University of Pennsylvania Press

In The Other Presidency, Patrick Spero resurrects an overlooked but essential part of Thomas Jefferson’s life. For nearly seventeen years, Jefferson served as President of the American Philosophical Society (APS), the nation’s first learned society and one dedicated to promoting new research in the young republic, especially in the sciences. He did so while also serving as Vice President and President of the United States. As Spero shows in this short but important work, Jefferson used his various positions to solidify the Society’s foundation and, in turn, shape the course of American science.

Through a deep dive into APS Archives and Jefferson’s papers, Spero demonstrates how the Society became a thoroughly Jeffersonian institution—that is, the APS, the largest and most powerful scientific body in the nation, advanced an agenda that comported with Jefferson’s own priorities. While Jefferson juggled affairs of state, he also remained deeply involved in the Society. In fact, the two complemented each other. He helped draft the institution’s first collection development policy, making clear the items and material he thought most important for the nation’s posterity. He also used his international network to introduce European intellectuals to the Society, and he called on these same networks to help build the Society’s collection. Jefferson himself received direct support from the Society to conduct his own research, including funding for an expedition with James Madison, and as President of the United States, he would often call on the APS and its members for advice. In short, Spero shows that Jefferson was integral to the development of the APS—and, perhaps more unexpectedly, the APS and the scientific community it fostered were integral to Jefferson and his vision for the young United States.

A resource for students, history buffs, and Jefferson aficionados, the book includes a chronology of Thomas Jefferson's contributions to the APS, with references to major events in Jefferson's life.

Ven. Fulton J. Sheen, Dr. Martin Luther King Jr., and Rev. Jerry Falwell—religious leaders who popularized theology through media campaigns designed to persuade the public

In Religion in the Public Square, James M. Patterson considers religious leaders who popularized theology through media campaigns designed to persuade the public. Ven. Fulton J. Sheen, Dr. Martin Luther King Jr., and Rev. Jerry Falwell differed profoundly on issues of theology and politics, but they shared an approach to public ministry that aimed directly at changing how Americans understood the nature and purpose of their country. From the 1930s through the 1950s, Sheen was an early adopter of paperbacks, radio, and television to condemn totalitarian ideologies and to defend American Catholicism against Protestant accusations of divided loyalty. During the 1950s and 1960s, King staged demonstrations and boycotts that drew the mass media to him. The attention provided him the platform to preach Christian love as a political foundation in direct opposition to white supremacy. Falwell started his own church, which he developed into a mass media empire. He then leveraged it during the late 1970s through the 1980s to influence the Republican Party by exhorting his audience to not only ally with religious conservatives around issues of abortion and the traditional family but also to vote accordingly.

Sheen, King, and Falwell were so successful in popularizing their theological ideas that they won prestigious awards, had access to presidents, and witnessed the results of their labors. However, Patterson argues that Falwell's efforts broke with the longstanding refusal of religious public figures to participate directly in partisan affairs and thereby catalyzed the process of politicizing religion that undermined the Judeo-Christian consensus that formed the foundation of American politics.

Anthropologists and ethnographers examine the global garment industry's impact on workers' well-being

The 2013 collapse of Rana Plaza, an eight-story garment factory in Savar, Bangladesh, killed over a thousand workers and injured hundreds more. This disaster exposed the brutal labor conditions of the global garment industry and revealed its failures as a competitive and self-regulating industry. Over the past thirty years, corporations have widely adopted labor codes on health and safety, yet too often in their working lives, garment workers across the globe encounter death, work-related injuries, and unhealthy factory environments. Disasters such as Rana Plaza notwithstanding, garment workers routinely work under conditions that not only escape public notice but also undermine workers' long-term physical health, mental well-being, and the very sustainability of their employment.

Unmaking the Global Sweatshop gathers the work of leading anthropologists and ethnographers studying the global garment industry to examine the relationship between the politics of labor and initiatives to protect workers' health and safety. Contributors analyze both the labor processes required of garment workers as well as the global dynamics of outsourcing and subcontracting that produce such demands on workers' health. The accounts contained in Unmaking the Global Sweatshop trace the histories of labor standards for garment workers in the global South; explore recent partnerships between corporate, state, and civil society actors in pursuit of accountable corporate governance; analyze a breadth of initiatives that seek to improve workers' health standards, from ethical trade projects to human rights movements; and focus on the ways in which risk, health, and safety might be differently conceptualized and regulated. Unmaking the Global Sweatshop argues for an expansive understanding of garment workers' lived experiences that recognizes the politics of labor, human rights, the privatization and individualization of health-related responsibilities as well as the complexity of health and well-being.

Contributors: Mark Anner, Hasan Ashraf, Jennifer Bair, Jeremy Blasi, Geert De Neve, Saydia Gulrukh, Ingrid Hagen-Keith, Sandya Hewamanne, Caitrin Lynch, Alessandra Mezzadri, Patrick Neveling, Florence Palpacuer, Rebecca Prentice, Kanchana N. Ruwanpura, Nazneen Shifa, Dina M. Siddiqi, Mahmudul H. Sumon.

George R. Anthonisen: Meditations on the Human Condition is a comprehensive volume documenting the arc of Anthonisen’s artistic career spanning 65 years as a figurative sculptor. Well versed in history and current events, Anthonisen (b. 1936) creates visual dialogues, primarily in bronze, that investigate the human condition and people’s capacity to destroy, to create, to question, and to make noble choices. He is known for his thoughtful and sometimes haunting content and for championing the elegance and strength of the female form.

Career highlights include service as sculptor in residence at the Saint-Gaudens National Historical Park, and exhibitions at Dartmouth College, the National Academy of Design, the Woodmere Art Museum, the Philip and Muriel Berman Museum of Art at Ursinus College, Yale University, and the James A. Michener Art Museum. In the 1970s, Anthonisen won a national competition to execute a sculpture of Senator Ernest Gruening for the United States Capitol and Ursinus College commissioned a monumental World War II diptych from the artist. His sculpture, Death and Starvation, was installed at the World health Organization in Geneva, Switzerland in 1985. Anthonisen has lived and worked in Solebury, Bucks County, Pennsylvania, since establishing his studio there in 1971.

Richly illustrated with more than 150 color and black-and-white plates, this book accompanies a major exhibition of the artist’s work at the James A. Michener Art Museum in Doylestown, Pennsylvania. Essays by exhibition curator Lisa Tremper Hanover, Laura Turner Igoe, and Clarisse Fava-Piz provide personal and historical context for the artist and his work.

Contributors: Lisa Tremper Hanover, Laura Turner Igoe, and Clarisse Fava-Piz

In Proust’s Songbook, Jennifer Rushworth analyzes and theorizes the presence and role of songs in Marcel Proust’s novel À la recherche du temps perdu (In Search of Lost Time). Instead of focusing on instrumental music and large-scale forms such as symphonies and opera, as is common in Proust musical studies, Rushworth argues for the centrality of songs and lyrics in Proust’s opus. Her work analyzes the ways in which the author inserted songs at key turning points in his novel and how he drew inspiration from contemporary composers and theorists of song. Rushworth presents detailed readings of five moments of song in À la recherche du temps perdu, highlighting the songs’ significance by paying close attention to their lyrics, music, composers, and histories.

Rushworth interprets these episodes through theoretical reflections on song and voice, drawing particularly from the works of Reynaldo Hahn and Roland Barthes. She argues that songs in Proust’s novel are connected and resonate with one another across the different volumes yet also shows how song for Proust is a solo, amateur, and intimate affair. In addition, she points to Proust’s juxtapositions of songs with meditations on the notion of “mauvaise musique” (bad music) to demonstrate the existence of a blurred boundary between songs that are popular and songs that are art.

According to Rushworth, a song for Proust has a special relation to repetition and memory due to its typical brevity and that song itself becomes a mode of resistance in À la Recherche—especially on the part of characters in the face of family and familial expectations. She also defines the songs in Proust’s novel as songs of farewell—noting that to sing farewell is a means to resist the very parting that is being expressed—and demonstrates how songs, in formal terms, resist the forward impetus of narrative.

In Democratic Failures and the Ethics of Democracy, political philosopher Adam Lovett argues that when it comes to democratic ideals, the United States is a failed democracy. Specifically, he contends that American democracy has failed to advance equality and self-rule for its citizens—qualities he identifies as essential components of democracy’s intrinsic value. Drawing on rich empirical research, Lovett applies original philosophical analysis to reveal real-world democratic failures and evaluate their philosophical and ethical consequences.

His research locates democratic failures at both the level of political elites and at the level of the masses. At the elite level, elected officials shape policy to prioritize the interests of their supporters, where wealthy individuals and corporations are the most influential. At the mass level, ordinary citizens are motivated to vote not to introduce specific policies but by party identification. By mapping how these failures erode equality and self-rule, he demonstrates that they in fact undermine the ethics of democracy itself. After all, Lovett argues, when a state fails to represent ordinary citizens, those ordinary citizens are not morally obligated to follow the laws of the state.

Because the state fails to achieve democratic values in any meaningful way, its claim to political authority and legitimacy is diminished. However, Lovett does not conclude that American democracy is doomed—he instead proposes solutions from voting only on referendums to delegating aspects of public policy to unelected experts without partisan obligation. These reforms are vital for compelling the state to act on behalf of all citizens, not just the partisan or the powerful. Of interest to political scientists and political philosophers alike, Democratic Failures and the Ethics of Democracy sheds light on an increasingly troubled democratic ethos and proposes solutions for how ordinary citizens can work to save it.

In 1921, New York newspapers declared artist Ethel Wallace (1886-1968) a pioneer a batik portraits, the “newest rage in art,” and Vogue Paris described her portraits as “personal and original” and “modern and unexpected” in its July issue. Wallace also created designs for fashion, and her adaptation of batik, a Javanese method of dyeing cloth, became a coveted trend among New York’s elite in the 1910s and ’20s. Her clothing designs and batik paintings aligned with the feminism of the New Woman and resonated with the Roaring Twenties obsession with wealth and opulence.

After the onset of the Great Depression, Wallace returned to her hometown of Lambertville, New Jersey, near the artistic community of New Hope, Pennsylvania, where she immersed herself in modernist art circles but struggled to maintain her career’s momentum amid economic upheaval. Since her death in 1968, Wallace’s body of work has remained behind the closed doors of private collections. Ethel Wallace: Modern Rebel marks the first comprehensive study of the artist’s career and is published in conjunction with the first exhibition of her work in decades, curated by Tara Kaufman and held at the James A. Michener Art Museum in Doylestown, Pennsylvania. With essays by fashion historians Kaufman and Dr. Michael Mamp, this book investigates how Wallace’s work—from her writings to her paintings and clothing designs—traces the development of two centers of modernism in the United States, New Hope, and New York, and the progression and reception of feminism in the early twentieth century.

Contributors: Tara Kaufman, Michael E. Mamp, Jeniah Johnson.

The Maternalists is a study of the hitherto unexplored significance of utopian visions of the state as a maternal entity in mid-twentieth century Britain. Demonstrating the affinities between welfarism, maternalism, and psychoanalysis, Shaul Bar-Haim suggests a new reading of the British welfare state as a political project.

After the First World War, British doctors, social thinkers, educators, and policy makers became increasingly interested in the contemporary turn being made in psychoanalytic theory toward the role of motherhood in child development. These public figures used new notions of the "maternal" to criticize modern European culture, and especially its patriarchal domestic structure. This strand of thought was pioneered by figures who were well placed to disseminate their ideas into the higher echelons of British culture, education, and medical care. Figures such as the anthropologists Bronislaw Malinowski and Geza Róheim, and the psychiatrist Ian Suttie—to mention only a few of the "maternalists" discussed in the book—used psychoanalytic vocabulary to promote both imagined perceptions of motherhood and their idea of the "real" essence of the "maternal." In the 1930s, as European fascism took hold, the "maternal" became a cultural discourse of both collective social anxieties and fantasies, as well as a central concept in many strands of radical, and even utopian, political thinking. During the Second World War, and even more so in the postwar era, psychoanalysts such as D. W. Winnicott and Michael Balint responded to the horrors of the war by drawing on interwar maternalistic thought, making a demand to "maternalize" British society, and providing postwar Britain with a new political idiom for defining the welfare state as a project of collective care.

Donald Sterling. Ray Rice. The Washington Redskins. The Miami Dolphins. NCAA Athletes.

These names, among countless others, have blanketed the headlines as the media has brought global attention to several recent sports controversies. Now, Kenneth L. Shropshire, The Wharton School of the University of Pennsylvania professor of Legal Studies and Business Ethics and Director of the Wharton Sports Business Initiative, uses these stories as a prism for exploring the leadership challenges facing team owners, management, players, and fans.

In Sport Matters: Leadership, Power, and the Quest for Respect in Sports, Shropshire examines the need for diversity, inclusion, respect, and equality in sports, focusing on the need for leadership to embrace and deliver these principles in a real and tangible way within the sports industry. He also introduces the Sports Power Matrix, a framework for understanding power within the sports industry.

Sport Matters addresses what the Donald Sterling drama can teach us about race and the need for inclusion at the ownership level; the lessons learned from the NFL and Ray Rice case; the Washington Redskins name and the economics of change; what the Miami Dolphins matter tells us about respect in the workplace and beyond; and compensation and equality in "amateur" sports.

Sport Matters, filled with disturbing revelations and uncomfortable truths, also provides hope, revealing how obstacles to achieving an ideal culture of equality and respect within the sports industry can be removed. Shropshire argues that while change matters, continued emphasis on diversity, inclusion and respect is needed to create true progress.

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.

Since the nineteenth century, a succession of states has classified the inhabitants of what are now the borderlands of Northeast India and Bangladesh as Muslim "frontier peasants," "savage mountaineers," and Christian "ethnic minorities," suspecting them to be disloyal subjects, spies, and traitors. In Jungle Passports Malini Sur follows the struggles of these people to secure shifting land, gain access to rice harvests, and smuggle the cattle and garments upon which their livelihoods depend against a background of violence, scarcity, and India's construction of one of the world's longest and most highly militarized border fences.

Jungle Passports recasts established notions of citizenship and mobility along violent borders. Sur shows how the division of sovereignties and distinct regimes of mobility and citizenship push undocumented people to undertake perilous journeys across previously unrecognized borders every day. Paying close attention to the forces that shape the life-worlds of deportees, refugees, farmers, smugglers, migrants, bureaucrats, lawyers, clergy, and border troops, she reveals how reciprocity and kinship and the enforcement of state violence, illegality, and border infrastructures shape the margins of life and death. Combining years of ethnographic and archival fieldwork, her thoughtful and evocative book is a poignant testament to the force of life in our era of closed borders, insularity, and "illegal migration."

