock, Stephanie Foote, Matthew Pratt Guterl, Coleman Hutchison, Rodrigo Lazo, Caroline Levander, Robert S. Levine, Christopher Looby, Dana Luciano, Timothy Marr, Dana D. Nelson, Ifeoma C. Kiddoe Nwankwo, Mark Storey, Matthew E. Suazo, and Edward Sugden.

Through a focus on Lenape art, culture, and history and a critical examination of historical visualizations of Native and European American relationships, Never Broken explores the ways in which art can create, challenge, and rewrite history. This richly illustrated volume features contemporary work by Lenape artists in dialogue with historic Lenape ceramics, beadwork, and other cultural objects as well as re-creations of Benjamin West’s painting Penn’s Treaty with the Indians by European American artists.

Published in conjunction with the first exhibition in Pennsylvania of contemporary Lenape artists who can trace their families back to the time of William Penn, Never Broken includes essays by Laura Turner Igoe, Joel Whitney, and Joe Baker. Igoe argues that the plethora of prints, paintings, and decorative arts that incorporated imagery from West’s iconic painting over a century after the depicted event attempted to replace the fraught history of Native and Anglo-American conflict with a myth of peaceful coexistence and succession. Whitney’s essay provides an overview of the culture of the Lenape and their forced removal out of Pennsylvania and the northeast to Oklahoma, Wisconsin, and Ontario. Finally, Baker highlights how he and the other contemporary Lenape artists featured in the exhibition, including Ahchipaptunhe (Delaware Tribe of Indians and Cherokee), Holly Wilson (Delaware Nation and Cherokee), and Nathan Young (Delaware Tribe of Indians, Pawnee, and Kiowa), tell their own stories rooted in memory, ancestry, oral history. Their work underscores the continuing legacy and evolution of Lenape visual expression and cross-cultural exchange, reasserts the agency of their Lenape ancestors, and establishes that the Lenape’s ties to the area were—unlike Penn’s Treaty—never broken.

Contributors: Joe Baker, Laura Turner Igoe, Joel Whitney

The pursuit of health and wellness has become a fundamental and familiar part of everyday life in America. We are surrounded by an enticing world of products, practices, and promotions assuring health and happiness—cereal boxes claim that their contents can reduce the risk of heart disease, bars of aromatherapy soap seek to wash away our stresses, newspapers celebrate the wonders of the latest superfoods and herbal remedies. No longer confined to the domain of Western medicine, suggestions for healthy living often turn to alternatives originating in distant times and places, in cultures very different from our own. Diets from ancient or remote groups are presented as cures for everything from colds to cancer; exercise regimens based on Eastern philosophies are heralded as paths to physical health and spiritual wellbeing.

In New Age Capitalism, Kimberly Lau examines the ideological work that has created this billion-dollar business and allowed "Eastern" and other non-Western traditions to be coopted by Western capitalism. Extending the orientalist logic to the business of health and wellness, American companies have created a lucrative and competitive market for their products, encouraging consumers to believe that they are making the right choices for personal as well as planetary health. In reality, alternative health practices have been commodified for an American public longing not only for health and wellness but also for authenticity, tradition, and a connection to the cultures of an imagined Edenic past. Although consumers might prefer to buy into "authentic" non-Western therapies, New Age Capitalism argues that the market economy makes this goal unattainable.

The pursuit of health and wellness has become a fundamental and familiar part of everyday life in America. We are surrounded by an enticing world of products, practices, and promotions assuring health and happiness—cereal boxes claim that their contents can reduce the risk of heart disease, bars of aromatherapy soap seek to wash away our stresses, newspapers celebrate the wonders of the latest superfoods and herbal remedies. No longer confined to the domain of Western medicine, suggestions for healthy living often turn to alternatives originating in distant times and places, in cultures very different from our own. Diets from ancient or remote groups are presented as cures for everything from colds to cancer; exercise regimens based on Eastern philosophies are heralded as paths to physical health and spiritual wellbeing.

In New Age Capitalism, Kimberly Lau examines the ideological work that has created this billion-dollar business and allowed "Eastern" and other non-Western traditions to be coopted by Western capitalism. Extending the orientalist logic to the business of health and wellness, American companies have created a lucrative and competitive market for their products, encouraging consumers to believe that they are making the right choices for personal as well as planetary health. In reality, alternative health practices have been commodified for an American public longing not only for health and wellness but also for authenticity, tradition, and a connection to the cultures of an imagined Edenic past. Although consumers might prefer to buy into "authentic" non-Western therapies, New Age Capitalism argues that the market economy makes this goal unattainable.

