University of Pennsylvania Press

During the Renaissance, horses—long considered the privileged, even sentient companions of knights-errant—gradually lost their special place on the field of battle and, with it, their distinctive status in the world of chivalric heroism. Parrots, once the miraculous, articulate companions of popes and emperors, declined into figures of mindless mimicry. Cats, which were tortured by Catholics in the Middle Ages, were tortured in the Reformation as part of the Protestant attack on Catholicism. And sheep, the model for Agnus Dei imagery, underwent transformations at once legal, material, and spiritual as a result of their changing role in Europe's growing manufacturing and trade economies. While in the Middle Ages these nonhumans were endowed with privileged social associations, personal agency, even the ability to reason and speak, in the early modern period they lost these qualities at the very same time that a new emphasis on, and understanding of, human character was developing in European literature.

In Animal Characters Bruce Thomas Boehrer follows five species—the horse, the parrot, the cat, the turkey, and the sheep—through their appearances in an eclectic mix of texts, from romances and poetry to cookbooks and natural histories. He shows how dramatic changes in animal character types between 1400 and 1700 relate to the emerging economy and culture of the European Renaissance. In early modern European culture, animals not only served humans as sources of labor, companionship, clothing, and food; these nonhuman creatures helped to form an understanding of personhood. Incorporating readings of Shakespeare's plays, Milton's Paradise Lost, Margaret Cavendish's Blazing World, and other works, Boehrer's series of animal character studies illuminates a fascinating period of change in interspecies relationships.

How do people, in both the past and the present, think about moments of social and political crisis, and how do they respond to them? What are the interpretive codes by which troubling events are read and given meaning, and what part do these codes play in suggesting specific strategies for coping with the world? In Past Convictions Courtney Booker attempts to answer these questions by examining the controversial divestiture and public penance of Charlemagne's son, the Emperor Louis the Pious, in 833.

Historians have customarily viewed the event as marking the beginning of the end of the Carolingian dynasty. Exploring how both contemporaries and subsequent generations thought about Louis's forfeiture of the throne, Booker contends that certain vivid ninth-century narratives reveal a close but ephemeral connection between historiography and the generic conventions of comedy and tragedy. In tracing how writers of later centuries built upon these dramatic Carolingian accounts to tell a larger story of faith, betrayal, political expediency, and decline, he explicates the ways historiography shapes our vision of the past and what we think we know about it, and the ways its interpretive models may fall short.

Magic, always part of the occult underground in North America, has experienced a resurgence since the 1960s. Although most contemporary magical religions have come from abroad, they have found fertile ground in which to develop in North America. Who are today's believers in Witchcraft and how do they worship? Alternative spiritual paths have increased the ranks of followers dramatically, particularly among well-educated middle-class individuals. Witchcraft and Magic conveys the richness of magical religious experiences found in today's culture, covering the continent of North America and the Caribbean.

These original essays survey current and historical issues pertinent to religions that incorporate magical or occult beliefs and practices, and they examine contemporary responses to these religions. The relationship between Witchcraft and Neopaganism is explored, as is their intersection with established groups practicing goddess worship. Recent years have seen the growth in New Age magic and Afro-Caribbean religions, and these developments are also addressed in this volume.

All the religions covered offer adherents an alternative worldview and rituals that are aimed at helping individuals redefine themselves and make their interactions with the environment more empowered. Many modern occult religions share an absence of dogma or central authority to determine orthodoxy, and have become a contemporary experience embracing modern concerns like feminism, environmentalism, civil rights, and gay rights. Afro-Caribbean religions such as Santería, Palo, and Curanderismo, which do have a more developed dogma and authority structure, offer their followers a religion steeped in African and Hispanic traditions. Responses to the growth of magical religions have varied, from acceptance to an unfounded concern about the growth of a satanic underground. And, as magical religions have flourished, increased interest has resulted in a growing commercialization, with its threat of trivialization.

Rituals have always been a focus of ethnographies of Melanesia, providing a ground for important theorizing in anthropology. This is especially true of the male initiation rituals that until recently were held in Papua New Guinea. For the most part, these rituals have been understood as all-male institutions, intended to maintain and legitimate male domination. Women's exclusion from the forest space where men conducted most such rites has been taken as a sign of their exclusion from the entire ritual process.

Women as Unseen Characters is the first book to examine the role of females in Papua New Guinea male rituals, and the first systematic treatment of this issue for any part of the world. In this volume, leading Melanesian scholars build on recent ethnographies that show how female kin had roles in male rituals that had previously gone unseen. Female seclusion and the enforcement of taboos were crucial elements of the ritual process: forms of presence in their own right.

Contributors here provide detailed accounts of the different kinds of female presence in various Papua New Guinea male rituals. When these are restored to the picture, the rituals can no longer be interpreted merely as an institution for reproducing male domination but must also be understood as a moment when the whole system of relations binding a male person to his kin is reorganized. By dealing with the participation of women, a totally neglected dimension of male rituals is added to our understanding.

Ptolemy, considered a proto-Humanist by some, combined the principles of Northern Italian republicanism with Aristotelian theory in his De Regimine Principum, a book that influenced much of the political thought of the later Middle Ages, the Renaissance, and the early modern period. He was the first to attack kingship as despotism and to draw parallels between ancient Greek models of mixed constitution and the Roman Republic, biblical rule, the Church, and medieval government.

In addition to his translation of this important and radical medieval political treatise, written around 1300, James M. Blythe includes a sixty-page introduction to the work and provides over 1200 footnotes that trace Ptolemy's sources, explain his references, and comment on the text, the translation, the context, and the significance.

In 1955, the United States Information Agency published a lavishly illustrated booklet called My America. Assembled ostensibly to document "the basic elements of a free dynamic society," the booklet emphasized cultural diversity, political freedom, and social mobility and made no mention of McCarthyism or the Cold War. Though hyperbolic, My America was, as Laura A. Belmonte shows, merely one of hundreds of pamphlets from this era written and distributed in an organized attempt to forge a collective defense of the "American way of life."

Selling the American Way examines the context, content, and reception of U.S. propaganda during the early Cold War. Determined to protect democratic capitalism and undercut communism, U.S. information experts defined the national interest not only in geopolitical, economic, and military terms. Through radio shows, films, and publications, they also propagated a carefully constructed cultural narrative of freedom, progress, and abundance as a means of protecting national security. Not simply a one-way look at propaganda as it is produced, the book is a subtle investigation of how U.S. propaganda was received abroad and at home and how criticism of it by Congress and successive presidential administrations contributed to its modification.

In recent years, aggrieved groups around the world have routinely portrayed themselves as victims of human rights abuses. Physically and mentally disabled people, indigenous peoples, AIDS patients, and many others have chosen to protect and promote their interests by advancing new human rights norms before the United Nations and other international bodies. Often, these claims have met strong resistance from governments and corporations. More surprisingly, even apparent allies, such as Amnesty International, Human Rights Watch, and other nongovernmental organizations, have voiced misgivings, arguing that rights "proliferation" will weaken efforts to protect their traditional concerns: civil and political rights.

Why are certain global problems recognized as human rights issues while others are not? How do local activists transform long-standing problems into universal rights claims? When and why do human rights groups, governments, and international organizations endorse new rights? The International Struggle for New Human Rights is the first book to address these issues.

Focusing on activists who advance new rights, the book introduces a framework for understanding critical strategies and conflicts involved in the struggle to persuade the human rights movement to move beyond traditional problems and embrace pressing new ones.

Essays in the volume consider rights activism by such groups as the South Asian Dalits, sexual minorities, and children of wartime rape victims, while others explore new issues such as health rights, economic rights, and the right to water. Examining both the successes and failures of such campaigns, The International Struggle for New Human Rights will be a key resource not only for scholars but also for those on the front lines of human rights work.

Voice in Motion explores the human voice as a literary, historical, and performative motif in early modern English drama and culture, where the voice was frequently represented as struggling, even failing, to work. In a compelling and original argument, Gina Bloom demonstrates that early modern ideas about the efficacy of spoken communication spring from an understanding of the voice's materiality. Voices can be cracked by the bodies that produce them, scattered by winds when transmitted as breath through their acoustic environment, stopped by clogged ears meant to receive them, and displaced by echoic resonances. The early modern theater underscored the voice's volatility through the use of pubescent boy actors, whose vocal organs were especially vulnerable to malfunction.