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.

As Noah D. Guynn observes, early French farce has been summarily dismissed as filth for centuries. Renaissance humanists, classical moralists, and Enlightenment philosophes belittled it as an embarrassing reminder of the vulgarity of medieval popular culture. Modern literary critics and theater historians often view it as comedy's poor relation—trite, smutty pap that served to divert the masses and to inure them to lives of subservience. Yet, as Guynn demonstrates in his reexamination of the genre, the superficial crudeness and predictability of farce belie the complexities of its signifying and performance practices and the dynamic, contested nature of its field of reception. Pure Filth focuses on overlooked and occluded content in farce, arguing that apparently coarse jokes conceal finely drawn, and sometimes quite radical, perspectives on ethics, politics, and religion.

Engaging with cultural history, political anthropology, and critical, feminist, and queer theory, Guynn shows that farce does not pander to the rabble in order to cultivate acquiescence or curb dissent. Rather, it uses the tools of comic theater—parody and satire, imitation and exaggeration, cross-dressing and masquerade—to address the urgent issues its spectators faced in their everyday lives: economic inequality and authoritarian rule, social justice and ethical renewal, sacramental devotion and sacerdotal corruption, and heterosocial relations and household politics. Achieving its subtlest effects by employing the lewdest forms of humor, farce reveals that aspirations to purity, whether ethical, political, or religious, are inevitably mired in the very filth they repudiate.

The history of the Black Sea as a source of Mediterranean slaves stretches from ancient Greek colonies to human trafficking networks in the present day. At its height during the fourteenth and early fifteenth centuries, the Black Sea slave trade was not the sole source of Mediterranean slaves; Genoese, Venetian, and Egyptian merchants bought captives taken in conflicts throughout the region, from North Africa, sub-Saharan Africa, the Balkans, and the Aegean Sea. Yet the trade in Black Sea slaves provided merchants with profit and prestige; states with military recruits, tax revenue, and diplomatic influence; and households with the service of women, men, and children.

Even though Genoa, Venice, and the Mamluk sultanate of Egypt and Greater Syria were the three most important strands in the web of the Black Sea slave trade, they have rarely been studied together. Examining Latin and Arabic sources in tandem, Hannah Barker shows that Christian and Muslim inhabitants of the Mediterranean shared a set of assumptions and practices that amounted to a common culture of slavery. Indeed, the Genoese, Venetian, and Mamluk slave trades were thoroughly entangled, with wide-ranging effects. Genoese and Venetian disruption of the Mamluk trade led to reprisals against Italian merchants living in Mamluk cities, while their participation in the trade led to scathing criticism by supporters of the crusade movement who demanded commercial powers use their leverage to weaken the force of Islam.

Reading notarial registers, tax records, law, merchants' accounts, travelers' tales and letters, sermons, slave-buying manuals, and literary works as well as treaties governing the slave trade and crusade propaganda, Barker gives a rich picture of the context in which merchants traded and enslaved people met their fate.

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 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.

John Locke described the mind as a cabinet; Robert Hooke called it a repository; Joseph Addison imagined a drawer of medals. Each of these philosophers was an avid collector and curator of books, coins, and cultural artifacts. It is therefore no coincidence that when they wrote about the mental work of reason and imagination, they modeled their powers of intellect in terms of collecting, cataloging, and classification.

The Mind Is a Collection approaches seventeenth- and eighteenth-century metaphors of the mind from a material point of view. Each of the book's six chapters is organized as a series of linked exhibits that speak to a single aspect of Enlightenment philosophies of mind. From his first chapter, on metaphor, to the last one, on dispossession, Sean Silver looks at ways that abstract theories referred to cognitive ecologies—systems crafted to enable certain kinds of thinking, such as libraries, workshops, notebooks, collections, and gardens. In doing so, he demonstrates the crossings-over of material into ideal, ideal into material, and the ways in which an idea might repeatedly turn up in an object, or a range of objects might repeatedly stand for an idea. A brief conclusion examines the afterlife of the metaphor of mind as collection, as it turns up in present-day cognitive studies. Modern cognitive theory has been applied to the microcomputer, and while the object is new, the habit is as old as the Enlightenment.

By examining lived environments and embodied habits from 1660 to 1800, Silver demonstrates that the philosophical dualism that separated mind from body and idea from thing was inextricably established through active engagement with crafted ecologies.

What prevents cities whose economies have been devastated by the flight of human and monetary capital from returning to self-sufficiency? Looking at the cumulative effects of urban decline in the classic post-industrial city of Camden, New Jersey, historian Howard Gillette, Jr., probes the interaction of politics, economic restructuring, and racial bias to evaluate contemporary efforts at revitalization. In a sweeping analysis, Gillette identifies a number of related factors to explain this phenomenon, including the corrosive effects of concentrated poverty, environmental injustice, and a political bias that favors suburban amenity over urban reconstruction.

Challenging popular perceptions that poor people are responsible for the untenable living conditions in which they find themselves, Gillette reveals how the effects of political decisions made over the past half century have combined with structural inequities to sustain and prolong a city's impoverishment. Even the most admirable efforts to rebuild neighborhoods through community development and the reinvention of downtowns as tourist destinations are inadequate solutions, Gillette argues. He maintains that only a concerted regional planning response—in which a city and suburbs cooperate—is capable of achieving true revitalization. Though such a response is mandated in Camden as part of an unprecedented state intervention, its success is still not assured, given the legacy of outside antagonism to the city and its residents.

Deeply researched and forcefully argued, Camden After the Fall chronicles the history of the post-industrial American city and points toward a sustained urban revitalization strategy for the twenty-first century.

Women’s rights activists around the world have commonly understood gendered violence as the product of so-called traditional family structures, from which women must be liberated. Counseling Women contends that this perspective overlooks the social and cultural contexts in which women understand and navigate their relationships with kin.

This book follows frontline workers in India, called family counselors, as they support women who have experienced violence at home in the context of complex shifting legal and familial systems. Drawing on ethnographic research at counseling centers in Jaipur, Rajasthan, Julia Kowalski shows how an individualistic notion of women’s rights places already vulnerable women into even more precarious positions by ignoring the reality of the social relations that shape lives within and beyond the family. Thus, rather than focusing on attaining independence from kin, family counselors in India instead strive to help women cultivate relationships of interdependence in order to reimagine family life in the wake of violence. Counselors mobilize the beliefs, concepts, and frameworks of kinship to offer women interactive strategies to gain agency within the family, including multigenerational kin networks encompassing parents, in-laws, and other extended family. Through this work, kinship becomes a resource through which people imagine and act on new familial futures.

In viewing this reliance on kinship as part of, rather than a deviation from, global women’s rights projects, Counseling Women reassesses Western liberal feminism’s notions of what it means to have agency and what constitutes violence, and retheorizes the role of interdependence in gendered violence and inequality as not only a site of vulnerability but a potential source of strength.

The 1948 Universal Declaration of Human Rights (UDHR) is one of the most important and debated sociopolitical documents of the twentieth century. A leading authority on the UDHR, Johannes Morsink is the author of The Universal Declaration of Human Rights: Origins, Drafting, and Intent (2000) and Inherent Human Rights: Philosophical Roots of the Universal Declaration (2009). With this new book, Morsink has now written a volume for a new generation of human rights students and activists, one that presents an article-by-article account of the formulation of each article in the UDHR. The author comments perceptively on how they have been argued, argued over, and used in a wide range of political discourses. Comprised of short essays on each of the Declaration's thirty articles, this book constitutes the most accessible and comprehensive approach to this document and explicates the UDHR's continued relevance in contemporary times.

Throughout the book, Morsink explains how this 1948 iconic text can help us in the twenty-first century. He shows us the high moral ground we need to fight evils perpetuated during and after World War II that now present themselves in new garb and does so in a clear and concise manner.

An estimated one billion people around the globe live with a disability; this number grows exponentially when family members, friends, and care providers are included. Various countries and international organizations have attempted to guard against discrimination and secure basic human rights for those whose lives are affected by disability. Yet despite such attempts many disabled persons in the United States and throughout the world still face exclusion from full citizenship and membership in their respective societies. They are regularly denied employment, housing, health care, access to buildings, and the right to move freely in public spaces. At base, such discrimination reflects a tacit yet pervasive assumption that disabled persons do not belong in society.

Civil Disabilities challenges such norms and practices, urging a reconceptualization of disability and citizenship to secure a rightful place for disabled persons in society. Essays from leading scholars in a diversity of fields offer critical perspectives on current citizenship studies, which still largely assume an ableist world. Placing historians in conversation with anthropologists, sociologists with literary critics, and musicologists with political scientists, this interdisciplinary volume presents a compelling case for reimagining citizenship that is more consistent, inclusive, and just, in both theory and practice. By placing disability front and center in academic and civic discourse, Civil Disabilities tests the very notion of citizenship and transforms our understanding of disability and belonging.

Contributors: Emily Abel, Douglas C. Baynton, Susan Burch, Allison C. Carey, Faye Ginsburg, Nancy J. Hirschmann, Hannah Joyner, Catherine Kudlick, Beth Linker, Alex Lubet, Rayna Rapp, Susan Schweik, Tobin Siebers, Lorella Terzi.

Everyday life in early thirteenth-century England is revealed in vivid detail in this riveting collection of correspondence of people from all classes, from peasants and shopkeepers to bishops and earls. The documents presented here include letters between masters and servants, husbands and wives, neighbors and enemies, and cover a wide range of topics: politics and war, going to fairs and going to law, attending tournaments and stocking a game park, borrowing cash and doing favors for friends, investigating adultery and building a windmill.

While letters by celebrated people have long been known, the correspondence of ordinary people has not survived and has generally been assumed never to have existed in the first place. Martha Carlin and David Crouch, however, have discovered numerous examples of such correspondence hiding in plain sight. The letters can be found in manuscripts called formularies—the collections of form letters and other model documents that for centuries were used to teach the arts of letter-writing and keeping accounts.

The writing-masters and their students who produced these books compiled examples of all the kinds of correspondence that people of means, members of the clergy, and those who handled their affairs might expect to encounter in their business and personal lives. Tucked among the sample letters from popes to bishops and from kings to sheriffs are examples of a much more casual, ephemeral kind of correspondence. These are the low-level letters that evidently were widely exchanged, but were often discarded because they were not considered to be of lasting importance. Two manuscripts, one in the British Library and the other in the Bodleian Library, are especially rich in such documents, and it is from these collections that Carlin and Crouch have drawn the documents in this volume. They are presented here in their first printed edition, both in the original Latin and in English translation, each document splendidly contextualized in an accompanying essay.

The armies of the Fourth Crusade that left Western Europe at the beginning of the thirteenth century never reached the Holy Land to fight the Infidel; they stopped instead at Byzantium and sacked that capital of eastern Christendom. Much of what we know today of those events comes from contemporary accounts by secular writers; their perspective is balanced by a document written from a monastic point of view and now available for the first time in English.

The Hystoria Constantinopolitana relates the adventures of Martin of Pairis, an abbot of the Cistercian Order who participated in the plunder of the city, as recorded by his monk Gunther. Written to justify the abbot's pious pilferage of scared relics and his transporting them back to his monastery in Alsace, it is a work of Christian metahistory that shows how the sack of Constantinople fits into God's plan for humanity, and that deeds done under divine guidance are themselves holy and righteous.

The Hystoria Constantinopolitana is one of the most complex and sophisticated historiographical work of its time, deftly interweaving moods and motifs, themes and scenes. In producing the first English translation and analysis of this work, Alfred Andrea has captured the full flavor of the original with its alternating section of prose and poetry. His introduction to the text provides background on Gunther's life and work and explores the monk's purpose in writing the Hystoria Constantinopolitana—not the least of which was extolling the virtues of Abbott Martin, who was sometimes accuse of laxity by his superiors in the Order.

Gunther's work is significant for its effort to deal with problems raised by the participation of monks in the Crusades, making it a valuable contribution to both crusading and monastic history. The Capture of Constantinople adds to our knowledge of the Fourth Crusade and provides unusual insight into the attitudes of the participants and the cultural-intellectual history of the early thirteenth century.

Since the global financial crisis of 2008, Greece has shouldered a heavy burden struggling with internal political and financial insecurity as well as hosting enormous numbers of migrants and asylum seekers who arrive by land and sea. In On the Doorstep of Europe, Heath Cabot presents an ethnographic study of the asylum system in Greece, tracing the ways asylum seekers, bureaucrats, and service providers attempt to navigate the dilemmas of governance, ethics, knowledge, and social relations that emerge through this legal process. Centering on the work of an asylum advocacy NGO in Athens, Cabot explores how workers and clients grapple with predicaments endemic to Europeanization and rights-based protection. Drawing inspiration from classical Greek tragedy to highlight both the transformative potential and violence of law, Cabot charts the structural violence effected through European governance, rights frameworks, and humanitarian intervention while also exploring how Greek society is being remade from the inside out. She shows how, in contemporary Greece, relationships between insiders and outsiders are radically reconfigured through legal, political, and economic crises.

Now updated with a preface reflecting on the critical stakes of the book’s exploration of refuge in light of events that have transpired in and beyond Europe since its initial publication, On the Doorstep of Europe highlights how border crossers and residents in countries of arrival navigate legal and political violence. Cabot’s on-the-ground account of asylum and immigration in Europe’s borderlands, based on fieldwork conducted between 2004 and 2011, shows how the difficulties encountered by asylum seekers in an earlier time remain relevant and revealing in the face of ongoing crises and challenges today.

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.

For decades, Latin America has been plagued by civil wars, dictatorships, torture, legacies of colonialism, racism, and inequality. The region has also experienced dramatic—if uneven—human rights improvements, shedding light on the politics of transformation. The accounts of how Latin America’s people have dealt with the persistent threats to their fundamental rights offer lessons for people around the world.

Human Rights in Latin America provides a comprehensive introduction to the human rights issues facing an area that constitutes more than half of the Western Hemisphere. This second edition brings together regional case studies and thematic chapters to explore cutting-edge issues and developments in the field. From historical accounts of abuse to successful transnational campaigns and legal battles, Human Rights in Latin America explores the dynamics underlying a vast range of human rights initiatives. In addition to surveying the roles of the United States, relatives of the disappeared, and truth commissions, Sonia Cardenas and Rebecca Root cover newer ground in addressing the colonial and ideological underpinnings of human rights abuses, emerging campaigns for gender and sexuality rights, and regional dynamics relating to the International Criminal Court.

