Search results for ""university of pennsylvania press""

Eric Zakim follows the literary and intellectual career of the powerful Zionist slogan "to build and be built" from its conceptual origin in reaction to the Kishinev pogroms of 1903, when it first served as an expression of settlement aspiration, until the end of pre-state national expansion in Palestine in 1938. "Draining the swamps" and "making the desert bloom," the Jewish settlers imagined themselves as performing "miracles" on the land. By these acts, they were also meant to reinvent the very notion of what it was to be a Jew in the modern world. As Jewish settlers reshaped nature in the Holy Land by turning it from one thing into another, they too were newly constructed. Zakim argues that in the period leading up to the establishment of the state of Israel, the action of working the land and building its cities in order to transform both into something essentially Jewish increasingly came to mark a turn inward toward the reclamation of a Jewish subject tied to the very soil of Palestine. To Build and Be Built radically recontextualizes modernist Hebrew literature to demonstrate how literary aesthetics of nature formed the very political discourse they nominally reflected. Zakim's work sees no division between politics and representation. Instead, the depiction of nature in literature, art, and architecture became constitutive of a political and social understanding of the Jew's place in the Middle East. By refusing to acknowledge the disciplinary boundaries of standard works on literature, history, and political thought, To Build and Be Built challenges the methodological certainties that have guided popular and academic understandings of the development of Zionist involvement in the land of Israel. For this reason, To Build and Be Built will be of interest to people beyond literature, in particular those working in history and those outside of Israel studies who have an interest in modernism and the representation of nature in the history of culture.

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Helen Thompson's Ingenuous Subjection offers a new feminist history of the eighteenth-century domestic novel. By reading social contract theory alongside representations of the domestic sphere by authors such as Mary Astell, Mary Davys, Samuel Richardson, Eliza Haywood, and Frances Sheridan, Thompson shows how these writers confront women's paradoxical status as both contractual agents and naturally subject wives. Over the long eighteenth century, Thompson argues, domestic novelists appropriated the standard of political modernity advanced by John Locke and others as a citizen's free or "ingenuous" assent to the law. The domestic novel figures feminine political difference not as women's deviation from an abstract universal but rather as their failure freely or ingenuously to submit to the power retained by Enlightenment husbands. Ingenuous Subjection claims domestic novelists as vital participants in Enlightenment political discourse. By tracing the political, philosophical, and generic significance of feminine compliance, this book revises our literary historical account of the rise of the novel. Rather than imagining a realm of harmonious sentiment, domestic fiction represents the persistent arbitrariness of eighteenth-century men's conjugal power. Ingenuous Subjection revises feminist theory and historiography, locating the genealogy of feminism in a contractual model of ingenuous assent which challenges the legitimacy of masculine conjugal government. The first study to treat feminine compliance as something other than a passive, politically neutral exercise, Ingenuous Subjection recovers in this practice the domestic novel's critical engagement with the limits of Enlightenment modernity.

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When Muslim invaders conquered Sicily in the ninth century, they took control of a weakened Greek state in cultural decadence. When, two centuries later, the Normans seized control of the island, they found a Muslim state just entering its cultural prime. Rather than replace the practices and idioms of the vanquished people with their own, the Normans in Sicily adopted and adapted the Greco-Arabic culture that had developed on the island. Yet less than a hundred years later, the cultural and linguistic mix had been reduced, a Romance tradition had come to dominate, and Sicilian poets composed the first body of love lyrics in an Italianate vernacular. Karla Mallette has written the first literary history of the Kingdom of Sicily in the twelfth and thirteenth centuries. Where other scholars have separated out the island's literature along linguistic grounds, Mallette surveys the literary production in Arabic, Latin, Greek, and Romance dialects, in addition to the architectural remains, numismatic inscriptions, and diplomatic records, to argue for a multilingual, multicultural, and coherent literary tradition. Drawing on postcolonial theory to consider institutional and intellectual power, the exchange of knowledge across cultural boundaries, and the containment and celebration of the other that accompanies cultural transition, the book includes an extensive selection of poems and documents translated from the Arabic, Latin, Old French, and Italian. The Kingdom of Sicily, 1100-1250 opens up new venues for understanding the complexity of a place and culture at the crossroads of East and West, Islam and Christianity, tradition and innovation.

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In a provocative attempt to outline a history of communication during the Spanish Golden Age, Communication, Knowledge, and Memory in Early Modern Spain examines how speech, visual images, and written texts all interact as manifestations of the human desire to know and remember. Seeking to address the reductive opposition both between written and oral texts and between script and print in the Early Modern period, Fernando Bouza, one of Spain's most influential cultural historians, makes an elegant case for the equality and complementary natures of the various modes of communication. While the advent of printing is commonly thought to have resulted in the demise of the manuscript, Bouza upholds that the progress of textual culture in all its forms did not undermine the importance of other mediums of knowledge. The history of the book and of reading is often considered separately from the history of the uses of writing and speech, but according to Bouza, the boundaries between the spheres are artificial constructions that fail to honor the realities of the transfer of knowledge and information. While recognizing that reading and writing belong to two distinct models of acculturation, Bouza refuses to accept the myth that has identified rationality and modernity with written culture only, while the languages of images and the practices of orality are relegated to the past. Considering the uses of text, image, and speech in social settings ranging from the most humble to the most aristocratic, he argues that orality is as strongly present in the world of the court as in popular milieux, that the image was put to uses both naive and learned, and that writing—far from a privilege of the powerful—touched the lives of even the illiterate. This original and brilliant book is bound to transform current understandings of the intellectual practices of the Golden Age.

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This volume introduces English speakers to genetic criticism, arguably the most important critical movement in France today. In recent years, French literary scholars have been exploring the interpretive possibilities of textual history, turning manuscript study into a recognized form of literary criticism. They have clearly demonstrated that manuscripts can be used for purposes other than establishing an accurate text of a work. Although its raw material is a writer's manuscripts, genetic criticism owes more to structuralist and poststructuralist notions of textuality than to philology and textual criticism. As Genetic Criticism demonstrates, the chief concern is not the "final" text but the reconstruction and analysis of the writing process. Geneticists find endless richness in what they call the "avant-texte": a critical gathering of a writer's notes, sketches, drafts, manuscripts, typescripts, proofs, and correspondence. Together, the essays in this volume reveal how genetic criticism cooperates with such forms of literary study as narratology, linguistics, psychoanalysis, sociocriticism, deconstruction, and gender theory. Genetic Criticism contains translations of eleven essays, general theoretical analyses as well as studies of individual authors such as Flaubert, Proust, Joyce, Zola, Stendhal, Chateaubriand, and Montaigne. Some of the essays are foundational statements, while others deal with such recent topics as noncanonical texts and the potential impact of hypertext on genetic study. A general introduction to the book traces genetic criticism's intellectual history, and separate introductions give precise contexts for each essay.