Reading plays by Shakespeare, Marston, and their contemporaries alongside a wide range of late sixteenth- and early seventeenth-century texts—including anatomy books, acoustic science treatises, Protestant sermons, music manuals, and even translations of Ovid—Bloom maintains that cultural representations and theatrical enactments of the voice as "unruly matter" undermined early modern hierarchies of gender. The uncontrollable physical voice creates anxiety for men, whose masculinity is contingent on their capacity to discipline their voices and the voices of their subordinates. By contrast, for women the voice is most effective not when it is owned and mastered but when it is relinquished to the environment beyond. There, the voice's fragile material form assumes its full destabilizing potential and becomes a surprising source of female power. Indeed, Bloom goes further to query the boundary between the production and reception of vocal sound, suggesting provocatively that it is through active listening, not just speaking, that women on and off the stage reshape their world.

Bringing together performance theory, theater history, theories of embodiment, and sound studies, this book makes a significant contribution to gender studies and feminist theory by challenging traditional conceptions of the links among voice, body, and self.

As the Ottoman Empire advanced westward from the fourteenth to the sixteenth centuries, humanists responded on a grand scale, leaving behind a large body of fascinating yet understudied works. These compositions included Crusade orations and histories; ethnographic, historical, and religious studies of the Turks; epic poetry; and even tracts on converting the Turks to Christianity. Most scholars have seen this vast literature as atypical of Renaissance humanism. Nancy Bisaha now offers an in-depth look at the body of Renaissance humanist works that focus not on classical or contemporary Italian subjects but on the Ottoman Empire, Islam, and the Crusades. Throughout, Bisaha probes these texts to reveal the significant role Renaissance writers played in shaping Western views of self and other.

Medieval concepts of Islam were generally informed and constrained by religious attitudes and rhetoric in which Muslims were depicted as enemies of the faith. While humanist thinkers of the Renaissance did not move entirely beyond this stance, Creating East and West argues that their understanding was considerably more complex, in that it addressed secular and cultural issues, marking a watershed between the medieval and modern. Taking a close look at a number of texts, Bisaha expands current notions of Renaissance humanism and of the history of cross-cultural perceptions. Engaging both traditional methods of intellectual history and more recent methods of cross-cultural studies, she demonstrates that modern attitudes of Western societies toward other cultures emerged not during the later period of expansion and domination but rather as a defensive intellectual reaction to a sophisticated and threatening power to the East.

In the early nineteenth century, as amateur archaeologists excavated Pompeii, Egypt, Assyria, and the first prehistoric sites, a myth arose of archaeology as a magical science capable of unearthing and reconstructing worlds thought to be irretrievably lost. This timely myth provided an urgent antidote to the French anxiety of amnesia that undermined faith in progress, and it armed writers from Chateaubriand and Hugo to Michelet and Renan with the intellectual tools needed to affirm the indestructible character of the past.

From Paris to Pompeii reveals how the nascent science of archaeology lay at the core of the romantic experience of history and shaped the way historians, novelists, artists, and the public at large sought to cope with the relentless change that relegated every new present to history.

In postrevolutionary France, the widespread desire to claim that no being, city, culture, or language was ever definitively erased ran much deeper than mere nostalgic and reactionary impulses. Göran Blix contends that this desire was the cornerstone of the substitution of a weak secular form of immortality for the lost certainties of the Christian afterlife. Taking the iconic city of Pompeii as its central example, and ranging widely across French romantic culture, this book examines the formation of a modern archaeological gaze and analyzes its historical ontology, rhetoric of retrieval, and secular theology of memory, before turning to its broader political implications.

Day of Reckoning: Power and Accountability in Medieval France applies recent approaches to literacy, legal studies, memory, ritual, and the manorial economy to reexamine the transformation of medieval power. Highlighting the relationship of archives and power, it draws on the rich documentary sources of five of the largest Benedictine monasteries in northern France and Flanders, with comparisons to others, over a period of nearly four centuries.

The book opens up new perspectives on important problems of power, in particular the idea and practice of accountability. In a violent society, medieval lords tried to delegate power rather than share it—to get their men to prosecute justice or raise money legitimately, rather than through extortion and pillage. Robert F. Berkhofer III explains how subordinates were held accountable by abbots administering the extensive holdings of Saint-Bertin, Saint-Denis, Saint-Germain-des-Prés, Saint-Père-de-Chartres, and Saint-Vaast-d'Arras. As the abbots began to discipline their agents and monitor their conduct, the "day of reckoning" took on new meaning, as customary meeting days were used to hold agents accountable. By 1200, written and unwritten techniques of rule developed in the monasteries had moved into the secular world; in these practices lay the origins of administration, bureaucratic power, and governance, all hallmarks of the modern state.

This book explores the distinction between selflessness and self-interestedness, between acting for one's own advantage and acting, even when disadvantageous, for reasons of duty or conscience. This apparently straightforward contrast (exemplified in the difference between rational-choice models in economics and holistic models in social anthropology) is a source of confusion. This is so, F. G. Bailey argues, because people polarize and essentialize both actors and actions and uphold one or the other side of the contrast as concrete reality, as the truth about how the social world works. The task of The Saving Lie is to show that both versions are convenient fictions, with instrumental rather than ontological significance: they are not about truth but about power. At best they are tools that enable us to make sense of our experience; at the same time they are weapons we deploy to define situations and thus exercise control.

Bailey says that both models fail the test of empiricism: they can be at once immensely elegant and quite remote from anyone's experience in the real world. And since both models are "saving lies," we should accept them as necessities, but only to the extent they are useful, and we should constantly remind ourselves of their limitations. The wrong course, according to Bailey, is to promote one model to the total exclusion of the other. Instead, we should take care to examine systematically the rhetoric used to promote these models not only in intellectual discourse but also in defining situations in everyday life.

The book strongly and directly advocates a point of view that combines skepticism with a determination to anchor abstract argument in evidence. It is argumentative; it invites confrontation; yet it leaves many doors open for further thought.

In this book Kathleen Biddick investigates the fate of the enduring timelines fabricated by early Christians to distinguish themselves from their Jewish neighbors. Ranging widely across the history of text, technology, and book art, she relates three interwoven stories: the Christians' translation of circumcision into a graphic problem of writing on the heart; the temporal construction of Christian notions of history based on the binary supersession of an Old Testament past by the present of a new dispensation; and the traumatic repetition of the graphic cutting off of Christians from Jews in academic history and anthropology.

Moving beyond well-studied theological polemics, Biddick works from the relatively unfamiliar vantage point of the graphic technologies used in medieval and early modern texts and print sources, from maps to trial transcripts to universal histories. Addressing current concerns about the posthuman condition by linking them to a deeper genealogy of disembodiment at the technological heart of imaginary fantasies, she argues that such supersessionary practices extend to contemporary psychoanalytic and postcolonial texts, even as they propose alternative ways of thinking about memory and temporality. Crucial to Biddick's study is the ethical challenge of unbinding the typological imaginary, not in order to disavow theological difference but rather to open up the encounter between Christian and Jew to less deadening teleological readings.

Making a significant contribution to the large debate over the transition from "scriptural" to "scientific" culture in Europe, The Typological Imaginary also succeeds in shedding light on the centrality of Jews to medieval and Enlightenment history.

Late nineteenth-century America saw an explosion in mass culture—from sensationalist tabloid newspapers to amusement parks to Wild West shows. Historians and critics have traditionally observed the advent of mass culture as undermining literature's central role in the public sphere. Literary writers of the time either reacted with a public show of disdain or retreated to conduct their own private experiments in style and form. In Frantic Panoramas, Nancy Bentley questions these narratives of opposition.

For literary writers, Bentley explains, the confrontation with mass culture was less a retreat than a transformation, an ordeal through which habits of contemplative appreciation could be refashioned into new forms of critical thought. By grappling with the energies that marked mass culture, authors came to recognize kinds of human experience that were only then becoming visible as public. William Dean Howells shaped the plots of his novels around tabloid events like rail and trolley accidents and the public chaos of apartment house fires. Although Henry James was distressed at the way dime fiction had changed the very definition of literature, his meditations on mass culture led him to reimagine the novel as a collective "workshop" in which authors and readers jointly discovered new meaning. Bentley offers close readings of these and other writers such as Edith Wharton, James Weldon Johnson, Pauline Hopkins, and Gertrude Bonnin to demonstrate how leading artists took inspiration from commercial culture to create new and distinct literary forms.

Drawing on original archival research and a historically grounded theory of realism, Frantic Panoramas is an innovative and comprehensive study of how the emergence of mass culture affected literary culture in America.

Turkey's mixed human rights record has been highly politicized in the debate surrounding the country's probable ascendance to membership in the European Union. Beginning with the foundation of a secular republic in 1923, and continuing with founding membership in the United Nations and participation in the European Convention on Human Rights and Fundamental Freedoms, Turkey made significant commitments to the advancement of human rights. However, its authoritarian tradition, periods of military rule, increasing social inequality, and economic crises have led to policies that undermine human rights. While legislative reforms and civil social activism since the 1980s have contributed greatly to the advancement of human rights, recent progress is threatened by the rise of nationalism, persistent gender inequality, and economic hardship.

