Search results for ""University of Pennsylvania Press""

Spain is a notable exception to the implicit rules of late twentieth-century democratization: after the death of General Francisco Franco in 1975, the recovering nation began to consolidate democracy without enacting any of the mechanisms promoted by the international transitional justice movement. There were no political trials, no truth and reconciliation commissions, no formal attributions of blame, and no apologies. Instead, Spain's national parties negotiated the Pact of Forgetting, an agreement intended to place the bloody Spanish Civil War and the authoritarian excesses of the Franco dictatorship firmly in the past, not to be revisited even in conversation. Formalized by an amnesty law in 1977, this agreement defies the conventional wisdom that considers retribution and reconciliation vital to rebuilding a stable nation. Although not without its dark side, such as the silence imposed upon the victims of the Civil War and the dictatorship, the Pact of Forgetting allowed for the peaceful emergence of a democratic state, one with remarkable political stability and even a reputation as a trailblazer for the national rights and protections of minority groups. Omar G. Encarnación examines the factors in Spanish political history that made the Pact of Forgetting possible, tracing the challenges and consequences of sustaining the agreement until its dramatic reversal with the 2007 Law of Historical Memory. The combined forces of a collective will to avoid revisiting the traumas of a difficult and painful past and the reliance on the reformed political institutions of the old regime to anchor the democratic transition created a climate conducive to forgetting. At the same time, the political movement to forget encouraged the embrace of a new national identity as a modern and democratic European state. Demonstrating the surprising compatibility of forgetting and democracy, Democratization Without Justice in Spain offers a crucial counterexample to the transitional justice movement. The refusal to confront and redress the past did not inhibit the rise of a successful democracy in Spain; on the contrary, by leaving the past behind, Spain chose not to repeat it.

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During the late Middle Kingdom (about 1850-1700 B.C.E.), ancient Egyptian women of high standing were interred with lavish ornamentation and carefully gathered possessions. Buried near the pyramids of kings, women with royal connections or great wealth and status were surrounded by fine pottery and vessels for sacred oils, bedecked with gold and precious stones, and honored with royal insignia and marks of Osiris. Their funerary possessions include jewelry imported from other ancient lands and gold-handled daggers and claspless jewelry made only to be worn in the tomb. Extensively illustrated with archival images and the author's own drawings, Tomb Treasures of the Late Middle Kingdom describes and compares the opulent tombs of eminent and royal women. In addition to the ornaments, many of which are considered masterpieces of Middle Kingdom craft, Egyptologist Wolfram Grajetzki examines the numerous grave goods, artifacts of daily life, and markers of social status that were also placed in tombs, presenting a more complete picture of funerary customs in this period. By considering celebrated examples of female burials together for the first time, Tomb Treasures of the Late Middle Kingdom sheds new light on the role and status of women in the royal court and explores how the gendered identity of those women was preserved in the grave.

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For more than forty years, the United States has maintained a public commitment to nuclear disarmament, and every president from Ronald Reagan to Barack Obama has gradually reduced the size of America's nuclear forces. Yet even now, over two decades after the end of the Cold War, the United States maintains a huge nuclear arsenal on high alert and ready for war. The Americans, like the Russians, the Chinese, and other major nuclear powers, continue to retain a deep faith in the political and military value of nuclear force, and this belief remains enshrined at the center of U.S. defense policy regardless of the radical changes that have taken place in international politics. In No Use, national security scholar Thomas M. Nichols offers a lucid, accessible reexamination of the role of nuclear weapons and their prominence in U.S. security strategy. Nichols explains why strategies built for the Cold War have survived into the twenty-first century, and he illustrates how America's nearly unshakable belief in the utility of nuclear arms has hindered U.S. and international attempts to slow the nuclear programs of volatile regimes in North Korea and Iran. From a solid historical foundation, Nichols makes the compelling argument that to end the danger of worldwide nuclear holocaust, the United States must take the lead in abandoning unrealistic threats of nuclear force and then create a new and more stable approach to deterrence for the twenty-first century.

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In San Francisco, the St. James Infirmary (SJI) and the California Prostitutes Education Project (CAL-PEP) provide free, nonjudgmental medical care, counseling, and other health and social services by and for sex workers—a radical political commitment at odds with government policies that criminalize prostitution. To maintain and expand these much-needed services and to qualify for funding from state, federal, and local authorities, such organizations must comply with federal and state regulations for nonprofits. In Sex Work Politics, Samantha Majic investigates the way nonprofit organizations negotiate their governmental obligations while maintaining their commitment to outreach and advocacy for sex workers' rights as well as broader sociopolitical change. Drawing on multimethod qualitative research, Majic outlines the strategies that CAL-PEP and SJI employ to balance the conflicting demands of service and advocacy, which include treating sex work as labor with legitimate occupational health and safety concerns, empowering their clients with civic skills to advance their political commitments outside the nonprofit organization, and conducting and publishing research and analysis to inform the public and policymakers of their constituents' needs. Challenging the assumption that activists must "sell out" and abandon radical politics to manage formal organizations, Majic comes to the surprising conclusion that it is indeed possible to maintain effective advocacy and key social movement values, beliefs, and practices, even while partnering with government agencies. Sex Work Politics significantly contributes to studies of transformational politics with its nuanced portrait of nonprofits as centers capable of sustaining political and social change.

