Turner Publishing Company

Home to the first two drafts of the U.S. Constitution, an original printer’s proof of the Declaration of Independence, and the earliest surviving American photograph, the Historical Society of Pennsylvania (HSP) is one of the nation’s largest libraries. Published in conjunction with the anniversary of the Society’s founding in 1824, Two Hundred Years is the first book to survey the more than twenty-one million documents, newspapers, graphics, and rare books in its archive.

The book presents one hundred essays highlighting carefully preserved artifacts, spanning the seventeenth to the late twentieth century. Drawing on everything from letters and maps, paintings and photographs, family Bibles and musical scores, Two Hundred Years reflects on the early days of the nation, the relationships colonists had with indigenous peoples, the rapid development of Philadelphia, and the evolution of banking, engineering, and medicine, among other industries and sectors. Through such collections as the Pennsylvania Abolition Society Papers and the archives of the Balch Institute for Ethnic Studies, HSP enables stories to come to light, including those of women, people of color, and immigrants, that would otherwise go untold. Creative artists and their audiences, technological innovators, and the people they impact, are all represented in this extraordinary book.

Two Hundred Years is not only a beautifully illustrated tour of the HSP’s vast holdings but also a comprehensive story of the origin and recent past of the United States told through the artifacts and documents carefully preserved, protected, and treasured by one of the nation’s oldest historical institutions.

Contributors: Lee Arnold, David Barnes, Katy Bodenhorn Barnes, Georgia B. Barnhill, Wendy Bellion, Rebecca Brannon, David R. Brigham, Kathleen M. Brown, David B. Brownlee, Jane E. Calvert, Mark Clague, Jeffrey A. Cohen, Marie A. Conn, Charles T. Cullen, Susan G. Davis, Richardson Dilworth, Megan J. Elias, Patrick M. Erben, Joel T. Fry, Alice L. George, James N. Green, Emma Hart, Sandra M. Hewlett, Martha Hutson-Saxton, Emma Lapsansky-Werner, Christina Larocco, Michael J. Lewis, Walter Licht, David M. Lubin, Anna O. Marley, Holly A. Mayer, Amy Meyers, Randall M. Miller, Elizabeth Milroy, Kristen Nassif, Therese O’Malley, Nell Irvin Painter, Robert McCracken Peck, Danya M. Pilgrim, Kymberly Pinder, John H. Pollack, Daniel K. Richter, Jessica Choppin Roney, Dan Rottenberg, Janny Scott, Matthew Skic, Patrick Spero, Laurel Thatcher Ulrich, John C. Van Horne, Anne A. Verplanck, David Waldstreicher, Sarah J. Weatherwax, Ralph Richard Whyte, Kathryn E. Wilson, Michael Winship, James Wolfinger, Karin Wulf, Aaron V. Wunsch.

People have been using tobacco in a variety of forms for centuries. Remarkably, it was originally seen as something that could promote vigor and health. Of course, now we all know that tobacco use causes death and disability in epidemic proportions. If smoking is so bad for us, why in heaven’s name would anyone still smoke?

Quite a bit has changed since tobacco first made the transition to a widely available agricultural product. Unfortunately, the general clinical approach to addressing this problem has failed to keep pace with tobacco technology and its addictive properties. People around the world who have fallen prey to the subtleties of nicotine addiction, or who care for those who have, would benefit from a deeper understanding of the ways in which nicotine can affect the brain’s function and change behaviors over a lifetime. Why People Smoke breaks down the science of tobacco dependence and presents it in a way that is both easily understandable and clinically useful for anyone interested in helping people break free of nicotine’s influence.

Why People Smoke is a first-of-its-kind clinical guide to treating tobacco dependence. The book helps readers make meaningful connections between tobacco’s effects at the cellular level, the predictable behavioral manifestations of the disorder, and the social science and systems requirements required to make a fundamental impact on this disorder. Unlike previous publications like self-help books, step-by-step curricula, or clinical guidelines, Why People Smoke puts practical clinical insights—gained from twenty-five years of practice—into perspective, helping the reader understand how “brain change” translates into “mind change” and the persistent compulsion to smoke . . . despite a person’s desperate desire to stop.

Reading Why People Smoke will change the way you see smoking forever.

A fresh examination of the formidable and resilient Native nations who helped shape the modern Gulf South

In The Great Power of Small Nations, Elizabeth N. Ellis (Peoria) tells the stories of the many smaller Native American nations that shaped the development of the Gulf South. Based on extensive archival research and oral histories, Ellis’s narrative chronicles how diverse Indigenous peoples—including Biloxis, Choctaws, Chitimachas, Chickasaws, Houmas, Mobilians, and Tunicas—influenced and often challenged the growth of colonial Louisiana. The book centers on questions of Native nation-building and international diplomacy, and it argues that Native American migration and practices of offering refuge to migrants in crisis enabled Native nations to survive the violence of colonization.

Indeed, these practices also made them powerful. When European settlers began to arrive in Indigenous homelands at the turn of the eighteenth century, these small nations, or petites nations as the French called them, pulled colonists into their political and social systems, thereby steering the development of early Louisiana. In some cases, the same practices that helped Native peoples withstand colonization in the eighteenth century, including frequent migration, living alongside foreign nations, and welcoming outsiders into their lands, have made it difficult for their contemporary descendants to achieve federal acknowledgment and full rights as Native American peoples.

The Great Power of Small Nations tackles questions of Native power past and present and provides a fresh examination of the formidable and resilient Native nations who helped shape the modern Gulf South.

Terrence Malick is one of American cinema’s most celebrated filmmakers. His films—from Badlands (1973) and Days of Heaven (1978) to The Thin Red Line (1998), The Tree of Life (2011), and, most recently, A Hidden Life (2019)—have been heralded for their artistry and lauded for their beauty, but what really sets them apart is their ideas. Terrence Malick and the Examined Life is the most comprehensive account to date of this unparalleled filmmaker’s intellectual and artistic development.

Utilizing newly available archival sources to offer original interpretations of his canonical films, Martin Woessner illuminates Malick’s early education in philosophy at Harvard and Oxford as well as his cinematic apprenticeship at the American Film Institute to show how a young student searching for personal meaning became a famous director of Hollywood films. Woessner’s book presents a rich, interdisciplinary exploration of the many texts, thinkers, and traditions that made this transformation possible—from the novels of Hamlin Garland, James Jones, and Walker Percy to the philosophies of Stanley Cavell, Martin Heidegger, and Søren Kierkegaard to road movies, Hollywood Westerns, and the comedies of Jean Renoir. Situating Malick’s filmmaking within recent intellectual and cultural history, Woessner highlights its lasting contributions to both American cinema and the life of the mind.

Terrence Malick and the Examined Life suggests it is time for philosophy to be viewed not merely as an academic subject, overseen by experts, but also as a way of life, open to each and every moviegoer.

How Yiddish changed to express and memorialize the trauma of the Holocaust

The Holocaust radically altered the way many East European Jews spoke Yiddish. Finding prewar language incapable of describing the imprisonment, death, and dehumanization of the Shoah, prisoners added or reinvented thousands of Yiddish words and phrases to describe their new reality. These crass, witty, and sometimes beautiful Yiddish words – Khurbn Yiddish, or “Yiddish of the Holocaust” – puzzled and intrigued the East European Jews who were experiencing the metamorphosis of their own tongue in real time. Sensing that Khurbn Yiddish words harbored profound truths about what Jews endured during the Holocaust, some Yiddish speakers threw themselves into compiling dictionaries and glossaries to document and analyze these new words. Others incorporated Khurbn Yiddish into their poetry and prose. In Occupied Words, Hannah Pollin-Galay explores Khurbn Yiddish as a form of Holocaust memory and as a testament to the sensation of speech under genocidal conditions.

Occupied Words investigates Khurbn Yiddish through the lenses of cultural history, philology, and literary interpretation. Analyzing fragments of language consciousness left behind from the camps and ghettos alongside the postwar journeys of three intellectuals—Nachman Blumental, Israel Kaplan and Elye Spivak—Pollin-Galay seeks to understand why people chose Yiddish lexicography as a means of witnessing the Holocaust. She then turns to the Khurbn Yiddish words themselves, focusing on terms related to theft, the German-Yiddish encounter and the erotic female body. Here, the author unearths new perspectives on how Jews experienced daily life under Nazi occupation, while raising questions about language and victimhood. Lastly, the book explores how writers turned ghetto and camp slang into art—highlighting the poetry and fiction of K. Tzetnik (Yehiel Di-Nur) and Chava Rosenfarb. Ultimately, Occupied Words speaks to broader debates about cultural genocide, asking how we might rethink the concept of genocide through the framework of language.

In the early nineteenth century, the American commercial marketplace was a chaotic, unregulated environment in which knock-offs and outright frauds thrived. Appearances could be deceiving, and entrepreneurs often relied on their personal reputations to close deals and make sales. Rapid industrialization and expanding trade routes opened new markets with enormous potential, but how could distant merchants convince potential customers, whom they had never met, that they could be trusted? Through wide-ranging visual and textual evidence, including a robust selection of early advertisements, Branding Trust tells the story of how advertising evolved to meet these challenges, tracing the themes of character and class as they intertwined with and influenced graphic design, trademark law, and ideas about ethical business practice in the United States.

As early as the 1830s, printers, advertising agents, and manufacturers collaborated to devise new ways to advertise goods. They used eye-catching designs and fonts to grab viewers’ attention and wove together meaningful images and prose to gain the public’s trust. At the same time, manufacturers took legal steps to safeguard their intellectual property, formulating new ways to protect their brands by taking legal action against counterfeits and frauds. By the end of the nineteenth century, these advertising and legal strategies came together to form the primary components of modern branding: demonstrating character, protecting goodwill, entertaining viewers to build rapport, and deploying the latest graphic innovations in print. Trademarks became the symbols that embodied these ideas—in print, in the law, and to the public.

Branding Trust thus identifies and explains the visual rhetoric of trust and legitimacy that has come to reign over American capitalism. Though the 1920s has often been held up as the birth of modern advertising, Jennifer M. Black argues that advertising professionals had in fact learned how to navigate public relations over the previous century by adapting the language, imagery, and ideas of the American middle class.

Jewish Life in Medieval Spain is a detailed exploration of the Jewish experience in medieval Spain from the dawn of Sephardic society in the ninth century to the expulsion of 1492. An important contribution of the book is the integration of the rise and fall of Jewish life in Muslim al-Andalus into the history of the Jews in medieval Christian Spain. It traces the collapse of Jewish life in Muslim Spain, the emigration of Andalusi Jewry to the lands of Christian Iberia, and the long and difficult confluence of these two distinct Jewish subcultures.

Focusing on internal developments of Jewish society, it offers a narrative of Jewish history from the inside out, bringing to light the various divisions and rivalries within the Jewish community. This approach, in turn, allows for a deeper understanding of the complex relations between Spanish Jews and their Muslim and Christian neighbors. Jonathan Ray’s original perspective on the Jewish experience is particularly instructive when considering the widescale anti-Jewish riots of 1391. The combination of violence and mass conversion of the Jews irrevocably shifted the dynamics of inter-religious relations as well as those within the Jewish community itself. Yet even in the wake of these tragic events, the Jews of Spain continued to flourish, fostering a culture that they would carry into exile and that would preserve the memory of Jewish Spain for centuries to come.

In The Creole Archipelago, Tessa Murphy traces how generations of Indigenous Kalinagos, free and enslaved Africans, and settlers from a variety of European nations used maritime routes to forge social, economic, and informal political connections that spanned the eastern Caribbean. Focusing on a chain of volcanic islands, each one visible from the next, whose societies developed outside the sphere of European rule until the end of the Seven Years' War in 1763, Murphy argues that the imperial frameworks typically used to analyze the early colonial Caribbean are at odds with the geographic realities that shaped daily life in the region.

Through use of wide-ranging sources including historical maps, parish records, an Indigenous-language dictionary, and colonial correspondence housed in the Caribbean, France, England, and the United States, Murphy shows how this watery borderland became a center of broader imperial experimentation, contestation, and reform. British and French officials dispatched to Dominica, Grenada, St. Lucia, St. Vincent, and Tobago after 1763 encountered a creolized society that repeatedly frustrated their attempts to transform the islands into productive plantation colonies. By centering the stories of Kalinagos who asserted continued claims to land, French Catholics who demanded the privileges of British subjects, and free people of African descent who insisted on their right to own land and enslaved people, Murphy offers a vivid counterpoint to larger Caribbean plantation societies like Jamaica and Barbados.

By looking outward from the eastern Caribbean chain, The Creole Archipelago resituates small islands as microcosms of broader historical processes central to understanding early American and Atlantic history, including European usurpation of Indigenous lands, the rise of slavery and plantation production, and the creation and codification of racial difference.

In The Enslaved and Their Enslavers, Edward Pearson offers a sweeping history of slavery in South Carolina, from British settlement in 1670 to the dawn of the Civil War. For enslaved peoples, the shape of their daily lives depended primarily on the particular environment in which they lived and worked, and Pearson examines three distinctive settings in the province: the extensive rice and indigo plantations of the coastal plain; the streets, workshops, and wharves of Charleston; and the farms and estates of the upcountry. In doing so, he provides a fine-grained analysis of how enslaved laborers interacted with their enslavers in the workplace and other locations where they encountered one another as plantation agriculture came to dominate the colony.

The Enslaved and Their Enslavers sets this portrait of early South Carolina against broader political events, economic developments, and social trends that also shaped the development of slavery in the region. For example, the outbreak of the American Revolution and the subsequent war against the British in the 1770s and early 1780s as well as the French and Haitian revolutions all had a profound impact on the institution’s development, both in terms of what enslaved people drew from these events and how their enslavers responded to them.

Throughout South Carolina’s long history, enslaved people never accepted their enslavement passively and regularly demonstrated their fundamental opposition to the institution by engaging in acts of resistance, which ranged from vandalism to arson to escape, and, on rare occasions, organizing collectively against their oppression. Their attempts to subvert the institution in which they were held captive not only resulted in slaveowners tightening formal and informal mechanisms of control but also generated new forms of thinking about race and slavery among whites that eventually mutated into pro-slavery ideology and the myth of southern exceptionalism.

A Home Away from Home examines the significance of Caribbean American mutual aid societies and benevolent associations to the immigrant experience, particularly their implications for the formation of a Pan-Caribbean American identity and Black diasporic politics.

At the turn of the twentieth century, New York City exploded with the establishment of mutual aid societies and benevolent associations. Caribbean immigrants, especially women, eager to find their place in a bustling new world, created these organizations, including the West Indian Benevolent Association of New York City, founded in 1884. They served as forums for discussions on Caribbean American affairs, hosted cultural activities, and provided newly arrived immigrants with various forms of support, including job and housing assistance, rotating lines of credit, help in the naturalization process, and its most popular function—sickness and burial assistance. In examining the number of these organizations, their membership, and the functions they served, Tyesha Maddox argues that mutual aid societies not only fostered a collective West Indian ethnic identity among immigrants from specific islands, but also strengthened kinship networks with those back home in the Caribbean. Especially important to these processes were Caribbean women such as Elizabeth Hendrickson, co-founder of the American West Indian Ladies’ Aid Society in 1915 and the Harlem Tenants’ League in 1928.

Immigrant involvement in mutual aid societies also strengthened the belief that their own fate was closely intertwined with the social, economic, and political welfare of the Black international community. A Home Away from Home demonstrates how Caribbean American mutual aid societies and benevolent associations in many ways became proto-Pan-Africanist organizations.