In New Legends of England, Catherine Sanok examines a significant, albeit previously unrecognized, phenomenon of fifteenth-century literary culture in England: the sudden fascination with the Lives of British, Anglo-Saxon, and other native saints. Embodying a variety of literary forms—from elevated Latinate verse, to popular traditions such as the carol, to translations of earlier verse legends into the medium of prose—the Middle English Lives of England's saints are rarely discussed in relation to one another or seen as constituting a distinct literary genre. However, Sanok argues, these legends, when grouped together were an important narrative forum for exploring overlapping forms of secular and religious community at local, national, and supranational scales: the monastery, the city, and local cults; the nation and the realm; European Christendom and, at the end of the fifteenth century, a world that was suddenly expanding across the Atlantic.

Reading texts such as the South English Legendary, The Life of St. Etheldrede, the Golden Legend, and poems about Saints Wenefrid and Ursula, Sanok focuses especially on the significance of their varied and often experimental forms. She shows how Middle English Lives of native saints revealed, through their literary forms, modes of affinity and difference that, in turn, reflected a diversity in the extent and structure of medieval communities. Taking up key questions about jurisdiction, temporality, and embodiment, New Legends of England presents some of the ways in which the Lives of England's saints theorized community and explored its constitutive paradox: the irresolvable tension between singular and collective forms of identity.

In New Legends of England, Catherine Sanok examines a significant, albeit previously unrecognized, phenomenon of fifteenth-century literary culture in England: the sudden fascination with the Lives of British, Anglo-Saxon, and other native saints. Embodying a variety of literary forms—from elevated Latinate verse, to popular traditions such as the carol, to translations of earlier verse legends into the medium of prose—the Middle English Lives of England's saints are rarely discussed in relation to one another or seen as constituting a distinct literary genre. However, Sanok argues, these legends, when grouped together were an important narrative forum for exploring overlapping forms of secular and religious community at local, national, and supranational scales: the monastery, the city, and local cults; the nation and the realm; European Christendom and, at the end of the fifteenth century, a world that was suddenly expanding across the Atlantic.

Reading texts such as the South English Legendary, The Life of St. Etheldrede, the Golden Legend, and poems about Saints Wenefrid and Ursula, Sanok focuses especially on the significance of their varied and often experimental forms. She shows how Middle English Lives of native saints revealed, through their literary forms, modes of affinity and difference that, in turn, reflected a diversity in the extent and structure of medieval communities. Taking up key questions about jurisdiction, temporality, and embodiment, New Legends of England presents some of the ways in which the Lives of England's saints theorized community and explored its constitutive paradox: the irresolvable tension between singular and collective forms of identity.

The settlers of New Netherland were obligated to uphold religious toleration as a legal right by the Dutch Republic's founding document, the 1579 Union of Utrecht, which stated that "everyone shall remain free in religion and that no one may be persecuted or investigated because of religion." For early American historians this statement, unique in the world at its time, lies at the root of American pluralism.

New Netherland and the Dutch Origins of American Religious Liberty offers a new reading of the way tolerance operated in colonial America. Using sources in several languages and looking at laws and ideas as well as their enforcement and resistance, Evan Haefeli shows that, although tolerance as a general principle was respected in the colony, there was a pronounced struggle against it in practice. Crucial to the fate of New Netherland were the changing religious and political dynamics within the English empire. In the end, Haefeli argues, the most crucial factor in laying the groundwork for religious tolerance in colonial America was less what the Dutch did than their loss of the region to the English at a moment when the English were unusually open to religious tolerance. This legacy, often overlooked, turns out to be critical to the history of American religious diversity.

By setting Dutch America within its broader imperial context, New Netherland and the Dutch Origins of American Religious Liberty offers a comprehensive and nuanced history of a conflict integral to the histories of the Dutch republic, early America, and religious tolerance.

The settlers of New Netherland were obligated to uphold religious toleration as a legal right by the Dutch Republic's founding document, the 1579 Union of Utrecht, which stated that "everyone shall remain free in religion and that no one may be persecuted or investigated because of religion." For early American historians this statement, unique in the world at its time, lies at the root of American pluralism.