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Small and midsized cities played a key role in the Industrial Revolution in the United States as hubs for the shipping, warehousing, and distribution of manufactured products. But as the twentieth century brought cheaper transportation and faster communication, these cities were hit hard by population losses and economic decline. In the twenty-first century, many former industrial hubs—from Springfield to Wichita, from Providence to Columbus—are finding pathways to reinvention. With innovative urban policies and design, once-declining cities are becoming the unlikely pioneers of postindustrial urban revitalization. Revitalizing American Cities explores the historical, regional, and political factors that have allowed some industrial cities to regain their footing in a changing economy. The volume discusses national patterns and drivers of growth and decline, presents case studies and comparative analyses of decline and renewal, considers approaches to the problems that accompany the vacant land and blight common to many of the country's declining cities, and examines tactics that cities can use to prosper in a changing economy. Featuring contributions from scholars and experts of urban planning, economic development, public policy, and education, Revitalizing American Cities provides a detailed, illuminating look at past and possible reinventions of resilient American cities. Contributors: Frank S. Alexander, Eugenie L. Birch, Paul C. Brophy, Steven Cochrane, Gilles Duranton, Sean Ellis, Kyle Fee, Edward Glaeser, Daniel Hartley, Yolanda K. Kodrzycki, Sophia Koropeckyj, Alan Mallach, Ana Patricia Muñoz, Jeremy Nowak, Laura W. Perna, Aaron Smith, Catherine Tumber, Susan M. Wachter, Kimberly A. Zeuli.

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National human rights institutions—state agencies charged with protecting and promoting human rights domestically—have proliferated dramatically since the 1990s; today more than a hundred countries have NHRIs, with dozens more seeking to join the global trend. These institutions are found in states of all sizes—from the Maldives and Barbados to South Africa, Mexico, and India; they exist in conflict zones and comparatively stable democracies alike. In Chains of Justice, Sonia Cardenas offers a sweeping historical and global account of the emergence of NHRIs, linking their growing prominence to the contradictions and possibilities of the modern state. As human rights norms gained visibility at the end of the twentieth century, states began creating NHRIs based on the idea that if international human rights standards were ever to take root, they had to be firmly implanted within countries—impacting domestic laws and administrative practices and even systems of education. However, this very position within a complex state makes it particularly challenging to assess the design and influence of NHRIs: some observers are inclined to associate NHRIs with ideals of restraint and accountability, whereas others are suspicious of these institutions as "pretenders" in democratic disguise. In her theoretically and politically grounded examination, Cardenas tackles the role of NHRIs, asking how we can understand the global diffusion of these institutions, including why individual states decide to create an NHRI at a particular time while others resist the trend. She explores the influence of these institutions in states seeking mostly to appease international audiences as well as their value in places where respect for human rights is already strong. The most comprehensive account of the NHRI phenomenon to date, Chains of Justice analyzes many institutions never studied before and draws from new data released from the Universal Periodic Review Mechanism of the United Nations Human Rights Council. With its global scope and fresh insights into the origins and influence of NHRIs, Chains of Justice promises to become a standard reference that will appeal to scholars immersed in the workings of these understudied institutions as well as nonspecialists curious about the role of the state in human rights.

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Extending a hundred miles across south-central Ontario, Toronto is the fifth largest metropolitan area in North America, with the highest population density and the busiest expressway. At its core old Toronto consists of walkable neighborhoods and a financial district deeply connected to the global economy. Newer parts of the region have downtown centers linked by networks of arterial roads and expressways, employment districts with most of the region's jobs, and ethnically diverse suburbs where English is a minority language. About half the population is foreign-born—the highest proportion in the developed world. Population growth because of immigration—almost three million in thirty years—shows few signs of abating, but recently implemented regional strategies aim to contain future urban expansion within a greenbelt and to accommodate growth by increasing densities in designated urban centers served by public transit. Toronto: Transformations in a City and Its Region traces the city's development from a British colonial outpost established in 1793 to the multicultural, polycentric metropolitan region of today. Though the original grid survey and much of the streetcar city created a century ago have endured, they have been supplemented by remarkable changes over the past fifty years in the context of economic and social globalization. Geographer Edward Relph's broad-stroke portrait of the urban region draws on the ideas of two renowned Torontonians—Jane Jacobs and Marshall McLuhan—to provide an interpretation of how its current forms and landscapes came to be as they are, the values they embody, and how they may change once again.

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In histories of ancient Jews and Judaism, the Roman Empire looms large. For all the attention to the Jewish Revolt and other conflicts, however, there has been less concern for situating Jews within Roman imperial contexts; just as Jews are frequently dismissed as atypical by scholars of Roman history, so Rome remains invisible in many studies of rabbinic and other Jewish sources written under Roman rule. Jews, Christians, and the Roman Empire brings Jewish perspectives to bear on long-standing debates concerning Romanization, Christianization, and late antiquity. Focusing on the third to sixth centuries, it draws together specialists in Jewish and Christian history, law, literature, poetry, and art. Perspectives from rabbinic and patristic sources are juxtaposed with evidence from piyyutim, documentary papyri, and synagogue and church mosaics. Through these case studies, contributors highlight paradoxes, subtleties, and ironies of Romanness and imperial power. Contributors: William Adler, Beth A. Berkowitz, Ra'anan Boustan, Hannah M. Cotton, Natalie B. Dohrmann, Paula Fredriksen, Oded Irshai, Hayim Lapin, Joshua Levinson, Ophir Münz-Manor, Annette Yoshiko Reed, Hagith Sivan, Michael D. Swartz, Rina Talgam.