The Bible shaped nearly every aspect of Jewish life in the ancient world, from activities as obvious as attending synagogue to those which have lost their scriptural resonance in modernity, such as drinking water and uttering one’s last words. And within a scriptural universe, no work exerted more force than the Psalter, the most cherished text among all the books of the Hebrew Bible.

A Life of Psalms in Jewish Late Antiquity clarifies the world of late ancient Judaism through the versatile and powerful lens of the Psalter. It asks a simple set of questions: Where did late ancient Jews encounter the Psalms? How did they engage with the work? And what meanings did they produce? A. J. Berkovitz answers these queries by reconstructing and contextualizing a diverse set of religious practices performed with and on the Psalter, such as handling a physical copy, reading from it, interpreting it exegetically, singing it as liturgy, invoking it as magic and reciting it as an act of piety. His book draws from and contributes to the fields of ancient Judaism, biblical reception, book history and the history of reading.

Undoing Slavery excavates cultural, political, medical, and legal history to understand the abolitionist focus on the body on its own terms. Motivated by their conviction that the physical form of the human body was universal and faced with the growing racism of eighteenth- and nineteenth-century science, abolitionists in North America and Britain focused on undoing slavery’s harm to the bodies of the enslaved. Their pragmatic focus on restoring the bodily integrity and wellbeing of enslaved people threw up many unexpected challenges. This book explores those challenges.

Slavery exploited the bodies of men and women differently: enslaved women needed to be acknowledged as mothers rather than as reproducers of slave property, and enslaved men needed to claim full adult personhood without triggering white fears about their access to male privilege. Slavery’s undoing became more fraught by the 1850s, moreover, as federal Fugitive Slave Law and racist medicine converged. The reach of the federal government across the borders of free states and theories about innate racial difference collapsed the distinctions between enslaved and emancipated people of African descent, making militant action necessary.

Escaping to so-called “free” jurisdictions, refugees from slavery demonstrated that a person could leave the life of slavery behind. But leaving behind the enslaved body, the fleshy archive of trauma and injury, proved impossible. Bodies damaged by slavery needed urgent physical care as well as access to medical knowledge untainted by racist science. As the campaign to end slavery revealed, legal rights alone, while necessary, were not sufficient either to protect or heal the bodies of African-descended people from the consequences of slavery and racism.

Long before the Romantics embraced nature, people in the West saw the human and nonhuman worlds as both intimately interdependent and violently antagonistic. With its peerless selection of ninety-eight original sources concerned with the natural world and humankind's place within it, The Marvels of the World offers a corrective to the still-prevalent tendency to dismiss premodern attitudes toward nature as simple or univocal.

Gathering together medical texts, herbals, and how-to books, as well as scientific, religious, philosophical, and poetic works dating from antiquity to the dawn of the Enlightenment, the anthology explores both mainstream and unconventional thinking about the natural world. Its seven parts focus on philosophy and science; plants; animals; weather and climate; ways of inhabiting the land; gardens and gardening; and European encounters with the wider world. Each section and each of the book's selections is prefaced with a helpful introduction by volume editor Rebecca Bushnell that weaves connections among these compelling pieces of the past. The early writers collected here wrote with extraordinary openness about ways of coexisting with the nonhuman forces that shaped them, Bushnell demonstrates, even as they sought to control and exploit their environment. Taken as a whole, The Marvels of the World reveals how many of these early writers cared as much about the natural world as we do today.

For the average tourist, the history of Philadelphia can be like a leisurely carriage ride through Old City. The Liberty Bell. Independence Hall. Benjamin Franklin. The grooves in the cobblestone are so familiar, one barely notices the ride. Yet there are other paths to travel, and the ride can be bumpy. Beyond the famed founders, other Americans walked the streets of Philadelphia whose lives were, in their own ways, just as emblematic of the promises and perils of the new nation.

Philadelphia Stories chronicles twelve of these lives to explore the city's people and places from the colonial era to the years before the Civil War. This collective portrait includes men and women, Black and white Americans, immigrants and native born. If mostly forgotten today, banker Stephen Girard was one of the wealthiest men ever to have lived, and his material legacy can be seen by visiting sites such as Girard College. In a different register, but equally impressive, were the accomplishments of Sarah Thorn Tyndale. In a few short years as a widow she made enough money on her porcelain business to retire to a life as a reformer. Others faced frustration. Take, for example, Grace Growden Galloway. Born to an important family, she saw her home invaded and her property confiscated by patriot forces. Or consider the life of Francis Johnson, a Black bandleader and composer who often performed at the Musical Fund Hall, which still stands today. And yet he was barred from joining its Society. Philadelphia Stories examines their rich lives, as well as those of others who shaped the city's past.

Many of the places inhabited by these people survive to this day. In the pages of this book and on the streets of the city, one can visit both the people and places of Philadelphia's rich history.

Explores the legacies of slavery in Southern cities along the Gulf and Atlantic coasts

Cities are fraught sites in the national imagination, turned into identity markers when “urban” and “rural” indicate tastes rather than places. Cities bring chaos, draining the lifeblood of the nation like a tick draws blood from its host, to paraphrase Thomas Jefferson’s anti-urban polemics, which might have been written during any election year—centuries or months ago. Racism and anti-urbanism were born conjoined during the Revolution. Like their Atlantic coastal counterparts in the US North, Southern cities —similarly polyglot and cosmopolitan—resist the dominant, mutually inclusive prejudices of the nation that fails to contain them on its eroding, flooding coasts.

Captive City explores the paths of slavery in coastal cities, arguing that captivity haunts the “hospitality” cultures of Charleston, New Orleans, Savannah, and Baltimore. It is not a history of urban slavery, but a literary reflection that argues for coastal cities as a distinct region that scrambles time, resisting the “post” in postindustrial and the “neo” in neoliberalism. Jennie Lightweis-Goff offers a cultural exploration bound by American literature, especially life-writing by the enslaved, as well as compelling reassessments of works by canonical writers such as Frederick Douglass, Harriet Jacobs, and Hector St. John de Crevecoeur.

Lightweis-Goff reveals how the preserved yet fragile landscapes of these cities are haunted—not simply by the ghost tours that are signature stops for travelers in their historic districts—but by the echoes of slavery in their economies and built environments.

Atmospheric Violence grapples with the afterlife of environmental disasters and armed conflict and examines how people attempt to flourish despite and alongside continuing violence. Departing from conventional approaches to the study of disaster and conflict that have dominated academic studies of Kashmir, Omer Aijazi’s ethnography of life in the borderlands instead explores possibilities for imagining life otherwise, in an environment where violence is everywhere, or atmospheric.

Drawing on extensive fieldwork in the portion of Kashmir under Pakistan’s control and its surrounding mountainscapes, the book takes us to two remote mountainous valleys that have been shaped by recurring environmental disasters, as well as by the landscape of no-go zones, army barracks, and security checkpoints of the contested India/Pakistan border. Through a series of interconnected scenes from the lives of five protagonists, all of whom are precariously situated within their families or societies and rarely enjoy the expected protections of state or community, Aijazi reveals the movements, flows, and intimacies sustained by a landscape that enables alternative modes of life. Blurring the distinctions between story, theory, and activism, he explores what emerges when theory becomes a project of seeing and feeling from the non-normative standpoint of those who, like the book’s protagonists, do not subscribe to the rules by which most others have come to know the world.

Bringing the critical study of disaster into conversation with a radical humanist anthropology and the capaciousness of affect theory, held accountable to Black studies and Indigenous studies, Aijazi offers a decolonial approach to disaster studies centering not on trauma and rupture but rather on repair—the social labor through which communities living with disaster refuse the conditions of death imposed upon them and create viable lives for themselves, even amidst constant diminishment and world-annihilation.

When Jesus was five he killed a boy, or so reports the Infancy Gospel of Thomas. A little boy had run into Jesus by accident, bumping him on the shoulder, and Jesus took offense: "Jesus was angry and said to him, 'You shall go no further on your way,' and instantly the boy fell down and died." A second story recounts how Jesus transformed mud into living birds, while yet another has Joseph telling Mary to keep Jesus in the house so that no one else gets hurt. What was life really like in the household of Joseph, Mary, and little Jesus? The canon of the New Testament provides few details, but ancient Christians, wanting to know more, would turn to the texts we know as the "Infancy Gospels."

The Infancy Gospel of Thomas is a collection of stories from the mid-second century C.E. describing events in the life of Jesus between the ages of five and twelve. The Proto-gospel of James, also dating from the second century, focuses on Mary and likewise includes episodes from her childhood. These gospels are often cast aside as marginal character sketches, designed to assure the faithful that signs of divine grace cropped up in the early years of both Mary and Jesus. Christopher A. Frilingos contends instead that the accounts are best viewed as meditations on family. Both gospels offer rich portrayals of household relationships at a time when ancient Christians were locked in a fierce debate about family—not only on the question of what a Christian family ought to look like but also on whether Christians should pursue family life at all.

Describing the conflicts of family life, the gospels present Jesus, Mary, and Joseph in moments of weakness and strength, reminding early Christians of the canyon separating human ignorance and divine knowledge. According to Frilingos, the depicted acts of love and courage performed in the face of great uncertainty taught early Christian readers the worth of human relationships.

Contrary to popular belief, the American Revolutionary War was not a limited and restrained struggle for political self-determination. From the onset of hostilities, British authorities viewed their American foes as traitors to be punished, and British abuse of American prisoners, both tacitly condoned and at times officially sanctioned, proliferated. Meanwhile, more than seventeen thousand British and allied soldiers fell into American hands during the Revolution. For a fledgling nation that could barely afford to keep an army in the field, the issue of how to manage prisoners of war was daunting.

Captives of Liberty examines how America's founding generation grappled with the problems posed by prisoners of war, and how this influenced the wider social and political legacies of the Revolution. When the struggle began, according to T. Cole Jones, revolutionary leadership strove to conduct the war according to the prevailing European customs of military conduct, which emphasized restricting violence to the battlefield and treating prisoners humanely. However, this vision of restrained war did not last long. As the British denied customary protections to their American captives, the revolutionary leadership wasted no time in capitalizing on the prisoners' ordeals for propagandistic purposes. Enraged, ordinary Americans began to demand vengeance, and they viewed British soldiers and their German and Native American auxiliaries as appropriate targets. This cycle of violence spiraled out of control, transforming the struggle for colonial independence into a revolutionary war.

In illuminating this history, Jones contends that the violence of the Revolutionary War had a profound impact on the character and consequences of the American Revolution. Captives of Liberty not only provides the first comprehensive analysis of revolutionary American treatment of enemy prisoners but also reveals the relationship between America's political revolution and the war waged to secure it.

From its origins in the 1750s, the white-led American abolitionist movement adhered to principles of "moral suasion" and nonviolent resistance as both religious tenet and political strategy. But by the 1850s, the population of enslaved Americans had increased exponentially, and such legislative efforts as the Fugitive Slave Act and the Supreme Court's 1857 ruling in the Dred Scott case effectively voided any rights black Americans held as enslaved or free people. As conditions deteriorated for African Americans, black abolitionist leaders embraced violence as the only means of shocking Northerners out of their apathy and instigating an antislavery war.

In Force and Freedom, Kellie Carter Jackson provides the first historical analysis exclusively focused on the tactical use of violence among antebellum black activists. Through rousing public speeches, the bourgeoning black press, and the formation of militia groups, black abolitionist leaders mobilized their communities, compelled national action, and drew international attention. Drawing on the precedent and pathos of the American and Haitian Revolutions, African American abolitionists used violence as a political language and a means of provoking social change. Through tactical violence, argues Carter Jackson, black abolitionist leaders accomplished what white nonviolent abolitionists could not: creating the conditions that necessitated the Civil War. Force and Freedom takes readers beyond the honorable politics of moral suasion and the romanticism of the Underground Railroad and into an exploration of the agonizing decisions, strategies, and actions of the black abolitionists who, though lacking an official political voice, were nevertheless responsible for instigating monumental social and political change.

In Christian Images and Their Jewish Desecrators, historian Katherine Aron-Beller analyzes the common Christian charge that Jews habitually and compulsively violated Christian images, identifying this allegation as one that functioned alongside other anti-Jewish allegations such as ritual murder, blood libel, and host desecration to ultimately inform dangerous and long-lasting prejudices in medieval and early modern Europe.

Through an analysis of folk tales, myths, legal proceedings, and religious art, Aron-Beller finds that narratives alleging that Jews committed violence against images of Christ, Mary, and the disciples flourished in Europe between the fifth and seventeenth centuries. She then explores how these narratives manifested differently across the continent and the centuries, finding that their potency reflected not Jewish actions per se, but Christians’ own concerns about slipping into idolatry when viewing depictions of religious figures. In addition, Aron-Beller considers Jews’ own attitudes toward Christian imagery and the ways in which they responded to and rejected—or embraced—such allegations. By examining how desecration allegations affected Jewish individuals and communities spanning Byzantium, medieval England, France, Germany, and early modern Spain and Italy, Aron-Beller demonstrates that this charge was a powerful expression of the Christian majority’s anxiety around committing idolatry and their eagerness to participate in practices of veneration that revolved around visual images—an anxiety that evolved through the centuries and persists to this day.

The story of freedom pivots on the choices black women made to retain control over their bodies and selves, their loved ones, and their futures.

The story of freedom and all of its ambiguities begins with intimate acts steeped in power. It is shaped by the peculiar oppressions faced by African women and women of African descent. And it pivots on the self-conscious choices black women made to retain control over their bodies and selves, their loved ones, and their futures. Slavery's rise in the Americas was institutional, carnal, and reproductive. The intimacy of bondage whet the appetites of slaveowners, traders, and colonial officials with fantasies of domination that trickled into every social relationship—husband and wife, sovereign and subject, master and laborer. Intimacy—corporeal, carnal, quotidian—tied slaves to slaveowners, women of African descent and their children to European and African men. In Wicked Flesh, Jessica Marie Johnson explores the nature of these complicated intimate and kinship ties and how they were used by black women to construct freedom in the Atlantic world.

Johnson draws on archival documents scattered in institutions across three continents, written in multiple languages and largely from the perspective of colonial officials and slave-owning men, to recreate black women's experiences from coastal Senegal to French Saint-Domingue to Spanish Cuba to the swampy outposts of the Gulf Coast. Centering New Orleans as the quintessential site for investigating black women's practices of freedom in the Atlantic world, Wicked Flesh argues that African women and women of African descent endowed free status with meaning through active, aggressive, and sometimes unsuccessful intimate and kinship practices. Their stories, in both their successes and their failures, outline a practice of freedom that laid the groundwork for the emancipation struggles of the nineteenth century and reshaped the New World.

The Virginia Venture is an innovative exploration of how a wider public of women, children, and men across English society contributed to the foundation of the first permanent English colony in America: Jamestown, Virginia. Drawing on sources from dozens of archives in the United States and England, it provides a fresh perspective on how capital and labor were mobilized to help build the colony—not from the perspective of elite investors alone, but from the point of view of ordinary people across the country. Women and the laboring poor have been overlooked in these efforts: The Virginia Venture brings them center stage.

As well as exploring how society at home supported colonization, the book examines the impact that colonization had on English society, including changes in attitudes and behaviors—from the provision of poor relief to domestic tobacco cultivation. The book shows that as English society became more tightly invested in colonization in America, this sparked contestations over the prioritization of “English” and “American” interests. English social history in the seventeenth century cannot be understood without this imperial perspective.