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Much of the evidence—literary, historical, documentary, and pictorial—from ancient Athens is urban in authorship, subject matter, and intended audience. The result has been the assertion of an undifferentiated monolithic "Athenian" citizen regime as often as not identifiably urban in its lifestyle, preoccupations, and attitude. In Rural Athens Under the Democracy, however, Nicholas F. Jones undertakes the first comprehensive attempt to reconstruct on its own terms the world of rural Attica outside the walls during the "classical" fifth and fourth centuries B.C. What he finds is a distinctly nonurban (and nonurbane) order dominated by a traditional, predominantly agrarian society and culture. Jones relies heavily upon the relatively neglected epigraphic record from the rural countryside and villages, as well as posing new questions of the well-known urban writings of Athenian historians, essayists, and philosophers and occasionally following the lead of Hesiod's agrarian poem Works and Days. From these sources he gleans new findings regarding settlement patterns, argues for a heretofore unrecognized system of personal patronage, explores relations between villages and the town of Athens, reconstructs the "Agrarian" Dionysia in several of its more important dimensions, and contrasts the realities of rural Attic culture with their various representations in contemporary literary and philosophical writings by Aristophanes, Xenophon, Plato, and others. Building on Jones's previous publications on the ancient Greek city-state, Rural Athens Under the Democracy presents the first holistic examination of classical extramural Attica. He challenges the received view that ancient Athens in its heyday was marked by a uniform cultural, ideological, and conspicuously citified order and, in place of the perception of things rural as mere deficits in urbanity, proposes that we look at Attica outside the walls in its own right and in positive terms.

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In this provocative and historically detailed reading of the relations between Victorian liberalism and aestheticism, David Wayne Thomas challenges current critical assumptions concerning modern liberal agency and aesthetic experience more generally. Through meticulous examinations of literature, visual arts, popular culture, and politics, Cultivating Victorians shows how a mid-Victorian liberal discourse of individual "many-sidedness"—understood as a cultivated disposition toward self-criticism and open-mindedness—was taken up by artists and writers as they claimed for art a self-reflecting agency at the core of the liberal ideal. Thomas makes plain, as well, the ongoing but often repressed stake of latter-day critics in the aesthetics of many-sidedness. As Thomas shows, an increasingly dominant mid-Victorian liberal culture employed its rhetoric of cultivation in projects as varied as aesthetic appreciation, self-improvement, and social amelioration. By looking to topics across both elite and popular culture, Thomas demonstrates how this liberal culture had to take shape in competition with other dimensions of Victorian public life. Thus several uncommon but illuminating contexts come under inspection here: the bizarre sensation of the Tichborne Claimant, a low-born imposter claiming a noble inheritance; the reportage on life-scale historical city replicas fashioned for temporary public exhibitions in the 1880s; and Dante Gabriel Rossetti's practice of producing and reproducing his artwork for a newly constituted consumer market. Thomas also reads extensively in notable Victorian intellectuals such as George Eliot, John Stuart Mill, John Ruskin, Matthew Arnold, and Oscar Wilde. Theoretically inventive, engagingly written, and vividly illustrated, Cultivating Victorians is a timely invitation to rethink liberal values—like autonomy and reflective judgment—that have been routinely condemned as atomistic individualism and false universalism in recent decades.

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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.

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In 1900, Ellen Key wrote the international bestseller The Century of the Child. In this enormously influential book, she proposed that the world's children should be the central work of society during the twentieth century. Although she never thought that her "century of the child" would become a reality, in fact it had much more resonance than she could have imagined. The idea of the child as a product of a protective and coddling society has given rise to major theories and arguments since Key's time. For the past half century, the study of the child has been dominated by two towering figures, the psychologist Jean Piaget and the historian Philippe Ariès. Interest in the subject has been driven in large measure by Ariès's argument that adults failed even to have a concept of childhood before the thirteenth century, and that from the thirteenth century to the seventeenth there was an increasing "childishness" in the representations of children and an increasing separation between the adult world and that of the child. Piaget proposed that children's logic and modes of thinking are entirely different from those of adults. In the twentieth century this distance between the spheres of children and adults made possible the distinctive study of child development and also specific legislation to protect children from exploitation, abuse, and neglect. Recent students of childhood have challenged the ideas those titans promoted; they ask whether the distancing process has gone too far and has begun to reverse itself. In a series of essays, Beyond the Century of the Child considers the history of childhood from the Middle Ages to modern times, from America and Europe to China and Japan, bringing together leading psychologists and historians to question whether we unnecessarily infantilized children and unwittingly created a detrimental wall between the worlds of children and adults. Together these scholars address the question whether, a hundred years after Ellen Key wrote her international sensation, the century of the child has in fact come to an end.

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The notion of a uniquely Quaker style in architecture, dress, and domestic interiors is a subject with which scholars have long grappled, since Quakers have traditionally held both an appreciation for high-quality workmanship and a distrust of ostentation. Early Quakers, or members of the Society of Friends, who held "plainness" or "simplicity" as a virtue, were also active consumers of fine material goods. Through an examination of some of the material possessions of Quaker families in America during the eighteenth, nineteenth, and early twentieth centuries, the contributors to Quaker Aesthetics draw on the methods of art, social, religious, and public historians as well as folklorists to explore how Friends during this period reconciled their material lives with their belief in the value of simplicity. In early America, Quakers dominated the political and social landscape of the Delaware Valley, and, because this region held a position of political and economic strength, the Quakers were tightly connected to the transatlantic economy. Given this vantage, they had easy access to the latest trends in fashion and business. Detailing how Quakers have manufactured, bought, and used such goods as clothing, furniture, and buildings, the essays in Quaker Aesthetics reveal a much more complicated picture than that of a simple people with simple tastes. Instead, the authors show how, despite the high quality of their material lives, the Quakers in the past worked toward the spiritual simplicity they still cherish.

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The parish, the lowest level of hierarchy in the medieval church, was the shared responsibility of the laity and the clergy. Most Christians were baptized, went to confession, were married, and were buried in the parish church or churchyard; in addition, business, legal settlements, sociability, and entertainment brought people to the church, uniting secular and sacred concerns. In The People of the Parish, Katherine L. French contends that late medieval religion was participatory and flexible, promoting different kinds of spiritual and material involvement. The rich parish records of the small diocese of Bath and Wells include wills, court records, and detailed accounts by lay churchwardens of everyday parish activities. They reveal the differences between parishes within a single diocese that cannot be attributed to regional variation. By using these records show to the range and diversity of late medieval parish life, and a Christianity vibrant enough to accommodate differences in status, wealth, gender, and local priorities, French refines our understanding of lay attitudes toward Christianity in the two centuries before the Reformation.

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When Great Britain abolished slavery in 1833, sugar planters in the Caribbean found themselves facing the prospect of paying working wages to their former slaves. Cheaper labor existed elsewhere in the empire, however, and plantation owners, along with the home and colonial governments, quickly began importing the first of what would eventually be hundreds of thousands of indentured laborers from India. Madhavi Kale draws extensively on the archival materials from the period and argues that imperial administrators sanctioned and authorized distinctly biased accounts of postemancipation labor conditions and participated in devaluing and excluding alternative accounts of slavery. As she does this she highlights the ways in which historians, by relying on these biased sources, have perpetuated the acceptance of a privileged perspective on imperial British history.