Engagingly written and fully illustrated, Human Rights in Latin America fills an important niche among human rights and Latin American textbooks. Ample supplementary resources—including discussion questions, interdisciplinary reading lists, filmographies, online resources, internship opportunities, and instructor assignments—make this an especially valuable text for use in human rights courses.

Death and the Body in the Eighteenth-Century Novel demonstrates that archives continually speak to the period’s rising funeral and mourning culture, as well as the increasing commodification of death and mourning typically associated with nineteenth-century practices. Drawing on a variety of historical discourses—such as wills, undertaking histories, medical treatises and textbooks, anatomical studies, philosophical treatises, and religious tracts and sermons—the book contributes to a fuller understanding of the history of death in the Enlightenment and its narrative transformation.

Death and the Body in the Eighteenth-Century Novel not only offers new insights about the effect of a growing secularization and commodification of death on the culture and its productions, but also fills critical gaps in the history of death, using narrative as a distinct literary marker. As anatomists dissected, undertakers preserved, jewelers encased, and artists figured the corpse, so too the novelist portrayed bodily artifacts. Why are these morbid forms of materiality entombed in the novel? Jolene Zigarovich addresses this complex question by claiming that the body itself—its parts, or its preserved representation—functioned as secular memento, suggesting that preserved remains became symbols of individuality and subjectivity. To support the conception that in this period notions of self and knowing center upon theories of the tactile and material, the chapters are organized around sensory conceptions and bodily materials such as touch, preserved flesh, bowel, heart, wax, hair, and bone. Including numerous visual examples, the book also argues that the relic represents the slippage between corpse and treasure, sentimentality and materialism, and corporeal fetish and aesthetic accessory.

Zigarovich’s analysis compels us to reassess the eighteenth-century response to and representation of the dead and dead-like body, and its material purpose and use in fiction. In a broader framework, Death and the Body in the Eighteenth-Century Novel also narrates a history of the novel that speaks to the cultural formation of modern individualism.

In Discovery and Healing: Reflections on Five Decades of Hematology/Oncology at the Perelman School of Medicine at the University of Pennsylvania, David Vaughn describes the history of the Perelman School of Medicine's Division of Hematology/Oncology. Vaughn knows the subject well: he trained in the Division's Hematology/Oncology fellowship program from 1990 -1993 and has been on the faculty of the Division since 1993.

Since its founding in 1972, the Division of Hematology/Oncology at the Perelman School of Medicine at the University of Pennsylvania has made important contributions to the fields of blood disorders and cancer medicine. Based largely on his personal experience and extensive interviews with former and present faculty, Vaughn describes the evolution of the Division from a small group of research hematologists to a comprehensive program of fundamental and translational researchers and clinical specialists in benign and malignant hematology and solid tumor oncology. He highlights the importance of leadership as he examines the successes of each of the four Division chiefs: Richard "Buz" Cooper, Sanford Shattil, Stephen Emerson, and Lynn Schuchter. He describes the lasting impact that the Division's first oncologist, John Glick, has had on the Division, the Abramson Cancer Center, and the author himself. He emphasizes the important role that philanthropy has played in the Division's achievements. He concludes the account by reflecting on the Division's experience and call to action as it confronted the COVID-19 pandemic.

Both a memoir and a historical account, Vaughn's book demonstrates the good that can be accomplished when an innovative and dedicated medical faculty are committed to discovery and healing.

Did you hear the one about the Mother Superior who was so busy casting the first stone that she got caught in flagrante delicto with her lover? What about the drunk with a Savior complex who was fool enough to believe himself to be the Second Coming? And that's nothing compared to what happens when comedy gets its grubby paws on the confessional. Enter fifteenth- and sixteenth-century French farce, the "bestseller" of a world that stands to tell us a lot about the enduring influence of a Shakespeare or a Molière. It's the sacrilegious world of Immaculate Deception, the third volume in a series of stage-friendly translations from the Middle French. These twelve engagingly funny satires target religious hypocrisy in that in-your-face way that only true slapstick can muster. There is literally nothing sacred.

Why this repertoire and why now? The current political climate has had dire consequences for the pleasures of satire at a cultural moment when we have never needed it more. It turns out that the proverbial Dark Ages had a lighter side; and France's over 200 rollicking, frolicking, singing, and dancing comedies—more extant than in any other vernacular—have waited long enough for their moment in the spotlight. They are seriously funny: funny enough to reclaim their place in cultural history, and serious enough to participate in the larger conversation about what it means to be a social influencer, then and now. Rather than relegate medieval texts to the dustbin of history, an unabashedly feminist translation can reframe and reject the sexism of bygone days by doing what theater always invites us to do: interpret, inflect, and adapt.

Defensive Relativism describes how governments around the world use cultural relativism in legal argument to oppose international human rights law. Defensive relativist arguments appear in international courts, at the committees established by human rights treaties, and at the United Nations Human Rights Council. The aim of defensive relativist arguments is to exempt a state from having to apply international human rights law, or to stop international human rights law evolving, because it would interfere with cultural traditions the state deems important. It is an everyday occurrence in international human rights law and defensive relativist arguments can be used by various types of states. The end goal of defensive relativism is to allow a state to appear human rights compliant while at the same time not implementing international human rights law.

Drawing on a range of materials, such as state reports on the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) and cases from the European Court of Human Rights involving freedom of religion, this book provides a definitive survey of defensive relativism. Crucially, Frederick Cowell argues, defensive relativism is not about alternative practices of human rights law, or debates about the origins or legitimacy of human rights as a concept. Defensive relativism is instead a variety of tactical argument used by states to justify ignoring international human rights law. Yet, as Cowell concludes, defensive relativism can’t be removed from the law, as it is a reflection of unresolved tensions about the nature of what it means for rights to be universal.

Whether we think of statues, plaques, street-names, practices, material or intangible forms of remembrance, the language of collective memory is everywhere, installed in the name of not only nations, or even empires, but also an international past. The essays in Sites of International Memory address the notion of a shared past, and how this idea is promulgated through sites and commemorative gestures that create or promote cultural memory of such global issues as wars, genocide, and movements of cross-national trade and commerce, as well as resistance and revolution.

In doing so, this edited collection asks: Where are the sites of international memory? What are the elements of such memories of international pasts, and of internationalism? How and why have we remembered or forgotten “sites” of international memory? Which elements of these international pasts are useful in the present?

Some contributors address specific sites and moments—World War II, liberation movements in India and Ethiopia, commemorations of genocide—while other pieces concentrate more on the theoretical, on the idea of cultural memory. UNESCO’s presence looms large in the volume, as it is the most visible and iconic international organization devoted to creating critical heritage studies on a world stage. Formed in the aftermath of World War II, UNESCO was instrumental in promoting the idea of a “humanity” that exists beyond national, regional, or cultural borders or definitions. Since then, UNESCO’s diplomatic and institutional channels have become the sites at which competing notions of international, world, and “human” communities have jostled in conjunction with politically specific understandings of cultural value and human rights.

This volume has been assembled to investigate sites of international memory that commemorate a past when it was possible to imagine, identify, and invoke “international” ideas, institutions, and experiences, in diverse, historically situated contexts.

Contributors:Dominique Biehl, Kristal Buckley, Roland Burke, Kate Darian-Smith, Sarah C. Dunstan, David Goodman, Madeleine Herren, Philippa Hetherington, Rohan Howitt, Alanna O’Malley, Eric Paglia, Glenda Sluga, Sverker Sörlin, Carolien Stolte, Beatrice Wayne, Ralph Weber, Jay Winter.

In 2009, Gregory McCoy, a noted New Jersey Andy Warhol Collector discovered while searching online, four remarkable and unknown silk screen prints of Marilyn Monroe, what struck McCoy immediately was the remarkable resemblance to Andy Warhol’s iconic 1962 silkscreen portrait of the actor. After investigating the origins of the Marilyns, he purchased four proof copies from a Swedish art dealer. Through his painstaking research, McCoy has discovered that the screen prints were, most likely, made in Sweden in 1968 at the time of Warhol’s first international exhibition at the Moderna Museet in Stockholm. Excited by his discovery, McCoy has spent the past twelve years acquiring over three hundred multicolored Marilyns. Not used in the Stockholm exhibition, it appears that the screen prints went underground and were gifted to a circle of Swedes who were associated with Pontus Hultén, the controversial Director of the Moderna Museet.

In 2016, McCoy was introduced to Penn Libraries Director of the Rare Book and Manuscript Library; after examining a sample of the Marilyn silkscreens, McCoy and Penn Libraries formed a partnership to exhibit a selection of the Marilyns. Why Penn? It seemed obvious. Penn had played a significant role in launching Warhol’s career when the recently founded Institute for Contemporary Art (ICA) mounted Warhol’s first institutional retrospective of his work in 1965. The ICA exhibit is legendary. Given Penn’s role in Warhol’s Pop Art career, Penn seemed to McCoy to be the obvious venue to unveil his important discovery to the art world.

To date the question of Andy Warhol’s role in the production of this collection of Marilyn’s remains unanswered, which is part of the intellectual challenge of defining these art objects within the context of Pontus Hultén curatorial vision and Andy Warhol’s ethos and aesthetic. The catalogue includes an interview with the collector, essays by noted Warhol scholars: Reva Wolf and Kenneth Goldsmith; an essay on the 1965 ICA exhibition by Art Librarian Hannah Bennett; and an essay on the iconography of Marilyn Monroe by David McKnight, editor and curator of the show. The volume concludes with a Catalogue Raisonné of the McCoy Marilyns collection, prepared by Maureen McCormick, former Chief Registrar at the Princeton University Art Gallery. There will be 1,968 catalogues printed, commemorating the year in which the prints were made.

Thirty years have passed since Cornel West’s book Race Matters rose to the top of the bestseller lists in 1993. Yet his book remains as relevant as ever to American culture—even more so, if one considers its influence on contemporary racial justice movements such as Black Lives Matter, prison justice, and the fight for police reform. Prophetic Leadership and Visionary Hope, an edited volume of essays by leading scholars in Black studies, religious studies, and social justice history, looks back to the original 1993 text and forward into the future of racial understanding and healing in our current century, responding to Dr. West’s own repeated insistence that we can only understand our present and future by looking back.

By reengaging with West’s book at this seminal moment, Prophetic Leadership and Visionary Hope offers new points of entry into the thorny issues that the 1993 text addressed: the challenge of leadership in a culture marked by the legacy of white supremacy; the limited value of liberal affirmative action programs in promoting the affirmation of Black humanity; the dangerous seductions of African American conservatism and the question of Black self-regard (what West called “black nihilism”); the necessity and difficulty of cross-race solidarity and cross-religious affinity; the need to channel legitimate Black rage over untenable conditions of existence into productive opportunities and viewpoints. All of these issues are even more marked in American society today. The voices collected in this volume are the legitimate intellectual heirs of the original Race Matters. With essays that span the topics of history, politics, philosophy, religion, cultural studies, music, and aesthetics, Prophetic Leadership and Visionary Hope is as wide-ranging as the thinker whose ideas it engages, interrogates, and celebrates.

Contributors: Nkosi Du Bois Anderson, Paul A. Bové, Matthew M. Briones, Farah Jasmine Griffin, Susannah Heschel, Lucius T. Outlaw Jr., Andrew Prevot, Brandon M. Terry, Cornel West, Barbara Will.

Did you hear the one about the Mother Superior who was so busy casting the first stone that she got caught in flagrante delicto with her lover? What about the drunk with a Savior complex who was fool enough to believe himself to be the Second Coming? And that's nothing compared to what happens when comedy gets its grubby paws on the confessional. Enter fifteenth- and sixteenth-century French farce, the "bestseller" of a world that stands to tell us a lot about the enduring influence of a Shakespeare or a Molière. It's the sacrilegious world of Immaculate Deception, the third volume in a series of stage-friendly translations from the Middle French. These twelve engagingly funny satires target religious hypocrisy in that in-your-face way that only true slapstick can muster. There is literally nothing sacred.

Why this repertoire and why now? The current political climate has had dire consequences for the pleasures of satire at a cultural moment when we have never needed it more. It turns out that the proverbial Dark Ages had a lighter side; and France's over 200 rollicking, frolicking, singing, and dancing comedies—more extant than in any other vernacular—have waited long enough for their moment in the spotlight. They are seriously funny: funny enough to reclaim their place in cultural history, and serious enough to participate in the larger conversation about what it means to be a social influencer, then and now. Rather than relegate medieval texts to the dustbin of history, an unabashedly feminist translation can reframe and reject the sexism of bygone days by doing what theater always invites us to do: interpret, inflect, and adapt.

The first account of the historical intersection between South Korea's democratic transition and the global human rights boom in the 1970s

Drawing on previously unused or underutilized archival sources, this book offers the first account of the historical intersection between South Korea's democratic transition and the global human rights boom in the 1970s. It shows how local pro-democracy activists pragmatically engaged with global advocacy groups, especially Amnesty International and the World Council of Churches, to maximize their socioeconomic and political struggles against the backdrop of South Korea's authoritarian industrialization and U.S. hegemony in East Asia. Ingu Hwang details how local prodemocracy protesters were able to translate their sufferings and causes into international human rights claims that highlighted how U.S. Cold War geopolitics impeded democratization in South Korea. In tracing the increasing coalitional ties between local pro-democracy protests and transnational human rights activism, the book also calls attention to the parallel development of counteraction human rights policies by the South Korean regime and US administrations. These counteractions were designed to safeguard the regime's legitimacy and to ensure the US Cold War security consensus. Thus, Hwang argues that local disputes over democratization in South Korea became transnational contestations on human rights through the development of trans-Pacific human rights politics.

Human Rights and Transnational Democracy in South Korea critically engages with studies on global human rights, contemporary Korea, and U.S. Cold War policy. By presenting a bottom-up approach to the shaping of global human rights activism, it contributes to a growing body of literature that challenges European/U.S. centric accounts of human rights advocacy and moves beyond the national and minjung (people's) framework traditionally used to detail Korea's democratic transition.