The Virginia Venture is essential reading for scholars of English social and imperial history and early American history. It draws on the methods of transatlantic history, showing the intimate connections between England and America, but it is deeply rooted in the social history archive of England. It demonstrates how English archives can be used, to their fullest extent, to illuminate this crucial period of American history.

In this sweeping saga that spans empires, peoples, and nations, M. Scott Heerman chronicles the long history of slavery in the heart of the continent and traces its many iterations through law and social practice. Arguing that slavery had no fixed institutional form, Heerman traces practices of slavery through indigenous, French, and finally U.S. systems of captivity, inheritable slavery, lifelong indentureship, and the kidnapping of free people. By connecting the history of indigenous bondage to that of slavery and emancipation in the Atlantic world, Heerman shows how French, Spanish, and Native North American practices shaped the history of slavery in the United States.

The Alchemy of Slavery foregrounds the diverse and adaptable slaving practices that masters deployed to build a slave economy in the Upper Mississippi River Valley, attempting to outmaneuver their antislavery opponents. In time, a formidable cast of lawyers and antislavery activists set their sights on ending slavery in Illinois. Abraham Lincoln, Lyman Trumbull, Richard Yates, and many other future leaders of the Republican party partnered with African Americans to wage an extended campaign against slavery in the region. Across a century and a half, slavery's nearly perpetual reinvention takes center stage: masters turning Indian captives into slaves, slaves into servants, former slaves into kidnapping victims; and enslaved people turning themselves into free men and women.

In the eighteenth century, Bridgetown, Barbados, was heavily populated by both enslaved and free women. Marisa J. Fuentes creates a portrait of urban Caribbean slavery in this colonial town from the perspective of these women whose stories appear only briefly in historical records. Fuentes takes us through the streets of Bridgetown with an enslaved runaway; inside a brothel run by a freed woman of color; in the midst of a white urban household in sexual chaos; to the gallows where enslaved people were executed; and within violent scenes of enslaved women's punishments. In the process, Fuentes interrogates the archive and its historical production to expose the ongoing effects of white colonial power that constrain what can be known about these women.

Combining fragmentary sources with interdisciplinary methodologies that include black feminist theory and critical studies of history and slavery, Dispossessed Lives demonstrates how the construction of the archive marked enslaved women's bodies, in life and in death. By vividly recounting enslaved life through the experiences of individual women and illuminating their conditions of confinement through the legal, sexual, and representational power wielded by slave owners, colonial authorities, and the archive, Fuentes challenges the way we write histories of vulnerable and often invisible subjects.

Under the Skin investigates the role of cross-cultural body modification in seventeenth-century and eighteenth-century North America, revealing that the practices of tattooing and scalping were crucial to interactions between Natives and newcomers. These permanent and painful marks could act as signs of alliance or signs of conflict, producing a complex bodily archive of cross-cultural entanglement.

Indigenous body modification practices were adopted and transformed by colonial powers, making tattooing and scalping key forms of cultural and political contestation in early America. Although these bodily practices were quite distinct—one a painful but generally voluntary sign of accomplishment and affiliation, the other a violent assault on life and identity—they were linked by growing colonial perceptions that both were crucial elements of “Nativeness.” Tracing the transformation of concepts of bodily integrity, personal and collective identities, and the sources of human difference, Under the Skin investigates both the lived physical experience and the contested metaphorical power of early American bodies.

Struggling for power on battlefields, in diplomatic gatherings, and in intellectual exchanges, Native Americans and Anglo-Americans found their physical appearances dramatically altered by their interactions with one another. Contested ideas about the nature of human and societal difference translated into altered appearances for many early Americans. In turn, scars and symbols on skin prompted an outpouring of stories as people debated the meaning of such marks. Perhaps paradoxically, individuals with culturally ambiguous or hybrid appearances prompted increasing efforts to insist on permanent bodily identity. By the late eighteenth century, ideas about the body, phenotype, and culture were increasingly articulated in concepts of race. Yet even as the interpretations assigned to inscribed flesh shifted, fascination with marked bodies remained.

Citizenship in the nineteenth-century United States was an ever-moving target. The Constitution did not specify its exact meaning, leaving lawmakers and other Americans to struggle over the fundamental questions of who could be a citizen, how a person attained the status, and the particular privileges citizenship afforded. Indeed, as late as 1862, U.S. Attorney General Edward Bates observed that citizenship was "now as little understood in its details and elements, and the question as open to argument and speculative criticism as it was at the founding of the Government."

Black people suffered under this ambiguity, but also seized on it in efforts to transform their nominal freedom. By claiming that they were citizens in their demands for specific rights, they were, Christopher James Bonner argues, at the center of creating the very meaning of American citizenship. In the decades before and after Bates's lament, free African Americans used newspapers, public gatherings, and conventions to make arguments about who could be a citizen, the protections citizenship entailed, and the obligations it imposed. They thus played a vital role in the long, fraught process of determining who belonged in the nation and the terms of that belonging.

Remaking the Republic chronicles the various ways African Americans from a wide range of social positions throughout the North attempted to give meaning to American citizenship over the course of the nineteenth century. Examining newpsapers, state and national conventions, public protest meetings, legal cases, and fugitive slave rescues, Bonner uncovers a spirited debate about rights and belonging among African Americans, the stakes of which could determine their place in U.S. society and shape the terms of citizenship for all Americans.

During the nineteenth century, the United States entered the ranks of the world's most advanced and dynamic economies. At the same time, the nation sustained an expansive and brutal system of human bondage. This was no mere coincidence. Slavery's Capitalism argues for slavery's centrality to the emergence of American capitalism in the decades between the Revolution and the Civil War. According to editors Sven Beckert and Seth Rockman, the issue is not whether slavery itself was or was not capitalist but, rather, the impossibility of understanding the nation's spectacular pattern of economic development without situating slavery front and center. American capitalism—renowned for its celebration of market competition, private property, and the self-made man—has its origins in an American slavery predicated on the abhorrent notion that human beings could be legally owned and compelled to work under force of violence.

Drawing on the expertise of sixteen scholars who are at the forefront of rewriting the history of American economic development, Slavery's Capitalism identifies slavery as the primary force driving key innovations in entrepreneurship, finance, accounting, management, and political economy that are too often attributed to the so-called free market. Approaching the study of slavery as the originating catalyst for the Industrial Revolution and modern capitalism casts new light on American credit markets, practices of offshore investment, and understandings of human capital. Rather than seeing slavery as outside the institutional structures of capitalism, the essayists recover slavery's importance to the American economic past and prompt enduring questions about the relationship of market freedom to human freedom.

Contributors: Edward E. Baptist, Sven Beckert, Daina Ramey Berry, Kathryn Boodry, Alfred L. Brophy, Stephen Chambers, Eric Kimball, John Majewski, Bonnie Martin, Seth Rockman, Daniel B. Rood, Caitlin Rosenthal, Joshua D. Rothman, Calvin Schermerhorn, Andrew Shankman, Craig Steven Wilder.

Though Michel Foucault is one of the most important thinkers of the twentieth century, little is known about his early life. Even Foucault’s biographers have neglected this period, preferring instead to start the story when the future philosopher arrives in Paris.

Becoming Foucault is a historical reconstruction of the world in which Foucault grew up: the small city of Poitiers, France, from the 1920s until the end of the Second World War. Beyond exploring previously unexamined aspects of Foucault’s childhood, including his wartime ordeals, it proposes an original interpretation of Foucault’s oeuvre. Michael Behrent argues that Foucault, in addition to being a theorist of power, knowledge, and selfhood, was also a philosopher of experience. He was a thinker intent on making sense of the events that he lived through. Behrent identifies four specific experiences in Foucault’s childhood that exercised a decisive influence on him and that, in various ways, he later made the subject of his philosophy: his family’s deep connections to the medical profession; his upbringing in a bourgeois household; the German Occupation during World War II; and his Catholic education.

Behrent not only reconstructs the specific nature of these experiences but also shows how reference to them surfaces in Foucault’s later work. In this way, the book both sheds light on a formative period in the philosopher’s life and offers a unique interpretation of key aspects of his thought.

The past twenty-five years have brought a dramatic expansion of scholarship in maritime history, including new research on piracy, long-distance trade, and seafaring cultures. Yet maritime history still inhabits an isolated corner of world history, according to editors Lauren Benton and Nathan Perl-Rosenthal. Benton and Perl-Rosenthal urge historians to place the relationship between maritime and terrestrial processes at the center of the field and to analyze the links between global maritime practices and major transformations in world history.

A World at Sea consists of nine original essays that sharpen and expand our understanding of practices and processes across the land-sea divide and the way they influenced global change. The first section highlights the regulatory order of the seas as shaped by strategies of land-based polities and their agents and by conflicts at sea. The second section studies documentary practices that aggregated and conveyed information about sea voyages and encounters, and it traces the wide-ranging impact of the explosion of new information about the maritime world. Probing the political symbolism of the land-sea divide as a threshold of power, the last section features essays that examine the relationship between littoral geographies and sociolegal practices spanning land and sea. Maritime history, the contributors show, matters because the oceans were key sites of experimentation, innovation, and disruption that reflected and sparked wide-ranging global change.

Contributors: Lauren Benton, Adam Clulow, Xing Hang, David Igler, Jeppe Mulich, Lisa Norling, Nathan Perl-Rosenthal, Carla Rahn Phillips, Catherine Phipps, Matthew Raffety, Margaret Schotte.

In The Captive Sea, Daniel Hershenzon explores the entangled histories of Muslim and Christian captives—and, by extension, of the Spanish Empire, Ottoman Algiers, and Morocco—in the seventeenth century to argue that piracy, captivity, and redemption helped shape the Mediterranean as an integrated region at the social, political, and economic levels. Despite their confessional differences, the lives of captives and captors alike were connected in a political economy of ransom and communication networks shaped by Spanish, Ottoman, and Moroccan rulers; ecclesiastic institutions; Jewish, Muslim, and Christian intermediaries; and the captives themselves, as well as their kin.

Hershenzon offers both a comprehensive analysis of competing projects for maritime dominance and a granular investigation of how individual lives were tragically upended by these agendas. He takes a close look at the tightly connected and ultimately failed attempts to ransom an Algerian Muslim girl sold into slavery in Livorno in 1608; the son of a Spanish marquis enslaved by pirates in Algiers and brought to Istanbul, where he converted to Islam; three Spanish Trinitarian friars detained in Algiers on the brink of their departure for Spain in the company of Christians they had redeemed; and a high-ranking Ottoman official from Alexandria, captured in 1613 by the Sicilian squadron of Spain.

Examining the circulation of bodies, currency, and information in the contested Mediterranean, Hershenzon concludes that the practice of ransoming captives, a procedure meant to separate Christians from Muslims, had the unintended consequence of tightly binding Iberia to the Maghrib.

The United States is Israel's closest ally in the world. The fact is undeniable, and undeniably controversial, not least because it so often inspires conspiracy theorizing among those who refuse to believe that the special relationship serves America's strategic interests or places the United States on the side of Israel's enduring conflict with the Palestinians. Some point to the nefarious influence of a powerful "Israel lobby" within the halls of Congress. Others detect the hand of evangelical Protestants who fervently support Israel for their own theological reasons. The underlying assumption of all such accounts is that America's support for Israel must flow from a mixture of collusion, manipulation, and ideologically driven foolishness.

Samuel Goldman proposes another explanation. The political culture of the United States, he argues, has been marked from the very beginning by a Christian theology that views the American nation as deeply implicated in the historical fate of biblical Israel. God's Country is the first book to tell the complete story of Christian Zionism in American political and religious thought from the Puritans to 9/11. It identifies three sources of American Christian support for a Jewish state: covenant, or the idea of an ongoing relationship between God and the Jewish people; prophecy, or biblical predictions of return to The Promised Land; and cultural affinity, based on shared values and similar institutions. Combining original research with insights from the work of historians of American religion, Goldman crafts a provocative narrative that chronicles Americans' attachment to the State of Israel.

This book centers on a fascinating woman, Clare of Rimini (c. 1260 to c. 1324–29), whose story is preserved in a fascinating text. Composed by an anonymous Franciscan, the Life of the Blessed Clare of Rimini is the earliest known saint’s life originally written in Italian, and one of the few such lives to be written while its subject was still living. It tells the story of a controversial woman, set against the background of her roiling city, her star-crossed family, and the tumultuous political and religious landscape of her age.

Twice married, twice widowed, and twice exiled, Clare established herself as a penitent living in a roofless cell in the ruins of the Roman walls of Rimini. She sought a life of solitary self-denial, but was denounced as a demonic danger by local churchmen. Yet she also gained important and influential supporters, allowing her to establish a fledgling community of like-minded sisters. She traveled to Assisi, Urbino, and Venice, spoke out as a teacher and preacher, but also suffered a revolt by her spiritual daughters.

A Female Apostle in Medieval Italy presents the text of the Life in English translation for the first time, bringing modern readers into Clare’s world in all its excitement and complexity. Each chapter opens a different window into medieval society, exploring topics from political power to marriage and sexuality, gender roles to religious change, pilgrimage to urban structures, sanctity to heresy. Through the expert guidance of scholars and translators Jacques Dalarun, Sean L. Field, and Valerio Cappozzo, Clare’s life and context become a springboard for readers to discover what life was like in a medieval Italian city.

An encyclopedic survey of the Jewish body as it has existed and as it has been imagined from biblical times to the present

That the human body can be the object not only of biological study but also of historical consideration and cultural criticism is now widely accepted. But why, Robert Jütte asks, should a historian bother with the Jewish body in particular? And is the "Jewish body" as much a concept constructed over the course of centuries by Jews and non-Jews alike as it is a physical reality? To comprehend the notion and existence of a Jewish body, he contends, one needs to look both at the images and traits that have been ascribed to Jews by themselves and others, and to the specific bodily practices that have played an important role in creating the identity of a religious and cultural community.

Jütte has written an encyclopedic survey of the Jewish body as it has existed and as it has been imagined from biblical times to the present, often for anti-Jewish purposes. He examines the techniques for caring for the body that Jews acquire in childhood from parents and authority figures and how these have changed over the course of a more than 2000-year history, most of it spent in exile. From consideration of traditional body stereotypes, such as the so-called Jewish nose, to matters of gender and sexuality, sickness and health, and the inevitable end of the body in death, The Jewish Body explores the historical foundations of the human physis in all its aspects.

Modern Orientalism is not a brainchild of nineteenth-century European imperialists and colonialists, but, as Urs App demonstrates, was born in the eighteenth century after a very long gestation period defined less by economic or political motives than by religious ideology.

Based on sources from a dozen languages, many unavailable in English, The Birth of Orientalism presents a completely new picture of this protracted genesis, its underlying dynamics, and the Western discovery of Asian religions from the sixteenth to the nineteenth century. App documents the immense influence of Japan and China and describes how the Near Eastern cradle of civilization moved toward mother India. Moreover, he shows that some of India's purportedly oldest texts were products of eighteenth-century European authors.