In Human Rights in Turkey, twenty-one Turkish and international scholars from various disciplines examine human rights policies and conditions since the 1920s, at the intersection of domestic and international politics, as they relate to all spheres of life in Turkey. A wide range of rights, such as freedom of the press and religion, minority, women's, and workers' rights, and the right to education, are examined in the context of the history and current conditions of the Republic of Turkey.

In light of the events of September 11, 2001, and subsequent developments in the Middle East, recent proposals about modeling other Muslim countries after Turkey add urgency to an in-depth study of Turkish politics and the causal links with human rights. The scholarship presented in Human Rights in Turkey holds significant implications for the study of human rights in the Middle East and around the globe.

On the eve of the American Revolution there existed throughout the British-American colonial world a variety of contradictory expectations about the political process. Not only was there disagreement over the responsibilities of voters and candidates, confusion extended beyond elections to the relationship between elected officials and the populations they served. So varied were people's expectations that it is impossible to talk about a single American political culture in this period.

In The Varieties of Political Experience in Eighteenth-Century America, Richard R. Beeman offers an ambitious overview of political life in pre-Revolutionary America. Ranging from Virginia, Massachusetts, New York, South Carolina, and Pennsylvania to the backcountry regions of the South, the Mid-Atlantic, and northern New England, Beeman uncovers an extraordinary diversity of political belief and practice. In so doing, he closes the gap between eighteenth-century political rhetoric and reality.

Political life in eighteenth-century America, Beeman demonstrates, was diffuse and fragmented, with America's British subjects and their leaders often speaking different political dialects altogether. Although the majority of people living in America before the Revolution would not have used the term "democracy," important changes were underway that made it increasingly difficult for political leaders to ignore "popular pressures." As the author shows in a final chapter on the Revolution, those popular pressures, once unleashed, were difficult to contain and drove the colonies slowly and unevenly toward a democratic form of government. Synthesizing a wide range of primary and secondary sources, Beeman offers a coherent account of the way politics actually worked in this formative time for American political culture.

In recent years, the study and teaching of Native American oral and written art have flourished. During the same period, there has been a growing recognition among historians, anthropologists, and ethnohistorians that Indians must be seen not as the voiceless, nameless, faceless Other but as people who had a powerful impact on the historical development of the United States. Literary critics, however, have continued to overlook Indians as determinants of American—rather than specifically Native American—literature. The notion that the presence of Indian peoples shaped American literature as a whole remains unexplored.

In The Demon of the Continent, Joshua David Bellin probes the complex interrelationships among Native American and Euro-American cultures and literatures from the mid-seventeenth to the mid-nineteenth centuries. He asserts that cultural contact is at the heart of American literature. For Bellin, previous studies of Indians in American literature have focused largely on the images Euro-American writers constructed of indigenous peoples, and have thereby only perpetuated those images. Unlike authors of those earlier studies, Bellin refuses to reduce Indians to static antagonists or fodder for a Euro-American imagination.

Drawing on works such as Henry David Thoreau's Walden, William Apess' A Son of the Forest, and little known works such as colonial Indian conversion narratives, he explores the ways in which these texts reflect and shape the intercultural world from which they arose. In doing so, Bellin reaches surprising conclusions: that Walden addresses economic clashes and partnerships between Indians and whites; that William Bartram's Travels encodes competing and interpenetrating systems of Indian and white landholding; that Catherine Sedgwick's Hope Leslie enacts the antebellum drama of Indian conversion; that James Fenimore Cooper and Henry Wadsworth Longfellow struggled with Indian authors such as George Copway and David Cusick for physical, ideological, and literary control of the nation.

The Demon of the Continent proves Indians to be actors in the dynamic processes in which America and its literature are inescapably embedded. Shifting the focus from textual images to the sites of material, ideological, linguistic, and aesthetic interaction between peoples, Bellin reenvisions American literature as the product of contact, conflict, accommodation, and interchange.

This Is Our Music, declared saxophonist Ornette Coleman's 1960 album title. But whose music was it? At various times during the 1950s and 1960s, musicians, critics, fans, politicians, and entrepreneurs claimed jazz as a national art form, an Afrocentric race music, an extension of modernist innovation in other genres, a music of mass consciousness, and the preserve of a cultural elite. This original and provocative book explores who makes decisions about the value of a cultural form and on what basis, taking as its example the impact of 1960s free improvisation on the changing status of jazz.

By examining the production, presentation, and reception of experimental music by Ornette Coleman, Cecil Taylor, John Coltrane, and others, Iain Anderson traces the strange, unexpected, and at times deeply ironic intersections between free jazz, avant-garde artistic movements, Sixties politics, and patronage networks. Anderson emphasizes free improvisation's enormous impact on jazz music's institutional standing, despite ongoing resistance from some of its biggest beneficiaries. He concludes that attempts by African American artists and intellectuals to define a place for themselves in American life, structural changes in the music industry, and the rise of nonprofit sponsorship portended a significant transformation of established cultural standards. At the same time, free improvisation's growing prestige depended in part upon traditional highbrow criteria: increasingly esoteric styles, changing venues and audience behavior, European sanction, withdrawal from the marketplace, and the professionalization of criticism. Thus jazz music's performers and supporters—and potentially those in other arts—have both challenged and accommodated themselves to an ongoing process of cultural stratification.

The first full commentary on Piers Plowman since the late nineteenth century is inaugurated with the publication of the first two of its five projected volumes.

The detailed and wide-ranging Penn Commentary places the allegorical dream-vision of Piers Plowman within the literary, historical, social, and intellectual contexts of late medieval England, and within the long history of critical interpretation of the poem, assessing past scholarship while offering original materials and insights throughout. The authors' line-by-line, section by section, and passus by passus commentary on all three versions of the poem and on the stages of its multiple revisions reveals new aspects of the poem's meaning while assessing and summarizing a complex and often divisive scholarly tradition. The volumes offer an up-to-date, original, and open-ended guide to a poem whose engagement in its social world is unrivaled in English literature, and whose literary, religious, and intellectual accomplishments are uniquely powerful.

The Penn Commentary is designed to be equally useful to readers of the A, B, or C texts of the poem. It is geared to readers eager to have detailed experience of Piers Plowman and other medieval literature, possessing some basic knowledge of Middle English language and literature, and interested in pondering further the particularly difficult relationships to both that this poem possesses. Others, with interest in poetry of all periods, will find the extended and detailed commentary useful precisely because it does not seek to avoid the poem's challenges but seeks instead to provoke thought about its intricacy and poetic achievements.

Andrew Galloway's Volume 1 treats the poem's first vision, from the Prologue through Passus 4, in all three versions, accepting the C text as the poet's final word but excavating downward through the earlier B and A texts. Stephen Barney's volume completes the framework for the commentary, dealing with the final three passûs of the poem, extant only in the B and C versions. Subsequent volumes will be the work of Ralph Hanna, Traugott Lawler, and Anne Middleton.

Overall, The Penn Commentary on Piers Plowman marks a new stage of concentrated yet wide-ranging attention to a text whose repeated revisions and literary and intellectual complexity make it both an elusive object of inquiry and a literary work whose richness has long deserved the capacious and minutely detailed treatment that only a full commentary can allow. Perhaps no poem in English appeals more than Piers Plowman to those readers who understand Yeats's "fascination with things difficult," yet The Penn Commentary will enable generations of readers to share in the pleasures and challenges of experiencing, engaging with, and trying to elucidate the difficulties of one of the towering achievements of English literature.

What should historians do with the words of the dead? Inquisition and Power reformulates the historiography of heresy and the inquisition by focusing on depositions taken from the Cathars, a religious sect that opposed the Catholic church and took root in southern France during the twelfth century. Despite the fact that these depositions were spoken in the vernacular, but recorded in Latin in the third person and rewritten in the past tense, historians have often taken these accounts as verbatim transcriptions of personal testimony. This belief has prompted some historians, including E. Le Roy Ladurie, to go so far as to retranslate the testimonies into the first-person. These testimonies have been a long source of controversy for historians and scholars of the Middle Ages.

Arnold enters current theoretical debates about subjectivity and the nature of power to develop reading strategies that will permit a more nuanced reinterpretation of these documents of interrogation. Rather than seeking to recover the true voice of the Cathars from behind the inquisitor's framework, this book shows how the historian is better served by analyzing texts as sites of competing discourses that construct and position a variety of subjectivities. In this critically informed history, Arnold suggests that what we do with the voices of history in fact has as much to do with ourselves as with those we seek to 'rescue' from the silences of past.