New Netherland and the Dutch Origins of American Religious Liberty offers a new reading of the way tolerance operated in colonial America. Using sources in several languages and looking at laws and ideas as well as their enforcement and resistance, Evan Haefeli shows that, although tolerance as a general principle was respected in the colony, there was a pronounced struggle against it in practice. Crucial to the fate of New Netherland were the changing religious and political dynamics within the English empire. In the end, Haefeli argues, the most crucial factor in laying the groundwork for religious tolerance in colonial America was less what the Dutch did than their loss of the region to the English at a moment when the English were unusually open to religious tolerance. This legacy, often overlooked, turns out to be critical to the history of American religious diversity.

By setting Dutch America within its broader imperial context, New Netherland and the Dutch Origins of American Religious Liberty offers a comprehensive and nuanced history of a conflict integral to the histories of the Dutch republic, early America, and religious tolerance.

New towns—large, comprehensively planned developments on newly urbanized land—boast a mix of spaces that, in their ideal form, provide opportunities for all of the activities of daily life. From garden cities to science cities, new capitals to large military facilities, hundreds were built in the twentieth century and their approaches to planning and development were influential far beyond the new towns themselves. Although new towns are notoriously difficult to execute and their popularity has waxed and waned, major new town initiatives are increasing around the globe, notably in East Asia, South Asia, and Africa.

New Towns for the Twenty-First Century considers the ideals behind new-town development, the practice of building them, and their outcomes. A roster of international and interdisciplinary contributors examines their design, planning, finances, management, governance, quality of life, and sustainability. Case studies provide histories of new towns in the United States, Asia, Africa, and Europe and impart lessons learned from practitioners. The volume identifies opportunities afforded by new towns for confronting future challenges related to climate change, urban population growth, affordable housing, economic development, and quality of life.

Featuring inventories of classic new towns, twentieth-century new towns with populations over 30,000, and twenty-first-century new towns, the volume is a valuable resource for governments, policy makers, and real estate developers as well as planners, designers, and educators.

Contributors: Sandy Apgar, Sai Balakrishnan, JaapJan Berg, Paul Buckhurst, Felipe Correa, Carl Duke, Reid Ewing, Ann Forsyth, Robert Freestone, Shikyo Fu, Pascaline Gaborit, Elie Gamburg, Alexander Garvin, David R. Godschalk, Tony Green, ChengHe Guan, Rachel Keeton, Steven Kellenberg, Kyung-Min Kim, Gene Kohn, Todd Mansfield, Robert W. Marans, Robert Nelson, Pike Oliver, Richard Peiser, Michelle Provoost, Peter G. Rowe, Jongpil Ryu, Andrew Stokols, Adam Tanaka, Jamie von Klemperer, Fulong Wu, Ying Xu, Anthony Gar-On Yeh, Chaobin Zhou.

New towns—large, comprehensively planned developments on newly urbanized land—boast a mix of spaces that, in their ideal form, provide opportunities for all of the activities of daily life. From garden cities to science cities, new capitals to large military facilities, hundreds were built in the twentieth century and their approaches to planning and development were influential far beyond the new towns themselves. Although new towns are notoriously difficult to execute and their popularity has waxed and waned, major new town initiatives are increasing around the globe, notably in East Asia, South Asia, and Africa.

New Towns for the Twenty-First Century considers the ideals behind new-town development, the practice of building them, and their outcomes. A roster of international and interdisciplinary contributors examines their design, planning, finances, management, governance, quality of life, and sustainability. Case studies provide histories of new towns in the United States, Asia, Africa, and Europe and impart lessons learned from practitioners. The volume identifies opportunities afforded by new towns for confronting future challenges related to climate change, urban population growth, affordable housing, economic development, and quality of life.

Featuring inventories of classic new towns, twentieth-century new towns with populations over 30,000, and twenty-first-century new towns, the volume is a valuable resource for governments, policy makers, and real estate developers as well as planners, designers, and educators.