Though Western engagement with non-Abrahamic Asian religions reaches back to antiquity and can without exaggeration be called the largest-scale religiocultural encounter in history, it has so far received surprisingly little attention—which is why some of its major features and their role in the birth of modern Orientalism are described here for the first time. The study of Asian documents had a profound impact on Europe's intellectual makeup. Suddenly the Bible had much older competitors from China and India, Sanskrit threatened to replace Hebrew as the world's oldest language, and Judeo-Christianity appeared as a local phenomenon on a dramatically expanded, worldwide canvas of religions and mythologies. Orientalists were called upon as arbiters in a clash that involved neither gold and spices nor colonialism and imperialism but, rather, such fundamental questions as where we come from and who we are: questions of identity that demanded new answers as biblical authority dramatically waned.

Analyzes the impact of International Conflict Feminism’s alliance with powerful global institutions

In this book, Vasuki Nesiah tells the story of the astonishing uptake of International Conflict Feminism (ICF) in the most powerful institutions of global governance. ICF refers to a repertoire of policy agendas and legal strategies allied with those institutions to focus on women’s vulnerabilities, fight impunity for sexual violence, and promote women’s roles in peace-building processes. ICF emerged from feminist networks anchored in the Global North that gained momentum in the aftermath of the Cold War. Although this volume offers a testament to ICF’s remarkable success, it also analyzes how this success was intertwined with the defeat of alternative visions and agendas, including a range of dissident and heterodox feminisms that were eclipsed as ICF gained traction.

Emerging from Nesiah’s dual occupations in academia and international law and policy practice, International Conflict Feminism shows how centrally the ICF agenda has shaped fields such as peace building, international criminal law, transitional justice, and post-conflict economic policy. Each section pauses at different sites in the international governance architecture to analyze the distributive impact of ICF and its allied global policy agendas to examine what is privileged, legitimized, and empowered, and what is subordinated, marginalized, and further excluded.

ICF is a project of ideas and passions, legal proposals, and policy orientations. Today, when the most powerful countries of the world are describing their military, economic, and political interventions as a “feminist foreign policy,” the task of understanding and assessing the ICF project is especially urgent. Nesiah argues that, rather than obfuscating and denying the power of the ICF agenda, grappling with ICF’s power is essential to achieving solidarity with feminisms that don’t have a seat at the table, in particular those dissident feminist traditions with priorities and interests that challenge the dominant world order and its injustices and hierarchies.

Perhaps no other symbol has more resonance in African American history than that of "40 acres and a mule"—the lost promise of Black reparations for slavery after the Civil War. In I've Been Here All the While, we meet the Black people who actually received this mythic 40 acres, the American settlers who coveted this land, and the Native Americans whose holdings it originated from.

In nineteenth-century Indian Territory (modern-day Oklahoma), a story unfolds that ties African American and Native American history tightly together, revealing a western theatre of Civil War and Reconstruction, in which Cherokee, Choctaw, Chickasaw, Creek, and Seminole Indians, their Black slaves, and African Americans and whites from the eastern United States fought military and rhetorical battles to lay claim to land that had been taken from others.

Through chapters that chart cycles of dispossession, land seizure, and settlement in Indian Territory, Alaina E. Roberts draws on archival research and family history to upend the traditional story of Reconstruction. She connects debates about Black freedom and Native American citizenship to westward expansion onto Native land. As Black, white, and Native people constructed ideas of race, belonging, and national identity, this part of the West became, for a short time, the last place where Black people could escape Jim Crow, finding land and exercising political rights, until Oklahoma statehood in 1907.

Jamaica and Saint-Domingue were especially brutal but conspicuously successful eighteenth-century slave societies and imperial colonies. These plantation regimes were, to adopt a metaphor of the era, complex "machines," finely tuned over time by planters, merchants, and officials to become more efficient at exploiting their enslaved workers and serving their empires. Using a wide range of archival evidence, The Plantation Machine traces a critical half-century in the development of the social, economic, and political frameworks that made these societies possible. Trevor Burnard and John Garrigus find deep and unexpected similarities in these two prize colonies of empires that fought each other throughout the period. Jamaica and Saint-Domingue experienced, at nearly the same moment, a bitter feud between planters and governors, a violent conflict between masters and enslaved workers, a fateful tightening of racial laws, a steady expansion of the slave trade, and metropolitan criticism of planters' cruelty.

The core of The Plantation Machine addresses the Seven Years' War and its aftermath. The events of that period, notably a slave poisoning scare in Saint-Domingue and a near-simultaneous slave revolt in Jamaica, cemented white dominance in both colonies. Burnard and Garrigus argue that local political concerns, not emerging racial ideologies, explain the rise of distinctive forms of racism in these two societies. The American Revolution provided another imperial crisis for the beneficiaries of the plantation machine, but by the 1780s whites in each place were prospering as never before—and blacks were suffering in new and disturbing ways. The result was that Jamaica and Saint-Domingue became vitally important parts of the late eighteenth-century American empires of Britain and France.

The popular image of the Viking as a horn-helmeted berserker plying the ocean in a dragon-headed long boat is firmly fixed in history. Imagining Viking "conquerors" as much more numerous, technologically superior, and somehow inherently more warlike than their neighbors has overshadowed the cooperation and cultural exchange which characterized much of the Viking Age. In actuality, the Norse explorers and traders were players in a complex exchange of technology, customs, and religious beliefs between the ancient pre-Christian societies of northern Europe and the Christian-dominated nations surrounding the Mediterranean.

DuBois examines Anglo-Saxon, Celtic, and Mediterranean traditions to locate significant Nordic parallels in conceptions of supernatural beings, cults of the dead, beliefs in ghosts, and magical practices. These beliefs were actively held alongside Christianity for many years, and were finally incorporated into the vernacular religious practice. The Icelandic sagas reflect this complex process in their inclusion of both Christian and pagan details.

This work differs from previous examinations in its inclusion of the Christian thirteenth century as part of the evolution of Nordic religions from localized pagan cults to adherents of a larger Roman faith.

Thomas DuBois unravels for the first time the history of the Nordic religions in the Viking Age and shows how these ancient beliefs and their oral traditions incorporated both a myriad of local beliefs and aspects of foreign religions, most notably Christianity.

In 1341 in Aragon, a Jewish convert to Christianity was sentenced to death, only to be pulled from the burning stake and into a formal religious interrogation. His confession was as astonishing to his inquisitors as his brush with mortality is to us: the condemned man described a Jewish conspiracy to persuade recent converts to denounce their newfound Christian faith. His claims were corroborated by witnesses and became the catalyst for a series of trials that unfolded over the course of the next twenty months. Between Christian and Jew closely analyzes these events, which Paola Tartakoff considers paradigmatic of inquisitorial proceedings against Jews in the period. The trials also serve as the backbone of her nuanced consideration of Jewish conversion to Christianity—and the unwelcoming Christian response to Jewish conversions—during a period that is usually celebrated as a time of relative interfaith harmony.

The book lays bare the intensity of the mutual hostility between Christians and Jews in medieval Spain. Tartakoff's research reveals that the majority of Jewish converts of the period turned to baptism in order to escape personal difficulties, such as poverty, conflict with other Jews, or unhappy marriages. They often met with a chilly reception from their new Christian brethren, making it difficult to integrate into Christian society. Tartakoff explores Jewish antagonism toward Christians and Christianity by examining the aims and techniques of Jews who sought to re-Judaize apostates as well as the Jewish responses to inquisitorial prosecution during an actual investigation. Prosecutions such as the 1341 trial were understood by papal inquisitors to be in defense of Christianity against perceived Jewish attacks, although Tartakoff shows that Christian fears about Jewish hostility were often exaggerated. Drawing together the accounts of Jews, Jewish converts, and inquisitors, this cultural history offers a broad study of interfaith relations in medieval Iberia.

During the country’s dictatorship from 1973 to 1985, Uruguayans suffered under crushing repression, which included the highest rate of political incarceration in the world. In Of Light and Struggle, Debbie Sharnak explores how activists, transnational social movements, and international policymakers collaborated and clashed in response to this era and during the country’s transition back to democratic rule.

At the heart of the book is an examination of how the language and politics of human rights shifted over time as a result of conflict and convergence between local, national, and global dynamics. Sharnak examines the utility and limits of human rights language used by international NGOs, such as Amnesty International, and foreign governments, such as the Carter administration. She does so by exploring tensions between their responses to the dictatorship’s violations and the grassroots struggle for socioeconomic rights as well as new social movements around issues of race, gender, religion, and sexuality in Uruguay. Sharnak exposes how international activists used human rights language to combat repression in foreign countries, how local politicians, unionists, and students articulated more expansive social justice visions, how the military attempted to coopt human rights language for its own purposes, and how broader debates about human rights transformed the fight over citizenship in renewed democratic societies. By exploring the interplay between debates taking place in activists’ living rooms, presidential administrations, and international halls of power, Sharnak uncovers the messy and contingent process through which human rights became a powerful discourse for social change, and thus contributes to a new method for exploring the history of human rights.

By looking at this pivotal period in international history, Of Light and Struggle suggests that discussions around the small country on the Río de la Plata had global implications for the possibilities and constraints of human rights well beyond Uruguay’s shores.

A chronicle of neighborhood redevelopment politics in West Philadelphia over 60 years

In twenty-first-century American cities, policy makers increasingly celebrate university-sponsored innovation districts as engines of inclusive growth. But the story is not so simple. In University City, Laura Wolf-Powers chronicles five decades of planning in and around the communities of West Philadelphia’s University City to illuminate how the dynamics of innovation district development in the present both depart from and connect to the politics of mid-twentieth-century urban renewal. Drawing on archival and ethnographic research, Wolf-Powers concludes that even as university and government leaders vow to develop without displacement, what existing residents value is imperiled when innovation-driven redevelopment remains accountable to the property market.

The book first traces the municipal and institutional politics that empowered officials to demolish a predominantly Black neighborhood near the University of Pennsylvania and Drexel University in the late 1960s to make way for the University City Science Center and University City High School. It also provides new insight into organizations whose members experimented during that same period with alternative conceptions of economic advancement. The book then shifts to the present, documenting contemporary efforts to position university-adjacent neighborhoods as locations for prosperity built on scientific knowledge. Wolf-Powers examines the work of mobilized civic groups to push cultural preservation concerns into the public arena and to win policies to help economically insecure families keep a foothold in changing neighborhoods.

Placing Philadelphia’s innovation districts in the context of similar development taking place around the United States, University City advocates a reorientation of redevelopment practice around the recognition that despite their negligible worth in real estate terms, the time, care, and energy people invest in their local environments—and in one another—are precious urban resources.

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Pictured on the book's cover is a luncheon on Melon Street between 37th and 38th Streets in West Philadelphia, May 31, 2014. The community meal was part of Funeral for a Home, a project that honored the life and passing of a house at 3711 Melon Street in Mantua. Photo by Jeffrey Stockbridge. Funeral for a Home was commissioned by Temple Contemporary, Temple University. Original support for Funeral for a Home was provided by The Pew Center for Arts & Heritage, Philadelphia.

A careful reading of Book IV of Xenophon's Memorabilia and a demonstration of a Socratic education

It is well known that Socrates was executed by the city of Athens for not believing in the gods and for corrupting the youth. Despite this, it is not widely known what he really thought, or taught the youth to think, about philosophy, the gods, and political affairs. Of the few authors we rely on for firsthand knowledge of Socrates—Aristophanes, Xenophon, Plato, and Aristotle—only Xenophon, the least read of the four, lays out the whole Socratic education in systematic order.

In Xenophon's Socratic Education, through a careful reading of Book IV of Xenophon's Memorabilia, Dustin Sebell shows how Socrates ascended, with his students in tow, from opinions about morality or politics and religion to knowledge of such things. Besides revealing what it was that Socrates really thought—about everything from self-knowledge to happiness, natural theology to natural law, and rhetoric to dialectic—Sebell demonstrates how Socrates taught promising youths, like Xenophon or Plato, only indirectly: by jokingly teaching unpromising youths in their presence. Sebell ultimately shows how Socrates, the founder of moral and political philosophy, sought and found an answer to the all-important question: should we take our bearings in life from human reason, or revealed religion?

In 1823, as the first American missionaries arrived in Hawai'i, the archipelago was experiencing a profound transformation in its rule, as oral law that had been maintained for hundreds of years was in the process of becoming codified anew through the medium of writing. The arrival of sailors in pursuit of the lucrative sandalwood trade obliged the ali'i (chiefs) of the islands to pronounce legal restrictions on foreigners' access to Hawaiian women. Assuming the new missionaries were the source of these rules, sailors attacked two mission stations, fracturing relations between merchants, missionaries, and sailors, while native rulers remained firmly in charge.

In The Kingdom and the Republic, Noelani Arista (Kanaka Maoli) uncovers a trove of previously unused Hawaiian language documents to chronicle the story of Hawaiians' experience of encounter and colonialism in the nineteenth century. Through this research, she explores the political deliberations between ali'i over the sale of a Hawaiian woman to a British ship captain in 1825 and the consequences of the attacks on the mission stations. The result is a heretofore untold story of native political formation, the creation of indigenous law, and the extension of chiefly rule over natives and foreigners alike.

Relying on what is perhaps the largest archive of written indigenous language materials in North America, Arista argues that Hawaiian deliberations and actions in this period cannot be understood unless one takes into account Hawaiian understandings of the past—and the ways this knowledge of history was mobilized as a means to influence the present and secure a better future. In pursuing this history, The Kingdom and the Republic reconfigures familiar colonial histories of trade, proselytization, and negotiations over law and governance in Hawai'i.

Has a repressive morality been the primary contribution of Christianity to the history of sexuality? The ascetic concerns that pervade ancient Christian texts would seem to support such a common assumption. Focusing on hagiographical literature, Virginia Burrus pursues a fresh path of interpretation, arguing that the early accounts of the lives of saints are not antierotic but rather convey a sublimely transgressive "countereroticism" that resists the marital, procreative ethic of sexuality found in other strands of Christian tradition.

Without reducing the erotics of ancient hagiography to a single formula, The Sex Lives of Saints frames the broad historical, theological, and theoretical issues at stake in such a revisionist interpretation of ascetic eroticism, with particular reference to the work of Michel Foucault and Georges Bataille, David Halperin and Geoffrey Harpham, Leo Bersani and Jean Baudrillard. Burrus subsequently proceeds through close, performative readings of the earliest Lives of Saints, mostly dating to the late fourth and early fifth centuries—Jerome's Lives of Paul, Malchus, Hilarion, and Paula; Gregory of Nyssa's Life of Macrina; Augustine's portrait of Monica; Sulpicius Severus's Life of Martin; and the slightly later Lives of so-called harlot saints. Queer, s/m, and postcolonial theories are among the contemporary discourses that prove intriguingly resonant with an ancient art of "saintly" loving that remains, in Burrus's reading, promisingly mobile, diverse, and open-ended.

The United States has been a space power since its founding, Gordon Fraser writes. The white stars on its flag reveal the dream of continental elites that the former colonies might constitute a "new constellation" in the firmament of nations. The streets and avenues of its capital city were mapped in reference to celestial observations. And as the nineteenth century unfolded, all efforts to colonize the North American continent depended upon the science of surveying, or mapping with reference to celestial movement. Through its built environment, cultural mythology, and exercise of military power, the United States has always treated the cosmos as a territory available for exploitation.

In Star Territory Fraser explores how from its beginning, agents of the state, including President John Adams, Admiral Charles Henry Davis, and astronomer Maria Mitchell, participated in large-scale efforts to map the nation onto cosmic space. Through almanacs, maps, and star charts, practical information and exceptionalist mythologies were transmitted to the nation's soldiers, scientists, and citizens.