In Sri Lanka, staggering numbers of young men were killed fighting in the armed forces against Tamil separatists. The war became one of attrition—year after year waves of young foot soldiers were sent to almost certain death in a war so bloody that the very names of the most famous battle scenes still fill people with horror. Alex Argenti-Pillen describes the social fabric of a rural community that has become a breeding ground and reservoir of soldiers for the Sri Lankan nation-state, arguing that this reservoir has been created on the basis of a culture of poverty and terror.

Focusing on the involvement of the pseudonymous village of Udahenagama in the atrocities of the civil war of the late 1980s and the interethnic war against the Tamil guerrillas, Masking Terror describes the response of women in the rural slums of southern Sri Lanka to the further spread of violence. To reconstruct the violent backgrounds of these soldiers, she presents the stories of their mothers, sisters, wives, and grandmothers, providing a perspective on the conflict between Sinhalese and Tamil populations not found elsewhere.

In addition to interpreting the impact of high levels of violence on a small community, Argenti-Pillen questions the effects of trauma counseling services brought by the international humanitarian community into war-torn non-Western cultural contexts. Her study shows how Euro-American methods for dealing with traumatized survivors poses a threat to the culture-specific methods local women use to contain violence.

Masking Terror provides a sobering introduction to the difficulties and methodological problems field researchers, social scientists, human rights activists, and mental health workers face in working with victims and perpetrators of ethnic and political violence and large-scale civil war. The narratives of the women from Udahenagama provide necessary insight into how survivors of wartime atrocities reconstruct their communicative worlds and disrupt the cycle of violence in ways that may be foreign to Euro-American professionals.

The game of chess reached western Europe by the year 1000, and within several generations it had become one of the most popular pastimes ever. Both men and women, and even priests played the game despite the Catholic Church's repeated prohibitions. Characters in countless romances, chansons de geste, and moral tales of the eleventh through twelfth centuries also played chess, which often symbolized romantic attraction or sexual consummation.

In Power Play, Jenny Adams looks to medieval literary representations to ask what they can tell us both about the ways the game changed as it was naturalized in the West and about the society these changes reflected. In its Western form, chess featured a queen rather than a counselor, a judge or bishop rather than an elephant, a knight rather than a horse; in some manifestations, even the pawns were differentiated into artisans, farmers, and tradespeople with discrete identities.

Power Play is the first book to ask why chess became so popular so quickly, why its pieces were altered, and what the consequences of these changes were. More than pleasure was at stake, Adams contends. As allegorists and political theorists connected the moves of the pieces to their real-life counterparts, chess took on important symbolic power. For these writers and others, the game provided a means to figure both human interactions and institutions, to envision a civic order not necessarily dominated by a king, and to imagine a society whose members acted in concert, bound together by contractual and economic ties. The pieces on the chessboard were more than subjects; they were individuals, playing by the rules.

Some of the most massive and persistent violations of human rights occur in African nations. In Human Rights Under African Constitutions: Realizing the Promise for Ourselves, scholars from a wide range of fields present a sober, systematic assessment of the prospects for legal protection of human rights in Africa. In a series of detailed and highly contextual studies of Ethiopia, Ghana, Guinea, Morocco, Mozambique, Nigeria, Rwanda, Senegal, South Africa, Sudan, and Uganda, experts seek to balance the socioeconomic and political diversity of these nations while using the same theoretical framework of legal analysis for each case study.

Standards for human rights protection can be realized only through direct and strong support from a nation's legal and political institutions. The contributors to this volume uniformly conclude that a well-informed and motivated citizenry is the most powerful force for creating the political will necessary to effect change at the national level. In addition to a critical evaluation of the current state of human rights protection in each of these African nations, the contributors outline existing national resources available for protecting human rights and provide recommendations for more effective and practical use of these resources.

Righteous Persecution examines the long-controversial involvement of the Order of Preachers, or Dominicans, with inquisitions into heresy in medieval Europe. From their origin in the thirteenth century, the Dominicans were devoted to a ministry of preaching, teaching, and pastoral care, to "save souls" particularly tempted by the Christian heresies popular in western Europe. Many persons then, and scholars in our own time, have asked how members of a pastoral order modeled on Christ and the apostles could engage themselves so enthusiastically in the repressive persecution that constituted heresy inquisitions: the arrest, interrogation, torture, punishment, and sometimes execution of those who deviated in belief from Roman Christianity.

Drawing on an extraordinarily wide base of ecclesiastical documents, Christine Caldwell Ames recounts how Dominican inquisitors and their supporters crafted and promoted explicitly Christian meanings for their inquisitorial persecution. Inquisitors' conviction that the sin of heresy constituted the graver danger to the Christian soul and to the church at large led to the belief that bringing the individual to repentance—even through the harshest means—was indeed a pious way to carry out their pastoral task. However, the resistance and criticism that inquisition generated in medieval communities also prompted Dominicans to consider further how this new marriage of persecution and holiness was compatible with authoritative Christian texts, exemplars, and traditions. Dominican inquisitors persecuted not despite their faith but rather because of it, as they formed a medieval Christianity that permitted—or demanded—persecution.

Righteous Persecution deviates from recent scholarship that has deemphasized religious belief as a motive for inquisition and illuminates a powerful instance of the way Christianity was itself vulnerable in a context of persecution, violence, and intolerance.

Ethnic Identity in Tang China is the first work in any language to explore comprehensively the construction of ethnicity during the dynasty that reigned over China for roughly three centuries, from 618 to 907. Often viewed as one of the most cosmopolitan regimes in China's past, the Tang had roots in Inner Asia, and its rulers continued to have complex relationships with a population that included Turks, Tibetans, Japanese, Koreans, Southeast Asians, Persians, and Arabs.

Marc S. Abramson's rich portrait of this complex, multiethnic empire draws on political writings, religious texts, and other cultural artifacts, as well as comparative examples from other empires and frontiers. Abramson argues that various constituencies, ranging from Confucian elites to Buddhist monks to "barbarian" generals, sought to define ethnic boundaries for various reasons but often in part out of discomfort with the ambiguity of their own ethnic and cultural identity. The Tang court, meanwhile, alternately sought to absorb some alien populations to preserve the empire's integrity while seeking to preserve the ethnic distinctiveness of other groups whose particular skills it valued. Abramson demonstrates how the Tang era marked a key shift in definitions of China and the Chinese people, a shift that ultimately laid the foundation for the emergence of the modern Chinese nation.

Ethnic Identity in Tang China sheds new light on one of the most important periods in Chinese history. It also offers broader insights on East Asian and Inner Asian history, the history of ethnicity, and the comparative history of frontiers and empires.

Selected by Choice magazine as an Outstanding Academic Title

Are the principles set forth in the Universal Declaration of Human Rights truly universal? Or, as some have argued, are they derived exclusively from Western philosophic traditions and therefore irrelevant to many non-Western cultures? Should a state's claims to indigenous traditions, and not international covenants, determine the scope of rights granted to its citizens?

In his strong defense of the Declaration, Reza Afshari contends that the moral vision embodied in this and other agreements is a proper response to the abuses of the modern state. Asserting that the most serious violations of human rights by state rulers are motivated by political and economic factors rather than the purported concern for cultural authenticity, Afshari examines one particular state that has claimed cultural exception to the universality of human rights, the Islamic Republic of Iran.

In his revealing case study, Afshari investigates how Islamic culture and Iranian politics since the fall of the Shah have affected human rights policy in that state. He exposes the human rights violations committed by ruling clerics in Iran since the Revolution, showing that Iran has behaved remarkably like other authoritarian governments in its human rights abuses. For more than two decades, Iran has systematically jailed, tortured, and executed dissidents without due process of law and assassinated political opponents outside state borders. Furthermore, like other oppressive states, Iran has regularly denied and countered the charges made by United Nations human rights monitors, defending its acts as authentic cultural practices.

Throughout his study, Afshari addresses Iran's claims of cultural relativism, a controversial thesis in the intense ongoing debate over the universality of human rights. In prison memoirs he uncovers the actual human rights abuses committed by the Islamic Republic and the sociopolitical conditions that cause or permit them. Finally, Afshari turns to little-read UN reports that reveal that the dynamics of power between UN human rights monitors and Iranian leaders have proven ineffective at enforcing human rights policy in Iran. Critically analyzing the state's responses, Afshari shows that the Islamic Republic, like other oppressive states, has regularly denied and countered the charges made by UN human rights monitors, and when denials were patently implausible, it defended its acts as authentic cultural practices. This defense is equally unconvincing, since it lacked domestic cultural consensus.

Selected by Choice magazine as an Outstanding Academic Title

Creating Human Rights offers the first systematic study of a pioneering women's refugee movement and its challenge, as an international trigger case, to more conventional paths toward human rights policy development. Lisa S. Alfredson argues that such cases, which unfold in the context of a specific country and have profound impacts on international human rights efforts, have been neglected in research and pose a challenge to recent theorizing on human rights change.