At the same time as modern capitalism became an engine of progress and a source of inequality, the United States rose to global power. Hence diplomacy and the forces of capitalism have continually evolved together and shaped each other at different levels of international, national, and local transformations. Diplomacy and Capitalism focuses on the crucial questions of wealth and power in the United States and the world in the twentieth century. Through a series of wide-ranging case studies on the history of international political economy and its array of state and non-state actors, the volume's authors analyze how material interests and foreign relations shaped each other. How did the rising and then disproportionate power of the United States and the actions of corporations, creditors, diplomats, and soldiers shape the twentieth-century world? How did officials in the United States and other nations understand the relationship between foreign investment and the state? How did people outside of the United States respond to and shape American diplomacy and political-economic policy? In detailed discussions of the exchanges and entanglements of capitalism and diplomacy, the authors answer these crucial questions. In doing so, they excavate how different combinations of material interest, geopolitical rivalry, and ideology helped create the world we live in today. The book thus analyzes competing and shared visions of international capitalism and U.S. diplomatic influence in chapters that bring the book's readers from the dawn of the twentieth century to its end, from Theodore Roosevelt to Ronald Reagan.

Contributors: Abou Bamba, Giulia Crisanti, Christopher R. W. Dietrich, Max Paul Friedman, Joseph Fronczak, Alec Hickmott, Jennifer M. Miller, Alanna O'Malley, Nicole Sackley, Jayita Sarkar, Erum Sattar, Jason Scott Smith.

The birth of modern Jewish studies can be traced to the nineteenth-century emergence of the Wissenschaft des Judentums, a movement to promote a scholarly approach to the study of Judaism and Jewish culture. Frontiers of Jewish Scholarship offers a collection of essays examining how Wissenschaft extended beyond its original German intellectual contexts and was transformed into a diverse, global field. From the early expansion of the new scholarly approaches into Jewish publications across Europe to their translation and reinterpretation in the twentieth century, the studies included here collectively trace a path through largely neglected subject matter, newly recognized as deserving attention.

Beginning with an introduction that surveys the field's German origins, fortunes, and contexts, the volume goes on to document dimensions of the growth of Wissenschaft des Judentums elsewhere in Europe and throughout the world. Some of the contributions turn to literary and semantic issues, while others reveal the penetration of Jewish studies into new national contexts that include Hungary, Italy, and even India. Individual essays explore how the United States, along with Israel, emerged as a main center for Jewish historical scholarship and how critical Jewish scholarship began to accommodate Zionist ideology originating in Eastern Europe and eventually Marxist ideology, primarily in the Soviet Union. Finally, the focus of the volume moves on to the land of Israel, focusing on the reception of Orientalism and Jewish scholarly contacts with Yemenite and native Muslim intellectuals.

Taken together, the contributors to the volume offer new material and fresh approaches that rethink the relationship of Jewish studies to the larger enterprise of critical scholarship while highlighting its relevance to the history of humanistic inquiry worldwide.

Surveillance Capitalism in America offers a crucial historical perspective on the intimate relationship between surveillance and capitalism. While surveillance is often associated with governments, today the role of the private sector in the spread of everyday surveillance is the subject of growing public debate. Tech giants like Google and Facebook are fueled by a continuous supply of user data and digital exhaust. Surveillance is not just a side effect of digital capitalism; it is the business model itself, suggesting the emergence of a new and more rapacious mode of capitalism: surveillance capitalism.

But how much has capitalism really changed? Surveillance Capitalism in America explores the historical development of commercial surveillance long before computers and suggests that surveillance has been central to American capitalism since the nation's founding. Managers surveilled labor, merchants surveilled consumers, and businesses surveilled each other. Focusing on events in the United States, the chapters in this volume examine the deep logic of modern surveillance as a mode of rationalization, bureaucratization, and social control from the early nineteenth century forward. Even more, business surveillance has often involved collaborations with the state, through favorable laws, policing, and information sharing. The history of surveillance capitalism is thus the history of technological, legal, and knowledge infrastructures built over decades.

Together, the chapters in this volume reveal the long arc of surveillance capitalism, from the violent coercion of slave labor to the seductions of target marketing.

What are the future prospects for literary knowledge now that literary texts—and the material remains of authorship, publishing, and reading—are reduced to bitstreams, strings of digital ones and zeros? What are the opportunities and obligations for book history, textual criticism, and bibliography when literary texts are distributed across digital platforms, devices, formats, and networks? Indeed, what is textual scholarship when the "text" of our everyday speech is a verb as often as it is a noun?

These are the questions that motivate Matthew G. Kirschenbaum in Bitstreams, a distillation of twenty years of thinking about the intersection of digital media, textual studies, and literary archives. With an intimate narrative style that belies the cold technics of computing, Kirschenbaum takes the reader into the library where all access to Toni Morrison's "papers" is mediated by digital technology; to the bitmapped fonts of Kamau Brathwaite's Macintosh; to the process of recovering and restoring fourteen lost "HyperPoems" by the noted poet William Dickey; and finally, into the offices of Melcher Media, a small boutique design studio reimagining the future of the codex.

A persistent theme is that bits—the ubiquitous ones and zeros of computing—are never self-identical, but always inflected by the material realities of particular systems, platforms, and protocols. These materialities are not liabilities: they are the very bulwark on which we stake the enterprise for preserving the future of literary heritage.

In The Democratic Soul, Aaron L. Herold argues that liberal democracy's current crisis—of extreme polarization, rising populism, and disillusionment with political institutions—must be understood as the culmination of a deeper dissatisfaction with the liberal Enlightenment. Major elements of both the Left and the Right now reject the Enlightenment's emphasis on rights as theoretically unfounded and morally undesirable and have sought to recover a contrasting politics of obligation. But this has re-opened questions about the relationship between politics and religion long thought settled.

To address our situation, Herold examines the political thought of Spinoza and Tocqueville, two authors united in support of liberal democracy but with differing assessments of the Enlightenment. Through an original reading of Spinoza's Theologico-Political Treatise, Herold uncovers the theological foundation of liberal democracy: a comprehensive moral teaching rehabilitating human self-interest, denigrating "devotion" as a relic of "superstition," and cultivating a pride in living, acting, and thinking for oneself. In his political vision, Spinoza articulates our highest hopes for liberalism, for he is confident such an outlook will produce both intellectual flourishing and a paradoxical recovery of community.

But Spinoza's project contains tensions which continue to trouble democracy today. As Herold shows via a new interpretation of Tocqueville's Democracy in America, the dissatisfactions now destabilizing democracy can be traced to the Enlightenment's failure to find a place for religious longings whose existence it largely denied. In particular, Tocqueville described a natural human desire for a kind of happiness found, at least partly, in self-sacrifice. Because modernity weakens religion precisely as it makes democracy stronger than liberalism, it permits this desire to find new and dangerous outlets. Tocqueville thus sought to design a "new political science" which could rectify this problem and which therefore remains indispensable today in recovering the moderation lacking in contemporary politics.

Since its inception in 2012, the hugely successful online introduction to modern poetry known as ModPo has engaged some 415,000 readers, listeners, teachers, and poets with its focus on a modern and contemporary American tradition that runs from Walt Whitman and Emily Dickinson up to some of today's freshest and most experimental written and spoken verse. In The Difference Is Spreading, ModPo's Al Filreis and Anna Strong Safford have handed the microphone over to the poets themselves, by inviting fifty of them to select and comment upon a poem by another writer.

The approaches taken are various, confirming that there are as many ways for a poet to write about someone else's poem as there are poet-poem matches in this volume. Yet a straight-through reading of the fifty poems anthologized here, along with the fifty responses to them, emphatically demonstrates the importance to poetry of community, of socioaesthetic networks and lines of connection, and of expressions of affection and honor due to one's innovative colleagues and predecessors. Through the curation of these selections, Filreis and Safford express their belief that the poems that are most challenging and most dynamic are those that are open—the writings, that is, that ask their readers to participate in making their meaning. Poetry happens when a reader and a poet come in contact with one another, when the reader, whether celebrated poet or novice, is invited to do interpretive work—for without that convergence, poetry is inert.

To seek sanctuary from persecution by entering a sacred space is an act of desperation, but also a symbolic endeavor: fugitives invoke divine presence to reach a precarious safe haven that imbues their lives with religious, social, or political significance. In medieval England, sanctuary was upheld under both canon and common law, and up to five hundred people sought sanctuary every year. What they found, however, was not so much a static refuge as a temporary respite from further action—confession and exile—or from further violence—jurisdictional conflict, harrying or starvation, a breaching of the sanctuary.

While sanctuary has usually been analyzed as part of legal history, in Uncertain Refuge Elizabeth Allen explores the symbolic consequences of sanctuary seeking in English literary works—miracle collections, chronicles, romances, and drama. She ponders the miracle of a stag's escape from the hunt into a churchyard as well as the account of a fallen political favorite who gains a sort of charisma as he takes sanctuary three times in succession; the figure of Sir Gawain, seeking refuge in a stark land far from the court and Robin Hood, hiding in his local forest refuge among his Merry Men. Her consideration of medieval sanctuary extends to its resonances in a seventeenth-century play about the early Tudor usurper Perkin Warbeck and even into modern America, with the case of a breach of sanctuary in southwest Georgia in 1963, when sheriffs took over a voter registration meeting in a local church.

Uncertain Refuge illuminates a fantasy of protection and its impermanence that animated late medieval literary culture, and one that remains poignantly alive, if no longer written into law, in today's troubled political world.

Despite the great literary achievements of Chaucer, Langland, and the Pearl Poet, Ricardian English books were still a niche market in 1400. As Kathryn Kerby-Fulton shows, however, their generation was transformational in nurturing the resurgence of English writing, in part as a result of the mass underemployment of clerks originally trained for the church but unable to find steady positions in it. Surviving instead as ecclesiastical or choral "piece workers," or in secular jobs in government or private households, this "clerical proletariat" lived and worked in liminal spaces between the ecclesiastical and lay world. And there the most enterprising found new material—and new audiences—for poetry in English.

Since English book production in London prior to 1380 was rare, Kerby-Fulton's study begins in the prior century with great regional poets, revealing their early experimentation with a new poetics of vocational crisis. Preoccupied with underemployment, patronage, careerist ambition, alienation, and changing literary fashion, these thirteenth-century writers were choosing the more avant garde option of writing in English while feeling backwards to earlier tradition in works such as Laȝamon's Brut and The Owl and the Nightingale. These early experimenters invoked semi-remembered literary forms in a still evolving written vernacular, breaking ground for Ricardian writers, who turned to these conventions during the massive clerical unemployment of the Great Schism era. Kerby-Fulton's is the first study of Langland's legacy of articulating an authorial employment crisis, and its echoes in Hoccleve and Audelay. It also uses new tools for uncovering proletarian writers in unattributed Middle English works, including the famous Harley 2253 lyrics, the "York Realist's" Second Trial from the York Cycle, St. Erkenwald, and Wynnere and Wastour. Taking in proletarian themes, including class, meritocracy, the abuse of children ("Choristers' Lament"), the gig economy, precarity, and the breaking of intellectual elites (Book of Margery Kempe), The Clerical Proletariat and the Resurgence of Medieval English Poetry speaks to both past and present employment urgencies.

Like other compilations of medieval urban drama, the plays that were performed in the streets of York on the Feast of Corpus Christi from the late fourteenth century until the third quarter of the sixteenth have most frequently been discussed in the context of the devotional cultures and practices of the later Middle Ages. The pageants' preoccupation with law, and with witnessing in particular, has received much less attention, Emma Lipton observes, yet the cycle of forty-seven plays, which together tell the story of human history from the Creation through the Last Judgment, contains an extended sequence that stages the trials of Christ leading up to the Crucifixion, and legal discourse features prominently elsewhere as well. While the play collections associated with other cities also engage with legal concepts, the York Plays devote an unusual amount of attention to the law, Lipton contends. It is no coincidence that the plays themselves are preserved alongside a wide range of legal records in the York Memorandum Books, repositories of civic documents that were kept in the city's guildhall.

Engaging both theater and legal studies, Lipton is concerned in particular with the interfaces in the York Plays between dramatic practice and legal concepts of witnessing. In medieval English courts, witnesses were defined as neighbors; they spoke both to what they had seen and heard and also to common knowledge of events. At the same time, many legal theorists were concerned by how the temporal gap between initial experience and testimony might reshape the record of the past in light of the motives and emotions of individual witnesses and allied groups. With chapters focusing on space, speech, affect, and temporality, Cultures of Witnessing considers how civic performance and the legal theory and practice of witnessing promoted a shared sense of urban citizenship, and how this in turn provides a way to theorize late medieval religious drama, whose players performed on the streets and neighborhoods in which they conducted their daily lives.

In Making the Miscellany Megan Heffernan examines the poetic design of early modern printed books and explores how volumes of compiled poems, which have always existed in practice, responded to media change in sixteenth- and seventeenth-century England. Heffernan's focus is not only the material organization of printed poetry, but also how those conventions and innovations of arrangement contributed to vernacular poetic craft, the consolidation of ideals of individual authorship, and centuries of literary history.

The arrangement of printed compilations contains a largely unstudied and undertheorized archive of poetic form, Heffernan argues. In an evolving system of textual transmission, compilers were experimenting with how to contain individual poems within larger volumes. By paying attention to how they navigated and shaped the exchanges between poems and their organization, she reveals how we can witness the basic power of imaginative writing over the material text.

Making the Miscellany is also a study of how this history of textual design has been differently told by the distinct disciplines of bibliography or book history and literary studies, each of which has handled—and obscured—the formal qualities of early modern poetry compilations and the practices that produced them. Revisiting these editorial and critical approaches, this book recovers a moment when compilers, poets, and readers were alert to a poetics of organization that exceeded the limits of the individual poem.

What does it mean to claim, two decades into the twenty-first century, that citizenship is on the edge? The questions that animate this volume focus attention on the relationships between liberal conceptions of citizenship and democracy on one hand, and sex, race, and gender on the other. Who "counts" as a citizen in today's world, and what are the mechanisms through which the rights, benefits, and protections of liberal citizenship are differentially bestowed upon diverse groups? What are the relationships between global economic processes and political and legal empowerment? What forms of violence emerge in order to defend and define these rights, benefits, and protections, and how do these forms of violence reflect long histories? How might we recognize and account for the various avenues through which people attempt to make themselves as political subjects?

Citizenship on the Edge approaches these questions from multiple disciplines, including Africana Studies, anthropology, disability studies, film studies, gender studies, history, law, political science, and sociology. Contributors explore the ways in which compounding social inequalities redound to the conditions and expressions of citizenship in the U.S. and throughout the world. They give a sense of the breathtaking range of the ways that citizenship is controlled, repressed, undercut, and denied at the same time as they outline people's attempts to claim citizenship in ways that are meaningful to them. From university speech policies, to labor and immigration policies, to a rethinking of the security theatre, to women's empowerment in the family and economy and a rethinking of marriage and the family, we see slivers of possibility for a more inclusive and less hostile world, in which citizenship is no longer so in doubt, so on the edge, for so many. As a whole, the volume argues that citizenship cannot be conceptualized as a transcendent good but must instead always be contextualized within specific places and times, and in relation to dynamic struggle.