This is, however, only one part of the story Fraser tells. From the country's first Black surveyors, seamen, and publishers to the elected officials of the Cherokee Nation and Hawaiian resistance leaders, other actors established alternative cosmic communities. These Black and indigenous astronomers, prophets, and printers offered ways of understanding the heavens that broke from the work of the U.S. officials for whom the universe was merely measurable and exploitable.

Today, NASA administrators advocate public-private partnerships for the development of space commerce while the military seeks to control strategic regions above the atmosphere. If observers imagine that these developments are the direct offshoots of a mid-twentieth-century space race, Fraser brilliantly demonstrates otherwise. The United States' efforts to exploit the cosmos, as well as the resistance to these efforts, have a history that starts nearly two centuries before the Gemini and Apollo missions of the 1960s.

The postwar United States has experienced many forms of populist politics, none more consequential than that of the blue-collar white ethnics who brought figures like Ronald Reagan and Donald Trump to the White House. Blue-Collar Conservatism traces the rise of this little-understood, easily caricatured variant of populism by presenting a nuanced portrait of the supporters of Philadelphia Mayor Frank Rizzo.

In 1971, Frank Rizzo became the first former police commissioner elected mayor of a major American city. Despite serving as a Democrat, Rizzo cultivated his base of support by calling for "law and order" and opposing programs like public housing, school busing, affirmative action, and other policies his supporters deemed unearned advantages for nonwhites. Out of this engagement with the interwoven politics of law enforcement, school desegregation, equal employment, and urban housing, Timothy J. Lombardo argues, blue-collar populism arose.

Based on extensive archival research, and with an emphasis on interrelated changes to urban space and blue-collar culture, Blue-Collar Conservatism challenges the familiar backlash narrative, instead contextualizing blue-collar politics within postwar urban and economic crises. Historian and Philadelphia-native Lombardo demonstrates how blue-collar whites did not immediately abandon welfare liberalism but instead selectively rejected liberal policies based on culturally defined ideas of privilege, disadvantage, identity, and entitlement. While grounding his analysis in the postwar era's familiar racial fissures, Lombardo also emphasizes class identity as an indispensable driver of blue-collar political engagement. Blue-Collar Conservatism ultimately shows how this combination of factors created one of the least understood but most significant political developments in recent American history.

In The Native Ground, Kathleen DuVal argues that it was Indians rather than European would-be colonizers who were more often able to determine the form and content of the relations between the two groups. Along the banks of the Arkansas and Mississippi rivers, far from Paris, Madrid, and London, European colonialism met neither accommodation nor resistance but incorporation. Rather than being colonized, Indians drew European empires into local patterns of land and resource allocation, sustenance, goods exchange, gender relations, diplomacy, and warfare. Placing Indians at the center of the story, DuVal shows both their diversity and our contemporary tendency to exaggerate the influence of Europeans in places far from their centers of power. Europeans were often more dependent on Indians than Indians were on them.

Now the states of Arkansas, Oklahoma, Kansas, and Colorado, this native ground was originally populated by indigenous peoples, became part of the French and Spanish empires, and in 1803 was bought by the United States in the Louisiana Purchase. Drawing on archaeology and oral history, as well as documents in English, French, and Spanish, DuVal chronicles the successive migrations of Indians and Europeans to the area from precolonial times through the 1820s. These myriad native groups—Mississippians, Quapaws, Osages, Chickasaws, Caddos, and Cherokees—and the waves of Europeans all competed with one another for control of the region.

Only in the nineteenth century did outsiders initiate a future in which one people would claim exclusive ownership of the mid-continent. After the War of 1812, these settlers came in numbers large enough to overwhelm the region's inhabitants and reject the early patterns of cross-cultural interdependence. As citizens of the United States, they persuaded the federal government to muster its resources on behalf of their dreams of landholding and citizenship.

With keen insight and broad vision, Kathleen DuVal retells the story of Indian and European contact in a more complex and, ultimately, more satisfactory way.

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This book explores the question: How did the rabbis of the first two centuries CE approach bodies that are born with variant genitals—bodies that they could not identify as definitely male or female? The rabbis had constructed a system in which every behavior was governed by one’s sex/gender, posing a conundrum both for people who did not fit into that model and for the rabbinic enterprise itself. Despite this, their texts contain dozens of references to intersex.

And the Sages Did Not Know examines the rabbis’ legal texts and concludes that they had multiple approaches to intersex people. Sarra Lev analyzes seven different rabbinic responses to this conflict of their own making. Through their rulings on how intersex people should conduct themselves in multiple circumstances, the early rabbis treat intersex people as unidentifiable males or females, as indeterminate, as male, as non-gendered, as sui generis, as part-male/part-female, as a sustainable paradox, and, finally, as a way for them to think about gender, having nothing to do with intersex people themselves.

This is the first such work that concentrates primarily on the potential effects of these rabbinic texts on intersex persons themselves rather than focusing on what the texts offer readers whose interest is rabbinic approaches to sex and gender or gender diversity. Although the rabbinic texts do not include the voices of known intersex people, these materials do offer us a window into how one small group of people approached intersex bodies, and how those approaches were both similar to and different from those we recognize today.

It is often thought that slaveholders only began to show an interest in female slaves' reproductive health after the British government banned the importation of Africans into its West Indian colonies in 1807. However, as Sasha Turner shows in this illuminating study, for almost thirty years before the slave trade ended, Jamaican slaveholders and doctors adjusted slave women's labor, discipline, and health care to increase birth rates and ensure that infants lived to become adult workers. Although slaves' interests in healthy pregnancies and babies aligned with those of their masters, enslaved mothers, healers, family, and community members distrusted their owners' medicine and benevolence. Turner contends that the social bonds and cultural practices created around reproductive health care and childbirth challenged the economic purposes slaveholders gave to birthing and raising children.

Through powerful stories that place the reader on the ground in plantation-era Jamaica, Contested Bodies reveals enslaved women's contrasting ideas about maternity and raising children, which put them at odds not only with their owners but sometimes with abolitionists and enslaved men. Turner argues that, as the source of new labor, these women created rituals, customs, and relationships around pregnancy, childbirth, and childrearing that enabled them at times to dictate the nature and pace of their work as well as their value. Drawing on a wide range of sources—including plantation records, abolitionist treatises, legislative documents, slave narratives, runaway advertisements, proslavery literature, and planter correspondence—Contested Bodies yields a fresh account of how the end of the slave trade changed the bodily experiences of those still enslaved in Jamaica.

If politics is about the state, can a stateless people be political? Until recently, scholars were fiercely divided regarding whether Jews engaged in politics, displayed political wisdom, or penned works of political thought over the two millennia when there was no Jewish state. But over the past few decades, the field of Jewish political thought has begun to examine the ways in which Jewish individuals and communal organizations behaved politically even in diaspora.

The King Is in the Field centers writing from leading scholars that serves as an introduction to this exciting field, providing critical resources for anyone interested in thinking about politics both within and beyond the state. From kabbalistic theology to economic philanthropy, from race and nationalism in the U.S. to Israeli legal discourse and feminist activism, this key study of Jewish political thought holds the promise to reorient the field of political thought as a whole by expanding conceptions of what counts as “political.”

In a world in which statelessness now applies to 100 million individuals, this volume illuminates ways to understand how diaspora Jewish political thought functioned in adopted homelands. This approach allows the book to offer questions and analysis that add depth and breadth to academic studies of Jewish politics while simultaneously offering a blueprint for future volumes interrogating political action through multiple diasporas.

Contributors: Samuel Hayim Brody, Lihi Ben Shitrit, Julie E. Cooper, Arye Edrei, Meirav Jones, Rebecca Kobrin, Vincent Lloyd, Menachem Lorberbaum, Shaul Magid, Assaf Tamari, Irene Tucker, Philipp Von Wussow, Michael Walzer.

Envisioned as a tribe of ruddy-faced, redheaded, red-bearded Jewish warriors, bedecked in red attire who purportedly resided in isolation at the fringes of the known world, the Red Jews are a legendary people who populated a shared Jewish-Christian imagination. But in fact the red variant of the Ten Lost Tribes of Israel is a singular invention of late medieval vernacular culture in Germany. This idiosyncratic figure, together with the peculiar term “Red Jews,” existed solely in German and Yiddish, the German-Jewish vernacular. These two language communities assessed the Red Jews differently and contested their significance, which is to say, they viewed them in different shades of red. The voyage of the Red Jews through the Jewish and Christian imagination, from their medieval Christian nascence, through early modern Old Yiddish literature, to modern Yiddish culture in Eastern Europe, Palestine, and America, is the story of this book.

By studying this vernacular icon, Rebekka Voß contributes to our understanding of the formation of minority awareness and the construction of Ashkenazic Jewish identity through visual cultural encounters. She also spotlights the vitality of vernacular culture by demonstrating how the premodern motif of the Red Jews informed modern Yiddish literature, and how the stereotype of Jewish red hair found its way into Jewish social critiques, political thought, and arts through the present day.

Sons of Saviors is a story about power: the Yiddish reappropriation of the Red Jews subverted the Christian color symbolism by adjusting the focus on redness from a negative stereotype into a proud badge of self-assertion. The book also includes in an appendix the full text of a significant Yiddish tale featuring the Red Jews.

An impressively learned and beautifully illustrated review of medieval ideas about Paradise

Did Adam and Eve need to eat in Eden in order to live? If so, did human beings urinate and defecate in paradise? And since people had no need for clothing, transportation, or food, what purpose did animals serve? Would carnivorous animals have preyed on other creatures? These were but a few of the questions that plagued medieval scholars for whom the idea of Eden proved an endless source of contemplation. As theologians attempted to reconcile their own experiences with the realities of the prelapsarian paradise, they crafted complex answers that included explanations of God's interaction with creation, the existence of death, and man's dominion over nature.

In From Eden to Eternity, Alastair Minnis examines accounts of the origins of the human body and soul to illustrate the ways in which the schoolmen thought their way back to Eden to discover fundamental truths about humanity. He demonstrates how theologians sought certainty in matters of orthodox Christian thought and also engaged in speculation about matters that, they freely admitted, were not susceptible to firm proof. Moreover, From Eden to Eternity argues that the preoccupation with paradise belonged not only to the schools but to society as a whole, and it traces how lay writers and artists also attempted to interpret the origins of human society. Eden transcended human understanding, yet it afforded an extraordinary amount of creative space to late medieval theologians, painters, and poets as they tried to understand the place that God had deemed worthy of the creature made in His image.

The Violence of Recognition offers an unprecedented firsthand account of the operations of Hindu nationalists and their role in sparking the largest incident of anti-Christian violence in India’s history. Through vivid ethnographic storytelling, Pinky Hota explores the roots of ethnonationalist conflict between two historically marginalized groups—the Kandha, who are Adivasi (tribal people considered indigenous in India), and the Pana, a community of Christian Dalits (previously referred to as “untouchables”). Hota documents how Hindutva mobilization led to large-scale violence, culminating in attacks against many thousands of Pana Dalits in the district of Kandhamal in 2008.

Bringing indigenous studies as well as race and ethnic studies into conversation with Dalit studies, Hota shows that, despite attempts to frame these ethnonationalist tensions as an indigenous population’s resistance against disenfranchisement, Kandha hostility against the Pana must be understood as anti-Christian, anti-Dalit violence animated by racial capitalism. Hota’s analysis of caste in relation to race and religion details how Hindu nationalists exploit the singular and exclusionary legal recognition of Adivasis and the putatively liberatory, anti-capitalist discourse of indigeneity in order to justify continued oppression of Dalits—particularly those such as the Pana. Because the Pana lost their legal protection as recognized minorities (Scheduled Caste) upon conversion to Christianity, they struggle for recognition within the Indian state’s classificatory scheme. Within the framework of recognition, Hota shows, indigeneity works as a political technology that reproduces the political, economic, and cultural exclusion of landless marginalized groups such as Dalits. The Violence of Recognition reveals the violent implications of minority recognition in creating and maintaining hierarchies of racial capitalism.

In early modern England, wood scarcity was a widespread concern. Royal officials, artisans, and common people expressed their fears in laws, petitions, and pamphlets, in which they debated the severity of the problem, speculated on its origins, and proposed solutions to it. No Wood, No Kingdom explores these conflicting attempts to understand the problem of scarcity and demonstrates how these ideas shaped land use, forestry, and the economic vision of England's earliest colonies.

Popular accounts have often suggested that deforestation served as a "push" for English colonial expansion. Keith Pluymers shows that wood scarcity in England, rather than a problem of absolute supply and demand, resulted from social conflict over the right to define and regulate resources, difficulties obtaining accurate information, and competing visions for trade, forestry, and the English landscape. Domestic scarcity claims did encourage schemes to develop wood-dependent enterprises in the colonies, but in practice colonies competed with domestic enterprises rather than supplanting them. Moreover, close studies of colonial governments and the actions of individual landholders in Ireland, Virginia, Bermuda, and Barbados demonstrate that colonists experimented with different, often competing approaches to colonial woods and trees, including efforts to manage them as long-term resources, albeit ones that nonetheless brought significant transformations to the land.

No Wood, No Kingdom explores the efforts to knot together woods around the Atlantic basin as resources for an English empire and the deep underlying conflicts and confusion that largely frustrated those plans. It speaks to historians of early modern Europe, early America, and the Atlantic World but also offers key insights on early modern resource politics, forest management, and political ecology of interest to readers in the environmental humanities and social sciences as well as those interested in colonialism or economic history.

In late medieval Catholicism, mourners employed an array of practices to maintain connection with the deceased—most crucially, the belief in purgatory, a middle place between heaven and hell where souls could be helped by the actions of the living. In the early sixteenth century, the Reformation abolished purgatory, as its leaders did not want attention to the dead diminishing people's devotion to God. But while the Reformation was supposed to end communication between the living and dead, it turns out the result was in fact more complicated than historians have realized. In the three centuries after the Reformation, Protestants imagined continuing relationships with the dead, and the desire for these relations came to form an important—and since neglected—aspect of Protestant belief and practice.

In Speaking with the Dead in Early America, historian Erik R. Seeman undertakes a 300-year history of Protestant communication with the dead. Seeman chronicles the story of Protestants' relationships with the deceased from Elizabethan England to puritan New England and then on through the American Enlightenment into the middle of the nineteenth century with the explosion of interest in Spiritualism. He brings together a wide range of sources to uncover the beliefs and practices of both ordinary people, especially women, and religious leaders. This prodigious research reveals how sermons, elegies, and epitaphs portrayed the dead as speaking or being spoken to, how ghost stories and Gothic fiction depicted a permeable boundary between this world and the next, and how parlor songs and funeral hymns encouraged singers to imagine communication with the dead. Speaking with the Dead in Early America thus boldly reinterprets Protestantism as a religion in which the dead played a central role.

From Rush Limbaugh and Sean Hannity to Glenn Beck and Matt Drudge, Americans are accustomed to thinking of right-wing media as integral to contemporary conservatism. But today's well-known personalities make up the second generation of broadcasting and publishing activists. Messengers of the Right tells the story of the little-known first generation.

Beginning in the late 1940s, activists working in media emerged as leaders of the American conservative movement. They not only started an array of enterprises—publishing houses, radio programs, magazines, book clubs, television shows—they also built the movement. They coordinated rallies, founded organizations, ran political campaigns, and mobilized voters. While these media activists disagreed profoundly on tactics and strategy, they shared a belief that political change stemmed not just from ideas but from spreading those ideas through openly ideological communications channels.