In the early 1990s, Canada witnessed the emergence of the world's first comprehensive refugee policy for women who were seeking protection from female-specific forms of violence—rape, domestic abuse, public stoning of adulterers, genital mutilation—while challenging a gender-biased system. Close examination of this novel movement, Alfredson contends, provides crucial insights into why and how states may articulate new human rights that set international precedents.

Analyzing original empirical data and sociopolitical historical trends, the book documents the decisive global impacts of the movement while shedding light on the paradox of noncitizen politics and asylum seekers' little recognized political strength. Contrary to expectation, findings suggest transnational networks and pressures are not required for some forms of change. Rather, international trigger cases illuminate a range of other key actors and advocacy strategies leading, subsequently, to a more comprehensive understanding of human rights acceptance.

In the case of the women's refugee movement, the convergence of human rights and noncitizen politics points toward a new dimension for human rights scholarship that, in the current age of globalization, is becoming critically important.

The theories propounded by Charles Darwin in The Origin of Species have had a profound and revolutionary effect, not only on biology but also on philosophy, history, and theology. His concept of natural selection has created eruptive disputes among scientists and religious leaders of his time and ours. The phenomenal importance of his brilliant work is universally recognized, but the present volume marks the first scholarly attempt to compile a complete variorum edition of The Origin of Species, covering all of the extensive variants in the six texts published between 1859 and 1872.

Darwin's changes were extensive. His book grew by a third as he rewrote many passages four or five times, and in this edition Morse Peckham has recorded every one of those changes. A book of such distinctive dimensions, on a subject of such profound importance, will be of intense interest to historians of biology, evolution, science, literature, and cultural development. It will be an invaluable aid to the clarification and full comprehension of this complex and renowned scientific classic.

In North America industrial agriculture has now virtually displaced diversified family farming. The prevailing system depends heavily on labor supplied by migrants and immigrants, and its reliance on monoculture raises environmental concerns. In this book Jane Adams and contributors—anthropologists and political scientists among them—analyze the political dynamics that have transformed agriculture in the United States and Canada since the 1920s. The contributors demonstrate that people become politically active in arenas that range from the state to public discourse to relations between growers and their contractors or laborers, and that politics is a process that is intimately local as well as global.

The farm financial crisis of the 1980s precipitated rapid consolidation of farms and a sharp decline in rural populations. It brought new actors into the political process, including organic farmers and environmentalists. Fighting for the Farm: Rural America Transformed considers the politics of farm policy and the consequences of the increasing alignment of agricultural interests with the global economy. The first section of the book places North American agriculture in the context of the world system; the second, a series of case studies, examines the foundations of current U.S. policy; subsequent sections deal with the political implications for daily life and the politics of the environment.

Recognizing the influence of an array of political constituencies and arenas, Fighting for the Farm charts a decisive shift since the early part of the twentieth century from a discursive regime rooted in economics to one that now incorporates a variety of environmental and quality-of-life concerns.

The Transmission of Culture in Early Modern Europe focuses on the ways in which culture is moved from one generation or group to another, not by exact replication but by accretion or revision. The contributors to the volume each consider how the passing of historical information is an organic process that allows for the transformation of previously accepted truth.

The volume covers a broad and fascinating scope of subjects presented by leading scholars. Anthony Grafton's contribution on the fifteenth-century forger Annius of Viterbo emphasizes the role of imagination in the classical revival; Lisa Jardine demonstrates the way in which Erasmus helped turn a technical and rebarbative book by Rudolph Agricola into a sixteenth-century success story; Alan Charles Kors finds the roots of Enlightenment atheism in the works of French Catholic theologians; Donald R. Kelley follows the legal idea of "custom" from its formulation by the ancients to its assimilation into the modern social sciences; and Lawrence Stone shows how changes in legal action against female adultery between 1670 and 1857 reflect basic shifts in English moral values.

The History of the Counts of Guines and Lords of Ardres, a work made famous by Georges Duby, now appears in an expert translation by Leah Shopkow. Consisting of 154 surviving chapters, Lambert's chronicle is just one of many local genealogies produced in Flanders during the high Middle Ages. It is extraordinarily rich and idiosyncratic, however, in its treatment of two competing families, longtime rivals until they were joined by marriage in the mid-twelfth century. In the first 96 chapters, Lambert, priest of the church of Ardres, traces the lineage of the counts of Guines from the seventh century to his present. Suddenly, narrative control seems to be wrested away by the garrulous Walter LeClud, illegitimate son of Baldwin of Ardres, who tells the history of the other family for the next 50 chapters. At that point, Lambert's voice is finally restored, with an account of the now combined holdings of Guines and Ardres. With two storytellers recounting some of the same events from different perspectives, The History of the Counts of Guines and Lords of Ardres is a particularly useful source for probing the medieval aristocratic family and aristocratic attitudes.

Shopkow brings Lambert's chronicle to life in an accurate, lively translation and provides relevant historical and historiographical information in her extensive introduction and explanatory notes to the text.

Textual criticism—the traditional term for the task of evaluating the authority of the words and punctuation of a text—is often considered an undertaking preliminary to literary criticism: many people believe that the job of textual critics is to provide reliable texts for literary critics to analyze. G. Thomas Tanselle argues, on the contrary, that the two activities cannot be separated.

The textual critic, in choosing among textual variants and correcting what appear to be textual errors, inevitably exercises critical judgment and reflects a particular point of view toward the nature of literature. And the literary critic, in interpreting the meaning of a work or passage, needs to be (though rarely is) critical of the makeup of every text of it, including those produced by scholarly editors.

Over the past several decades there has been an explosion of interest in genetics and genetic inheritance within both the research community and the mass media. The science of genetics now forecasts great advances in alleviating disease and prolonging human life, placing the family and kin group under the spotlight.

In Experiencing the New Genetics, Kaja Finkler argues that the often uncritical presentation of research on genetic inheritance as well as the attitudes of some in the biomedical establishment contribute to a "genetic essentialism," a new genetic determinism, and the medicalization of kinship in American society. She explores some of the social and cultural consequences of this phenomenon. Finkler discovers that the new genetics can turn a healthy person into a perpetual patient, complicate the redefinition of the family that has been occurring in American society for the past few decades, and lead to the abdication of responsibility for addressing the problem of unhealthy environmental conditions. Experiencing the New Genetics will assist scholars and general readers alike in making sense of this timely and multifaceted issue.

Philosophy of Existence was first presented to the public as a series of lectures invited by The German Academy of Frankfurt. In preparing these lectures Jaspers, whom the Nazis had already dismissed from his professorship at Heidelberg, knew that he was speaking in Germany for the last time. Jaspers used the occasion to offer an account of the cultural and intellectual situation from which existentialism emerged as well as a summary of his own philosophy.

The book serves three purposes today: it brings the many strands of the existential movement into focus; it provides an overview of Jaspers's own philosophical position; and it demonstrates by example that philosophy need not be irrational, antiscientific, journalistic, or homiletic in order to be existential and engagé. In this short book Jaspers provides a corrective for the popular view of existentialism as a pessimistic, irrationalist philosophy. He maintains that it is, rather part of mainstream of Western philosophy—the form that philosophy has taken in our day.

It would be difficult to imagine what human life would be like without stories—from myths recited by Pueblo Indian healers in the kiva, ballads sung in Slovenian market squares, folktales and legends told by the fireside in Italy, to jokes told at a dinner table in Des Moines—for it is chiefly through storytelling that people possess a past.

In Homo Narrans John D. Niles explores how human beings shape their world through the stories they tell. The book vividly weaves together the study of Anglo-Saxon literature and culture with the author's own engagements in the field with some of the greatest twentieth-century singers and storytellers in the Scottish tradition. Niles ponders the nature of the storytelling impulse, the social function of narrative, and the role of individual talent in oral tradition. His investigation of the poetics of oral narrative encompasses literary works, such as the epic poems and hymns of early Greece and the Anglo-Saxon Beowulf, texts that we know only through written versions but that are grounded in oral technique.

That all forms of narrative, even the most sophisticated genres of contemporary fiction, have their ultimate origin in storytelling is a point that scarcely needs to be argued. Niles's claims here are more ambitious: that oral narrative is and has long been the chief basis of culture itself, that the need to tell stories is what distinguishes humans from all other living creatures.

The Republic of St. Peter seeks to reclaim for central Italy an important part of its own history. Noble's thesis is at once original and controversial: that the Republic, an independent political entity, was in existence by the 730s and was not a creation of the Franks in the 750s.