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In The Roots of Ethnicity, Ronald R. Atkinson argues that although colonial rule and its aftermath have played a major role in shaping the particular manifestations of ethnicity in Africa, many sociohistorical developments crucial to current expressions of ethnicity can be traced to a past long before the colonial period. Atkinson develops his argument through an exhaustive examination of the origins of the collective identity of the Acholi of present-day northern Uganda. His study makes clear that by the time of European conquest the essential foundations and the crucial parameters for the evolution of Acholi society and ethnic consciousness had long been established. In presenting his argument for the need to extend the existing scholarship on ethnicity in Africa beyond its twentieth-century focus, Atkinson provides what is perhaps the most detailed reconstruction and analysis yet available of the pre-1800 evolution of an African sociopolitical order. Beyond these contributions to the study of African history, The Roots of Ethnicity provides an extended case study in and a convincing argument for the use of oral sources in the reconstruction and interpretation of the African past. It will be of interest to students and scholars of anthropology, history, and African studies, as well as to all those interested in ethnicity and the politics of identity.

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Lavender vinegar, saffron wafers, chicken baked with prunes, pears stewed with cucumbers and figs . . . there is something wonderfully inviting about the unusual and exotic flavors that came to the medieval Polish table. By turns robust and refined, and capturing all the richness and complexity of Poland in the Middle Ages, this is cookery that flourished at the crossroads of Western and Oriental foodways. This is the first book of its kind in English to explore the fascinating culinary history of medieval Poland. It represents the fruits of a twenty-year collaboration between two distinguished food historians, William Woys Weaver and the late Maria Dembinska. Freely adapted from a pioneering work first published by Dembinska in 1963, this new edition explores the subject of Polish medieval cuisine through archaeology, material culture, and ethnography, along with other perspectives and techniques. Topics examined include not just the personal eating habits of kings, queens, and nobles but also those of the peasants, monks, and other social groups not generally considered in medieval food studies. To appreciate the tastes and textures of medieval Polish cookery, there is simply no better way than to experience the food firsthand. Weaver has included thirty-five carefully reconstructed recipes, from courtier's pottage, a one-pot dinner popular with rich peasants and petty nobles, to game stewed with sauerkraut, to a court dish of baked fruit, to Polish hydromel, an easily made drink flavored with honey and fennel. With ingredients such as rosewater, cucumbers, saffron, and honey, these recipes will intrigue anyone who loves the art of cooking.

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Menno T. Kamminga challenges one of the cornerstones of classic international law: the presumption that states are entitled to exercise diplomatic protection only on behalf of their own nationals. Kamminga systematically reexamines this position, arguing that if a state violates its international human rights obligations, other states are entitled to exercise full protection on behalf of the victims, regardless of their nationality.

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Islamic allegory is the product of a cohesive literary tradition to which few contributed as significantly as Ibn Sina (Avicenna), the eleventh-century Muslim philosopher. Peter Heath here offers a detailed examination of Avicenna's contribution, paying special attention to Avicenna's psychology and poetics and to the ways in which they influenced strains of theological, mystical, and literary thought in subsequent Islamic—and Western—intellectual and religious history. Heath begins by showing how Avicenna's writings fit into the context and general history of Islamic allegory and explores the interaction among allegory, allegoresis, and philosophy in Avicenna's thought. He then provides a brief introduction to Avicenna as an historical figure. From there, he examines the ways in which Avicenna's cosmological, psychological, and epistemological theories find parallel, if diverse, expression in the disparate formats of philosophical and allegorical narration. Included in this book is an illustration of Avicenna's allegorical practice. This takes the form of a translation of the Mi'raj Nama (The Book of the Prophet Muhammad's Ascent to Heaven), a short treatise in Persian generally attributed to Avicenna. The text concludes with an investigation of the literary dimension Avicenna's allegorical theory and practice by examining his use of description metaphor. Allegory and Philosophy in Avicenna is an original and important work that breaks new ground by applying the techniques of modern literary criticism to the study of Medieval Islamic philosophy. It will be of interest to scholars and students of medieval Islamic and Western literature and philosophy.

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Did you hear the one about the Mother Superior who was so busy casting the first stone that she got caught in flagrante delicto with her lover? What about the drunk with a Savior complex who was fool enough to believe himself to be the Second Coming? And that's nothing compared to what happens when comedy gets its grubby paws on the confessional. Enter fifteenth- and sixteenth-century French farce, the "bestseller" of a world that stands to tell us a lot about the enduring influence of a Shakespeare or a Molière. It's the sacrilegious world of Immaculate Deception, the third volume in a series of stage-friendly translations from the Middle French. Brought to you through the wonders of Open Access, these twelve engagingly funny satires target religious hypocrisy in that in-your-face way that only true slapstick can muster. There is literally nothing sacred. Why this repertoire and why now? The current political climate has had dire consequences for the pleasures of satire at a cultural moment when we have never needed it more. It turns out that the proverbial Dark Ages had a lighter side; and France's over 200 rollicking, frolicking, singing, and dancing comedies—more extant than in any other vernacular—have waited long enough for their moment in the spotlight. They are seriously funny: funny enough to reclaim their place in cultural history, and serious enough to participate in the larger conversation about what it means to be a social influencer, then and now. Rather than relegate medieval texts to the dustbin of history, an unabashedly feminist translation can reframe and reject the sexism of bygone days by doing what theater always invites us to do: interpret, inflect, and adapt.

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Tourists to Ouidah, a city on the coast of the Republic of Bénin, in West Africa, typically visit a few well-known sites of significance to the Vodún religion—the Python Temple, where Dangbé, the python spirit, is worshipped, and King Kpasse's sacred forest, which is the seat of the Vodún deity known as Lokò. However, other, less familiar places, such as the palace of the so-called supreme chief of Vodún in Bénin, are also rising in popularity as tourists become increasingly adventurous and as more Vodún priests and temples make themselves available to foreigners in the hopes of earning extra money. Timothy R. Landry examines the connections between local Vodún priests and spiritual seekers who travel to Bénin—some for the snapshot, others for full-fledged initiation into the religion. He argues that the ways in which the Vodún priests and tourists negotiate the transfer of confidential, sacred knowledge create its value. The more secrecy that surrounds Vodún ritual practice and material culture, the more authentic, coveted, and, consequently, expensive that knowledge becomes. Landry writes as anthropologist and initiate, having participated in hundreds of Vodún ceremonies, rituals, and festivals. Examining the role of money, the incarnation of deities, the limits of adaptation for the transnational community, and the belief in spirits, sorcery, and witchcraft, Vodún ponders the ethical implications of producing and consuming culture by local and international agents. Highlighting the ways in which racialization, power, and the legacy of colonialism affect the procurement and transmission of secret knowledge in West Africa and beyond, Landry demonstrates how, paradoxically, secrecy is critically important to Vodún's global expansion.

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In late medieval Catholicism, mourners employed an array of practices to maintain connection with the deceased—most crucially, the belief in purgatory, a middle place between heaven and hell where souls could be helped by the actions of the living. In the early sixteenth century, the Reformation abolished purgatory, as its leaders did not want attention to the dead diminishing people's devotion to God. But while the Reformation was supposed to end communication between the living and dead, it turns out the result was in fact more complicated than historians have realized. In the three centuries after the Reformation, Protestants imagined continuing relationships with the dead, and the desire for these relations came to form an important—and since neglected—aspect of Protestant belief and practice. In Speaking with the Dead in Early America, historian Erik R. Seeman undertakes a 300-year history of Protestant communication with the dead. Seeman chronicles the story of Protestants' relationships with the deceased from Elizabethan England to puritan New England and then on through the American Enlightenment into the middle of the nineteenth century with the explosion of interest in Spiritualism. He brings together a wide range of sources to uncover the beliefs and practices of both ordinary people, especially women, and religious leaders. This prodigious research reveals how sermons, elegies, and epitaphs portrayed the dead as speaking or being spoken to, how ghost stories and Gothic fiction depicted a permeable boundary between this world and the next, and how parlor songs and funeral hymns encouraged singers to imagine communication with the dead. Speaking with the Dead in Early America thus boldly reinterprets Protestantism as a religion in which the dead played a central role.