In Messengers of the Right, Nicole Hemmer explains how conservative media became the institutional and organizational nexus of the conservative movement, transforming audiences into activists and activists into a reliable voting base. Hemmer also explores how the idea of liberal media bias emerged, why conservatives have been more successful at media activism than liberals, and how the right remade both the Republican Party and American news media. Messengers of the Right follows broadcaster Clarence Manion, book publisher Henry Regnery, and magazine publisher William Rusher as they evolved from frustrated outsiders in search of a platform into leaders of one of the most significant and successful political movements of the twentieth century.

Since the early decades of the eighteenth century, European, and especially British, thinkers were preoccupied with questions of taste. Whether Americans believed that taste was innate—and therefore a marker of breeding and station—or acquired—and thus the product of application and study—all could appreciate that taste was grounded in, demonstrated through, and confirmed by reading, writing, and looking. It was widely believed that shared aesthetic sensibilities connected like-minded individuals and that shared affinities advanced the public good and held great promise for the American republic.

Exploring the intersection of the early republic's material, visual, literary, and political cultures, Catherine E. Kelly demonstrates how American thinkers acknowledged the similarities between aesthetics and politics in order to wrestle with questions about power and authority. Judgments about art, architecture, literature, poetry, and the theater became an arena for considering political issues ranging from government structures and legislative representation to qualifications for citizenship and the meaning of liberty itself. Additionally, if taste prompted political debate, it also encouraged affinity grounded in a shared national identity. In the years following independence, ordinary women and men reassured themselves that taste revealed larger truths about an individual's character and potential for republican citizenship.

Did an early national vocabulary of taste, then, with its privileged visuality, register beyond the debates over the ratification of the Constitution? Did it truly extend beyond political and politicized discourse to inform the imaginative structures and material forms of everyday life? Republic of Taste affirms that it did, although not in ways that anyone could have predicted at the conclusion of the American Revolution.

Paris in the Middle Ages was home to royalty, mountebanks, Knights Templar, merchants, prostitutes, and canons. Bursting outward from the encompassing wall, it was Europe's largest, most cosmopolitan city. Simone Roux chronicles the lives of Parisians over the course of a dozen generations as Paris grew from a military stronghold after the Battle of Bouvines in 1214 to a city recovering from the Black Death of the 1390s.

Roux peers into the private lives of people within their homes and chronicles the public world of affairs and entertainments, filling the pages of her book with laborers, shopkeepers, magistrates, thieves, and prelates. She examines the varied populations living within their own realms but sharing the streets of the metropolis, in the Latin Quarter, where the university dominated; in the precincts of Notre Dame, with its large number of clerical inhabitants; the mercantile Right Bank; and in the area surrounding the royal palace of the Louvre, with its attendant palaces for the king's satellites. She breathes life into dusty documents by explicating the lingo of street insults, making sense of the cults of saints—Sebastian, who was riddled with arrows, became the patron saint of tapestry workers—and entering the courtrooms and confessionals to tell how people actually ate, slept, dressed, fought, worked, and worshipped in the later Middle Ages.

Printer and publisher, author and educator, scientist and inventor, statesman and philanthropist, Benjamin Franklin was the very embodiment of the American type of self-made man. In 1771, at the age of 65, he sat down to write his autobiography, "having emerged from the poverty and obscurity in which I was born and bred to a state of affluence and some degree of reputation in the world, and having gone so far through life with a considerable share of felicity." The result is a classic of American literature.

On the eve of the tercentenary of Franklin's birth, the university he founded has selected the Autobiography for the Penn Reading Project. Each year, for the past fifteen years, the University of Pennsylvania has chosen a single work that the entire incoming class, and a large segment of the faculty and staff, read and discuss together. For this occasion the University of Pennsylvania Press will publish a special edition of Franklin's Autobiography, including a new preface by University president Amy Gutmann and an introduction by distinguished scholar Peter Conn. The volume will also include four short essays by noted Penn professors as well as a chronology of Franklin's life and the text of Franklin's Proposals Relating to the Education of Youth in Pennsylvania, a document resulting in the establishment of an institution of higher education that ultimately became the University of Pennsylvania.

No area of human endeavor escaped Franklin's keen attentions. His ideas and values, as Amy Gutmann notes in her remarks, have shaped the modern University of Pennsylvania profoundly, "more profoundly than have the founders of any other major university of college in the United States." Franklin believed that he had been born too soon. Readers will recognize that his spirit lives on at Penn today.

Essay contributors: Richard R. Beeman, Paul Guyer, Michael Weisberg, and Michael Zuckerman.

Living with the Law explores the marital disputes of Jews in medieval Islamic Egypt (1000–1250), relating medieval gossip, marital woes, and the voices of men and women of a world long gone. Probing the rich documents of the Cairo Geniza, a unique repository of discarded paper discovered in a Cairo synagogue, the book recovers the life stories of Jewish women and men working through their marital problems at home, with their families, in the streets of old Cairo, and in Jewish and Muslim courts. Despite a voluminous literature on Jewish law, the everyday practice of Jewish courts has only recently begun to be investigated systematically. The experiences of those at a legal, social, and cultural disadvantage allow us to go beyond the image propagated by legal institutions and offer a view “from below” of Jewish communal life and Jewish law as it was lived.

Examining the interactions between gender and law in medieval Jewish communities under Islamic rule, Oded Zinger considers how women experienced Jewish courts and the pressure they faced to relinquish their monetary rights. The tactics with which women countered this pressure—ranging from exploiting family ties to appealing to Muslim courts—expose the complex relationship between individual agency, gendered expectations, and communal authority. Zinger concludes that, more than money, education, or lineage, it was the maintenance of a supportive network of social relations with men that protected women at different stages of their lives.

On March 23, 1849, Henry Brown climbed into a large wooden postal crate and was mailed from slavery in Richmond, Virginia, to freedom in Philadelphia, Pennsylvania. “Box Brown,” as he came to be known after this astounding feat, went on to carve out a career as an abolitionist speaker, actor, magician, hypnotist, and even faith healer, traveling the United States, the United Kingdom, and Canada until his death in 1897.

The Many Resurrections of Henry Box Brown is the first book to show how subversive performances were woven into Brown’s entire life, from his early days practicing magic in Virginia while enslaved, to his last shows in Canada and England in the 1890s. It recovers forgotten elements of Brown’s history to illustrate the ways he made himself a spectacle on abolitionist lecture circuits via outlandish performances, and then fell off these circuits and went on to reinvent himself again and again. Brown’s stunts included creating a moving panoramic picture show about his escape; parading through the streets dressed as a “Savage Indian” or “African Prince”; convincing hypnotized individuals that they were sheep who would gobble down raw cabbage; performing magic, dark séances, and ventriloquism; and even climbing back into his “original” box to jump out of it on stage.

In this study, Martha J. Cutter analyzes contemporary resurrections of Brown’s persona by leading poets, writers, and visual artists. Both in Brown’s time and in ours, stories were created, invented, and embellished about Brown, continuing to recreate his intriguing, albeit fragmentary and elusive, story. The Many Resurrections of Henry Box Brown fosters a new understanding not only of Brown’s life but of modern Black performance art that provocatively dramatizes the unfinished work of African American freedom.

In the Gospel of Truth, a second-century text associated with the Christian Platonist Valentinus, a crucified Jesus is depicted as wrapped in a scroll and reading aloud the contents of his heart as he dies. This is just one of many strange appearances of the physical book in this text and in the surviving fragments of Valentinus. Through its representations of the written word, Anne Kreps argues, the Gospel of Truth promoted a living document perspective on the holy book, encouraging the generation of religious books as new sources of revelatory authority.

The Crucified Book locates the Gospel of Truth in a broader ancient debate about books and their attendant authority. Roman and Jewish texts exhibit similar efforts to equate holy persons with holy texts, while Christian heresiologists exhibit awareness of the phenomenon even as they condemn it. Although the Gospel of Truth is often set apart from mainstream Christianity in scholarship, its ideas about the nature of authoritative writing engaged with Greco-Roman culture and cohered with Jewish and Christian ideas about books in antiquity. Valentinus' views about the relationship between the oral and the written dovetailed with thinking on the nature of the sacred book that gradually became the trademark of Rabbinic Judaism, Kreps contends. Ultimately, because the Gospel of Truth reflects a mind that was at the center of the discursive debates that formed Judaism and Christianity, her book demonstrates the usefulness of so-called heretical texts for discussions on the parting of the ways between the two traditions.

Asylum Ways of Seeing is a cultural and intellectual history of people with mental illnesses in the twentieth-century United States. While acknowledging the fraught, and often violent, histories of American psychiatric hospitals, Heather Murray also suggests that it is in these hospitals that patients became more intense observers: they gave more conscious consideration to institutional and broader kinds of citizenship, to the nature and needs of communities versus those of individuals, to scientific modernity, and to human rights and solidarities among the suffering. All of these ideas have animated twentieth-century America, and, as Murray shows, have not just flowed into psychiatric hospitals but outward from them as well. These themes are especially clear within patients' intimate, creative, and political correspondence, writings, and drawings, as well as in hospital publications and films.

This way of thinking and imagining contrasts with more common images of the patient—as passive, resigned, and absented from the world in the cloistered setting of the hospital—that have animated psychiatry over the course of the twentieth century. Asylum Ways of Seeing traces how it is that patient resignation went from being interpreted as wisdom in the early twentieth century, to being understood as a capitulation in scientific and political sources by mid-century, to being seen as a profound violation of selfhood and individual rights by the century's end. In so doing, it makes a call to reconsider the philosophical possibilities within resignation.

Although the Enlightenment had seemed to bring an end to the widely held belief that Jews murdered Christian children for ritual purposes, charges of the so-called blood libel were surprisingly widespread in central and eastern Europe on either side of the turn to the twentieth century. Well over one hundred accusations were made against Jews in this period, and prosecutors and government officials in Germany, Austria-Hungary, and Russia broke with long established precedent to bring six of these cases forward in sensational public trials. In Blood Inscriptions Hillel J. Kieval examines four cases—the prosecutions that took place at Tiszaeszlár in Hungary (1882-83), Xanten in Germany (1891-92), Polná in Austrian Bohemia (1899-1900), and Konitz, then Germany, now in Poland (1900-1902)—to consider the means by which discredited beliefs came to seem once again plausible.

Kieval explores how educated elites took up the accusations of Jewish ritual murder and considers the roles played by government bureaucracies, the journalistic establishment, forensic medicine, and advanced legal practices in structuring the investigations and trials. The prosecutors, judges, forensic scientists, criminologists, and academic scholars of Judaism and other expert witnesses all worked hard to establish their epistemological authority as rationalists, Kieval contends. Far from being a throwback to the Middle Ages, these ritual murder trials were in all respects a product of post-Enlightenment politics and culture. Harnessed to and disciplined by the rhetoric of modernity, they were able to proceed precisely because they were framed by the idioms of scientific discourse and rationality.

After their expulsion from Spain in 1492, Sephardi Jews such as Isaac Abravanel, Abraham Saba, and Isaac Arama wrote biblical commentaries that stressed the significance of land. They interpreted Judaism as a tradition whose best expression and ultimate fulfillment took place away from cities and in rural settings. Iberian-Jewish authors rooted their moral teachings in an ethical treatment of the natural world, elucidating ancient agricultural laws and scrutinizing the physical context and built environments of Bible stories. The Land Is Mine asks what inspired this and suggests that the answer lies not in timeless exegetical or theological trends, but in the material realities of late medieval and early modern Iberia, during a period of drastic changes in land use.

The book uses a highly traditional source base in a decidedly untraditional way. In Jewish Studies, Andrew D. Berns observes, biblical commentary is typically studied as an intramural activity. Though scholars have conceded that Jewish scriptural exegesis welcomes material and ideas from other fields and traditions, little to no work treats premodern Hebrew Bible commentary as also drawing upon Classical and Christian sources as well as contemporary writings on land management and political economy. Abravanel, Saba, and Arama were engaged with questions that had broad resonance during their lives: the proper way to treat the land, the best occupations to pursue, and the ideal setting for human community. Scriptural commentary was the forum in which they addressed these problems and posed solutions to them.

A work of intellectual history,The Land Is Mine demonstrates that it is impossible to understand Jewish culture without considering the physical realities on which it depended.

In the spring of 1576, the Health Office of Venice, fearful of a growing outbreak of plague, imposed a quarantine upon the city. The move was controversial, with some in power questioning the precise nature of the disease and concerned about the economic and political impact of the closure. A tribunal of physicians was summoned by the Doge, among them Girolamo Mercuriale, professor of medicine in nearby Padua and perhaps the most famous physician in all of Europe. Whatever the disease was that was affecting Venice, Mercuriale opined, it was not and could not be plague, for it was neither fast-moving nor widespread enough for that diagnosis. Following Mercuriale's advice and against the objections of the Health Office of the Republic, the quarantine was lifted. The rejoicing of the Venetian populace was short-lived. By July 1577, when the outbreak had run its course, the plague had killed an estimated 50,000 Venetians, or approximately a third of the city's population.

In January 1577, in the midst of a plague he now recognized he had misdiagnosed, Mercuriale offered a series of lectures from his seat in Padua. Published under the title On Pestilence, the work surveyed past epidemics, including the Justinianic Plague of the sixth century and the Black Death of the fourteenth, and accounts of plague in Hippocrates, Galen, Avicenna, and other sources. Plague, Mercuriale pronounced, was characterized by its lethal nature and the rapidity with which it spread. He contended it was primarily airborne and was not caught through microbial transmission, but because the air itself became pestiferous and promoted putrefaction. Using his observations, he evaluated recently developed theories of contagion and concluded that pestiferous vapors could also emanate from the diseased bodies of its victims, and that one might also contract the disease from the contaminated clothing or bedding of the ill.

In Craig Martin's translation, On Pestilence appears for the first time in English, accompanied by an introduction that places the work within the context of sixteenth-century Italy, the history of medicine, and our own responses to epidemic disease.

Liberty's Prisoners examines how changing attitudes about work, freedom, property, and family shaped the creation of the penitentiary system in the United States. The first penitentiary was founded in Philadelphia in 1790, a period of great optimism and turmoil in the Revolution's wake. Those who were previously dependents with no legal standing—women, enslaved people, and indentured servants—increasingly claimed their own right to life, liberty, and happiness. A diverse cast of women and men, including immigrants, African Americans, and the Irish and Anglo-American poor, struggled to make a living. Vagrancy laws were used to crack down on those who visibly challenged longstanding social hierarchies while criminal convictions carried severe sentences for even the most trivial property crimes.

The penitentiary was designed to reestablish order, both behind its walls and in society at large, but the promise of reformative incarceration failed from its earliest years. Within this system, women served a vital function, and Liberty's Prisoners is the first book to bring to life the e xperience of African American, immigrant, and poor white women imprisoned in early America. Always a minority of prisoners, women provided domestic labor within the institution and served as model inmates, more likely to submit to the authority of guards, inspectors, and reformers. White men, the primary targets of reformative incarceration, challenged authorities at every turn while African American men were increasingly segregated and denied access to reform.

Liberty's Prisoners chronicles how the penitentiary, though initially designed as an alternative to corporal punishment for the most egregious of offenders, quickly became a repository for those who attempted to lay claim to the new nation's promise of liberty.