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A political, legal, intellectual, and social history of employment in America In the present age of temp work, telecommuting, and outsourcing, millions of workers in the United States find themselves excluded from the category of "employee"—a crucial distinction that would otherwise permit unionization and collective bargaining. Tracing the history of the term since its entry into the public lexicon in the nineteenth century, Jean-Christian Vinel demonstrates that the legal definition of "employee" has always been politically contested and deeply affected by competing claims on the part of business and labor. Unique in the Western world, American labor law is premised on the notion that "no man can serve two masters"—workers owe loyalty to their employer, which in many cases is incompatible with union membership. The Employee: A Political History historicizes this American exception to international standards of rights and liberties at work, revealing a little known part of the business struggle against the New Deal. Early on, progressives and liberals developed a labor regime that, intending to restore amicable relations between employer and employee, sought to include as many workers as possible in the latter category. But in the 1940s this language of social harmony met with increasing resistance from businessmen, who pressed their interests in Congress and the federal courts, pushing for an ever-narrower definition of "employee" that excluded groups such as foremen, supervisors, and knowledge workers. A cultural and political history of American business and law, The Employee sheds historical light on contemporary struggles for economic democracy and political power in the workplace.

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The late sixteenth-century penal debt bond, which allowed an unsatisfied creditor to seize the body of his debtor, set in motion a series of precedents that would shape the legal, philosophical, and moral issue of property-in-person in England and America for centuries. Focusing on this historical juncture at which debt litigation was not merely an aspect of society but seemed to engulf it completely, Of Bondage examines a culture that understood money and the body of the borrower as comparable forms of property that impinged on one another at the moment of default. Amanda Bailey shows that the early modern theater, itself dependent on debt bonds, was well positioned to stage the complex ethical issues raised by a system of forfeiture that registered as a bodily event. While plays about debt like The Merchant of Venice and The Custom of the Country did not use the language of political philosophy, they were artistically and financially invested in exploring freedom as a function of possession. By revealing dramatic literature's heretofore unacknowledged contribution to the developing narrative of possessed persons, Amanda Bailey not only deepens our understanding of creditor-debtor relations in the period but also sheds new light on the conceptual conditions for the institutions of indentured servitude and African slavery. Of Bondage is vital not only for students and scholars of English literature but also for those interested in British and colonial legal history, the history of human rights, and the sociology of economics.

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Power sharing may be broadly defined as any set of arrangements that prevents one political agency or collective from monopolizing power, whether temporarily or permanently. Ideally, such measures promote inclusiveness or at least the coexistence of divergent cultures within a state. In places deeply divided by national, ethnic, linguistic, or religious conflict, power sharing is the standard prescription for reconciling antagonistic groups, particularly where genocide, expulsion, or coerced assimilation threaten the lives and rights of minority peoples. In recent history, the success record of this measure is mixed. Power Sharing in Deeply Divided Places features fifteen analytical studies of power-sharing systems, past and present, as well as critical evaluations of the role of electoral systems and courts in their implementation. Interdisciplinary and international in formation and execution, the chapters encompass divided cities such as Belfast, Jerusalem, Kirkuk, and Sarajevo and divided places such as Belgium, Israel/Palestine, Northern Ireland, and South Africa, as well as the Holy Roman Empire, the Saffavid Empire, Aceh in Indonesia, and the European Union. Equally suitable for specialists, teachers, and students, Power Sharing in Deeply Divided Places considers the merits and defects of an array of variant systems and provides explanations of their emergence, maintenance, and failings; some essays offer lucid proposals targeted at particular places. While this volume does not presume that power sharing is a panacea for social reconciliation, it does suggest how it can help foster peace and democracy in conflict-torn countries. Contributors: Liam Anderson, Florian Bieber, Scott A. Bollens, Benjamin Braude, Ed Cairns, Randall Collins, Kris Deschouwer, Bernard Grofman, Colin Irwin, Samuel Issacharoff, Allison McCulloch, Joanne McEvoy, Brendan O'Leary, Philippe van Parijs, Alfred Stepan, Ronald Wintrobe.

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Historian Eric R. Schlereth places religious conflict at the center of early American political culture. He shows ordinary Americans—both faithful believers and Christianity's staunchest critics—struggling with questions about the meaning of tolerance and the limits of religious freedom. In doing so, he casts new light on the ways Americans reconciled their varied religious beliefs with political change at a formative moment in the nation's cultural life. After the American Revolution, citizens of the new nation felt no guarantee that they would avoid the mire of religious and political conflict that had gripped much of Europe for three centuries. Debates thus erupted in the new United States about how or even if long-standing religious beliefs, institutions, and traditions could be accommodated within a new republican political order that encouraged suspicion of inherited traditions. Public life in the period included contentious arguments over the best way to ensure a compatible relationship between diverse religious beliefs and the nation's recent political developments. In the process, religion and politics in the early United States were remade to fit each other. From the 1770s onward, Americans created a political rather than legal boundary between acceptable and unacceptable religious expression, one defined in reference to infidelity. Conflicts occurred most commonly between deists and their opponents who perceived deists' anti-Christian opinions as increasingly influential in American culture and politics. Exploring these controversies, Schlereth explains how Americans navigated questions of religious truth and difference in an age of emerging religious liberty.

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Women's history emerged as a genre in the waning years of the eighteenth century, a period during which concepts of nationhood and a sense of belonging expanded throughout European nations and the young American republic. Early women's histories had criticized the economic practices, intellectual abilities, and political behavior of women while emphasizing the importance of female domesticity in national development. These histories had created a narrative of exclusion that legitimated the variety of citizenship considered suitable for women, which they argued should be constructed in a very different way from that of men: women's relationship to the nation should be considered in terms of their participation in civil society and the domestic realm. But the throes of the Revolution and the emergence of the first woman's rights movement challenged the dominance of that narrative and complicated the history writers' interpretation of women's history and the idea of domestic citizenship. In Citizenship and the Origins of Women's History in the United States, Teresa Anne Murphy traces the evolution of women's history from the late eighteenth century to the time of the Civil War, demonstrating that competing ideas of women's citizenship had a central role in the ways those histories were constructed. This intellectual history examines the concept of domestic citizenship that was promoted in the popular writing of Sarah Josepha Hale and Elizabeth Ellet and follows the threads that link them to later history writers, such as Lydia Maria Child and Carolyn Dall, who challenged those narratives and laid the groundwork for advancing a more progressive woman's rights agenda. As woman's rights activists recognized, citizenship encompassed activities that ranged far beyond specific legal rights for women to their broader terms of inclusion in society, the economy, and government. Citizenship and the Origins of Women's History in the United States demonstrates that citizenship is at the heart of women's history and, consequently, that women's history is the history of nations.