Contributors: Erez Aloni, Ange-Marie Hancock Alfaro, Nancy J. Hirschmann, Samantha Majic, Valentine M. Moghadam, Michael Rembis, Tracy Robinson, Ellen Samuels, Kimberly Theidon, Deborah A. Thomas.

Eric J. Goldberg traces the long history of early medieval hunting from the late Roman Empire to the death of the last Carolingian king, Louis V, in a hunting accident in 987. He focuses chiefly on elite men and the changing role that hunting played in articulating kingship, status, and manhood in the post-Roman world. While hunting was central to elite lifestyles throughout these centuries, the Carolingians significantly altered this aristocratic activity in the later eighth and ninth centuries by making it a key symbol of Frankish kingship and political identity. This new connection emerged under Charlemagne, reached its high point under his son and heir Louis the Pious, and continued under Louis's immediate successors. Indeed, the emphasis on hunting as a badge of royal power and Frankishness would prove to be among the Carolingians' most significant and lasting legacies.

Goldberg draws on written sources such as chronicles, law codes, charters, hagiography, and poetry as well as artistic and archaeological evidence to explore the changing nature of early medieval hunting and its connections to politics and society. Featuring more than sixty illustrations of hunting imagery found in mosaics, stone sculpture, metalwork, and illuminated manuscripts, In the Manner of the Franks portrays a vibrant and dynamic culture that encompassed red deer and wild boar hunting, falconry, ritualized behavior, female spectatorship, and complex forms of specialized knowledge that united kings and nobles in a shared political culture, thus locating the origins of courtly hunting in the early Middle Ages.

Immanuel Kant (1724-1804) transformed the philosophical, cultural, and religious landscape of modern Europe. Emphasizing the priority of practical reason and moral autonomy, Kant's radically original account of human subjectivity announced new ethical imperatives and engendered new political hopes. This collection of essays investigates the centrality of progress to Kant's philosophical project and the contested legacy of Kant's faith in reason's capacity to advance not only our scientific comprehension and technological prowess, but also our moral, political, and religious lives. Accordingly, the first half of the volume explores the many facets of Kant's thinking about progress, while the remaining essays each focus on one or two thinkers who play a crucial role in post-Kantian German philosophy: J. G. Herder (1744-1803), J. G. Fichte (1762-1814), G. W. F. Hegel (1770-1831), Søren Kierkegaard (1813-1855), Friedrich Nietzsche (1844-1900), Walter Benjamin (1892-1940), and Martin Heidegger (1889-1976). This two-part structure reflects the central thesis of the volume that Kant inaugurates a distinctive theoretical tradition in which human historicity is central to political philosophy.

By exploring the origins and metamorphoses of this tremendously influential tradition, the volume offers a timely perspective on fundamental questions in an age increasingly suspicious of the Enlightenment's promise of universal rational progress. It aims to help us face three sets of questions: (1) Do we still believe in the possibility of progress? If we do, on what grounds? If we do not, why have we lost the hope for a better future that animated previous generations? (2) Is the belief in progress necessary for the maintenance of today's liberal democratic order? Does a cosmopolitan vision of politics ultimately depend on a faith in humanity's gradual, asymptotic realization of that lofty aim? (3) And, if we no longer believe in progress, can we dispense with hope without succumbing to despair?

Four years before the publication of the First Folio, a group of London printers and booksellers attempted to produce a "collected works" of William Shakespeare, not in an imposingly large format but as a series of more humble quarto pamphlets. For mysterious reasons, perhaps involving Shakespeare's playing company, the King's Men, the project ran into trouble. In an attempt to salvage it, information on the title pages of some of the playbooks was falsified, making them resemble leftover copies of earlier editions. The deception worked for nearly three hundred years, until it was unmasked by scholars in the early twentieth century. The discovery of these "Pavier Quartos," as they became known, was a landmark success for the New Bibliography and played an important role in establishing the validity and authority of that method of analysis. While more recent scholars have reassessed the traditional narrative that the New Bibliographers wrote, no one has gone back to look at the primary evidence: the quartos themselves.

In Ghosts, Holes, Rips and Scrapes Zachary Lesser undertakes a completely fresh study of these playbooks. Through an intensive bibliographical analysis of over three hundred surviving quartos, Lesser reveals evidence that has gone entirely unseen before: "ghosts" (faint, oily impressions produced when one book is bound next to another); "holes" (the tiny remains of the first simple stitching that held pamphlets together); and "rips and scrapes" (post-production alterations of title pages). This new evidence—much of it visible only with the aid of enhanced photographic methods—suggests that the "Pavier Quartos" are far more mysterious, with far more consequential ramifications for book history and Shakespeare scholarship than we have thought.

Contrary to warnings about the dangers of populism, Donald F. Critchlow argues that grassroots activism is essential to party renewal within a democratic system.

Grassroots activism, presenting a cacophony of voices calling for reform of various sorts without programmatic coherence, is often derided as populist and distrusted by both political parties and voters. But according to Donald T. Critchlow, grassroots movements are actually responsible for political party transformation, both Democratic and Republic, into instruments of reform that reflect the interests, concerns, and anxieties of the electorate.

Contrary to popular discourse warning about the dangers of populism, Critchlow argues that grassroots activism is essential to party renewal within a democratic system. In Defense of Populism examines movements that influenced Republican, Democratic, and third-party politics—from the Progressives and their influence on Teddy Roosevelt, to New Dealers and FDR, to the civil rights, feminist, and environmental movements and their impact on the Democratic Party, to the Reagan Revolution and the Tea Party. In each case, Critchlow narrates representative biographies of activists, party leaders, and presidents to show how movements become viable calls for reform that get translated into policy positions.

Social tensions and political polarization continue to be prevalent today. Increased social disorder and populist outcry are expected whenever political elites and distant bureaucratic government are challenged. In Defense of Populism shows how, as a result of grassroots activism and political-party reform, policy advances are made, a sense of national confidence is restored, and the belief that American democracy works in the midst of crisis is affirmed.

Artificial Life After Frankenstein brings the insights born of Mary Shelley's legacy to bear upon the ethics and politics of making artificial life and intelligence in the twenty-first century.

What are the obligations of humanity to the artificial creatures we make? And what are the corresponding rights of those creatures, whether they are learning machines or genetically modified organisms? In seeking ways to respond to these questions, so vital for our age of genetic engineering and artificial intelligence, we would do well to turn to the capacious mind and imaginative genius of Mary Wollstonecraft Shelley (1797-1851). Shelley's novels Frankenstein; or, The Modern Prometheus (1818) and The Last Man (1826) precipitated a modern political strain of science fiction concerned with the ethical dilemmas that arise when we make artificial life—and make life artificial—through science, technology, and other forms of cultural change.

In Artificial Life After Frankenstein, Eileen Hunt Botting puts Shelley and several classics of modern political science fiction into dialogue with contemporary political science and philosophy, in order to challenge some of the apocalyptic fears at the fore of twenty-first-century political thought on AI and genetic engineering. Focusing on the prevailing myths that artificial forms of life will end the world, destroy nature, and extinguish love, Botting shows how Shelley modeled ways to break down and transform the meanings of apocalypse, nature, and love in the face of widespread and deep-seated fear about the power of technology and artifice to undermine the possibility of humanity, community, and life itself.

Through their explorations of these themes, Mary Shelley and authors of modern political science fiction from H. G. Wells to Nnedi Okorafor have paved the way for a techno-political philosophy of living with the artifice of humanity in all of its complexity. In Artificial Life After Frankenstein, Botting brings the insights born of Shelley's legacy to bear upon the ethics and politics of making artificial life and intelligence in the twenty-first century.

Journeys of dislocation and return, of discovery and conquest hold a prominent place in the imagination of many cultures. Wherever an individual or community may be located, it would seem, there is always the dream of being elsewhere. This has been especially true throughout the ages for Jews, for whom the promises and perils of travel have influenced both their own sense of self and their identity in the eyes of others.

How does travel writing, as a genre, produce representations of the world of others, against which one's own self can be invented or explored? And what happens when Jewish authors in particular—whether by force or of their own free will, whether in reality or in the imagination—travel from one place to another? How has travel figured in the formation of Jewish identity, and what cultural and ideological work is performed by texts that document or figure specifically Jewish travel? Featuring essays on topics that range from Abraham as a traveler in biblical narrative to the guest book entries at contemporary Israeli museum and memorial sites; from the marvels medieval travelers claim to have encountered to eighteenth-century Jewish critiques of Orientalism; from the Wandering Jew of legend to one mid-twentieth-century Yiddish writer's accounts of his travels through Peru, Jews and Journeys explores what it is about travel writing that enables it to become one of the central mechanisms for exploring the realities and fictions of individual and collective identity.

Between 1942 and 1945, the U.S. government wrongfully imprisoned thousands of Japanese American citizens and profited from their labor. Japanese American Incarceration recasts the forced removal and incarceration of approximately 120,000 Japanese Americans during World War II as a history of prison labor and exploitation.

Following Franklin Roosevelt's 1942 Executive Order 9066, which called for the exclusion of potentially dangerous groups from military zones along the West Coast, the federal government placed Japanese Americans in makeshift prisons throughout the country. In addition to working on day-to-day operations of the camps, Japanese Americans were coerced into harvesting crops, digging irrigation ditches, paving roads, and building barracks for little to no compensation and often at the behest of privately run businesses—all in the name of national security.

How did the U.S. government use incarceration to address labor demands during World War II, and how did imprisoned Japanese Americans respond to the stripping of not only their civil rights, but their labor rights as well? Using a variety of archives and collected oral histories, Japanese American Incarceration uncovers the startling answers to these questions. Stephanie Hinnershitz's timely study connects the government's exploitation of imprisoned Japanese Americans to the history of prison labor in the United States.

How consumer and environmental activists became significant players in U.S. and world politics

Amid the mass protests of the 1960s, another, less heralded political force arose: public interest progressivism. Led by activists like Ralph Nader, organizations of lawyers and experts worked "inside the system." They confronted corporate power and helped win major consumer and environmental protections. By the late 1970s, some public interest groups moved beyond U.S. borders to challenge multinational corporations. This happened at the same time that neoliberalism, a politics of empowerment for big business, gained strength in the U.S. and around the world.

No Globalization Without Representation is the story of how consumer and environmental activists became significant players in U.S. and world politics at the twentieth century's close. NGOs like Friends of the Earth and Public Citizen helped forge a progressive coalition that lobbied against the emerging neoliberal world order and in favor of what they called "fair globalization." From boycotting Nestlé in the 1970s to lobbying against NAFTA to the "Battle of Seattle" protests against the World Trade Organization in the 1990s, these groups have made a profound mark.

This book tells their stories while showing how public interest groups helped ensure that a version of liberalism willing to challenge corporate power did not vanish from U.S. politics. Public interest groups believed that preserving liberalism at home meant confronting attempts to perpetuate conservative policies through global economic rules. No Globalization Without Representation also illuminates how professionalized organizations became such a critical part of liberal activism—and how that has affected the course of U.S. politics to the present day.

Federica Francesconi writes the history of the Jewish merchants who lived and prospered in the northern Italian city of Modena, capital city of the Este Duchy, during the seventeenth and eighteenth centuries. Her protagonists are men and women who stood out within their communities but who, despite their cultural and economic prominence, were ghettoized after 1638. Their sociocultural transformation and eventual legal and political integration evolved through a complex dialogue between their Italian and Jewish identities, and without the traumatic ruptures or dramatic divides that led to the assimilation and conversion of many Jews elsewhere in Europe.

In Modena, male and female Jewish identities were contoured by both cultural developments internal to the community and engagement with the broader society. The study of Lurianic and Cordoverian Kabbalah, liturgical and nondevotional Hebrew poetry, and Sabbateanism existed alongside interactions with Jesuits, converts, and inquisitors. If Modenese Jewish merchants were absent from the public discourse of the Estes, their businesses lives were nevertheless located at the very geographical and economic center of the city. They lived in an environment that gave rise to unique forms of Renaissance culture, early modern female agency, and Enlightenment practice. New Jewish ways of performing gender emerged in the seventeenth century, giving rise to what could be called an entrepreneurial female community devoted to assisting, employing, and socializing in the ghetto. Indeed, the ghetto leadership prepared both Jewish men and women for the political and legal emancipation they would eventually obtain under Napoleon. It was the cultured Modenese merchants who combined active participation in the political struggle for Italian Jewish emancipation with the creation of a special form of the Enlightenment embedded in scholarly and French-oriented lay culture that emerged within the European context.

From unsafe working conditions in garment manufacturing to the failure to consult indigenous communities with regard to extractive industries that affect them, human rights violations remain a pervasive aspect of the global economy. Advocates have long called upon states, as the primary duty bearers and enforcers of human rights, to hold corporations directly accountable for violations committed throughout the supply chain. More recently, many business and human rights advocates have considered the development and enforcement of private regulatory initiatives (PRIs) to certify that actors along the supply chain conform to certain codes of conduct. Many advocates see these PRIs as holding the potential to create better outcomes—whether for workers, affected communities, or the environment—within a global economy structured by supply chain capitalism.

This volume brings together academics and practitioners from a number of regions throughout the world to engage in theoretical analysis, case study exploration, and reflection on a variety of PRIs. Theorizing outward from the work of practitioners and activists on the ground, the book brings essential but often overlooked questions to the scholarly debates on business, human rights, and global governance.

Ultimately, the contributions coalesce around one basic claim: that the inequalities and disparities of power and wealth that are a key characteristic of the contemporary global economy can also mark the origins and operation of PRIs, and do so to varying degrees. The collection highlights the need for discussions about labor, environmental, and other human rights accountability to be situated within a broader analysis of the political economy of contemporary supply chain capitalism. It seeks to enrich discussions of PRIs by bringing into the conversation concerns about distributive justice and political economy.

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.

Voting in Indian Country uses conflicts over voting rights as a lens for understanding the centuries-long fight for Native self-determination.

Among the American public, there is a collective amnesia about the U.S. government's shameful policies toward the continent's original inhabitants and their descendants. Only rarely, such as during the Wounded Knee standoff in the 1970s and the recent Dakota Access Pipeline protests, do Native issues reach the public consciousness. But even during those times, there is little understanding of historical context—of the history of promises made and broken over seven generations—that shape current events. Voting in Indian Country uses conflicts over voting rights as a lens for understanding the centuries-long fight for Native self-determination. Weaving together history, politics, and law, Jean Reith Schroedel provides a view of this often-ignored struggle for social justice from the ground up.