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Western admirers have long seen the Islamic garden as an earthly reflection of the paradise said to await the faithful. However, such simplification, Ruggles contends, denies the sophistication and diversity of the art form. Islamic Gardens and Landscapes immerses the reader in the world of the architects of the great gardens of the Islamic world, from medieval Morocco to contemporary India. Just as Islamic culture is historically dense, sophisticated, and complex, so too is the history of its built landscapes. Islamic gardens began from the practical need to organize the surrounding space of human civilization, tame nature, enhance the earth's yield, and create a legible map on which to distribute natural resources. Ruggles follows the evolution of these early farming efforts to their aristocratic apex in famous formal gardens of the Alhambra in Spain and the Taj Mahal in Agra. Whether in a humble city home or a royal courtyard, the garden has several defining characteristics, which Ruggles discusses. Most notable is an enclosed space divided into four equal parts surrounding a central design element. The traditional Islamic garden is inwardly focused, usually surrounded by buildings or in the form of a courtyard. Water provides a counterpoint to the portioned green sections. Ranging across poetry, court documents, agronomy manuals, and early garden representations, and richly illustrated with pictures and site plans, Islamic Gardens and Landscapes is a book of impressive scope sure to interest scholars and enthusiasts alike.

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It is often taken as a simple truth that the Civil War and the Thirteenth Amendment to the Constitution ended slavery in the United States. In the Southwest, however, two coercive labor systems, debt peonage—in which a debtor negotiated a relationship of servitude, often lifelong, to a creditor—and Indian captivity, not only outlived the Civil War but prompted a new struggle to define freedom and bondage in the United States. In Borderlands of Slavery, William S. Kiser presents a comprehensive history of debt peonage and Indian captivity in the territory of New Mexico after the Civil War. It begins in the early 1700s with the development of Indian slavery through slave raiding and fictive kinship. By the early 1800s, debt peonage had emerged as a secondary form of coerced servitude in the Southwest, augmenting Indian slavery to meet increasing demand for labor. While indigenous captivity has received considerable scholarly attention, the widespread practice of debt peonage has been largely ignored. Kiser makes the case that these two intertwined systems were of not just regional but also national importance and must be understood within the context of antebellum slavery, the Civil War, emancipation, and Reconstruction. Kiser argues that the struggle over Indian captivity and debt peonage in the Southwest helped both to broaden the public understanding of forced servitude in post-Civil War America and to expand political and judicial philosophy regarding free labor in the reunified republic. Borderlands of Slavery emphasizes the lasting legacies of captivity and peonage in Southwestern culture and society as well as in the coercive African American labor regimes in the Jim Crow South that persevered into the early twentieth century.

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In this sweeping international perspective on reparations, Time for Reparations makes the case that past state injustice—be it slavery or colonization, forced sterilization or widespread atrocities—has enduring consequences that generate ongoing harm, which needs to be addressed as a matter of justice and equity. Time for Reparations provides a wealth of detailed and diverse examples of state injustice, from enslavement of African Americans in the United States and Roma in Romania to colonial exploitation and brutality in Guatemala, Algeria, Indonesia, Jamaica, and Guadeloupe. From many vantage points, contributing authors discuss different reparative strategies and the impact they would have on the lives of survivor or descent communities. One of the strengths of this book is its interdisciplinary perspective—contributors are historians, anthropologists, human rights lawyers, sociologists, and political scientists. Many of the authors are both scholars and advocates, actively involved in one capacity or another in the struggles for reparations they describe. The book therefore has a broad and inclusive scope, aided by an accessible and cogent writing style. It appeals to scholars, students, advocates and others concerned about addressing some of the most profound and enduring injustices of our time.

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On August 7, 1989, Congressman Mickey Leland departed on a flight from Addis Ababa, with his thirteen-member delegation of Ethiopian and American relief workers and policy analysts, bound for Ethiopia's border with Sudan. This was Leland's seventh official humanitarian mission in his nearly decade-long drive to transform U.S. policies toward Africa to conform to his black internationalist vision of global cooperation, antiracism, and freedom from hunger. Leland's flight never arrived at its destination. The plane crashed, with no survivors. When Leland embarked on that delegation, he was a forty-four-year-old, deeply charismatic, fiercely compassionate, black, radical American. He was also an elected Democratic representative of Houston's largely African American and Latino Eighteenth Congressional District. Above all, he was a self-proclaimed "citizen of humanity." Throughout the 1980s, Leland and a small group of former radical-activist African American colleagues inside and outside Congress exerted outsized influence to elevate Africa's significance in American foreign affairs and to move the United States from its Cold War orientation toward a foreign policy devoted to humanitarianism, antiracism, and moral leadership. Their internationalism defined a new era of black political engagement with Africa. In This Land of Plenty presents Leland as the embodiment of larger currents in African American politics at the end of the twentieth century. But a sober look at his aspirations shows the successes and shortcomings of domestic radicalism and aspirations of politically neutral humanitarianism during the 1980s, and the extent to which the decade was a major turning point in U.S. relations with the African continent. Exploring the links between political activism, electoral politics, and international affairs, Benjamin Talton not only details Leland's political career but also examines African Americans' successes and failures in influencing U.S. foreign policy toward African and other Global South countries.

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There is no more contentious and perennial issue in the history of modern Western thought than the vexed relationship between the genesis of an idea and its claim to validity beyond it. Can ideas or values transcend their temporal origins and overcome the sin of their original context, and in so doing earn abiding respect for their intrinsic merit? Or do they inevitably reflect them in ways that undermine their universal aspirations? Are discrete contexts so incommensurable and unique that the smooth passage of ideas from one to the other is impossible? Are we always trapped by the limits of our own cultural standpoints and partial perspectives, or can we somehow escape their constraints and enter into a fruitful dialogue with others? These persistent questions are at the heart of the discipline known as intellectual history, which deals not only with ideas, but also with the men and women who generate, disseminate, and criticize them. The essays in this collection, by one of the most recognized figures in the field, address them through engagement with leading intellectual historians—Hans Blumenberg, Quentin Skinner, Hayden White, Isaiah Berlin, Frank Ankersmit—as well other giants of modern thought—Max Weber, Emile Durkheim, Georg Simmel, Walter Benjamin, Theodor Adorno, and Georg Lukács. They touch on a wide variety of related topics, ranging from the heroism of modern life to the ability of photographs to lie. In addition, they explore the fraught connections between philosophy and theory, the truth of history and the truthfulness of historians, and the weaponization of free speech for other purposes.