Noble examines the political, economic, and religious problems that impelled the central Italians—and a succession of resolute popes—to seek emancipation from the Byzantine Empire. He delineates the social structures and historical traditions that produced a distinctive political society, describes the complete governmental apparatus of the Republic, and provides a comprehensive assessment of the Franco-papal alliance.

Widely known today as the "Angel of the Battlefield," Clara Barton's personal life has always been shrouded in mystery. In Clara Barton, Professional Angel, Elizabeth Brown Pryor presents a biography of Barton that strips away the heroic exterior and reveals a complex and often trying woman.

Based on the papers Clara Barton carefully saved over her lifetime, this biography is the first one to draw on these recorded thoughts. Besides her own voluminous correspondence, it reflects the letters and reminiscences of lovers, a grandniece who probed her aunt's venerable facade, and doctors who treated her nervous disorders. She emerges as a vividly human figure. Continually struggling to cope with her insecure family background and a society that offered much less than she had to give, she chose achievement as the vehicle for gaining the love and recognition that frequently eluded her during her long life.

Not always altruistic, her accomplishments were nonetheless extraordinary. On the battlefields of the Civil War, in securing American participation in the International Red Cross, in promoting peacetime disaster relief, and in fighting for women's rights, Clara Barton made an unparalleled contribution to American social progress. Yet the true measure of her life must be made from this perspective: she dared to offend a society whose acceptance she treasured, and she put all of her energy into patching up the lives of those around her when her own was rent and frayed.

In performances by Euro-Americans, Afro-Americans, Native Americans, and Asians, Richard Schechner has examined carefully the details of performative behavior and has developed models of the performance process useful not only to persons in the arts but to anthropologists, play theorists, and others fascinated (but perhaps terrified) by the multichannel realities of the postmodern world.

Schechner argues that in failing to see the structure of the whole theatrical process, anthropologists in particular have neglected close analogies between performance behavior and ritual. The way performances are created—in training, workshops, and rehearsals—is the key paradigm for social process.

Selected by Choice magazine as an Outstanding Academic Book

Argues that the origins of courtliness lie in the German courts, their courtier class, and the education for court service in the tenth and eleventh centuries.

According to the received history, the Cistercian order was founded in Cîteaux, France, in 1098 by a group of Benedictine monks who wished for a stricter community. They sought a monastic life that called for extreme asceticism, rejection of feudal revenues, and manual labor for monks. Their third leader, Stephen Harding, issued a constitution, the Carta Caritatis, that called for the uniformity of custom in all Cistercian monasteries and the establishment of an annual general chapter meeting at Cîteaux.

The Cistercian order grew phenomenally in the mid-twelfth century, reaching beyond France to Portugal in the west, Sweden in the north, and the eastern Mediterranean, ostensibly through a process of apostolic gestation, whereby members of a motherhouse would go forth to establish a new house. The abbey at Clairvaux, founded by Bernard in 1115, was alone responsible for founding 68 of the 338 Cistercian abbeys in existence by 1153. But this well-established view of a centrally organized order whose founders envisioned the shape and form of a religious order at its prime is not borne out in the historical record.

Through an investigation of early Cistercian documents, Constance Hoffman Berman proves that no reliable reference to Stephen's Carta Caritatis appears before the mid-twelfth century, and that the document is more likely to date from 1165 than from 1119. The implications of this fact are profound. Instead of being a charter by which more than 300 Cistercian houses were set up by a central authority, the document becomes a means of bringing under centralized administrative control a large number of loosely affiliated and already existing monastic houses of monks as well as nuns who shared Cistercian customs. The likely reason for this administrative structuring was to check the influence of the overdominant house of Clairvaux, which threatened the authority of Cîteaux through Bernard's highly successful creation of new monastic communities.

For centuries the growth of the Cistercian order has been presented as a spontaneous spirituality that swept western Europe through the power of the first house at Cîteaux. Berman suggests instead that the creation of the religious order was a collaborative activity, less driven by centralized institutions; its formation was intended to solve practical problems about monastic administration. With the publication of The Cistercian Evolution, for the first time the mechanisms are revealed by which the monks of Cîteaux reshaped fact to build and administer one of the most powerful and influential religious orders of the Middle Ages.

"A classic. . . . [It] will make an extraordinary contribution to the improvement of race relations and the understanding of race and the American legal process."—Judge A. Leon Higginbotham, Jr., from the Foreword

Charles Hamilton Houston (1895-1950) left an indelible mark on American law and society. A brilliant lawyer and educator, he laid much of the legal foundation for the landmark civil rights decisions of the 1950s and 1960s. Many of the lawyers who won the greatest advances for civil rights in the courts, Justice Thurgood Marshall among them, were trained by Houston in his capacity as dean of the Howard University Law School. Politically Houston realized that blacks needed to develop their racial identity and also to recognize the class dimension inherent in their struggle for full civil rights as Americans.

Genna Rae McNeil is thorough and passionate in her treatment of Houston, evoking a rich family tradition as well as the courage, genius, and tenacity of a man largely responsible for the acts of "simple justice" that changed the course of American life.

African feminism, this landmark volume demonstrates, differs radically from the Western forms of feminism with which we have become familiar since the 1960s. African feminists are not, by and large, concerned with issues such as female control over reproduction or variation and choice within human sexuality, nor with debates about essentialism, the female body, or the discourse of patriarchy. The feminism that is slowly emerging in Africa is distinctly heterosexual, pronatal, and concerned with "bread, butter, and power" issues.

Contributors present case studies of ten African states, demonstrating that—as they fight for access to land, for the right to own property, for control of food distribution, for living wages and safe working conditions, for health care, and for election reform—African women are creating a powerful and specifically African feminism.

Selected by Choice magazine as an Outstanding Academic Title

Paul Giles traces the paradoxical relations between English and American literature from 1730 through 1860, suggesting how the formation of a literary tradition in each national culture was deeply dependent upon negotiation with its transatlantic counterpart. Using the American Revolution as the fulcrum of his argument, Giles describes how the impulse to go beyond conventions of British culture was crucial in the establishment of a distinct identity for American literature. Similarly, he explains the consolidation of British cultural identity partly as a response to the need to suppress the memory and consequences of defeat in the American revolutionary wars.

Giles ranges over neglected American writers such as Mather Byles and the Connecticut Wits as well as better-known figures like Franklin, Jefferson, Irving, and Hawthorne. He reads their texts alongside those of British authors such as Pope, Richardson, Equiano, Austen, and Trollope. Taking issue with more established utopian narratives of American literature, Transatlantic Insurrections analyzes how elements of blasphemous, burlesque humor entered into the making of the subject.

In Lives in Translation, Kathleen Hall investigates the cultural politics of immigration and citizenship, education and identity-formation among Sikh youth whose parents migrated to England from India and East Africa. Legally British, these young people encounter race as a barrier to becoming truly "English." Hall breaks with conventional ethnographies about immigrant groups by placing this paradox of modern citizenship at the center of her study, considering Sikh immigration within a broader analysis of the making of a multiracial postcolonial British nation. The postwar British public sphere has been a contested terrain on which the politics of cultural pluralism and of social incorporation have configured the possibilities and the limitations of citizenship and national belonging.

Hall's rich ethnographic account directs attention to the shifting fields of power and cultural politics in the public sphere, where collective identities, social statuses, and cultural subjectivities are produced in law and policy, education and the media, as well as in families, peer groups, ethnic networks, and religious organizations.

Hall uses a blend of interviews, fieldwork, and archival research to challenge the assimilationist narrative of the traditional immigration myth, demonstrating how migrant people come to know themselves and others through contradictory experiences of social conflict and solidarity across different social fields within the public sphere. Lives in Translation chronicles the stories of Sikh youth, the cultural dilemmas they face, the situated identities they perform, and the life choices they make as they navigate their own journeys to citizenship.

Astrofuturism: Science, Race, and Visions of Utopia in Space is the first full-scale analysis of an aesthetic, scientific, and political movement that sought the amelioration of racial difference and social antagonisms through the conquest of space. Drawing on the popular science writing and science fiction of an eclectic group of scientists, engineers, and popular writers, De Witt Douglas Kilgore investigates how the American tradition of technological utopianism responded to the political upheavals of the twentieth century.

Founded in the imperial politics and utopian schemes of the nineteenth century, astrofuturism envisions outer space as an endless frontier that offers solutions to the economic and political problems that dominate the modern world. Its advocates use the conventions of technological and scientific conquest to consolidate or challenge the racial and gender hierarchies codified in narratives of exploration. Because the icon of space carries both the imperatives of an imperial past and the democratic hopes of its erstwhile subjects, its study exposes the ideals and contradictions endemic to American culture.