Severine Brock's first language was Ga, yet it was not surprising when, in 1842, she married Edward Carstensen. He was the last governor of Christiansborg, the fort that, in the eighteenth century, had been the center of Danish slave trading in West Africa. She was the descendant of Ga-speaking women who had married Danish merchants and traders. Their marriage would have been familiar to Gold Coast traders going back nearly 150 years. In Daughters of the Trade, Pernille Ipsen follows five generations of marriages between African women and Danish men, revealing how interracial marriage created a Euro-African hybrid culture specifically adapted to the Atlantic slave trade.

Although interracial marriage was prohibited in European colonies throughout the Atlantic world, in Gold Coast slave-trading towns it became a recognized and respected custom. Cassare, or "keeping house," gave European men the support of African women and their kin, which was essential for their survival and success, while African families made alliances with European traders and secured the legitimacy of their offspring by making the unions official.

For many years, Euro-African families lived in close proximity to the violence of the slave trade. Sheltered by their Danish names and connections, they grew wealthy and influential. But their powerful position on the Gold Coast did not extend to the broader Atlantic world, where the link between blackness and slavery grew stronger, and where Euro-African descent did not guarantee privilege. By the time Severine Brock married Edward Carstensen, their world had changed. Daughters of the Trade uncovers the vital role interracial marriage played in the coastal slave trade, the production of racial difference, and the increasing stratification of the early modern Atlantic world.

In the wake of the New Deal, U.S. politics has been popularly imagined as an ongoing conflict between small-government conservatives and big-government liberals. In practice, narratives of left versus right or government versus the people do not begin to capture the dynamic ways Americans pursue civic goals while protecting individual freedoms. Brian Balogh proposes a new view of U.S. politics that illuminates how public and private actors collaborate to achieve collective goals. This "associational synthesis" treats the relationship between state and civil society as fluid and challenges interpretations that map the trajectory of American politics solely along ideological lines. Rather, both liberals and conservatives have extended the authority of the state but have done so most successfully when state action is mediated through nongovernmental institutions, such as universities, corporations, interest groups, and other voluntary organizations.

The Associational State provides a fresh perspective on the crucial role that the private sector, trade associations, and professional organizations have played in implementing public policies from the late nineteenth through the twenty-first century. Balogh examines key historical periods through the lens of political development, paying particular attention to the ways government, social movements, and intermediary institutions have organized support and resources to achieve public ends. Exposing the gap between the ideological rhetoric that both parties deploy today and their far less ideologically driven behavior over the past century and a half, The Associational State offers one solution to the partisan gridlock that currently grips the nation.

The small and remote island of Barbados seems an unlikely location for the epochal change in labor that overwhelmed it and much of British America in the seventeenth and eighteenth centuries. However, by 1650 it had become the greatest wealth-producing area in the English-speaking world, the center of an exchange of people and goods between the British Isles, the Gold Coast of West Africa, and the New World. By the early seventeenth century, more than half a million enslaved men, women, and children had been transported to the island. In A New World of Labor, Simon P. Newman argues that this exchange stimulated an entirely new system of bound labor.

Free and bound labor were defined and experienced by Britons and Africans across the British Atlantic world in quite different ways. Connecting social developments in seventeenth-century Britain with the British experience of slavery on the West African coast, Newman demonstrates that the brutal white servant regime, rather than the West African institution of slavery, provided the most significant foundation for the violent system of racialized black slavery that developed in Barbados. Class as much as race informed the creation of plantation slavery in Barbados and throughout British America. Enslaved Africans in Barbados were deployed in radically new ways in order to cultivate, process, and manufacture sugar on single, integrated plantations. This Barbadian system informed the development of racial slavery on Jamaica and other Caribbean islands, as well as in South Carolina and then the Deep South of mainland British North America. Drawing on British and West African precedents, and then radically reshaping them, Barbados planters invented a new world of labor.

Concord, Massachusetts, has long been heralded as the birthplace of American liberty and American letters. It was here that the first military engagement of the Revolutionary War was fought and here that Thoreau came to "live deliberately" on the shores of Walden Pond. Between the Revolution and the settlement of the little cabin with the bean rows, however, Walden Woods was home to several generations of freed slaves and their children. Living on the fringes of society, they attempted to pursue lives of freedom, promised by the rhetoric of the Revolution, and yet withheld by the practice of racism. Thoreau was all but alone in his attempt "to conjure up the former occupants of these woods." Other than the chapter he devoted to them in Walden, the history of slavery in Concord has been all but forgotten.

In Black Walden: Slavery and Its Aftermath in Concord, Massachusetts, Elise Lemire brings to life the former slaves of Walden Woods and the men and women who held them in bondage during the eighteenth century. After charting the rise of Concord slaveholder John Cuming, Black Walden follows the struggles of Cuming's slave, Brister, as he attempts to build a life for himself after thirty-five years of enslavement. Brister Freeman, as he came to call himself, and other of the town's slaves were able to leverage the political tensions that fueled the American Revolution and force their owners into relinquishing them. Once emancipated, however, the former slaves were permitted to squat on only the most remote and infertile places. Walden Woods was one of them. Here, Freeman and his neighbors farmed, spun linen, made baskets, told fortunes, and otherwise tried to survive in spite of poverty and harassment.

With a new preface that reflects on community developments since the hardcover's publication, Black Walden reminds us that this was a black space before it was an internationally known green space and preserves the legacy of the people who strove against all odds to overcome slavery and segregation.

Unique Features

• Inside tips and tricks from a CNC professional with a broad background of art, engineering, architecture, and teaching.
• In-depth discussions of using Fusion, the design environment and basic drawing tools, and CAD, the manufacturing environment, as well as creating programs for running on CNC machines.
• An affiliated website, www.cncbeginner.com, is perfect for visual learners, with helpful online video tutorials, color photographs, and graphs seen in the book with more detailed explanation.

The collaborative result of thousands of hours of research and review, the contents of the 5th edition are numerically formatted by section and subsection, as well as by figure and table designation. This allows easy reference and quick access. The Handbook of PVC Pipe Design and Construction is a must-have reference for design engineers, public and private pipe utility managers, and students. A more complete text on PVC pipe is not available.

The most thorough and far-reaching revision yet, the new 5th edition of the Handbook of PVC Pipe Design and Construction is the most comprehensive and up-to-date reference on PVC pipe and fittings. It provides practical engineering and construction information, as well as recommendations applicable to the design and use of primarily underground PVC piping systems in both pressure and non-pressure applications. Previous editions have been used by engineers all across North America and around the globe in the utility and consulting engineering sectors, as well as in universities and technical institutions.

Features 

New to the Fifth Edition

• Four new chapters:
  • PVC Pressure Pipe Installation
  • PVC Non-Pressure Pipe Installation
  • Trenchless Installation of PVC Pipe
  • Molecularly Oriented Polyvinyl Chloride Pipe (PVCO)
• Updated and improved graphs and tables
• More open page format
• Valuable updates

Examines the politics of expertise in the practices of peacemaking in post–civil war Lebanon

Based on multi-sited ethnographic research centering on Beirut, but tracing international peace work as far as Switzerland and the United States, Master Peace examines the politics of expertise in the application of metropolitan theories of violence and practices of peacemaking in post–civil war Lebanon. Through ethnographic encounters, archival research, and interviews that shed light on the worlds of academic research, UN agencies, NGOs, and think tanks, Nikolas Kosmatopoulos argues that so-called experts, from violence researchers to peace professionals, have often misrepresented and exacerbated the violence they claim to be tackling, through their deployment of racialized tropes of conflict and communalizing peace practices.

The assemblage of these tropes and practices, which Kosmatopoulos calls “master peace,” naturalizes social and structural inequalities by collapsing them into supposedly innate cultural and sectarian divisions. Master peace installs unequal relations of domination through the work of metropolitan theories, as in “ethnic conflict” and “failed state,” and practices, such as conflict resolution workshops and crisis reports, converting the radical demand for just peace into a postcolonial regime of dependence on technocratic tools, unaccountable experts, and external donors.

Kosmatopoulos shows how master peace has been framing debates, designing interventions of peace and war, and defining the problem of violence in Lebanon and the Middle East for decades, to deleterious effect. As the supposed moral high ground that justifies external intervention and precludes political solutions or democratic forms of action, master peace has obscured the geopolitical and ideological nature of violence in the region, substituting democratic notions of peace for an elitist antipolitics of expertise characterized by dependence, domination, and epistemic violence.

An ethnographic exploration of anthropological failure through the Mapuche archetypes of witch, clown, and usurper

How do we learn what failure looks like? During the years anthropologist Magnus Course spent living with Indigenous Mapuche people in southern Chile, he came to understand failure—both his own and those of the discipline of anthropology—through Mapuche narratives of the witch, the clown, and the usurper. In a context of enduring poverty and racism, increasing state repression, and his own disintegration, he began to realize that these figures of failure, and their insatiable appetites for destruction, greed, and property, reflected as much upon his own failings as on anybody else’s, but also showed the way forward to a better way to live.

Set amidst the stunning natural beauty and political tragedies of southern Chile, Three Ways to Fail is the story of what it means to become a part of other people’s lives, of what it means to fail them, and of what it means to live well when everything falls apart. Grounded in three decades of work and collaboration with Mapuche people, Three Ways to Fail sheds new light on Indigenous lifeways in the Americas while grappling with broader questions about the nature of ethnographic writing and the future of anthropology.

In this groundbreaking book, Tehseen Thaver offers a fundamental reevaluation of how one should think about the relationship between the Qur’an, Shi‘ism, and religious identity. Beyond Sectarianism focuses on the literary Arabic Qur’an exegesis of the highly influential yet less studied poet, historian, and exegete al-Sharif al-Radi (d. 1015). Al-Radi’s fascinating interpretations sought to resolve Qur’anic ambiguities or mutashabihat. Through a philologically layered and historically attuned analysis, Thaver argues that al-Radi’s efforts at resolving Qur’anic ambiguities were interlocked with the project of the canonization of the Arabic language.

Although he was marked as a Shi‘i scholar, the interpretive and political horizons that informed al-Radi’s scholarly endeavors could not be reduced to predetermined templates of sectarian identity. Rather, Thaver argues, al-Radi was an active participant and beneficiary of critical intellectual currents and debates that animated the wider Muslim humanities during his life, especially on questions of language, poetry, and theology. Thaver thus leads her readers to reconsider their assumptions about the interaction of sectarian identity and scriptural interpretation in the study of Islam and religion.

Though centered on the context of late tenth- and eleventh-century Baghdad under the Buyid dynasty, Beyond Sectarianism raises and addresses crucial questions of religious thought and identity with major ramifications for how we imagine the narrative of Islam and the place of sectarianism in it today.

In The Black Republic, Brandon R. Byrd explores the ambivalent attitudes that African American leaders in the post-Civil War era held toward Haiti, the first and only black republic in the Western Hemisphere. Following emancipation, African American leaders of all kinds—politicians, journalists, ministers, writers, educators, artists, and diplomats—identified new and urgent connections with Haiti, a nation long understood as an example of black self-determination. They celebrated not only its diplomatic recognition by the United States but also the renewed relevance of the Haitian Revolution.

While a number of African American leaders defended the sovereignty of a black republic whose fate they saw as intertwined with their own, others expressed concern over Haiti's fitness as a model black republic, scrutinizing whether the nation truly reflected the "civilized" progress of the black race. Influenced by the imperialist rhetoric of their day, many African Americans across the political spectrum espoused a politics of racial uplift, taking responsibility for the "improvement" of Haitian education, politics, culture, and society. They considered Haiti an uncertain experiment in black self-governance: it might succeed and vindicate the capabilities of African Americans demanding their own right to self-determination or it might fail and condemn the black diasporic population to second-class status for the foreseeable future.

When the United States military occupied Haiti in 1915, it created a crisis for W. E. B. Du Bois and other black activists and intellectuals who had long grappled with the meaning of Haitian independence. The resulting demand for and idea of a liberated Haiti became a cornerstone of the anticapitalist, anticolonial, and antiracist radical black internationalism that flourished between World War I and World War II. Spanning the Reconstruction, post-Reconstruction, and Jim Crow eras, The Black Republic recovers a crucial and overlooked chapter of African American internationalism and political thought.

Hasidism, Haskalah, Zionism reveals how political and literary dialogues and conflicts between the Hebrew literature of the Hasidism, the Jewish Enlightenment, and Zionism interacted with each other in the nineteenth century. Hannan Hever uses postcolonial theories and theories of nationality to analyze how Jews used literature to make sense of hostility directed toward Jews from their European “host” countries and to set forth their own ideas and preferences regarding their status, control, and treatment. In doing so, Hever theorizes the Enlightenment’s intellectual aims and cultural influences, tracking how the models of integration crucial to Haskalah gave way to Jewish nationalism in the twentieth century.

The readings in this book are theoretically informed, setting forward novel claims based on detailed textual analyses of hasidic tales, Haskalah satires, and Zionist narratives. Thus, this book tackles a major interpretative problem visible at the core of modern Hebrew literature—its radical difficulty in distinguishing between the theological components of modern Jewish discourse and its national identity.

The Black Death that arrived in the spring of 1348 eventually killed nearly half of England's population. In its long aftermath, wages in London rose in response to labor shortages, many survivors moved into larger quarters in the depopulated city, and people in general spent more money on food, clothing, and household furnishings than they had before. Household Goods and Good Households in Late Medieval London looks at how this increased consumption reconfigured long-held gender roles and changed the domestic lives of London's merchants and artisans for years to come.

Grounding her analysis in both the study of surviving household artifacts and extensive archival research, Katherine L. French examines the accommodations that Londoners made to their bigger houses and the increasing number of possessions these contained. The changes in material circumstance reshaped domestic hierarchies and produced new routines and expectations. Recognizing that the greater number of possessions required a different kind of management and care, French puts housework and gender at the center of her study. Historically, the task of managing bodies and things and the dirt and chaos they create has been unproblematically defined as women's work. Housework, however, is neither timeless nor ahistorical, and French traces a major shift in women's household responsibilities to the arrival and gendering of new possessions and the creation of new household spaces in the decades after the plague.

In July 2013, Detroit became the largest city in U.S. history to declare bankruptcy. The underlying causes were decades of deindustrialization, white flight, and financial mismanagement. More recently it has been heralded a comeback city as wealthy white residents resettle there. Yet, as Kyle T. Mays argues, we cannot understand the current state of Detroit without also understanding the longer history of Native American and African American dispossession that has defined the city since its founding.

How has dispossession impacted the development of modern U.S. cities? And how does comparing the historical experiences of Native Americans and African Americans in an urban context help us comprehend histories of race, sovereignty, and colonialism? Using archives, oral and family histories, and community documents, City of Dispossessions is a cultural, intellectual, and social history that argues that physical and symbolic forms of dispossession of Native Americans and African Americans, and their reactions to dispossession, have been central to Detroit's modern development.

The book begins with the first settlement by the Frenchman Cadillac in 1701 and chronicles how the logic of dispossession has continued into the present, through a wide range of forms that include memorialization of the "disappearing Indian," the physical dispossession of African Americans through urban renewal, and gentrification. Mays also chronicles the wide-ranging forms of expression through which Black and Indigenous Detroiters have contested dispossession, such as the Red and Black Power movements and culturally relevant education.

Through lively, accessible prose as well as historical and contemporary examples, City of Dispossessions will be of interest to readers of urban studies, Indigenous Studies, and critical ethnic studies.