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In the spring of 1576, the Health Office of Venice, fearful of a growing outbreak of plague, imposed a quarantine upon the city. The move was controversial, with some in power questioning the precise nature of the disease and concerned about the economic and political impact of the closure. A tribunal of physicians was summoned by the Doge, among them Girolamo Mercuriale, professor of medicine in nearby Padua and perhaps the most famous physician in all of Europe. Whatever the disease was that was affecting Venice, Mercuriale opined, it was not and could not be plague, for it was neither fast-moving nor widespread enough for that diagnosis. Following Mercuriale's advice and against the objections of the Health Office of the Republic, the quarantine was lifted. The rejoicing of the Venetian populace was short-lived. By July 1577, when the outbreak had run its course, the plague had killed an estimated 50,000 Venetians, or approximately a third of the city's population. In January 1577, in the midst of a plague he now recognized he had misdiagnosed, Mercuriale offered a series of lectures from his seat in Padua. Published under the title On Pestilence, the work surveyed past epidemics, including the Justinianic Plague of the sixth century and the Black Death of the fourteenth, and accounts of plague in Hippocrates, Galen, Avicenna, and other sources. Plague, Mercuriale pronounced, was characterized by its lethal nature and the rapidity with which it spread. He contended it was primarily airborne and was not caught through microbial transmission, but because the air itself became pestiferous and promoted putrefaction. Using his observations, he evaluated recently developed theories of contagion and concluded that pestiferous vapors could also emanate from the diseased bodies of its victims, and that one might also contract the disease from the contaminated clothing or bedding of the ill. In Craig Martin's translation, On Pestilence appears for the first time in English, accompanied by an introduction that places the work within the context of sixteenth-century Italy, the history of medicine, and our own responses to epidemic disease.

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In Fighting for Dignity, Sarah S. Willen explores what happened when the Israeli government launched an aggressive deportation campaign targeting newly arrived migrants from countries as varied as Ghana and the Philippines, Nigeria, Colombia, and Ukraine. Although the campaign was billed as a solution to high unemployment, it had another goal as well: to promote an exclusionary vision of Israel as a Jewish state in which non-Jews have no place. The deportation campaign quickly devastated Tel Aviv's migrant communities and set the stage for even more aggressive antimigrant and antirefugee policies in the years to come. Fighting for Dignity traces the roots of this deportation campaign in Israeli history and the Israeli-Palestinian conflict and shows how policies that illegalize and criminalize migrants wreak havoc in their lives, endanger their health, and curtail the human capacity to flourish. Children born to migrant parents are especially vulnerable to developmental and psychosocial risks. Drawing on nearly two decades of ethnographic engagement in homes and in churches, medical offices, advocacy organizations, and public spaces, Willen shows how migrants struggle to craft meaningful, flourishing lives despite the exclusions and vulnerabilities they endure. To complement their perspectives, she introduces Israeli activists who reject their government's exclusionary agenda and strive to build bridges across difference, repair violations of migrants' dignity, and resist policies that violate their own moral convictions. Willen's vivid and unflinching ethnography challenges us to reconsider our understandings of global migration, human rights, the Middle East— and even dignity itself.

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In 1823, as the first American missionaries arrived in Hawai'i, the archipelago was experiencing a profound transformation in its rule, as oral law that had been maintained for hundreds of years was in the process of becoming codified anew through the medium of writing. The arrival of sailors in pursuit of the lucrative sandalwood trade obliged the ali'i (chiefs) of the islands to pronounce legal restrictions on foreigners' access to Hawaiian women. Assuming the new missionaries were the source of these rules, sailors attacked two mission stations, fracturing relations between merchants, missionaries, and sailors, while native rulers remained firmly in charge. In The Kingdom and the Republic, Noelani Arista (Kanaka Maoli) uncovers a trove of previously unused Hawaiian language documents to chronicle the story of Hawaiians' experience of encounter and colonialism in the nineteenth century. Through this research, she explores the political deliberations between ali'i over the sale of a Hawaiian woman to a British ship captain in 1825 and the consequences of the attacks on the mission stations. The result is a heretofore untold story of native political formation, the creation of indigenous law, and the extension of chiefly rule over natives and foreigners alike. Relying on what is perhaps the largest archive of written indigenous language materials in North America, Arista argues that Hawaiian deliberations and actions in this period cannot be understood unless one takes into account Hawaiian understandings of the past—and the ways this knowledge of history was mobilized as a means to influence the present and secure a better future. In pursuing this history, The Kingdom and the Republic reconfigures familiar colonial histories of trade, proselytization, and negotiations over law and governance in Hawai'i.

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The Strangers Book explores how various nineteenth-century African American writers radically reframed the terms of humanism by redefining what it meant to be a stranger. Rejecting the idea that humans have easy access to a common reserve of experiences and emotions, they countered the notion that a person can use a supposed knowledge of human nature to claim full understanding of any other person's life. Instead they posited that being a stranger, unknown and unknowable, was an essential part of the human condition. Affirming the unknown and unknowable differences between people, as individuals and in groups, laid the groundwork for an ethical and democratic society in which all persons could find a place. If everyone is a stranger, then no individual or class can lay claim to the characteristics that define who gets to be a human in political and public arenas. Lloyd Pratt focuses on nineteenth-century African American writing and publishing venues and practices such as the Colored National Convention movement and literary societies in Nantucket and New Orleans. Examining the writing of Frederick Douglass in tandem with that of the francophone free men of color who published the first anthology of African American poetry in 1845, he contends these authors were never interested in petitioning whites for sympathy or for recognition of their humanity. Instead, they presented a moral imperative to develop practices of stranger humanism in order to forge personal and political connections based on mutually acknowledged and always evolving differences.

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The early Christian writer Tertullian first applied the epithet "bride of Christ" to the uppity virgins of Carthage as a means of enforcing female obedience. Henceforth, the virgin as Christ's spouse was expected to manifest matronly modesty and due submission, hobbling virginity's ancient capacity to destabilize gender roles. In the early Middle Ages, the focus on virginity and the attendant anxiety over its possible loss reinforced the emphasis on claustration in female religious communities, while also profoundly disparaging the nonvirginal members of a given community. With the rising importance of intentionality in determining a person's spiritual profile in the high Middle Ages, the title of bride could be applied and appropriated to laywomen who were nonvirgins as well. Such instances of democratization coincided with the rise of bridal mysticism and a progressive somatization of female spirituality. These factors helped cultivate an increasingly literal and eroticized discourse: women began to undergo mystical enactments of their union with Christ, including ecstatic consummations and vivid phantom pregnancies. Female mystics also became increasingly intimate with their confessors and other clerical confidants, who were sometimes represented as stand-ins for the celestial bridegroom. The dramatic merging of the spiritual and physical in female expressions of religiosity made church authorities fearful, an anxiety that would coalesce around the figure of the witch and her carnal induction into the Sabbath.

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The right to dignity is now recognized in most of the world's constitutions, and hardly a new constitution is adopted without it. Over the last sixty years, courts in Latin America, Europe, Asia, Africa, the Middle East, and North America have developed a robust jurisprudence of dignity on subjects as diverse as health care, imprisonment, privacy, education, culture, the environment, sexuality, and death. As the range and growing number of cases about dignity attest, it is invoked and recognized by courts far more frequently than other constitutional guarantees. Dignity Rights is the first book to explore the constitutional law of dignity around the world. Erin Daly shows how dignity has come not only to define specific interests like the right to humane treatment or to earn a living wage, but also to protect the basic rights of a person to control his or her own life and to live in society with others. Daly argues that, through the right to dignity, courts are redefining what it means to be human in the modern world. As described by the courts, the scope of dignity rights marks the outer boundaries of state power, limiting state authority to meet the demands of human dignity. As a result, these cases force us to reexamine the relationship between the individual and the state and, in turn, contribute to a new and richer understanding of the role of the citizen in modern democracies.