Differentiating this volume from other voting rights books is its use of ethnographic data, including the case study of a county with a population evenly split between whites and Native Americans, as well as oral histories of the people who have chosen to fight for voting rights. The stories of these lawyers, activists, and plaintiffs illuminate both the complexity and the vividness of their experiences on the front lines and their understanding of a connection to broader Native struggles for self-determination—both to control the lands and resources promised to them in perpetuity through treaties and to freely exercise the political rights and liberties promised to all Americans.

In the spring of 1971, the largest mass arrest in Massachusetts history unfolded at a site nationally celebrated as the birthplace of freedom and democracy. With peace efforts at a standstill, the New England chapter of Vietnam Veterans Against the War had organized an event to rouse public support for their cause. Over the course of the long Memorial Day weekend, a band of more than two hundred young, fatigue-clad veterans sounded the alarm for peace and patriotism by marching—in reverse—the path Paul Revere had taken two centuries earlier when he called on the American colonists to rise against their British oppressors.

Enacting the parts of colonial militiamen, the veterans set off in patrol formation along the famed Battle Road, a route calculated to take them past Concord's Old North Bridge, onto Lexington's Battle Green, and up to Bunker Hill. Determined to reanimate the patriotic sentiments expressed by the area's many Revolutionary War memorials, they revealed how far the nation had veered from its ideals by staging reenactments of the brutal atrocities they had witnessed and perpetrated in the name of freedom on the other side of the world. "With an ironic twist," the fliers they distributed explained, "our presence in Indochina as viewed by a native of an occupied village easily coincides with the British army in America." To the selectmen of the town of Lexington who ordered their mass arrest, the veterans were defiling spaces sacred to the nation's Revolutionary past; to the hundreds of bystanders who fed, sheltered, and committed civil disobedience with them, they were an inspiration.

Elise Lemire tells this extraordinary story from the perspective of six men who played central roles in the events of May 1971. Based on more than one hundred interviews with participants and accompanied by nearly forty photographs and maps, Battle Green Vietnam demonstrates the power of mobilizing history, myth, and memorials to effect revolutionary change.

A formidable collection of studies on religious conversion and converts in Jewish history

Theodor Dunkelgrün and Pawel Maciejko observe that the term "conversion" is profoundly polysemous. It can refer to Jews who turn to religions other than Judaism and non-Jews who tie their fates to that of Jewish people. It can be used to talk about Christians becoming Muslim (or vice versa), Christians "born again," or premodern efforts to Christianize (or Islamize) indigenous populations of Asia, Africa, and the Americas. It can even describe how modern, secular people discover spiritual creeds and join religious communities.

Viewing Jewish history from the perspective of conversion across a broad chronological and conceptual frame, Bastards and Believers highlights how the concepts of the convert and of conversion have histories of their own. The volume begins with Sara Japhet's study of conversion in the Hebrew Bible and ends with Netanel Fisher's essay on conversion to Judaism in contemporary Israel. In between, Andrew S. Jacobs writes about the allure of becoming an "other" in late Antiquity; Ephraim Kanarfogel considers Rabbinic attitudes and approaches toward conversion to Judaism in the Middles Ages; and Paola Tartakoff ponders the relationship between conversion and poverty in medieval Iberia. Three case studies, by Javier Castaño, Claude Stuczynski, and Anne Oravetz Albert, focus on different aspects of the experience of Spanish-Portuguese conversos. Michela Andreatta and Sarah Gracombe discuss conversion narratives; and Elliott Horowitz and Ellie Shainker analyze Eastern European converts' encounters with missionaries of different persuasions.

Despite the differences between periods, contexts, and sources, two fundamental and mutually exclusive notions of human life thread the essays together: the conviction that one can choose one's destiny and the conviction that one cannot escapes one's past. The history of converts presented by Bastards and Believers speaks to the possibility, or impossibility, of changing one's life.

Contributors: Michela Andreatta, Javier Castaño, Theodor Dunkelgrün, Netanel Fisher, Sarah Gracombe, Elliott Horowitz, Andrew S. Jacobs, Sara Japhet, Ephraim Kanarfogel, Pawel Maciejko, Anne Oravetz Albert, Ellie Shainker, Claude Stuczynski, Paola Tartakoff.

A compelling study of views about population and demographic mobility in the British long eighteenth century

In John Milton's Paradise Lost of 1667, Adam and Eve are promised they will produce a "race to fill the world," a thought that consoles them even after the trauma of the fall. By 1798, the idea that the world would one day be entirely filled by people had become, in Thomas Malthus's hands, a nightmarish vision. In Peopling the World, Charlotte Sussman asks how and why this shift took place. How did Britain's understanding of the value of reproduction, the vacancy of the planet, and the necessity of moving people around to fill its empty spaces change? Sussman addresses these questions through readings of texts by Malthus, Milton, Swift, Defoe, Goldsmith, Sir Walter Scott, Mary Shelley, and others, and by placing these authors in the context of debates about scientific innovation, emigration, cultural memory, and colonial settlement.

Sussman argues that a shift in thinking about population and mobility occurred in the third quarter of the eighteenth century. Before that point, both political and literary texts were preoccupied with "useless" populations that could be made useful by being dispersed over Britain's domestic and colonial territories; after 1760, a concern with the depopulation caused by emigration began to take hold. She explains this change in terms of the interrelated developments of a labor theory of value, a new idea of national identity after the collapse of Britain's American empire, and a move from thinking of reproduction as a national resource to thinking of it as an individual choice. She places Malthus at the end of this history because he so decisively moved thinking about population away from a worldview in which there was always more space to be filled and toward the temporal inevitability of the whole world filling up with people.

A linguistic and historical study of the Manchu script in the early modern world

Manchu was a language first written down as part of the Qing state-building project in Northeast Asia in the early seventeenth century. After the Qing invasion of China in 1644, and for the next two and a half centuries, Manchu was the language of state in one of the early modern world's great powers. Its prominence and novelty attracted the interest of not only Chinese literati but also foreign scholars. Yet scholars in Europe and Japan, and occasionally even within China itself, were compelled to study the language without access to a native speaker. Jesuit missionaries in Beijing sent Chinese books on Manchu to Europe, where scholars struggled to represent it in an alphabet compatible with Western pedagogy and printing technology. In southern China, meanwhile, an isolated phonologist with access to Jesuit books relied on expositions of the Roman alphabet to make sense of the Manchu script. When Chinese textbooks and dictionaries of Manchu eventually reached Japan, scholars there used their knowledge of Dutch to understand Manchu.

In The Early Modern Travels of Manchu, Mårten Söderblom Saarela focuses on outsiders both within and beyond the Qing empire who had little interaction with Manchu speakers but took an interest in the strange, new language of a rising world power. He shows how—through observation, inference, and reference to received ideas on language and writing—intellectuals in southern China, Russia, France, Chosŏn Korea, and Tokugawa Japan deciphered the Manchu script and explores the uses to which it was put for recording sounds and arranging words.

A renowned historian offers novel perspectives on slavery and abolition in eighteenth-century Jamaica

Between the start of the Seven Years' War in 1756 and the onset of the French Revolution in 1789, Jamaica was the richest and most important colony in British America. White Jamaican slaveowners presided over a highly productive economic system, a precursor to the modern factory in its management of labor, its harvesting of resources, and its scale of capital investment and ouput. Planters, supported by a dynamic merchant class in Kingston, created a plantation system in which short-term profit maximization was the main aim. Their slave system worked because the planters who ran it were extremely powerful.

In Jamaica in the Age of Revolution, Trevor Burnard analyzes the men and women who gained so much from the labor of enslaved people in Jamaica to expose the ways in which power was wielded in a period when the powerful were unconstrained by custom, law, or, for the most part, public approbation or disapproval. Burnard finds that the unremitting war by the powerful against the poor and powerless, evident in the day-to-day struggles slaves had with masters, is a crucial context for grasping what enslaved people had to endure.

Examining such events as Tacky's Rebellion of 1760 (the largest slave revolt in the Caribbean before the Haitian Revolution), the Somerset decision of 1772, and the murder case of the Zong in 1783 in an Atlantic context, Burnard reveals Jamiaca to be a brutally effective and exploitative society that was highly adaptable to new economic and political circumstances, even when placed under great stress, as during the American Revolution. Jamaica in the Age of Revolution demonstrates the importance of Jamaican planters and merchants to British imperial thinking at a time when slavery was unchallenged.

A collection of international case studies that demonstrate the importance of ideas to urban political development

Ideas, interests, and institutions are the "holy trinity" of the study of politics. Of the three, ideas are arguably the hardest with which to grapple and, despite a generally broad agreement concerning their fundamental importance, the most often neglected. Nowhere is this more evident than in the study of urban politics and urban political development.

The essays in How Ideas Shape Urban Political Development argue that ideas have been the real drivers behind urban political development and offer as evidence national and international examples—some unique to specific cities, regions, and countries, and some of global impact. Within the United States, contributors examine the idea of "blight" and how it became a powerful metaphor in city planning; the identification of racially-defined spaces, especially black cities and city neighborhoods, as specific targets of neoliberal disciplinary practices; the paradox of members of Congress who were active supporters of civil rights legislation in the 1950s and 1960s but enjoyed the support of big-city political machines that were hardly liberal when it came to questions of race in their home districts; and the intersection of national education policy, local school politics, and the politics of immigration. Essays compare the ways in which national urban policies have taken different shapes in countries similar to the United States, namely, Canada and the United Kingdom. The volume also presents case studies of city-based political development in Chile, China, India, and Africa—areas of the world that have experienced a more recent form of urbanization that feature deep and intimate ties and similarities to urban political development in the Global North, but which have occurred on a broader scale.

Contributors: Daniel Béland, Debjani Bhattacharyya, Robert Henry Cox, Richardson Dilworth, Jason Hackworth, Marcus Anthony Hunter, William Hurst, Sally Ford Lawton, Thomas Ogorzalek, Eleonora Pasotti, Joel Rast, Douglas S. Reed, Mara Sidney, Lester K. Spence, Vanessa Watson, Timothy P. R. Weaver, Amy Widestrom.

A close look at post-1968 French thinkers Régis Debray, Emmanuel Todd, Marcel Gauchet, and Alain de Benoist

In The Anthropological Turn, Jacob Collins traces the development of what he calls a tradition of "political anthropology" in France over the course of the 1970s. After the social revolution of the 1960s brought new attention to identities and groups that had previously been marginal in French society, the country entered a period of stagnation: the economy slowed, the political system deadlocked, and the ideologies of communism and Catholicism lost their appeal. In this time of political, cultural, and economic indeterminacy, political anthropology, as Collins defines it, offered social theorists grand narratives that could give greater definition to "the social" by anchoring its laws and histories in the deep and sometimes archaic past.

Political anthropologists sought to answer the most basic of questions: what is politics and what constitutes a political community? Collins focuses on four influential, yet typically overlooked, French thinkers—Régis Debray, Emmanuel Todd, Marcel Gauchet, and Alain de Benoist —who, from Left to far Right, represent different political leanings in France. Through a close and comprehensive reading of their work, he explores how key issues of religion, identity, citizenship, and the state have been conceptualized and debated across a wide spectrum of opinion in contemporary France.

Collins argues that the stakes have not changed since the 1970s and rival conceptions of the republic continue to vie for dominance. Political and cultural issues of the moment—the burkini, for example—become magnified and take on the character of an anthropological threat. In this respect, he shows how the anthropological turn, as it figures in the work of Debray, Todd, Gauchet, and Benoist, is a useful lens for viewing the political and social controversies that have shaped French history for the last forty years.

In recent years, the field of cognitive psychology has begun to explore the rootedness of rational thinking in subrational inspiration, insight, or instinct—a kind of prediscursive hunch that leaps ahead and guides rational thought before the reasoning human being is even aware of it. In The Music of Reason, Michael Davis shows that this "musical" quality of thinking is something that leading philosophers have long been aware of and explored with great depth and subtlety. Focusing on the work of three thinkers traditionally viewed as among the most poetic of philosophers—Rousseau, Nietzsche, and Plato—Davis reveals the complex and profound ways in which they each plumbed the depths of reason's "prerational" foundations.

Davis first examines Rousseau's Essay on the Origins of Languages: Where Something Is Said About Melody and Musical Imitation and Nietzsche's The Birth of Tragedy Out of the Spirit of Music to demonstrate that revealing the truth, or achieving individual enlightenment, requires poetic techniques such as irony, indirection, and ambiguity. How philosophers say things is as worthy of our attention as what they say. Turning to Plato's Lesser Hippias, Davis then reconsiders the relation between truth-telling and lying, finding the Platonic dialogue to be an artful synthesis of music and reason.

The "ancient quarrel between philosophy and poetry" that Plato placed near the core of this thinking suggests a tension between the rational (scientific) and the nonrational (poetic), or between the true and the beautiful—the one clear and definite, the other allusive and musical. Contemplating language in Rousseau, the Dionysian in Nietzsche, and playfulness in Plato, The Music of Reason explores how what we might initially perceive as irrational and so antithetical to reason is, in fact, constitutive of it.

In 1948, Moss Kendrix, a former New Deal public relations officer, founded a highly successful, Washington, D.C.-based public relations firm, the flagship client of which was the Coca-Cola Company. As the first black pitchman for Coca-Cola, Kendrix found his way into the rarefied world of white corporate America. His personal phone book also included the names of countless black celebrities, such as bandleader Duke Ellington, singer-actress Pearl Bailey, and boxer Joe Louis, with whom he had built relationships in the course of developing marketing campaigns for his numerous federal and corporate clients. Kendrix, along with Ebony publisher John H. Johnson and Life photographer Gordon Parks, recognized that, in the image-saturated world of postwar America, media in all its forms held greater significance for defining American citizenship than ever before. For these imagemakers, the visual representation of African Americans as good citizens was good business.

In Represented, Brenna Wynn Greer explores how black entrepreneurs produced magazines, photographs, and advertising that forged a close association between blackness and Americanness. In particular, they popularized conceptions of African Americans as enthusiastic consumers, a status essential to postwar citizenship claims. But their media creations were complicated: subject to marketplace dictates, they often relied on gender, class, and family stereotypes. Demand for such representations came not only from corporate and government clients to fuel mass consumerism and attract support for national efforts, such as the fight against fascism, but also from African Americans who sought depictions of blackness to counter racist ideas that undermined their rights and their national belonging as citizens.

The story of how black capitalists made the market work for racial progress on their way to making money reminds us that the path to civil rights involved commercial endeavors as well as social and political activism.