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Through literary and historical documents from the early sixteenth to late seventeenth centuries—epic poetry, private correspondence, secular dramas, and colonial legislation—Carmen Nocentelli charts the Western fascination with the eros of "India," as the vast coastal stretch from the Gulf of Aden to the South China Sea was often called. If Asia was thought of as a place of sexual deviance and perversion, she demonstrates, it was also a space where colonial authorities actively encouraged the formation of interracial households, even through the forcible conscription of native brides. In her comparative analysis of Dutch, English, French, Italian, Portuguese, and Spanish texts, Nocentelli shows how sexual behaviors and erotic desires quickly came to define the limits within which Europeans represented not only Asia but also themselves. Drawing on a wide range of European sources on polygamy, practices of male genital modification, and the allegedly excessive libido of native women, Empires of Love emphasizes the overlapping and mutually transformative construction of race and sexuality during Europe's early overseas expansion, arguing that the encounter with Asia contributed to the development of Western racial discourse while also shaping European ideals of marriage, erotic reciprocity, and monogamous affection.

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The fraught history of England's Long Reformation is a convoluted if familiar story: in the space of twenty-five years, England changed religious identity three times. In 1534 England broke from the papacy with the Act of Supremacy that made Henry VIII head of the church; nineteen years later the act was overturned by his daughter Mary, only to be reinstated at the ascension of her half-sister Elizabeth. Buffeted by political and confessional cross-currents, the English discovered that conversion was by no means a finite, discrete process. In Fictions of Conversion, Jeffrey S. Shoulson argues that the vagaries of religious conversion were more readily negotiated when they were projected onto an alien identity—one of which the potential for transformation offered both promise and peril but which could be kept distinct from the emerging identity of Englishness: the Jew. Early modern Englishmen and -women would have recognized an uncannily familiar religious chameleon in the figure of the Jewish converso, whose economic, social, and political circumstances required religious conversion, conformity, or counterfeiting. Shoulson explores this distinctly English interest in the Jews who had been exiled from their midst nearly three hundred years earlier, contending that while Jews held out the tantalizing possibility of redemption through conversion, the trajectory of falling in and out of divine favor could be seen to anticipate the more recent trajectory of England's uncertain path of reformation. In translations such as the King James Bible and Chapman's Homer, dramas by Marlowe, Shakespeare, and Jonson, and poetry by Donne, Vaughan, and Milton, conversion appears as a cypher for and catalyst of other transformations—translation, alchemy, and the suspect religious enthusiasm of the convert—that preoccupy early modern English cultures of change.

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The author of the thirteenth-century Arabic cookbook Kitāb al-Ṭabīkh proposed that food was among the foremost pleasures in life. Scheherazade's Feasts invites adventurous cooks to test this hypothesis. From the seventh to the thirteenth centuries, the influence and power of the medieval Islamic world stretched from the Middle East to the Iberian Peninsula, and this Golden Age gave rise to great innovation in gastronomy no less than in science, philosophy, and literature. The medieval Arab culinary empire was vast and varied: with trade and conquest came riches, abundance, new ingredients, and new ideas. The emergence of a luxurious cuisine in this period inspired an extensive body of literature: poets penned lyrics to the beauty of asparagus or the aroma of crushed almonds; nobles documented the dining customs obliged by etiquette and opulence; manuals prescribed meal plans to deepen the pleasure of eating and curtail digestive distress. Drawn from this wealth of medieval Arabic writing, Scheherazade's Feasts presents more than a hundred recipes for the foods and beverages of a sophisticated and cosmopolitan empire. The recipes are translated from medieval sources and adapted for the modern cook, with replacements suggested for rare ingredients such as the first buds of the date tree or the fat rendered from the tail of a sheep. With the guidance of prolific cookbook writer Habeeb Salloum and his daughters, historians Leila and Muna, these recipes are easy to follow and deliciously appealing. The dishes are framed with verse inspired by them, culinary tips, and tales of the caliphs and kings whose courts demanded their royal preparation. To contextualize these selections, a richly researched introduction details the foodscape of the medieval Islamic world.

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With its dominance as a European power and the explosion of its prose and dramatic writing, Spain provided an irresistible literary source for English writers of the early modern period. But the deep and escalating political rivalry between the two nations led English writers to negotiate, disavow, or attempt to resolve their fascination with Spain and their debt to Spanish sources. Amid thorny issues of translation and appropriation, imperial competition, the rise of commercial authorship, and anxieties about authenticity, Barbara Fuchs traces how Spanish material was transmitted into English writing, entangling English literature in questions of national and religious identity, and how piracy came to be a central textual metaphor, with appropriations from Spain triumphantly reimagined as heroic looting. From the time of the attempted invasion by the Spanish Armada of the 1580s, through the rise of anti-Spanish rhetoric of the 1620s, The Poetics of Piracy charts this connection through works by Ben Jonson, William Shakespeare, Francis Beaumont, John Fletcher, and Thomas Middleton. Fuchs examines how their writing, particularly for the stage, recasts a reliance on Spanish material by constructing narratives of militaristic, forcible use. She considers how Jacobean dramatists complicated the texts of their Spanish contemporaries by putting them to anti-Spanish purposes, and she traces the place of Cervantes's Don Quixote in Beaumont's The Knight of the Burning Pestle and Shakespeare's late, lost play Cardenio. English literature was deeply transnational, even in the period most closely associated with the birth of a national literature. Recovering the profound influence of Spain on Renaissance English letters, The Poetics of Piracy paints a sophisticated picture of how nations can serve, at once, as rivals and resources.