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"Politics makes for strange bedfellows," the old saying goes. Americans, however, often forget the obvious lesson underlying this adage: politics is about winning elections and governing once in office. Voters of all stripes seem put off by the rough-and-tumble horse-trading and deal-making of politics, viewing its practitioners as self-serving and without principle or conviction. Because of these perspectives, the scholarly and popular narrative of American politics has come to focus on ideology over all else. But as Donald T. Critchlow demonstrates in his riveting new book, this obsession obscures the important role of temperament, character, and leadership ability in political success. Critchlow looks at four leading Republican presidential contenders—Richard Nixon, Nelson Rockefeller, Barry Goldwater, and Ronald Reagan—to show that, behind the scenes, ideology mattered less than principled pragmatism and the ability to build coalitions toward electoral and legislative victory. Drawing on new archival material, Critchlow lifts the curtain on the lives of these political rivals and what went on behind the scenes of their campaigns. He reveals unusual relationships between these men: Nixon making deals with Rockefeller, while Rockefeller courted Goldwater and Reagan, who themselves became political rivals despite their shared conservatism. The result is a book sure to fascinate anyone wondering what it takes to win the presidency of the United States—and to govern effectively.

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An illustrated, in-depth examintion of the avant-garde and politically radical Latino art of San Francisco's Mission District In The Heart of the Mission, Cary Cordova combines urban, political, and art history to examine how the Mission District, a longtime bohemian enclave in San Francisco, has served as an important place for an influential and largely ignored Latino arts movement from the 1960s to the present. Well before the anointment of the "Mission School" by art-world arbiters at the dawn of the twenty-first century, Latino artists, writers, poets, playwrights, performers, and filmmakers made the Mission their home and their muse. The Mission, home to Chileans, Cubans, Guatemalans, Mexican Americans, Nicaraguans, Puerto Ricans, and Salvadorans never represented a single Latino identity. In tracing the experiences of a diverse group of Latino artists from the 1940s to the turn of the century, Cordova connects wide-ranging aesthetics to a variety of social movements and activist interventions. The book begins with the history of the Latin Quarter in the 1940s and the subsequent cultivation of the Beat counterculture in the 1950s, demonstrating how these decades laid the groundwork for the artistic and political renaissance that followed. Using oral histories, visual culture, and archival research, she analyzes the Latin jazz scene of the 1940s, Latino involvement in the avant-garde of the 1950s, the Chicano movement and Third World movements of the 1960s, the community mural movement of the 1970s, the transnational liberation movements in Nicaragua and El Salvador, and the AIDS activism of the 1980s. Through these different historical frames, Cordova links the creation of Latino art with a flowering of Latino politics.

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International human rights law is sometimes criticized as an infringement of constitutional democracy. Against this view, Jamie Mayerfeld argues that international human rights law provides a necessary extension of checks and balances and therefore completes the domestic constitutional order. In today's world, constitutional democracy is best understood as a cooperative project enlisting both domestic and international guardians to strengthen the protection of human rights. Reasons to support this view may be found in the political philosophy of James Madison, the principal architect of the U.S. Constitution. The Promise of Human Rights presents sustained theoretical discussions of human rights, constitutionalism, democracy, and sovereignty, along with an extended case study of divergent transatlantic approaches to human rights. Mayerfeld shows that the embrace of international human rights law has inhibited human rights violations in Europe whereas its marginalization has facilitated human rights violations in the United States. A longstanding policy of "American exceptionalism" was a major contributing factor to the Bush administration's use of torture after 9/11. Mounting a combination of theoretical and empirical arguments, Mayerfeld concludes that countries genuinely committed to constitutional democracy should incorporate international human rights law into their domestic legal system and accept international oversight of their human rights practices.

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Before the twenty-first century, there was little legal precedent for the prosecution of sexual violence as a war crime. Now, international tribunals have the potential to help make sense of political violence against both men and women; they have the power to uphold victims' claims and to convict the leaders and choreographers of systematic atrocity. However, by privileging certain accounts of violence over others, tribunals more often confirm outmoded gender norms, consigning women to permanent rape victim status. In Sex and International Tribunals, Chiseche Salome Mibenge identifies the cultural assumptions behind the legal profession's claims to impartiality and universality. Focusing on the postwar tribunals in Rwanda and Sierra Leone, Mibenge mines the transcripts of local and supranational criminal trials and truth and reconciliation commissions in order to identify and closely examine legal definitions of forced marriage, sexual enslavement, and the conscription of children that overlook the gendered experiences of armed conflict beyond the mass rape of women and girls. In many cases, a single rape conviction constitutes sufficient proof that gender-based violence has been mainstreamed into the prosecution of war crimes. Drawing on anthropological research in African conflicts, and feminist theory, Mibenge challenges legal narratives that reinscribe essentialized notions of gender in the conduct and resolution of violent conflict and uncovers the suppressed testimonies of men and women who are unwilling or unable to recite the legal scripts that would elevate them to the status of victimhood recognized by an international and humanitarian audience. At a moment when international intervention in conflicts is increasingly an option, Sex and International Tribunals points the way to a more nuanced and just response from courts.

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An estimated one billion people around the globe live with a disability; this number grows exponentially when family members, friends, and care providers are included. Various countries and international organizations have attempted to guard against discrimination and secure basic human rights for those whose lives are affected by disability. Yet despite such attempts many disabled persons in the United States and throughout the world still face exclusion from full citizenship and membership in their respective societies. They are regularly denied employment, housing, health care, access to buildings, and the right to move freely in public spaces. At base, such discrimination reflects a tacit yet pervasive assumption that disabled persons do not belong in society. Civil Disabilities challenges such norms and practices, urging a reconceptualization of disability and citizenship to secure a rightful place for disabled persons in society. Essays from leading scholars in a diversity of fields offer critical perspectives on current citizenship studies, which still largely assume an ableist world. Placing historians in conversation with anthropologists, sociologists with literary critics, and musicologists with political scientists, this interdisciplinary volume presents a compelling case for reimagining citizenship that is more consistent, inclusive, and just, in both theory and practice. By placing disability front and center in academic and civic discourse, Civil Disabilities tests the very notion of citizenship and transforms our understanding of disability and belonging. Contributors: Emily Abel, Douglas C. Baynton, Susan Burch, Allison C. Carey, Faye Ginsburg, Nancy J. Hirschmann, Hannah Joyner, Catherine Kudlick, Beth Linker, Alex Lubet, Rayna Rapp, Susan Schweik, Tobin Siebers, Lorella Terzi.