How beliefs about human and divine secrets informed medieval ideas about the mind and shaped the practices of literary interpretations

What did it mean to keep a secret in early medieval England? It was a period during which the experience of secrecy was intensely bound to the belief that God knew all human secrets, yet the secrets of God remained unknowable to human beings. In Bonds of Secrecy, Benjamin A. Saltzman argues that this double-edged conception of secrecy and divinity profoundly affected the way believers acted and thought as subjects under the law, as the devout within monasteries, and as readers before books. One crucial way it did so was by forming an ethical relationship between the self and the world that was fundamentally different from its modern reflex. Whereas today the bearers of secrets might be judged for the consequences of their reticence or disclosure, Saltzman observes, in the early Middle Ages a person attempting to conceal a secret was judged for believing he or she could conceal it from God. In other words, to attempt to hide from God was to become ensnared in a serious sin, but to hide from the world while deliberately and humbly submitting to God's constant observation was often a hallmark of spiritual virtue.

Looking to law codes and religious architecture, hagiographies and riddles, Bonds of Secrecy shows how legal and monastic institutions harnessed the pervasive and complex belief in God's omniscience to produce an intense culture of scrutiny and a radical ethics of secrecy founded on the individual's belief that nothing could be hidden from God. According to Saltzman, this ethics of secrecy not only informed early medieval notions of mental activity and ideas about the mind but also profoundly shaped the practices of literary interpretation in ways that can inform our own contemporary approaches to reading texts from the past.

Richard Stonley has all but vanished from history, but to his contemporaries he would have been an enviable figure. A clerk of the Exchequer for more than four decades under Mary Tudor and Elizabeth I, he rose from obscure origins to a life of opulence; his job, a secure bureaucratic post with a guaranteed income, was the kind of which many men dreamed. Vast sums of money passed through his hands, some of which he used to engage in moneylending and land speculation. He also bought books, lots of them, amassing one of the largest libraries in early modern London.

In 1597, all of this was brought to a halt when Stonley, aged around seventy-seven, was incarcerated in the Fleet Prison, convicted of embezzling the spectacular sum of £13,000 from the Exchequer. His property was sold off, and an inventory was made of his house on Aldersgate Street. This provides our most detailed guide to his lost library. By chance, we also have three handwritten volumes of accounts, in which he earlier itemized his spending on food, clothing, travel, and books. It is here that we learn that on June 12, 1593, he bought "the Venus & Adhonay per Shakspere"—the earliest known record of a purchase of Shakespeare's first publication.

In Shakespeare's First Reader, Jason Scott-Warren sets Stonley's journals and inventories of goods alongside a wealth of archival evidence to put his life and library back together again. He shows how Stonley's books were integral to the material worlds he inhabited and the social networks he formed with communities of merchants, printers, recusants, and spies. Through a combination of book history and biography, Shakespeare's First Reader provides a compelling "bio-bibliography"—the story of how one early modern gentleman lived in and through his library.

If material bodies have inherent, animating powers—or virtues, in the premodern sense—then those bodies typically and most insistently associated in the premodern period with matter—namely, women—cannot be inert and therefore incapable of ethical action, Holly Crocker contends. In The Matter of Virtue, Crocker argues that one idea of what it means to be human—a conception of humanity that includes vulnerability, endurance, and openness to others—emerges when we consider virtue in relation to modes of ethical action available to premodern women. While a misogynistic tradition of virtue ethics, from antiquity to the early modern period, largely cast a skeptical or dismissive eye on women, Crocker seeks to explore what happened when poets thought about the material body not as a tool of an empowered agent whose cultural supremacy was guaranteed by prevailing social structures but rather as something fragile and open, subject but also connected to others.

After an introduction that analyzes Hamlet to establish a premodern tradition of material virtue, Part I investigates how retellings of the demise of the title female character in Chaucer's Troilus and Criseyde, Henryson's Testament of Cresseid, and Shakespeare's Troilus and Cressida among other texts structure a poetic debate over the potential for women's ethical action in a world dominated by masculine violence. Part II turns to narratives of female sanctity and feminine perfection, including ones by Chaucer, Bokenham, and Capgrave, to investigate grace, beauty, and intelligence as sources of women's ethical action. In Part III, Crocker examines a tension between women's virtues and household structures, paying particular attention to English Griselda- and shrew-literatures, including Shakespeare's Taming of the Shrew. She concludes by looking at Chaucer's Legend of Good Women to consider alternative forms of virtuous behavior for women as well as men.

If scholars no longer necessarily find the essence and origins of what came to be known as Christianity in the personality of a historical figure known as Jesus of Nazareth, it nevertheless remains the case that the study of early Christianity is dominated by an assumption of the force of Jesus's personality on divergent communities. In The Godman and the Sea, Michael J. Thate shifts the terms of this study by focusing on the Gospel of Mark, which ends when Mary Magdalene, Mary the mother of James, and Salome discover a few days after the crucifixion that Jesus's tomb has been opened but the corpse is not there. Unlike the other gospels, Mark does not include the resurrection, portraying instead loss, puzzlement, and despair in the face of the empty tomb.

Reading Mark's Gospel as an exemplary text, Thate examines what he considers to be retellings of other traumatic experiences—the stories of Jesus's exorcising demons out of a man and into a herd of swine, his stilling of the storm, and his walking on the water. Drawing widely on a diverse set of resources that include the canon of western fiction, classical literature, the psychological study of trauma, phenomenological philosophy, the new materialism, psychoanalytic theory, poststructural philosophy, and Hebrew Bible scholarship, as well as the expected catalog of New Testament tools of biblical criticism in general and Markan scholarship in particular, The Godman and the Sea is an experimental reading of the Gospel of Mark and the social force of the sea within its traumatized world. More fundamentally, however, it attempts to position this reading as a story of trauma, ecstasy, and what has become through the ruins of past pain.

From her position at Harvard University's Department of Government for over thirty-five years, Judith Shklar (1928-92) taught a long list of prominent political theorists and published prolifically in the domains of modern and American political thought. She was a highly original theorist of liberalism, possessing a broad and deep knowledge of intellectual history, which informed her writing in interesting and unusual ways. Her work emerged between the "end of ideology" discussions of the 1950s and the "end of history" debate of the early 1990s. Shklar contributed significantly to social and political thought by arguing for a new, more skeptical version of liberalism that brought political theory into close contact with real-life experience.

The essays collected in Between Utopia and Realism reflect on and refract Shklar's major preoccupations throughout a lifetime of thinking and demonstrate the ways in which her work illuminates contemporary debates across political theory, international relations, and law. Contributors address Shklar's critique of Cold War liberalism, interpretation of Montaigne and its connection to her genealogy of liberal morals, lectures on political obligation, focus on cruelty, and her late reflections on exile. Others consider her role as a legal theorist, her interest in literary tropes and psychological experience, and her famed skepticism.

Between Utopia and Realism showcases Shklar's approach to addressing the intractable problems of social life. Her finely honed political skepticism emphasized the importance of diagnosing problems over proffering excessively optimistic solutions. As this collection makes clear, her thought continues to be useful in addressing cruelty, limiting injustice, and combating the cynicism of the present moment.

Contributors: Samantha Ashenden, Hannes Bajohr, James Brown, Katrina Forrester, Volker M. Heins, Andreas Hess, Samuel Moyn, Thomas Osborne, William E. Scheuerman, Quentin Skinner, Philip Spencer, Tracy B. Strong, Kamila Stullerova, Bernard Yack.

How Moroccan society, especially in the city of Tangier, has been affected by the flows of migrants from both West Africa and Europe

Since the early 1990s, new migratory patterns have been emerging in the southern Mediterranean. Here, a large number of West Africans and young Moroccans, including minors, make daily attempts to cross to Europe. The Moroccan city of Tangier, because of its proximity to Spain, is one of the main gateways for this migratory movement. It has also become a magnet for middle- and working-class Europeans seeking a more comfortable life.

Based on extensive fieldwork, Living Tangier examines the dynamics of transnational migration in a major city of the Global South and studies African "illegal" migration to Europe and European "legal" migration to Morocco, looking at the itineraries of Europeans, West Africans, and Moroccan children and youth, their strategies for crossing, their motivations, their dreams, their hopes, and their everyday experiences. In the process, Abdelmajid Hannoum examines how Moroccan society has been affected by the flows of migrants from both West Africa and Europe, focusing on race relations and analyzing issues related to citizenship and social inequality. Living Tangier considers what makes the city one of the most attractive for migrants preparing to cross to Europe and illustrates not only how migrants live in the city but also how they live the city—how they experience it, encounter its people, and engage its culture, walk its streets, and participate in its events.

Reflecting on his own experiences and drawing on the work of Hannah Arendt, Edward Said, Tayeb Saleh, Amin Maalouf, and Dany Laferrière, Hannoum provokes new questions in order to reconfigure migration as a postcolonial phenomenon and interrogate how Moroccan society responds to new cultural processes.

A thought-provoking look at the Angevin aristocracy's literary practices and historical record

Coming upon the text of a document such as a charter or a letter inserted into the fabric of a medieval chronicle and quoted in full or at length, modern readers might well assume that the chronicler is simply doing what good historians have always done—that is, citing his source as evidence. Such documentary insertions are not ubiquitous in medieval historiography, however, and are in fact particularly characteristic of the history-writing produced by the Angevins in England and Northern France in the later twelfth century.

In History and the Written Word, Henry Bainton puts these documentary gestures center stage in an attempt to understand what the chroniclers were doing historiographically, socially, and culturally when they transcribed a document into a work of history. Where earlier scholars who have looked at the phenomenon have explained this increased use of documents by considering the growing bureaucratic state and an increasing historiographical concern for documentary evidence, Bainton seeks to resituate these histories, together with their authors and users, within literate but sub-state networks of political power. Proposing a new category he designates "literate lordship" to describe the form of power with which documentary history-writing was especially concerned, he shows how important the vernacular was in recording the social lives of these literate lords and how they found it a particularly appropriate medium through which to record their roles in history.

Drawing on the perspectives of modern and medieval narratology, medieval multilingualism, and cultural memory, History and the Written Word argues that members of an administrative elite demonstrated their mastery of the rules of literate political behavior by producing and consuming history-writing and its documents.

Freedom of religion or belief is deeply entrenched in international human rights conventions and constitutional traditions around the world. Article 18 of the Universal Declaration of Human Rights enshrines the right to freedom of thought, conscience, and religion as does the International Covenant on Civil and Political Rights, which the United Nations General Assembly adopted in 1966. A rich jurisprudence on freedom of religion or belief is based on the European Convention on Human Rights, drafted in 1950 by the Council of Europe. Similar regional guarantees exist in the framework of the Organization of American States as well as within the African Union. Freedom of religion or belief has found recognition in numerous national constitutions, and some governments have shown a particularly strong commitment to the international promotion of this right.

As Heiner Bielefeldt and Michael Wiener observe, however, freedom of religion or belief remains a source of political conflict, legal controversy, and intellectual debate. In Religious Freedom Under Scrutiny, Bielefeldt and Wiener explore various critiques leveled at this right. For example, does freedom of religion contribute to the spread of Western neoliberal values to the detriment of religious and cultural diversity? Can religious freedom serve as the entry point for antifeminist agendas within the human rights framework? Drawing on their considerable experience in the field, Bielefeldt and Wiener provide a typological overview and analysis of violations around the world that illustrate the underlying principles as well as the relationship between freedom of religion or belief and other human rights.

Religious Freedom Under Scrutiny argues that without freedom of religion or belief, human rights cannot fully address our complex needs, yearnings, and vulnerabilities as human beings. Furthermore, ignoring or marginalizing freedom of religion or belief would weaken the plausibility, attractiveness, and legitimacy of the entire system of human rights.

In Citizenship Beyond Nationality, Luicy Pedroza considers immigrants who have settled in democracies and who live indistinguishably from citizens—working, paying taxes, making social contributions, and attending schools—yet lack the status, gained either through birthright or naturalization, that would give them full electoral rights. Referring to this population as denizens, Pedroza asks what happens to the idea of democracy when a substantial part of the resident population is unable to vote? Her aim is to understand how societies justify giving or denying electoral rights to denizens.

Pedroza undertakes a comparative examination of the processes by which denizen enfranchisement reforms occur in democracies around the world in order to understand why and in what ways they differ. The first part of the book surveys a wide variety of reforms, demonstrating that they occur across polities that have diverse naturalization rules and proportions of denizens. The second part explores denizen enfranchisement reforms as a matter of politics, focusing on the ways in which proposals for reform were introduced, debated, decided, and reintroduced in two important cases: Germany and Portugal. Further comparing Germany and Portugal to long familiar cases, she reveals how denizen enfranchisement processes come to have a limited scope, or to even fail, and yet reignite. In the final part, Pedroza connects her theoretical and empirical arguments to larger debates on citizenship and migration.

Citizenship Beyond Nationality argues that the success and type of denizen enfranchisement reforms rely on how the matter is debated by key political actors and demonstrates that, when framed ambitiously and in inclusive terms, these deliberations have the potential to redefine democratic citizenship not only as a status but as a matter of politics and policy.

In The Language of Fruit, Liz Bellamy explores how poets, playwrights, and novelists from the Restoration to the Romantic era represented fruit and fruit trees in a period that saw significant changes in cultivation techniques, the expansion of the range of available fruit varieties, and the transformation of the mechanisms for their exchange and distribution. Although her principal concern is with the representation of fruit within literary texts and genres, she nevertheless grounds her analysis in the consideration of what actually happened in the gardens and orchards of the past.

As Bellamy progresses through sections devoted to specific literary genres, three central "characters" come to the fore: the apple, long a symbol of natural abundance, simplicity, and English integrity; the orange, associated with trade and exchange until its "naturalization" as a British resident; and the pineapple, often figured as a cossetted and exotic child of indulgence epitomizing extravagant luxury. She demonstrates how the portrayal of fruits within literary texts was complicated by symbolic associations derived from biblical and classical traditions, often identifying fruit with female temptation and sexual desire. Looking at seventeenth-century poetry, Restoration drama, eighteenth-century georgic, and the Romantic novel, as well as practical writings on fruit production and husbandry, Bellamy shows the ways in which the meanings and inflections that accumulated around different kinds of fruit related to contemporary concepts of gender, class, and race.

Examining the intersection of literary tradition and horticultural innovation, The Language of Fruit traces how writers from Andrew Marvell to Jane Austen responded to the challenges posed by the evolving social, economic, and symbolic functions of fruit over the long eighteenth century.