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In 1341 in Aragon, a Jewish convert to Christianity was sentenced to death, only to be pulled from the burning stake and into a formal religious interrogation. His confession was as astonishing to his inquisitors as his brush with mortality is to us: the condemned man described a Jewish conspiracy to persuade recent converts to denounce their newfound Christian faith. His claims were corroborated by witnesses and became the catalyst for a series of trials that unfolded over the course of the next twenty months. Between Christian and Jew closely analyzes these events, which Paola Tartakoff considers paradigmatic of inquisitorial proceedings against Jews in the period. The trials also serve as the backbone of her nuanced consideration of Jewish conversion to Christianity—and the unwelcoming Christian response to Jewish conversions—during a period that is usually celebrated as a time of relative interfaith harmony. The book lays bare the intensity of the mutual hostility between Christians and Jews in medieval Spain. Tartakoff's research reveals that the majority of Jewish converts of the period turned to baptism in order to escape personal difficulties, such as poverty, conflict with other Jews, or unhappy marriages. They often met with a chilly reception from their new Christian brethren, making it difficult to integrate into Christian society. Tartakoff explores Jewish antagonism toward Christians and Christianity by examining the aims and techniques of Jews who sought to re-Judaize apostates as well as the Jewish responses to inquisitorial prosecution during an actual investigation. Prosecutions such as the 1341 trial were understood by papal inquisitors to be in defense of Christianity against perceived Jewish attacks, although Tartakoff shows that Christian fears about Jewish hostility were often exaggerated. Drawing together the accounts of Jews, Jewish converts, and inquisitors, this cultural history offers a broad study of interfaith relations in medieval Iberia.

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In contemporary Turkey—a democratic, secular, and predominantly Muslim nation—the religious healer is a controversial figure. Attracting widespread condemnation, religious healers are derided as exploiters of the sick and vulnerable, discredited forms of Islamic and medical authority, and superstitious relics of a pre-modern era. Yet all sorts of people, and not just the desperately ill, continue to seek them out. After years of research with healers and their patients in working-class neighborhoods of urban Turkey, anthropologist Christopher Dole concludes that the religious healer should be regarded not as an exception to Turkey's secular modern development but as one of its defining figures. Healing Secular Life demonstrates that religious healing and secularism in fact have a set of common stakes in the ordering of lives and the remaking of worlds. Linking the history of medical reforms and scientific literacy campaigns to contemporary efforts of Qur'anic healers to treat people afflicted by spirits and living saints through whom deceased political leaders speak, Healing Secular Life approaches stories of healing and being healed as settings for examining the everyday social intimacies of secular political rule. This ethnography of loss, care, and politics reveals not only that the authority of the religious healer is deeply embedded within the history of secular modern reform in Turkey but also that personal narratives of suffering and affliction are inseparable from the story of a nation seeking to recover from the violence of its own secular past.

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At the height of the McCarthyite hysteria of the 1950s, John Paton Davies, Jr., was summoned to the State Department one morning and fired. His offense? The career diplomat had counseled the U.S. government during World War II that the Communist forces in China were poised to take over the country—which they did, in 1949. Davies joined the thousands of others who became the victims of a political maelstrom that engulfed the country and deprived the United States of the wisdom and guidance of an entire generation of East Asian diplomats and scholars. The son of American missionaries, Davies was born in China at the turn of the twentieth century. Educated in the United States, he joined the ranks of the newly formed Foreign Service in the 1930s and returned to China, where he would remain until nearly the end of World War II. During that time he became one of the first Americans to meet and talk with the young revolutionary known as Mao Zedong. He documented the personal excesses and political foibles of Chinese Nationalist leader Chiang Kai-shek. As a political aide to General Joseph "Vinegar Joe" Stilwell, the wartime commander of the Allied forces in East and South Asia, he traveled widely in the region, meeting with colonial India's Nehru and Gandhi to gauge whether their animosity to British rule would translate into support for Japan. Davies ended the war serving in Moscow with George F. Kennan, the architect of America's policy toward the Soviet Union. Kennan found in Davies a lifelong friend and colleague. Neither, however, was immune to the virulent anticommunism of the immediate postwar years. China Hand is the story of a man who captured with wry and judicious insight the times in which he lived, both as observer and as actor.

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When countries discover that they possess large deposits of oil and natural gas, the news is usually welcome. Yet, paradoxically, if they rely on their wealth of natural resources, they often set down a path of poor economic performance and governance challenges. Only a few resource-rich countries have managed to develop their economies fully and provide a better and sustainable standard of living for large segments of their populations. This phenomenon, known as the resource curse, is a core challenge for energy-exporting states. Beyond the Resource Curse focuses on this relationship between natural wealth and economic security, discussing the particular pitfalls and consistent perils facing oil- and gas-exporting states. The contributors to this volume look beyond the standard fields of research related to the resource curse. They also shed new light on the specific developmental problems of resource-rich exporting states around the globe, including Azerbaijan, Bahrain, Cambodia, East Timor, Iran, Norway, Russia, Trinidad and Tobago, the United Arab Emirates, and Venezuela. Policy makers and academics think of energy security solely in terms of the interests of energy importers. Beyond the Resource Curse shows that the constant volatility in energy markets creates energy security challenges for exporters as well.