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In the fifteenth-century republic of Florence, political power resided in the hands of middle-class merchants, a few wealthy families, and powerful craftsmen's guilds. The intensity of Florentine factionalism and the frequent alterations in its political institutions gave Renaissance thinkers ample opportunities to inquire into the nature of political legitimacy and the relationship between authority and its social context. This volume provides a selection of texts that describes the language, conceptual vocabulary, and issues at stake in Florentine political culture at key moments in its development during the Renaissance. Rather than presenting Renaissance political thought as a static set of arguments, Florentine Political Writings from Petrarch to Machiavelli instead illustrates the degree to which political thought in the Italian City revolved around a common cluster of topics that were continually modified and revised—and the way those common topics could be made to serve radically divergent political purposes. Editors Mark Jurdjevic, Natasha Piano, and John P. McCormick offer readers the opportunity to appreciate how Renaissance political thought, often expressed in the language of classical idealism, could be productively applied to pressing civic questions. The editors expand the scope of Florentine humanist political writing by explicitly connecting it with the sixteenth-century realist turn most influentially exemplified by Niccolò Machiavelli and Francesco Guicciardini. Presenting nineteen primary source documents, including lesser known texts by Machiavelli and Guicciardini, several of which are here translated into English for the first time, this useful compendium shows how the Renaissance political imagination could be deployed to think through methods of electoral technology, the balance of power between different social groups, and other practical matters of political stability.

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Hip-Hop music encompasses an extraordinarily diverse range of approaches to politics. Some rap and Hip-Hop artists engage directly with elections and social justice organizations; others may use their platform to call out discrimination, poverty, sexism, racism, police brutality, and other social ills. In Pulse of the People, Lakeyta M. Bonnette illustrates the ways rap music serves as a vehicle for the expression and advancement of the political thoughts of urban Blacks, a population frequently marginalized in American society and alienated from electoral politics. Pulse of the People lays a foundation for the study of political rap music and public opinion research and demonstrates ways in which political attitudes asserted in the music have been transformed into direct action and behavior of constituents. Bonnette examines the history of rap music and its relationship to and extension from other cultural and political vehicles in Black America, presenting criteria for identifying the specific subgenre of music that is political rap. She complements the statistics of rap music exposure with lyrical analysis of rap songs that espouse Black Nationalist and Black Feminist attitudes. Touching on a number of critical moments in American racial politics—including the 2008 and 2012 elections and the cases of the Jena 6, Troy Davis, and Trayvon Martin—Pulse of the People makes a compelling case for the influence of rap music in the political arena and greatly expands our understanding of the ways political ideologies and public opinion are formed.

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Signed into law in 2000, the Trafficking Victims Protection Act (TVPA) defined the crime of human trafficking and brought attention to an issue previously unknown to most Americans. But while human trafficking is widely considered a serious and despicable crime, there has been far less consensus as to how to approach the problem—owing in part to a pervasive emphasis on forced prostitution that overshadows repugnant practices in other labor sectors affecting vulnerable populations. Responding to Human Trafficking examines the ways in which cultural perceptions of sexual exploitation and victimhood inform the drafting, interpretation, and implementation of U.S. antitrafficking law, as well as the law's effects on trafficking victims. Drawing from interviews with social workers and case managers, attorneys, investigators, and government administrators as well as trafficked persons, Alicia W. Peters explores how cultural and symbolic frameworks regarding sex, gender, and victimization were incorporated into the drafting of the TVPA and have been replicated through the interpretation and implementation of the law. Tracing the path of the TVPA over the course of nearly a decade, Responding to Human Trafficking reveals the profound gaps in understanding that pervade implementation as service providers and criminal justice authorities strive to collaborate and perform their duties. Ultimately, this sensitive ethnography sheds light on the complex and wide-ranging effects of the TVPA on the victims it was designed to protect.

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In 1966, members of the Student Nonviolent Coordinating Committee, an African American civil rights group with Southern roots, joined Cesar Chavez and the United Farm Workers union on its 250-mile march from Delano to Sacramento, California, to protest the exploitation of agricultural workers. SNCC was not the only black organization to support the UFW: later on, the NAACP, the National Urban League, the Southern Christian Leadership Conference, and the Black Panther Party backed UFW strikes and boycotts against California agribusiness throughout the late 1960s and early 1970s. To March for Others explores the reasons why black activists, who were committed to their own fight for equality during this period, crossed racial, socioeconomic, geographic, and ideological divides to align themselves with a union of predominantly Mexican American farm workers in rural California. Lauren Araiza considers the history, ideology, and political engagement of these five civil rights organizations, representing a broad spectrum of African American activism, and compares their attitudes and approaches to multiracial coalitions. Through their various relationships with the UFW, Araiza examines the dynamics of race, class, labor, and politics in twentieth-century freedom movements. The lessons in this eloquent and provocative study apply to a broader understanding of political and ethnic coalition building in the contemporary United States.

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The first Christians to encounter Islam were not Latin-speakers from the western Mediterranean or Greek-speakers from Constantinople but Mesopotamian Christians who spoke the Aramaic dialect of Syriac. Under Muslim rule from the seventh century onward, Syriac Christians wrote the most extensive descriptions extant of early Islam. Seldom translated and often omitted from modern historical reconstructions, this vast body of texts reveals a complicated and evolving range of religious and cultural exchanges that took place from the seventh to the ninth century. The first book-length analysis of these earliest encounters, Envisioning Islam highlights the ways these neglected texts challenge the modern scholarly narrative of early Muslim conquests, rulers, and religious practice. Examining Syriac sources including letters, theological tracts, scientific treatises, and histories, Michael Philip Penn reveals a culture of substantial interreligious interaction in which the categorical boundaries between Christianity and Islam were more ambiguous than distinct. The diversity of ancient Syriac images of Islam, he demonstrates, revolutionizes our understanding of the early Islamic world and challenges widespread cultural assumptions about the history of exclusively hostile Christian-Muslim relations.

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Colonial America stretched from Quebec to Buenos Aires and from the Atlantic littoral to the Pacific coast. Although European settlers laid claim to territories they called New Spain, New England, and New France, the reality of living in those spaces had little to do with European kingdoms. Instead, the New World's holdings took their form and shape from the Indian territories they inhabited. These contested spaces throughout the western hemisphere were not unclaimed lands waiting to be conquered and populated but a single vast space, occupied by native communities and defined by the meeting, mingling, and clashing of peoples, creating societies unlike any that the world had seen before. Contested Spaces of Early America brings together some of the most distinguished historians in the field to view colonial America on the largest possible scale. Lavishly illustrated with maps, Native art, and color plates, the twelve chapters span the southern reaches of New Spain through Mexico and Navajo Country to the Dakotas and Upper Canada, and the early Indian civilizations to the ruins of the nineteenth-century West. At the heart of this volume is a search for a human geography of colonial relations: Contested Spaces of Early America aims to rid the historical landscape of imperial cores, frontier peripheries, and modern national borders to redefine the way scholars imagine colonial America. Contributors: Matthew Babcock, Ned Blackhawk, Chantal Cramaussel, Brian DeLay, Elizabeth Fenn, Allan Greer, Pekka Hämäläinen, Raúl José Mandrini, Cynthia Radding, Birgit Brander Rasmussen, Alan Taylor, and Samuel Truett.

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What do we know about early modern sex, and how do we know it? How, when, and why does sex become history? In Thinking Sex with the Early Moderns, Valerie Traub addresses these questions and, in doing so, reorients the ways in which historians and literary critics, feminists and queer theorists approach sexuality and its history. Her answers offer interdisciplinary strategies for confronting the difficulties of making sexual knowledge. Based on the premise that producing sexual knowledge is difficult because sex itself is often inscrutable, Thinking Sex with the Early Moderns leverages the notions of opacity and impasse to explore barriers to knowledge about sex in the past. Traub argues that the obstacles in making sexual history can illuminate the difficulty of knowing sexuality. She also argues that these impediments themselves can be adopted as a guiding principle of historiography: sex may be good to think with, not because it permits us access but because it doesn't.