From Eusebius of Caesarea, who first compiled a collection of martyr narratives around 300, to Thierry Ruinart, whose Acta primorum martyrum sincera et selecta was published in 1689, the selection and study of early hagiographic narratives has been founded on an assumption that there existed documents written at the time of martyrdom, or very close to it. As a result, a search for authenticity has been and continues to be central, even in the context of today's secular scholarship. But, as Éric Rebillard contends, the alternative approach, to set aside entirely the question of the historical reliability of martyr narratives, is not satisfactory either. Instead, he argues that martyr narratives should be consider as fluid "living texts," written anonymously and received by audiences not as precise historical reports but as versions of the story. In other words, the form these texts took, between fact and fiction, made it possible for audiences to readily accept the historicity of the martyr while at the same time not expect to hear or read a truthful account.

In The Early Martyr Narratives, Rebillard considers only accounts of Christian martyrs supposed to have been executed before 260, and only those whose existence is attested in sources that can be dated to before 300. The resulting small corpus contains no texts in the form of legal protocols, traditionally viewed as the earliest, most official and authentic records, nor does it include any that can be dated to a period during which persecution of Christians is known to have taken place. Rather than deduce from this that they are forgeries written for the sake of polemic or apologetic, Rebillard demonstrates how the literariness of the narratives creates a fictional complicity that challenges and complicates any claims of these narratives to be truthful.

Refuting the common perception that the American left has a religion problem, Vaneesa Cook highlights an important but overlooked intellectual and political tradition that she calls "spiritual socialism." Spiritual socialists emphasized the social side of socialism and believed the most basic expression of religious values—caring for the sick, tired, hungry, and exploited members of one's community—created a firm footing for society. Their unorthodox perspective on the spiritual and cultural meaning of socialist principles helped make leftist thought more palatable to Americans, who associated socialism with Soviet atheism and autocracy. In this way, spiritual socialism continually put pressure on liberals, conservatives, and Marxists to address the essential connection between morality and social justice.

Cook tells her story through an eclectic group of activists whose lives and works span the twentieth century. Sherwood Eddy, A. J. Muste, Myles Horton, Dorothy Day, Henry Wallace, Pauli Murray, Staughton Lynd, and Martin Luther King, Jr. spoke and wrote publicly about the connection between religious values and socialism. Equality, cooperation, and peace, they argued, would not develop overnight, and a more humane society would never emerge through top-down legislation. Instead, they believed that the process of their vision of the world had to happen in homes, villages, and cities, from the bottom up.

By insisting that people start treating each other better in everyday life, spiritual socialists transformed radical activism from projects of political policy-making to grass-roots organizing. For Cook, contemporary public figures such as Senator Bernie Sanders, Pope Francis, Reverend William Barber, and Cornel West are part of a long-standing tradition that exemplifies how non-Communist socialism has gained traction in American politics.

From workplace accidents to polio epidemics and new waves of immigration to the returning veterans of World War II, the first half of the twentieth century brought the issue of disability—what it was, what it meant, and how to address it—into national focus. Out of the Horrors of War: Disability Politics in World War II America explores the history of disability activism, concentrating on the American Federation of the Physically Handicapped (AFPH), a national, cross-disability organization founded during World War II to address federal disability policy. Unlike earlier disability groups, which had been organized around specific disabilities or shared military experience, AFPH brought thousands of disabled citizens and veterans into the national political arena, demanding equal access to economic security and full citizenship. At its core, the AFPH legislative campaign pushed the federal government to move disabled citizens from the margins to the center of the welfare state.

Through extensive archival research, Audra Jennings examines the history of AFPH and its enduring legacy in the disability rights movement. Counter to most narratives that place the inception of disability activism in the 1970s, Jennings argues that the disability rights movement is firmly rooted in the politics of World War II. In the years immediately following the war, leaders in AFPH worked with organized labor movements to advocate for an ambitious political agenda, including employer education campaigns, a federal pension program, improved access to healthcare and education, and an affirmative action program for disabled workers. Out of the Horrors of War extends the arc of the disability rights movement into the 1940s and traces how its terms of inclusion influenced the movement for decades after, leading up to the Americans with Disabilities Act of 1990.

An Infinity of Nations explores the formation and development of a Native New World in North America. Until the middle of the nineteenth century, indigenous peoples controlled the vast majority of the continent while European colonies of the Atlantic World were largely confined to the eastern seaboard. To be sure, Native North America experienced far-reaching and radical change following contact with the peoples, things, and ideas that flowed inland following the creation of European colonies on North American soil. Most of the continent's indigenous peoples, however, were not conquered, assimilated, or even socially incorporated into the settlements and political regimes of this Atlantic New World. Instead, Native peoples forged a New World of their own. This history, the evolution of a distinctly Native New World, is a foundational story that remains largely untold in histories of early America.

Through imaginative use of both Native language and European documents, historian Michael Witgen recreates the world of the indigenous peoples who ruled the western interior of North America. The Anishinaabe and Dakota peoples of the Great Lakes and Northern Great Plains dominated the politics and political economy of these interconnected regions, which were pivotal to the fur trade and the emergent world economy. Moving between cycles of alliance and competition, and between peace and violence, the Anishinaabeg and Dakota carved out a place for Native peoples in modern North America, ensuring not only that they would survive as independent and distinct Native peoples but also that they would be a part of the new community of nations who made the New World.

When black women were brought from Africa to the New World as slave laborers, their value was determined by their ability to work as well as their potential to bear children, who by law would become the enslaved property of the mother's master. In Laboring Women: Reproduction and Gender in New World Slavery, Jennifer L. Morgan examines for the first time how African women's labor in both senses became intertwined in the English colonies. Beginning with the ideological foundations of racial slavery in early modern Europe, Laboring Women traverses the Atlantic, exploring the social and cultural lives of women in West Africa, slaveowners' expectations for reproductive labor, and women's lives as workers and mothers under colonial slavery.

Challenging conventional wisdom, Morgan reveals how expectations regarding gender and reproduction were central to racial ideologies, the organization of slave labor, and the nature of slave community and resistance. Taking into consideration the heritage of Africans prior to enslavement and the cultural logic of values and practices recreated under the duress of slavery, she examines how women's gender identity was defined by their shared experiences as agricultural laborers and mothers, and shows how, given these distinctions, their situation differed considerably from that of enslaved men. Telling her story through the arc of African women's actual lives—from West Africa, to the experience of the Middle Passage, to life on the plantations—she offers a thoughtful look at the ways women's reproductive experience shaped their roles in communities and helped them resist some of the more egregious effects of slave life.

Presenting a highly original, theoretically grounded view of reproduction and labor as the twin pillars of female exploitation in slavery, Laboring Women is a distinctive contribution to the literature of slavery and the history of women.

Zeus and the other gods of shining Olympus were in reality divine only by popular consent. Over the course of time Olympian luster diminished in favor of religious experiences more immediate to the concerns of people living in an increasingly cosmopolitan ancient world. These experiences were provided by the mysteries, religions that flourished particularly during the Hellenistic period and were secretly practiced by groups of adherents who decided, through personal choice, to be initiated into the profound realities of one deity or another. Unlike the official state religions, in which people were expected to make an outward show of allegiance to the local gods, the mysteries emphasized an inwardness and privacy of worship within a closed band of initiates.

In this book, Marvin W. Meyer explores the sacrifices and prayers, the public celebrations and secret ceremonies, the theatrical performances and literary works, the gods and goddesses that were a part of the mystery religions of Greece in the seventh century B.C. to the Judaism and Christianity of the Roman world of the seventh century A.D.

A Nation of Women chronicles changing ideas of gender and identity among the Delaware Indians from the mid-seventeenth through the eighteenth century, as they encountered various waves of migrating peoples in their homelands along the eastern coast of North America.

In Delaware society at the beginning of this period, to be a woman meant to engage in the activities performed by women, including diplomacy, rather than to be defined by biological sex. Among the Delaware, being a "woman" was therefore a self-identification, employed by both women and men, that reflected the complementary roles of both sexes within Delaware society. For these reasons, the Delaware were known among Europeans and other Native American groups as "a nation of women."

Decades of interaction with these other cultures gradually eroded the positive connotations of being a nation of women as well as the importance of actual women in Delaware society. In Anglo-Indian politics, being depicted as a woman suggested weakness and evil. Exposed to such thinking, Delaware men struggled successfully to assume the formal speaking roles and political authority that women once held. To salvage some sense of gender complementarity in Delaware society, men and women redrew the lines of their duties more rigidly. As the era came to a close, even as some Delaware engaged in a renewal of Delaware identity as a masculine nation, others rejected involvement in Christian networks that threatened to disturb the already precarious gender balance in their social relations.

Drawing on all available European accounts, including those in Swedish, German, and English, Fur establishes the centrality of gender in Delaware life and, in doing so, argues for a new understanding of how different notions of gender influenced all interactions in colonial North America.

The Migration Age is still envisioned as an onrush of expansionary "Germans" pouring unwanted into the Roman Empire and subjecting it to pressures so great that its western parts collapsed under the weight. Further developing the themes set forth in his classic Barbarians and Romans, Walter Goffart dismantles this grand narrative, shaking the barbarians of late antiquity out of this "Germanic" setting and reimagining the role of foreigners in the Later Roman Empire.

The Empire was not swamped by a migratory Germanic flood for the simple reason that there was no single ancient Germanic civilization to be transplanted onto ex-Roman soil. Since the sixteenth century, the belief that purposeful Germans existed in parallel with the Romans has been a fixed point in European history. Goffart uncovers the origins of this historical untruth and argues that any projection of a modern Germany out of an ancient one is illusory. Rather, the multiplicity of northern peoples once living on the edges of the Empire participated with the Romans in the larger stirrings of late antiquity. Most relevant among these was the long militarization that gripped late Roman society concurrently with its Christianization.

If the fragmented foreign peoples with which the Empire dealt gave Rome an advantage in maintaining its ascendancy, the readiness to admit military talents of any social origin to positions of leadership opened the door of imperial service to immigrants from beyond its frontiers. Many barbarians were settled in the provinces without dislodging the Roman residents or destabilizing landownership; some were even incorporated into the ruling families of the Empire. The outcome of this process, Goffart argues, was a society headed by elites of soldiers and Christian clergy—one we have come to call medieval.

Japan is a place where powerful earthquakes have occurred more frequently and have caused more harm in the modern era than they have in all but a handful of other locations on the planet. In the twentieth century alone, earthquake disasters in Japan took almost as many lives as they had in all of the country’s recorded history up to that point. Predicting Disasters is the first English-language book to explore how scientists convinced policy makers and the public in postwar Japan that catastrophic earthquakes were coming, and the first to show why earthquake prediction has played such a central role in Japan’s efforts to prepare for a dangerous future ever since.

Kerry Smith shows how, in the twentieth century, scientists struggled to make large-scale earthquake disasters legible to the public and to policy makers as significant threats to Japan’s future and as phenomena that could be anticipated and prepared for. Smith also explains why understanding those struggles matters. Disasters, Smith contends, belong alongside more familiar topics of analysis in modern Japanese history—such as economic growth and its impacts, political crises and popular protest, and even the legacies of the war—for the work they do in helping us better understand how the past has influenced beliefs about Japan’s possible futures, and how beliefs about the future shape the present.

Predicting Disasters makes relevant elements of Japan’s past more accessible to readers interested in the histories of disaster and scientific communities, as well as to those who want to gain a better understanding of the risk and uncertainty surrounding natural phenomena.

At the beginning of the eighteenth century most European Jews lived in restricted settlements and urban ghettos, isolated from the surrounding dominant Christian cultures not only by law but also by language, custom, and dress. By the end of the century urban, upwardly mobile Jews had shaved their beards and abandoned Yiddish in favor of the languages of the countries in which they lived. They began to participate in secular culture and they embraced rationalism and non-Jewish education as supplements to traditional Talmudic studies. The full participation of Jews in modern Europe and America would be unthinkable without the intellectual and social revolution that was the Haskalah, or Jewish Enlightenment.

Unparalleled in scale and comprehensiveness, The Jewish Enlightenment reconstructs the intellectual and social revolution of the Haskalah as it gradually gathered momentum throughout the eighteenth century. Relying on a huge range of previously unexplored sources, Shmuel Feiner fully views the Haskalah as the Jewish version of the European Enlightenment and, as such, a movement that cannot be isolated from broader eighteenth-century European traditions. Critically, he views the Haskalah as a truly European phenomenon and not one simply centered in Germany. He also shows how the republic of letters in European Jewry provided an avenue of secularization for Jewish society and culture, sowing the seeds of Jewish liberalism and modern ideology and sparking the Orthodox counterreaction that culminated in a clash of cultures within the Jewish community. The Haskalah's confrontations with its opponents within Jewry constitute one of the most fascinating chapters in the history of the dramatic and traumatic encounter between the Jews and modernity.

The Haskalah is one of the central topics in modern Jewish historiography. With its scope, erudition, and new analysis, The Jewish Enlightenment now provides the most comprehensive treatment of this major cultural movement.

Situated between the 1970s Soviet Union’s invasion of Afghanistan and the post–2001 War on Terror, Refugee Cities tells the story of how global wars affect everyday life for Afghans who have been living as refugees in Pakistan. This book provides a necessary glimpse of what ordinary life looks like for a long-term refugee population, beyond the headlines of war, terror, or helpless suffering. It also increases our understanding of how cities—rather than the nation—are important sites of identity-making for people of migrant origins.

In Refugee Cities, Sanaa Alimia reconstructs local microhistories to chronicle the lives of ordinary people living in low-income neighborhoods in Peshawar and Karachi and the ways in which they have transformed the cities of which they are a part. In Pakistan, formal citizenship is almost impossible for Afghans to access; despite this, Afghans have made new neighborhoods, expanded city boundaries, built cities through their labor in construction projects, and created new urban identities—and often they have done so alongside Pakistanis. Their struggles are a crucial, neglected dimension of Pakistan’s urban history. Yet given that the Afghan experience in Pakistan is profoundly shaped by geopolitics, the book also documents how, in the War-on-Terror era, many Afghans have been forced to leave Pakistan. This book, then, is also a documentation of the multiple displacements migrants are subject to and the increased normalization of deportation as a part of “refugee management.”

Capitalism and the Senses is the first edited volume to explore how the forces of capitalism are entangled with everyday sensory experience. If the senses have a history, as Karl Marx wrote, then that history is inseparable from the development of capitalism, which has both taken advantage of the senses and influenced how sensory experience has changed over time.

This pioneering collection shows how seeing, hearing, tasting, smelling, and touching have both shaped and been shaped by commercial interests from the turn of the twentieth century to our own time. From the manipulation of taste and texture in the food industry to the careful engineering of the feel of artificial fabrics, capitalist enterprises have worked to commodify the senses in a wide variety of ways. Drawing on history, anthropology, geography, and other fields, the volume’s essays analyze not only where this effort has succeeded but also where the senses have resisted control and the logic of markets. The result is an innovative ensemble that demonstrates how the drive to exploit sensorial experience for profit became a defining feature of capitalist modernity and establishes the senses as an important dimension of the history of capitalism.

Contributors: Nicholas Anderman, Regina Lee Blaszczyk, Jessica P. Clark, Ai Hisano, Lisa Jacobson, Sven Kube, Grace Lees-Maffei, Ingemar Pettersson, David Suisman, Ana María Ulloa, Nicole Welk-Joerger.