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How is it that American intellectuals, who had for 150 years worried about the deleterious effects of affluence, more recently began to emphasize pleasure, playfulness, and symbolic exchange as the essence of a vibrant consumer culture? The New York intellectuals of the 1930s rejected any serious or analytical discussion, let alone appreciation, of popular culture, which they viewed as morally questionable. Beginning in the 1950s, however, new perspectives emerged outside and within the United States that challenged this dominant thinking. Consuming Pleasures reveals how a group of writers shifted attention from condemnation to critical appreciation, critiqued cultural hierarchies and moralistic approaches, and explored the symbolic processes by which individuals and groups communicate. Historian Daniel Horowitz traces the emergence of these new perspectives through a series of intellectual biographies. With writers and readers from the United States at the center, the story begins in Western Europe in the early 1950s and ends in the early 1970s, when American intellectuals increasingly appreciated the rich inventiveness of popular culture. Drawing on sources both familiar and newly discovered, this transnational intellectual history plays familiar works off each other in fresh ways. Among those whose work is featured are Jürgen Habermas, Roland Barthes, Umberto Eco, Walter Benjamin, C. L. R. James, David Riesman and Marshall McLuhan, Richard Hoggart, members of London's Independent Group, Stuart Hall, Paddy Whannel, Tom Wolfe, Herbert Gans, Susan Sontag, Reyner Banham, and Robert Venturi and Denise Scott Brown.

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The oldest Islamic biography of Muhammad, written in the mid-eighth century, relates that the prophet died at Medina in 632, while earlier and more numerous Jewish, Christian, Samaritan, and even Islamic sources indicate that Muhammad survived to lead the conquest of Palestine, beginning in 634-35. Although this discrepancy has been known for several decades, Stephen J. Shoemaker here writes the first systematic study of the various traditions. Using methods and perspectives borrowed from biblical studies, Shoemaker concludes that these reports of Muhammad's leadership during the Palestinian invasion likely preserve an early Islamic tradition that was later revised to meet the needs of a changing Islamic self-identity. Muhammad and his followers appear to have expected the world to end in the immediate future, perhaps even in their own lifetimes, Shoemaker contends. When the eschatological Hour failed to arrive on schedule and continued to be deferred to an ever more distant point, the meaning of Muhammad's message and the faith that he established needed to be fundamentally rethought by his early followers. The larger purpose of The Death of a Prophet exceeds the mere possibility of adjusting the date of Muhammad's death by a few years; far more important to Shoemaker are questions about the manner in which Islamic origins should be studied. The difference in the early sources affords an important opening through which to explore the nature of primitive Islam more broadly. Arguing for greater methodological unity between the study of Christian and Islamic origins, Shoemaker emphasizes the potential value of non-Islamic sources for reconstructing the history of formative Islam.

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The rise of printing had major effects on culture and society in the early modern period, and the presence of this new technology—and the relatively rapid embrace of it among early modern Jews—certainly had an effect on many aspects of Jewish culture. One major change that print seems to have brought to the Jewish communities of Christian Europe, particularly in Italy, was greater interaction between Jews and Christians in the production and dissemination of books. Starting in the early sixteenth century, the locus of production for Jewish books in many places in Italy was in Christian-owned print shops, with Jews and Christians collaborating on the editorial and technical processes of book production. As this Jewish-Christian collaboration often took place under conditions of control by Christians (for example, the involvement of Christian typesetters and printers, expurgation and censorship of Hebrew texts, and state control of Hebrew printing), its study opens up an important set of questions about the role that Christians played in shaping Jewish culture. Presenting new research by an international group of scholars, this book represents a step toward a fuller understanding of Jewish book history. Individual essays focus on a range of issues related to the production and dissemination of Hebrew books as well as their audiences. Topics include the activities of scribes and printers, the creation of new types of literature and the transformation of canonical works in the era of print, the external and internal censorship of Hebrew books, and the reading interests of Jews. An introduction summarizes the state of scholarship in the field and offers an overview of the transition from manuscript to print in this period.

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Originally a sect within the Anglican church, Methodism blossomed into a dominant mainstream religion in America during the nineteenth century. At the beginning, though, Methodists constituted a dissenting religious group whose ideas about sexuality, marriage, and family were very different from those of their contemporaries. Focusing on the Methodist notion of family that cut across biological ties, One Family Under God speaks to historical debates over the meaning of family and how the nuclear family model developed over the eighteenth century. Historian Anna M. Lawrence demonstrates that Methodists adopted flexible definitions of affection and allegiance and emphasized extended communal associations that enabled them to incorporate people outside the traditional boundaries of family. They used the language of romantic, ecstatic love to describe their religious feelings and the language of the nuclear family to describe their bonds to one another. In this way, early Methodism provides a useful lens for exploring eighteenth-century modes of family, love, and authority, as Methodists grappled with the limits of familial and social authority in their extended religious family. Methodists also married and formed conjugal families within this larger spiritual framework. Evangelical modes of marriage called for careful, slow courtships, and often marriages happened later in life and produced fewer children. Religious views of the family offered alternatives to traditional coupling and marriage—through celibacy, spiritual service, and the idea of finding one's true spiritual match, which both challenged the role of parental authority within marriage-making and accelerated the turn within the larger society toward romantic marriage. By examining the language and practice of evangelical sexuality and family, One Family Under God highlights how the Methodist movement in the eighteenth century was central to the rise of romantic marriage and the formation of the modern family.