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Women were historically treated in wartime as property. Yet in the Hague Conventions of 1899 and 1907, prohibitions against pillaging property did not extend to the female body. There is a gap of nearly a hundred years between those early prohibitions of pillage and the prohibition of rape finally enacted in the Rome Statute of 1998. In Looting and Rape in Wartime, Tuba Inal addresses the development of these two separate "prohibition regimes," exploring why states make and agree to laws that determine the way war is conducted, and what role gender plays in this process. Inal argues that three conditions are necessary for the emergence of a global prohibition regime: first, a state must believe that it is necessary to comply with the prohibition and that to do otherwise would be costly; second, the idea that a particular practice is undesirable must become the norm; finally, a prohibition regime emerges with state and nonstate actors supporting it all along the way. These conditions are met by the prohibition against pillage, which developed from a confluence of material circumstances and an ideological context: the nineteenth century fostered ideas about the sanctity of private property, which made the act of looting seem more abhorrent. Meanwhile, the existence of conscripted and regulated armies meant that militaries could take measures to prevent it. In that period, however, rape was still considered a crime of passion or a symptom of behavioral disorder—in other words, a distortion of male sexuality and outside of state control—and it would take many decades to erode the grip of those ideas. Only toward the end of the twentieth century did transformations in gender ideology and the increased participation of women in politics bring about broad cultural shifts in the way we perceive sexual violence, women, and women's roles in policy and lawmaking. In examining the historical and ideological context of how these two regimes evolved, Looting and Rape in Wartime provides vital perspective on the forces that block or bring about change in international relations.

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American newspapers have faced competition from new media for over ninety years. Today digital media challenge the printed word. In the 1920s, broadcast radio was the threatening upstart. At the time, newspaper publishers of all sizes turned threat into opportunity by establishing their own stations. Many, such as the Chicago Tribune's WGN, are still in operation. By 1940 newspapers owned 30 percent of America's radio stations. This new type of enterprise, the multimedia corporation, troubled those who feared its power to control the flow of news and information. In Sound Business, historian Michael Stamm traces how these corporations and their critics reshaped the ways Americans received the news. Stamm is attuned to a neglected aspect of U.S. media history: the role newspaper owners played in communications from the dawn of radio to the rise of television. Drawing on a wide array of primary sources, he recounts the controversies surrounding joint newspaper and radio operations. These companies capitalized on synergies between print and broadcast production. As their advertising revenue grew, so did concern over their concentrated influence. Federal policymakers, especially during the New Deal, responded to widespread concerns about the consequences of media consolidation by seeking to limit and even ban cross ownership. The debates between corporations, policymakers, and critics over how to regulate these new kinds of media businesses ultimately structured the channels of information distribution in the United States and determined who would control the institutions undergirding American society and politics. Sound Business is a timely examination of the connections between media ownership, content, and distribution, one that both expands our understanding of mid-twentieth-century America and offers lessons for the digital age.

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Although the Babylonian Talmud, or Bavli, has been a text central and vital to the Jewish canon since the Middle Ages, the context in which it was produced has been poorly understood. Delving deep into Sasanian material culture and literary remains, Shai Secunda pieces together the dynamic world of late antique Iran, providing an unprecedented and accessible overview of the world that shaped the Bavli. Secunda unites the fields of Talmudic scholarship with Old Iranian studies to enable a fresh look at the heterogeneous religious and ethnic communities of pre-Islamic Iran. He analyzes the intercultural dynamics between the Jews and their Persian Zoroastrian neighbors, exploring the complex processes and modes of discourse through which these groups came into contact and considering the ways in which rabbis and Zoroastrian priests perceived one another. Placing the Bavli and examples of Middle Persian literature side by side, the Zoroastrian traces in the former and the discursive and Talmudic qualities of the latter become evident. The Iranian Talmud introduces a substantial and essential shift in the field, setting the stage for further Irano-Talmudic research.

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"Perhaps it is no coincidence that the nineteenth century—the century when, it has been said, sexuality as such (and various taxonomized sexual identities) were invented—is the period when American short stories were invented, and when they were the queerest."—Christopher Looby, from the Introduction A man in small-town America wears the clothing of his wife and sisters; satisfied at last that he has "a perfect suit of garments appropriate for my sex," he commits suicide, asking only that he be buried dressed as a woman. A country maid has a passionate summer relationship with an heiress, the memory of which sustains her for the next forty years. A girl is carried by a strong wind to a place where she discovers that everything is made of candy, including the "queer people," whom she licks and eats. If these are not the kinds of stories we expect to find in nineteenth-century American literature, it is perhaps because we have been looking in the wrong places. The stories gathered here are written by a diverse assortment of writers—women and men, obscure and famous: Herman Melville, Willa Cather, and Louisa May Alcott, among others. Exploring the vagaries of gender identity, erotic desire, and affectional attachments that do not map easily onto present categories of sex and gender, they celebrate, mourn, and question the different modes of embodiment and forgotten styles of pleasure of nineteenth-century America.

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With few exceptions, the scholarship on religion in late antiquity has emphasized its tendencies toward transcendence, abstraction, and spirit at the expense of matter. In The Corporeal Imagination, Patricia Cox Miller argues instead that ancient Christianity took a material turn between the fourth and seventh centuries. During this period, Miller contends, there occurred a major shift in the ways in which the human being was oriented in relation to the divine, a shift that reconfigured the relationship between materiality and meaning in a positive direction. The Corporeal Imagination is a groundbreaking investigation into the theological poetics of material substance in late ancient Christian texts. From hagiographies to literary descriptions of sacred paintings to treatises on relics and theurgy, Miller examines a wide variety of ancient texts to reveal how Christian writers increasingly described the matter of the world as invested with divine power. By appealing to the reader's sensory imagination, Christian texts endowed phenomena like relics, saints' bodies in hagiography, and saints' presence in icons with a visual and tactile presence. The book draws on a variety of contemporary theoretical models to elucidate the significance of all these materials in ancient religious life and imagination.

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In a landmark process that transformed global reparations after the Holocaust, Germany created the largest sustained redress program in history, amounting to more than $60 billion. When human rights violations are presented primarily in material terms, acknowledging an indemnity claim becomes one way for a victim to be recognized. At the same time, indemnifications provoke a number of difficult questions about how suffering and loss can be measured: How much is an individual life worth? How much or what kind of violence merits compensation? What is "financial pain," and what does it mean to monetize "concentration camp survivor syndrome"? Susan Slyomovics explores this and other compensation programs, both those past and those that might exist in the future, through the lens of anthropological and human rights discourse. How to account for variation in German reparations and French restitution directed solely at Algerian Jewry for Vichy-era losses? Do crimes of colonialism merit reparations? How might reparations models apply to the modern-day conflict in Israel and Palestine? The author points to the examples of her grandmother and mother, Czechoslovakian Jews who survived the Auschwitz, Plaszow, and Markkleeberg camps together but disagreed about applying for the post-World War II Wiedergutmachung ("to make good again") reparation programs. Slyomovics maintains that we can use the legacies of German reparations to reconsider approaches to reparations in the future, and the result is an investigation of practical implications, complicated by the difficult legal, ethnographic, and personal questions that reparations inevitably prompt.

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