Contributors: Sandy Apgar, Sai Balakrishnan, JaapJan Berg, Paul Buckhurst, Felipe Correa, Carl Duke, Reid Ewing, Ann Forsyth, Robert Freestone, Shikyo Fu, Pascaline Gaborit, Elie Gamburg, Alexander Garvin, David R. Godschalk, Tony Green, ChengHe Guan, Rachel Keeton, Steven Kellenberg, Kyung-Min Kim, Gene Kohn, Todd Mansfield, Robert W. Marans, Robert Nelson, Pike Oliver, Richard Peiser, Michelle Provoost, Peter G. Rowe, Jongpil Ryu, Andrew Stokols, Adam Tanaka, Jamie von Klemperer, Fulong Wu, Ying Xu, Anthony Gar-On Yeh, Chaobin Zhou.

As the geographic boundaries of early American history have expanded, so too have historians' attempts to explore the comparative dimensions of this history. At the same time, historians have struggled to find a conceptual framework flexible enough to incorporate the sweeping narratives of imperial history and the hidden narratives of social history into a broader, synthetic whole. No such paradigm that captures the two perspectives has yet emerged.

New World Orders addresses these broad conceptual issues by reexamining the relationships among violence, sanction, and authority in the early modern Americas. More specifically, the essays in this volume explore the wide variety of legal and extralegal means—from state-sponsored executions to unsanctioned crowd actions—by which social order was maintained, with a particular emphasis on how extralegal sanctions were defined and used; how such sanctions related to legal forms of maintaining order; and how these patterns of sanction, embedded within other forms of colonialism and culture, created cultural, legal, social, or imperial spaces in the early Americas.

With essays written by senior and junior scholars on the British, Spanish, Dutch, and French colonies, New World Orders presents one of the most comprehensive looks at the sweep of colonization in the Atlantic world. By juxtaposing case studies from Brazil, Venezuela, New York, California, Saint Domingue, and Louisiana with treatments of broader trends in Anglo-America or Spanish America more generally, the volume demonstrates the need to examine the questions of violence, sanction, and authority in hemispheric perspective.

As the geographic boundaries of early American history have expanded, so too have historians' attempts to explore the comparative dimensions of this history. At the same time, historians have struggled to find a conceptual framework flexible enough to incorporate the sweeping narratives of imperial history and the hidden narratives of social history into a broader, synthetic whole. No such paradigm that captures the two perspectives has yet emerged.

New World Orders addresses these broad conceptual issues by reexamining the relationships among violence, sanction, and authority in the early modern Americas. More specifically, the essays in this volume explore the wide variety of legal and extralegal means—from state-sponsored executions to unsanctioned crowd actions—by which social order was maintained, with a particular emphasis on how extralegal sanctions were defined and used; how such sanctions related to legal forms of maintaining order; and how these patterns of sanction, embedded within other forms of colonialism and culture, created cultural, legal, social, or imperial spaces in the early Americas.

With essays written by senior and junior scholars on the British, Spanish, Dutch, and French colonies, New World Orders presents one of the most comprehensive looks at the sweep of colonization in the Atlantic world. By juxtaposing case studies from Brazil, Venezuela, New York, California, Saint Domingue, and Louisiana with treatments of broader trends in Anglo-America or Spanish America more generally, the volume demonstrates the need to examine the questions of violence, sanction, and authority in hemispheric perspective.

From the last decades of the nineteenth century through the late 1930s, the West Bohemian spa towns of Carlsbad, Franzensbad, and Marienbad were fashionable destinations for visitors wishing to "take a cure"—to drink the waters, bathe in the mud, be treated by the latest X-ray, light, or gas therapies, or simply enjoy the respite afforded by elegant parks and comfortable lodgings. These were sociable and urbane places, settings for celebrity sightings, match-making, and stylish promenading. Originally the haunt of aristocrats, the spa towns came to be the favored summer resorts for the emerging bourgeoisie. Among the many who traveled there, a very high proportion were Jewish.

In Next Year in Marienbad, Mirjam Zadoff writes the social and cultural history of Carlsbad, Franzensbad, and Marienbad as Jewish spaces. Secular and religious Jews from diverse national, cultural, and social backgrounds mingled in idyllic and often apolitical-seeming surroundings. During the season, shops sold Yiddish and Hebrew newspapers, kosher kitchens were opened, and theatrical presentations, concerts, and public readings catered to the Jewish clientele. Yet these same resorts were situated in a region of growing hostile nationalisms, and they were towns that might turn virulently anti-Semitic in the off season.

Next Year in Marienbad draws from memoirs and letters, newspapers and maps, novels and postcards to create a compelling and engaging portrait of Jewish presence and cultural production in the years between the fin de siècle and the Second World War.