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A Democracy of Facts chronicles the fascinating story of American naturalists who came of age and stumbled toward a profession in the years after the American Revolution. In a political climate mistrusting of elites and book knowledge, naturalists turned to the American populace, especially its farmers and artisans, for information to catalog and describe the fledgling nation's natural environment. From these ordinary Americans, naturalists gathered a vast wealth of fact and opinion about the natural world of North America. But in relying on those who daily lived in and worked with nature, naturalists were obliged to engage directly with people who disagreed with them, who were unafraid to challenge scientific expertise and ignore scientific authority. As experts and ordinary Americans argued about nature, they exposed larger fault lines in American society—over useful versus academic knowledge, empirical experience versus professional expertise, and the struggle for and against cultural authority. In the debate over the natural history of the new nation, citizens in the early republic were entitled to their own opinions as well as their own facts. Drawing on examples from ornithology, botany, antiquities, theology, and geology, historian Andrew J. Lewis concludes that American naturalists could not control the whims and fancies of public opinion and were successful in establishing their authority only after they aligned their interests with the emerging bureaucratic state. Through this process, natural history became professional science. The first historical overview of early American natural history in many years, A Democracy of Facts will interest readers eager to learn about the birth of science in America and those curious to witness early Americans interacting with the natural world and each other.

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In the 1840s, La Crosse, Wisconsin, was barely more than a trading post nestled on the banks of the Mississippi River. But by 1900 the sleepy frontier town had become a thriving city. Hinterland Dreams tracks the growth of this community and shows that government institutions and policies were as important as landscapes and urban boosters in determining the small Midwestern city's success. The businessmen and -women of La Crosse worked hard to attract government support during the nineteenth century. Federal, state, and municipal officials passed laws, issued rulings, provided resources, vested aldermen with financial and regulatory power, and created a lasting legal foundation that transformed the city and its economy. As historian Eric J. Morser demonstrates, the development of La Crosse and other small cities linked rural people to the wider world and provided large cities like Chicago with the lumber and other raw materials needed to grow even larger. He emphasizes the role of these municipalities, as well as their relationship to all levels of government, in the life of an industrializing nation. Punctuated with intriguing portraits of La Crosse's early citizens, Hinterland Dreams suggests a new way to understand the Midwest's urban past, one that has its roots in the small but vibrant cities that dotted the landscape. By mapping the richly textured political economy of La Crosse before 1900, the book highlights how the American state provided hinterland Midwesterners with potent tools to build cities and help define their region's history in profound and lasting ways.

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Perhaps the most significant development of the Georgian theater was its multiplication of ethnic, colonial, and provincial character types parading across the stage. In Theatrical Nation, Michael Ragussis opens up an archive of neglected plays and performances to examine how this flood of domestic and colonial others showcased England in general and London in particular as the center of an increasingly complex and culturally mixed nation and empire, and in this way illuminated the shifting identity of a newly configured Great Britain. In asking what kinds of ideological work these ethnic figures performed and what forms were invented to accomplish this work, Ragussis concentrates on the most popular of the "outlandish Englishmen," the stage Jew, Scot, and Irishman. Theatrical Nation understands these stage figures in the context of the government's controversial attempts to merge different ethnic and national groups through the 1707 Act of Union with Scotland, the Jewish Naturalization Bill of 1753, and the Act of Union with Ireland of 1800. Exploring the significant theatrical innovations that illuminate the central anxieties shared by playhouse and nation, Ragussis considers how ethnic identity was theatricalized, even as it moved from stage to print. By the early nineteenth century, Anglo-Irish and Scottish novelists attempted to deconstruct the theater's ethnic stereotypes while reimagining the theatricality of interactions between English and ethnic characters. An important shift took place as the novel's cross-ethnic love plot replaced the stage's caricatured male stereotypes with the beautiful ethnic heroine pursued by an English hero.

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The specter of Spain rarely figures in our discussions of the drama that is often regarded as the crowning achievement of the English literary Renaissance. Yet dramatists such as Thomas Kyd, Christopher Marlowe, and William Shakespeare are exactly contemporary with England's protracted conflict with the Spanish Empire, a traditional ally turned archetypical adversary. Were these playwrights really so mute with respect to their nation's Spanish troubles? Or have we failed—for reasons cultural and institutional—to hear the Hispanophobic crosstalk that permeated the drama no less than England's other public discourses? Imagining an early modern public sphere in which dramatists cross pens with proto-imperialists, Protestant polemicists, recusant apologists, and a Machiavellian network of propagandists that included high government officials as well as journeyman printers, Eric Griffin uncovers the rhetorical strategies through which the Hispanophobic perspectives that shaped the so-called Black Legend of Spanish Cruelty were written into English cultural memory. At the same time, he demonstrates that the English were as ready to invoke Spain in the spirit of envious emulation as to demonize the Spanish other as an ethnic agent of intolerance and oppression. Interrogating the Whiggish orientation that has continued to view the English Renaissance through a haze of Anglo-American triumphalism, English Renaissance Drama and the Specter of Spain recovers the voices of key Spanish participants and the "Hispanized" Catholic resistance, revealing how England and Spain continued to draw upon shared traditions and cultural resources, even during the moments of their most storied confrontation.

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In the course of the Reformation, artistic representation famously came under attack. Statues were destroyed, music and theater were forbidden, and poetry was denounced, all in the name of eradicating superstition and idolatry. The iconoclastic impulse that sparked these attacks, however, proved remarkably productive, generating a profusion of theological, polemical, and literary writing from Catholics and Protestants alike. Reformers like Luther had promised a return to the book, attacking Catholicism as a religion of images and icons. Becoming a religion of the book in the way that Reformers proposed, however, proved impossible: language is inescapably material; books are necessarily things, objects that are seen and touched. The antitheses at the heart of this opposition—word versus thing, text versus image—have had far-reaching effects on the modern world. James Kearney engages with recent work in the history of the book and the history of religion to investigate the crisis of the book occasioned by the Reformation's simultaneous faith in text and distrust of material forms. Drawing in a wide range of topics—from humanism and hermeneutics to secularization and enlightenment, from iconoclasm and anti-Semitism to barbarism and fetishism—and looking to a range of texts—including Erasmus's Jerome, Spenser's Faerie Queene, and Shakespeare's Tempest—The Incarnate Text tells the story of how this crisis of the book helped to change the way the modern world apprehends both texts and things.