Kilgore argues that in the decades following the Second World War the subject of race became the most potent signifier of political crisis for the predominantly white and male ranks of astrofuturism. In response to criticism inspired by the civil rights movement and the new left, astrofuturists imagined space frontiers that could extend the reach of the human species and heal its historical wounds. Their work both replicated dominant social presuppositions and supplied the resources necessary for the critical utopian projects that emerged from the antiracist, socialist, and feminist movements of the twentieth century.

This survey of diverse bodies of literature conveys the dramatic and creative syntheses that astrofuturism envisions between people and machines, social imperatives and political hope, physical knowledge and technological power. Bringing American studies, utopian literature, popular conceptions of race and gender, and the cultural study of science and technology into dialogue, Astrofuturism will provide scholars of American culture, fans of science fiction, and readers of science writing with fresh perspectives on both canonical and cutting-edge astrofuturist visions.

Arnold Krupat, one of the most original and respected critics working in Native American studies today, offers a clear and compelling set of reasons why red—Native American culture, history, and literature—should matter to Americans more than it has to date. Although there exists a growing body of criticism demonstrating the importance of Native American literature in its own right and in relation to other ethnic and minority literatures, Native materials still have not been accorded the full attention they require. Krupat argues that it is simply not possible to understand the ethical and intellectual heritage of the West without engaging America's treatment of its indigenous peoples and their extraordinary and resilient responses.

Criticism of Native literature in its current development, Krupat suggests, operates from one of three critical perspectives against colonialism that he calls nationalism, indigenism, and cosmopolitanism. Nationalist critics are foremost concerned with tribal sovereignty, indigenist critics focus on non-Western modes of knowledge, and cosmopolitan critics wish to look elsewhere for comparative possibilities. Krupat persuasively contends that all three critical perspectives can work in a complementary rather than an oppositional fashion.

A work marked by theoretical sophistication, wide learning, and social passion, Red Matters is a major contribution to the imperative effort of understanding the indigenous presence on the American continents.

Illuminating how international marriages are negotiated, arranged, and experienced, Cross-Border Marriages is the first book to chart marital migrations involving women and men of diverse national, ethnic, and class backgrounds. The migrations studied here cross geographical borders of provinces, rural-urban borders within nation-states, and international boundaries, including those of China, Japan, South Korea, India, Vietnam, the Philippines, the United States, and Canada. Looking at assumptions about the connection between international marriages and poverty, opportunism, and women's mobility, the book draws attention to ideas about global patterns of inequality that are thought to pressure poor women to emigrate to richer countries, while simultaneously suggesting the limitations of such views.

Breaking from studies that regard the international bride as a victim of circumstance and the mechanisms of international marriage as traffic in commodified women, these essays challenge any simple idea of global hypergamy and present a nuanced understanding where a variety of factors, not the least of which is desire, come into play. Indeed, most contemporary marriage-scapes involve women who relocate in order to marry; rarely is it the men. But Nicole Constable and the volume contributors demonstrate that, contrary to popular belief, these brides are not necessarily poor, nor do they categorically marry men who are above them on the socioeconomic ladder.

Although often women may appear to be moving "up" from a less developed country to a more developed one, they do not necessarily move higher on the chain of economic resources. Complicating these and other assumptions about international marriages, the essays in this volume draw from interviews and rich ethnographic materials to examine women's and men's agency, their motivations for marriage, and the importance of familial pressures and obligations, cultural imaginings, fantasies, and desires, in addition to personal and economic factors.

Border-crossing marriages are significant for what they reveal about the intersection of local and global processes in the everyday lives of women and men whose marital opportunities variably yield both rich possibilities and bitter disappointments.

"Even though we lived a few blocks away in our neighborhood or sat a seat or two away in elementary school, a vast chasm of class and racial difference separated us from them."—From the Introduction

What is it like to be white, poor, and socially marginalized while, at the same time, surrounded by the glowing assumption of racial privilege? Kirby Moss, an African American anthropologist and journalist, goes back to his hometown in the Midwest to examine ironies of social class in the lives of poor whites. He purposely moves beyond the most stereotypical image of white poverty in the U.S.—rural Appalachian culture—to illustrate how poor whites carve out their existence within more complex cultural and social meanings of whiteness. Moss interacts with people from a variety of backgrounds over the course of his fieldwork, ranging from high school students to housewives. His research simultaneously reveals fundamental fault lines of American culture and the limits of prevailing conceptions of social order and establishes a basis for reconceptualizing the categories of color and class.

Ultimately Moss seeks to write an ethnography not only of whiteness but of blackness as well. For in struggling with the elusive question of class difference in U.S. society, Moss finds that he must also deal with the paradoxical nature of his own fragile and contested position as an unassumed privileged black man suspended in the midst of assumed white privilege.

Were aristocratic women in medieval France little more than appendages to patrilineal families, valued as objects of exchange and necessary only for the production of male heirs? Such was the view proposed by the great French historian Georges Duby more than three decades ago and still widely accepted. In Aristocratic Women in Medieval France another model is put forth: women of the landholding elite—from countesses down to the wives of ordinary knights—had considerable rights, and exercised surprising power.

The authors of the volume offer five case studies of women from the mid-eleventh through the thirteenth centuries, and from regions as diverse as Blois-Chartres, Champagne, Flanders, and Occitania. They show not only the diversity of life experiences these women enjoyed but the range of social and political roles open to them. The ecclesiastical and secular sources they mine confirm that women were regarded as full members of both their natal and affinal families, were never excluded from inheriting and controlling property, and did not have their share of family property limited to dowries. Women across France exchanged oaths for fiefs and assumed responsibilities for enfeoffed knights. As feudal lords, they settled disputes involving vassals, fortified castles, and even led troops into battle.

Aristocratic Women in Medieval France clearly shows that it is no longer possible to depict well-born women as powerless in medieval society. Demonstrating the importance of aristocratic women in a period during which they have been too long assumed to have lacked influence, it forces us to reframe our understanding of the high Middle Ages.

Slavery has been endemic in Sudan for thousands of years. Today the Sudanese slave trade persists as a complex network of buyers, sellers, and middlemen that operates most actively when times are favorable to the practice. As Jok Madut Jok argues, the present day is one such time, as the Sudanese civil war that resumed in 1983 rages on between the Arab north and the black south. Permitted and even encouraged by the Arab-dominated Khartoum government, the state military has captured countless women and children from the south and sold them into slavery in the north to become concubines, domestic servants, farm laborers, or even soldiers trained to fight against their own people. Also instigated by the Khartoum government, Arab herding groups routinely take and sell the Nilotic peoples of Dinka and Nuer.

Jok emphasizes that the contemporary practice of slavery in Sudan is not the result of two decades of civil war, as conventional wisdom in the media would have one believe. Instead he revisits the historic hostilities between the Islamic world to the north and, to the south, the Black African peoples, many of whom are Christian converts.

For Arab traders "the nation of the blacks," or Bilad Al-Sudan, has traditionally been the source of slaves. When the slave trade developed into corporate enterprise in the nineteenth century, the slave-takers articulated distinctions based on race, ethnicity, and religion that marked the black, infidel southerners as indisputably inferior and therefore "natural" slaves. Such distinctions have survived for decades and have fueled various forms of oppression of the black south, even during those periods when slavery has not been authorized by the government. When it is authorized, as it is today, slavery then becomes the extreme form of this systemic oppression.

War and Slavery in Sudan exposes the enslavement of black peoples in Sudan which has been exacerbated, if not caused, by the circumstance of war. As a black southerner and a member of the Dinka, a group targeted by Arab slave traders, Jok brings an insider's perspective to this highly volatile subject matter. He describes the various methods of capture, explores the heinous experience of captivity, and examines the efforts of slaves to escape. Jok also assesses the efforts of Dinka communities to locate and redeem, or buy back, slaves through middlemen, a strategy that has been supported by Western antislavery groups and church-based humanitarian agencies but has also been the subject of great moral debate. Throughout the book, Jok stresses that the search for settlement of the north-south conflict must be made in conjunction with a campaign to end slavery. He challenges the international community to move beyond diplomatic measures to take more coordinated action against the slave trade and bring liberation to the people of Sudan.

Written for everyone interested in women's and gender history, History Matters reaffirms the importance to feminist theory and activism of long-term historical perspectives. Judith M. Bennett, who has been commenting on developments in women's and gender history since the 1980s, argues that the achievement of a more feminist future relies on a rich, plausible, and well-informed knowledge of the past, and she asks her readers to consider what sorts of feminist history can best advance the struggles of the twenty-first century.