The "Latino vote" has become a mantra in political media, as journalists, pundits, and social scientists regularly weigh in on Latinos' loyalty to the Democratic Party and the significance of their electoral participation. But how and why did Latinos' liberal orientation take hold? What has this political inclination meant—and how has it unfolded—over time?

In Latinos and the Liberal City, Eduardo Contreras addresses these questions, offering a bold, textured, and inclusive interpretation of the nature and character of Latino politics in America's shifting social and cultural landscape. Contreras argues that Latinos' political life and aspirations have been marked by diversity and contestation yet consistently influenced by the ideologies of liberalism and latinidad: while the principles of activist government, social reform, freedom, and progress sustained liberalism, latinidad came to rest on promoting unity and commonality among Latinos.

Contreras centers this compelling narrative on San Francisco—America's liberal city par excellence—examining the role of its Latino communities in local politics from the 1930s to the 1970s. By the early twentieth century, San Francisco's residents of Latin American ancestry traced their heritage to nations including Mexico, Puerto Rico, Nicaragua, El Salvador, Chile, and Peru. These communities formed part of the New Deal coalition, defended workers' rights with gusto, and joined the crusade for racial equality decades before the 1960s. In the mid- to late postwar era, Latinos expanded claims for recognition and inclusion while participating in movements and campaigns for socioeconomic advancement, female autonomy, gay liberation, and rent control. Latinos and the Liberal City makes clear that the local public sphere nurtured Latinos' political subjectivities and that their politicization contributed to the vibrancy of San Francisco's political culture.

Baltimore is key to understanding the trajectory of civil rights in the late nineteenth and early twentieth century

In A Brotherhood of Liberty, Dennis Patrick Halpin shifts the focus of the black freedom struggle from the Deep South to argue that Baltimore is key to understanding the trajectory of civil rights in the late nineteenth and early twentieth centuries. In the 1870s and early 1880s, a dynamic group of black political leaders migrated to Baltimore from rural Virginia and Maryland. These activists, mostly former slaves who subsequently trained in the ministry, pushed Baltimore to fulfill Reconstruction's promise of racial equality. In doing so, they were part of a larger effort among African Americans to create new forms of black politics by founding churches, starting businesses, establishing community centers, and creating newspapers. Black Baltimoreans successfully challenged Jim Crow regulations on public transit, in the courts, in the voting booth, and on the streets of residential neighborhoods. They formed some of the nation's earliest civil rights organizations, including the United Mutual Brotherhood of Liberty, to define their own freedom in the period after the Civil War.

Halpin shows how black Baltimoreans' successes prompted segregationists to reformulate their tactics. He examines how segregationists countered activists' victories by using Progressive Era concerns over urban order and corruption to criminalize and disenfranchise African Americans. Indeed, he argues the Progressive Era was crucial in establishing the racialized carceral state of the twentieth-century United States. Tracing the civil rights victories scored by black Baltimoreans that inspired activists throughout the nation and subsequent generations, A Brotherhood of Liberty highlights the strategies that can continue to be useful today, as well as the challenges that may be faced.

Before the Arabs conquered northwest Africa in the seventh century, Ramzi Rouighi asserts, there were no Berbers. There were Moors (Mauri), Mauretanians, Africans, and many tribes and tribal federations such as the Leuathae or Musulami; and before the Arabs, no one thought that these groups shared a common ancestry, culture, or language. Certainly, there were groups considered barbarians by the Romans, but "Barbarian," or its cognate, "Berber" was not an ethnonym, nor was it exclusive to North Africa. Yet today, it is common to see studies of the Christianization or Romanization of the Berbers, or of their resistance to foreign conquerors like the Carthaginians, Vandals, or Arabs. Archaeologists and linguists routinely describe proto-Berber groups and languages in even more ancient times, while biologists look for Berber DNA markers that go back thousands of years. Taking the pervasiveness of such anachronisms as a point of departure, Inventing the Berbers examines the emergence of the Berbers as a distinct category in early Arabic texts and probes the ways in which later Arabic sources, shaped by contemporary events, imagined the Berbers as a people and the Maghrib as their home.

Key both to Rouighi's understanding of the medieval phenomenon of the "berberization" of North Africa and its reverberations in the modern world is the Kitāb al-'ibar of Ibn Khaldūn (d. 1406), the third book of which purports to provide the history of the Berbers and the dynasties that ruled in the Maghrib. As translated into French in 1858, Rouighi argues, the book served to establish a racialized conception of Berber indigenousness for the French colonial powers who erected a fundamental opposition between the two groups thought to constitute the native populations of North Africa, Arabs and Berbers. Inventing the Berbers thus demonstrates the ways in which the nineteenth-century interpretation of a medieval text has not only served as the basis for modern historical scholarship but also has had an effect on colonial and postcolonial policies and communal identities throughout Europe and North Africa.

After emerging victorious from their revolution against the British Empire, many North Americans associated commercial freedom with independence and republicanism. Optimistic about the liberation movements sweeping Latin America, they were particularly eager to disrupt the Portuguese Empire. Anticipating the establishment of a Brazilian republic that they assumed would give them commercial preference, they aimed to aid Brazilian independence through contraband, plunder, and revolution. In contrast to the British Empire's reaction to the American Revolution, Lisbon officials liberalized imperial trade when revolutionary fervor threatened the Portuguese Empire in the 1780s and 1790s. In 1808, to save the empire from Napoleon's army, the Portuguese court relocated to Rio de Janeiro and opened Brazilian ports to foreign commerce. By 1822, the year Brazil declared independence, it had become the undisputed center of U.S. trade with the Portuguese Empire. However, by that point, Brazilians tended to associate freer trade with the consolidation of monarchical power and imperial strength, and, by the end of the 1820s, it was clear that Brazilians would retain a monarchy despite their independence.

Smugglers, Pirates, and Patriots delineates the differences between the British and Portuguese empires as they struggled with revolutionary tumult. It reveals how those differences led to turbulent transnational exchanges between the United States and Brazil as merchants, smugglers, rogue officials, slave traders, and pirates sought to trade outside legal confines. Tyson Reeder argues that although U.S. traders had forged their commerce with Brazil convinced that they could secure republican trade partners there, they were instead forced to reconcile their vision of the Americas as a haven for republics with the reality of a monarchy residing in the hemisphere. He shows that as twilight fell on the Age of Revolution, Brazil and the United States became fellow slave powers rather than fellow republics.

In 1573, the alchemist Anna Zieglerin gave her patron, the Duke of Braunschweig-Wolfenbüttel, the recipe for an extraordinary substance she called the lion's blood. She claimed that this golden oil could stimulate the growth of plants, create gemstones, transform lead into the coveted philosophers' stone—and would serve a critical role in preparing for the Last Days. Boldly envisioning herself as a Protestant Virgin Mary, Anna proposed that the lion's blood, paired with her own body, could even generate life, repopulating and redeeming the corrupt world in its final moments.

In Anna Zieglerin and the Lion's Blood, Tara Nummedal reconstructs the extraordinary career and historical afterlife of alchemist, courtier, and prophet Anna Zieglerin. She situates Anna's story within the wider frameworks of Reformation Germany's religious, political, and military battles; the rising influence of alchemy; the role of apocalyptic eschatology; and the position of women within these contexts. Together with her husband, the jester Heinrich Schombach, and their companion and fellow alchemist Philipp Sommering, Anna promised her patrons at the court of Wolfenbüttel spiritual salvation and material profit. But her compelling vision brought with it another, darker possibility: rather than granting her patrons wealth or redemption, Anna's alchemical gifts might instead lead to war, disgrace, and destruction. By 1575, three years after Anna's arrival at court, her enemies had succeeded in turning her from holy alchemist into poisoner and sorceress, culminating in Anna's arrest, torture, and public execution.

In her own life, Anna was a master of self-fashioning; in the centuries since her death, her story has been continually refashioned, making her a fitting emblem for each new age. Interweaving the history of science, gender, religion, and politics, Nummedal recounts how one resourceful woman's alchemical schemes touched some of the most consequential matters in Reformation Germany.

When Venice conquered Crete in the early thirteenth century, a significant population of Jews lived in the capital and main port city of Candia. This community grew, diversified, and flourished both culturally and economically throughout the period of Venetian rule, and although it adhered to traditional Jewish ways of life, the community also readily engaged with the broader population and the island's Venetian colonial government.

In Colonial Justice and the Jews of Venetian Crete, Rena N. Lauer tells the story of this unusual and little-known community through the lens of its flexible use of the legal systems at its disposal. Grounding the book in richly detailed studies of individuals and judicial cases—concerning matters as prosaic as taxation and as dramatic as bigamy and murder—Lauer brings the Jews of Candia vibrantly to life. Despite general rabbinic disapproval of such behavior elsewhere in medieval Europe, Crete's Jews regularly turned not only to their own religious courts but also to the secular Venetian judicial system. There they aired disputes between family members, business partners, spouses, and even the leaders of their community. And with their use of secular justice as both symptom and cause, Lauer contends, Crete's Jews grew more open and flexible, confident in their identity and experiencing little of the anti-Judaism increasingly suffered by their coreligionists in Western Europe.

In Race, Nation, History, Oded Y. Steinberg examines the way a series of nineteenth-century scholars in England and Germany first constructed and then questioned the periodization of history into ancient, medieval, and modern eras, shaping the way we continue to think about the past and present of Western civilization at a fundamental level. Steinberg explores this topic by tracing the deep connections between the idea of epochal periodization and concepts of race and nation that were prevalent at the time—especially the role that Germanic or Teutonic tribes were assumed to play in the unfolding of Western history.

Steinberg shows how English scholars such as Thomas Arnold, Williams Stubbs, and John Richard Green; and German scholars such as Christian Karl Josias von Bunsen, Max Müller, and Reinhold Pauli built on the notion of a shared Teutonic kinship to establish a correlation between the division of time and the ascent or descent of races or nations. For example, although they viewed the Germanic tribes' conquest of the Roman Empire in A.D. 476 as a formative event that symbolized the transformation from antiquity to the Middle Ages, they did so by highlighting the injection of a new and dominant ethnoracial character into the decaying empire. But they also rejected the idea that the fifth century A.D. was the most decisive era in historical periodization, advocating instead for a historical continuity that emphasized the significance of the Germanic tribes' influence on the making of the nations of modern Europe. Concluding with character studies of E. A. Freeman, James Bryce, and J. B. Bury, Steinberg demonstrates the ways in which the innovative schemes devised by this community of Victorian historians for the division of historical time relied on the cornerstone of race.

In popular, legal, and academic discourses, the term "human rights" is now almost always discussed in relation to its opposite: human rights abuses. Syllabi, textbooks, and articles focus largely on victimization and trauma, with scarcely a mention of a positive dimension. Joy, especially, is often discounted and disregarded. William Paul Simmons asserts that there is a time and place—and necessity—in human rights work for being joyful.

Joyful Human Rights leads us to challenge human rights' foundations afresh. Focusing on joy shifts the way we view victims, perpetrators, activists, and martyrs; and mitigates our propensity to express paternalistic or heroic attitudes toward human rights victims. Victims experience joy—indeed, it is often what sustains them and, in many cases, what best facilitates their recovery from trauma. Instead of reducing individuals merely to victim status or the tragedies they have experienced, human rights workers can help harmed individuals reclaim their full humanity, which includes positive emotions such as joy.

A joy-centered approach provides new insights into foundational human rights issues such as motivations of perpetrators , trauma and survivorship, the work of social movements and activists, philosophical and historical origins of human rights, and the politicization of human rights. Many concepts rarely discussed in the field play important roles here, including social erotics, clowning, dancing, expressive arts therapy, posttraumatic growth, and the Buddhist terms metta (loving kindness) and mudita (sympathetic joy). Joyful Human Rights provides a new framework—one based upon a more comprehensive understanding of human experiences—for theorizing and practicing a more affirmative and robust notion of human rights.

Early Christian theology posited a strict division between animals and humans. Nevertheless, animal figures abound in early Christian literature and art—from Augustine's renowned "wonder at the agility of the mosquito on the wing," to vivid exegeses of the six days of creation detailed in Genesis—and when they appear, the distinctions between human and animal are often dissolved. How, asks Patricia Cox Miller, does one account for the stunning zoological imagination found in a wide variety of genres of ancient Christian texts?

In the Eye of the Animal complicates the role of animals in early Christian thought by showing how textual and artistic images and interpretive procedures actually celebrated a continuum of human and animal life. Synthesizing early Christian studies, contemporary philosophy, animal studies, ethology, and modern poetry, Miller identifies two contradictory strands in early Christian thinking about animals. The dominant thread viewed the body and soul of the human being as dominical, or the crowning achievement of creation; animals, with their defective souls, related to humans only as reminders of the brutish physical form. However, the second strand relied upon the idea of a continuum of animal life, which enabled comparisons between animals and humans. This second tendency, explains Miller, arises particularly in early Christian literature in which ascetic identity, the body, and ethics intersect. She explores the tension between these modes by tracing the image of the animal in early Christian literature, from the ethical animal behavior on display in Basil of Caesarea's Hexaemeron and the anonymous Physiologus, to the role of animals in articulating erotic desire, and from the idyllic intimacy of monks and animals in literature of desert ascetism to early Christian art that envisions paradise through human-animal symbiosis.

In the fifteenth-century republic of Florence, political power resided in the hands of middle-class merchants, a few wealthy families, and powerful craftsmen's guilds. The intensity of Florentine factionalism and the frequent alterations in its political institutions gave Renaissance thinkers ample opportunities to inquire into the nature of political legitimacy and the relationship between authority and its social context.

This volume provides a selection of texts that describes the language, conceptual vocabulary, and issues at stake in Florentine political culture at key moments in its development during the Renaissance. Rather than presenting Renaissance political thought as a static set of arguments, Florentine Political Writings from Petrarch to Machiavelli instead illustrates the degree to which political thought in the Italian City revolved around a common cluster of topics that were continually modified and revised—and the way those common topics could be made to serve radically divergent political purposes.

Editors Mark Jurdjevic, Natasha Piano, and John P. McCormick offer readers the opportunity to appreciate how Renaissance political thought, often expressed in the language of classical idealism, could be productively applied to pressing civic questions. The editors expand the scope of Florentine humanist political writing by explicitly connecting it with the sixteenth-century realist turn most influentially exemplified by Niccolò Machiavelli and Francesco Guicciardini. Presenting nineteen primary source documents, including lesser known texts by Machiavelli and Guicciardini, several of which are here translated into English for the first time, this useful compendium shows how the Renaissance political imagination could be deployed to think through methods of electoral technology, the balance of power between different social groups, and other practical matters of political stability.