Bennett takes as her central problem the growing chasm between feminism and history. Closely allied in the 1970s, each has now moved away from the other. Seeking to narrow this gap, Bennett proposes that feminist historians turn their attention to the intellectual challenges posed by the persistence of patriarchy. She posits a "patriarchal equilibrium" whereby, despite many changes in women's experiences over past centuries, women's status vis-à-vis that of men has remained remarkably unchanged. Although, for example, women today find employment in occupations unimaginable to medieval women, medieval and modern women have both encountered the same wage gap, earning on average only three-fourths of the wages earned by men. Bennett argues that the theoretical challenge posed by this patriarchal equilibrium will be best met by long-term historical perspectives that reach back well before the modern era. In chapters focused on women's work and lesbian sexuality, Bennett demonstrates the contemporary relevance of the distant past to feminist theory and politics. She concludes with a chapter that adds a new twist—the challenges of textbooks and classrooms—to viewing women's history from a distance and with feminist intent.

A new manifesto, History Matters engages forthrightly with the challenges faced by feminist historians today. It argues for the radical potential of a history that is focused on feminist issues, aware of the distant past, attentive to continuities over time, and alert to the workings of patriarchal power.

"There is real personal danger for anthropologists who dare to speak and write against terror; by doing so, they potentially and sometimes actually bring the terror down on themselves."—Jeffrey A. Sluka, from the Introduction

Death Squad is the first work to focus specifically on the anthropology of state terror. It brings together an international group of anthropologists who have done extensive research in areas marked by extreme forms of state violence and who have studied state terror from the perspective of victims and survivors.

The book presents eight case studies from seven countries—Spain, India (Punjab and Kashmir), Argentina, Guatemala, Northern Ireland, Indonesia, and the Philippines—to demonstrate the cultural complexities and ambiguities of terror when viewed at the local level and from the participants' point of view. Contributors deal with such topics as the role of Loyalist death squads in the culture of terror in Northern Ireland, the three-tier mechanism of state terror in Indonesia, the complex role of religion in violence by both the state and insurgents in Punjab and Kashmir, and the ways in which "disappearances" are used to destabilize and demoralize opponents of the state in Argentina, Guatemala, and India.

"Yes, women are the greatest evil Zeus has made, and men are bound to them hand and foot with impossible knots by God."—Semonides, seventh century B.C.

Men put women on a pedestal to worship them from afar—and to take better aim at them for the purpose of derision. Why is this paradoxical response to women so widespread, so far-reaching, so all-pervasive? Misogyny, David D. Gilmore suggests, is best described as a male malady, as it has always been a characteristic shared by human societies throughout the world.

Misogyny: The Male Malady is a comprehensive historical and anthropological survey of woman-hating that casts new light on this age-old bias. The turmoil of masculinity and the ugliness of misogyny have been well documented in different cultures, but Gilmore's synoptic approach identifies misogyny in a variety of human experiences outside of sex and marriage and makes a fresh and enlightening contribution toward understanding this phenomenon. Gilmore maintains that misogyny is so widespread and so pervasive among men that it must be at least partly psychogenic in origin, a result of identical experiences in the male developmental cycle, rather than caused by the environment alone.

Presenting a wealth of compelling examples—from the jungles of New Guinea to the boardrooms of corporate America—Gilmore shows that misogynistic practices occur in hauntingly identical forms. He asserts that these deep and abiding male anxieties stem from unresolved conflicts between men's intense need for and dependence upon women and their equally intense fear of that dependence. However, misogyny, according to Gilmore, is also often supported and intensified by certain cultural realities, such as patrilineal social organization; kinship ideologies that favor fraternal solidarity over conjugal unity; chronic warfare, feuding, or other forms of intergroup violence; and religious orthodoxy or asceticism. Gilmore is in the end able to offer steps toward the discovery of antidotes to this irrational but global prejudice, providing an opportunity for a lasting cure to misogyny and its manifestations.

Selected by Choice magazine as an Outstanding Academic Title

"Speak of me as I am," Othello, the Moor of Venice, bids in the play that bears his name. Yet many have found it impossible to speak of his ethnicity with any certainty. What did it mean to be a Moor in the early modern period? In the late sixteenth and early seventeenth centuries, when England was expanding its reach across the globe, the Moor became a central character on the English stage. In The Battle of Alcazar, Titus Andronicus, Lust's Dominion, and Othello, the figure of the Moor took definition from multiple geographies, histories, religions, and skin colors.

Rather than casting these variables as obstacles to our—and England's—understanding of the Moor's racial and cultural identity, Emily C. Bartels argues that they are what make the Moor so interesting and important in the face of growing globalization, both in the early modern period and in our own. In Speaking of the Moor, Bartels sets the early modern Moor plays beside contemporaneous texts that embed Moorish figures within England's historical record—Richard Hakluyt's Principal Navigations, Queen Elizabeth's letters proposing the deportation of England's "blackamoors," and John Pory's translation of The History and Description of Africa. Her book uncovers the surprising complexity of England's negotiation and accommodation of difference at the end of the Elizabethan era.

In September 1791, two years after the Revolution, French Jews were granted full rights of citizenship. Scholarship has traditionally focused on this turning point of emancipation while often overlooking much of what came before. In Rites and Passages, Jay R. Berkovitz argues that no serious treatment of Jewish emancipation can ignore the cultural history of the Jews during the ancien régime. It was during the late seventeenth and eighteenth centuries that several lasting paradigms emerged within the Jewish community—including the distinction between rural and urban communities, the formation of a strong lay leadership, heightened divisions between popular and elite religion, and the strain between local and regional identities. Each of these developments reflected the growing tension between tradition and modernity before the tumultuous events of the French Revolution.

Rites and Passages emphasizes the resilience of religious tradition during periods of social and political turbulence. Viewing French Jewish history through the lens of ritual, Berkovitz describes the struggles of the French Jewish minority to maintain its cultural distinctiveness while also participating in the larger social and economic matrix. In the ancien régime, ritual systems were a formative element in the traditional worldview and served as a crucial repository of memories and values. After the Revolution, ritual signaled changes in the way Jews related to the state, French society, and French culture. In the cities especially, ritual assumed a performative function that dramatized the epoch-making changes of the day. The terms and concepts of the Jewish religious tradition thus remained central to the discourse of modernization and played a powerful role in helping French Jews interpret the diverse meanings and implications of emancipation.

Introducing new and previously unused primary sources, Rites and Passages offers a fresh perspective on the dynamic relationship between tradition and modernity.

In contemporary America, myths find expression primarily in film. What's more, many of the highest-grossing American movies of the past several decades have been rooted in one of the most fundamental mythic narratives, the hero quest. Why is the hero quest so persistently renewed and retold? In what ways does this universal myth manifest itself in American cinema? And what is the significance of the popularity of these modern myths?

The Hero and the Perennial Journey Home in American Film by Susan Mackey-Kallis is an exploration of the appeal of films that recreate and reinterpret this mythic structure. She closely analyzes such films as E.T., the Star Wars trilogy, It's a Wonderful Life, The Wizard of Oz, The Lion King, Field of Dreams, The Piano, Thelma and Louise, and 2001: A Space Odyssey. Elements of the quest mythology made popular by Joseph Campbell, Homer's Odyssey, the perennial philosophy of Aldous Huxley, and Jungian psychology all contribute to the compelling interpretive framework in which Mackey-Kallis crafts her study. She argues that the purpose of the hero quest is not limited to the discovery of some boon or Holy Grail, but also involves finding oneself and finding a home in the universe.

The home that is sought is simultaneously the literal home from which the hero sets out and the terminus of the personal growth he or she undergoes during the journey back. Thus the quest, Mackey-Kallis asserts, is an outward journey into the world of action and events which eventually requires a journey inward if the hero is to grow, and ultimately necessitates a journey homeward if the hero is to understand the grail and share it with the culture at large. Finally, she examines the value of mythic criticism and addresses questions about myth currently being debated in the field of communication studies.

Selected by Choice magazine as an Outstanding Academic Title

In the early thirteenth century, semireligious communities of women began to form in the cities and towns of the Low Countries. These beguines, as the women came to be known, led lives of contemplation and prayer and earned their livings as laborers or teachers.

In Cities of Ladies, the first history of the beguines to appear in English in fifty years, Walter Simons traces the transformation of informal clusters of single women to large beguinages. These veritable single-sex cities offered lower- and middle-class women an alternative to both marriage and convent life. While the region's expanding urban economies initially valued the communities for their cheap labor supply, severe economic crises by the fourteenth century restricted women's opportunities for work. Church authorities had also grown less tolerant of religious experimentation, hailing as subversive some aspects of beguine mysticism. To Simons, however, such accusations of heresy against the beguines were largely generated from a profound anxiety about their intellectual ambitions and their claims to a chaste life outside the cloister. Under ecclesiastical and economic pressure, beguine communities dwindled in size and influence, surviving only by adopting a posture of restraint and submission to church authorities.