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One of the functions of Louis XIV's Versailles was to provide a setting for the receptions of ambassadors, heads of state, and other visiting dignitaries who conducted diplomatic and political business with France. These activities became particularly important after Versailles was proclaimed the new seat of the monarchy and government in 1682. Diplomatic Tours in the Gardens of Versailles Under Louis XIV is the first book to examine how the vast gardens of Versailles were used for these diplomatic receptions during the reign of the Sun King (1661-1715). The gardens were the final mise en scène of an elaborate ritual, which included the housing of the foreigners in Paris, their journey to Versailles, and their official audience with the king in the palace. A showcase for the achievements of royal artists, landscape architects, and hydraulic engineers, the gardens were soon regarded as one of the wonders of the modern world, proclaiming the wealth, power, and artistic taste of France and the French monarchy. The diplomatic tours were programmed every step of the way, with trained guides leading their guests on prescribed itineraries. Beginning in 1689, the king himself drafted a series of comprehensive itineraries, collectively called the Manière de montrer les jardins de Versailles, for the use of his guides (a newly discovered version of the Manière appears for the first time in this book). These itineraries changed over the years in concert with modifications and additions to the gardens, attesting to a constant search for an ideal itinerary—a subtheme of Diplomatic Tours.

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As nations throughout the world emerge from periods of human rights abuses, systematic oppression, and collective violence, truth commissions have become indispensable to political transition. Such commissions are established as temporary bodies to investigate human rights violations and patterns of violence that occurred over a specified period of time. Their goal is to document conflict—to recover the truth—as a first step toward healing. Of the truth commissions to date, the South African Truth and Reconciliation Commission (TRC) has most effectively captured public attention throughout the world and provided the model for succeeding bodies. Although other truth commissions had preceded its establishment, the TRC had a far more expansive mandate: to go beyond truth-finding to promote national unity and reconciliation, to facilitate the granting of amnesty to those who made full factual disclosure, to restore the human and civil dignity of victims by providing them an opportunity to tell their own stories, and to make recommendations to the president on measures to prevent future human rights violations. Truth and Reconciliation in South Africa provides a comprehensive evaluation of the TRC process and its impact on South African society. Based on a six-year study, the volume draws on an analysis of the victim hearings, amnesty hearings, institutional hearings, public opinion survey data, and extensive interviews with a range of TRC staff, people who worked with the commission, and members of different communities affected by the TRC. Truth and Reconciliation in South Africa raises fundamental questions about the TRC, indeed about all truth commissions, their abilities to realize the mandates assigned to them, and particularly to achieve the difficult balance between truth-finding and reconciliation.

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In a recent sale catalog, one bookseller apologized for the condition of a sixteenth-century volume as "rather soiled by use." When the book was displayed the next year, the exhibition catalogue described it as "well and piously used [with] marginal notations in an Elizabethan hand [that] bring to life an early and earnest owner"; and the book's buyer, for his part, considered it to be "enlivened by the marginal notes and comments." For this collector, as for an increasing number of cultural historians and historians of the book, a marked-up copy was more interesting than one in pristine condition. William H. Sherman recovers a culture that took the phrase "mark my words" quite literally. Books from the first two centuries of printing are full of marginalia and other signs of engagement and use, such as customized bindings, traces of food and drink, penmanship exercises, and doodles. These marks offer a vast archive of information about the lives of books and their place in the lives of their readers. Based on a survey of thousands of early printed books, Used Books describes what readers wrote in and around their books and what we can learn from these marks by using the tools of archaeologists as well as historians and literary critics. The chapters address the place of book-marking in schools and churches, the use of the "manicule" (the ubiquitous hand-with-pointing-finger symbol), the role played by women in information management, the extraordinary commonplace book used for nearly sixty years by Renaissance England's greatest lawyer-statesman, and the attitudes toward annotated books among collectors and librarians from the Middle Ages to the present. This wide-ranging, learned, and often surprising book will make the marks of Renaissance readers more visible and legible to scholars, collectors, and bibliophiles.

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In The Censor, the Editor, and the Text, Amnon Raz-Krakotzkin examines the impact of Catholic censorship on the publication and dissemination of Hebrew literature in the early modern period. Hebrew literature made the transition to print in Italian print houses, most of which were owned by Christians. These became lively meeting places for Christian scholars, rabbis, and the many converts from Judaism who were employed as editors and censors. Raz-Krakotzkin examines the principles and practices of ecclesiastical censorship that were established in the second half of the sixteenth century as a part of this process. The book examines the development of censorship as part of the institutionalization of new measures of control over literature in this period, suggesting that we view surveillance of Hebrew literature not only as a measure directed against the Jews but also as a part of the rise of Hebraist discourse and therefore as a means of integrating Jewish literature into the Christian canon. On another level, The Censor, the Editor, and the Text explores the implications of censorship in relation to other agents that participated in the preparation of texts for publishing—authors, publishers, editors, and readers. The censorship imposed upon the Jews had a definite impact on Hebrew literature, but it hardly denied its reading, in fact confirming the right of the Jews to possess and use most of their literature. By bringing together two apparently unrelated issues—the role of censorship in the creation of print culture and the place of Jewish culture in the context of Christian society—Raz-Krakotzkin advances a new outlook on both, allowing each to be examined through the conceptual framework usually reserved for the other.

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Written in Judeo-Arabic in eleventh-century Muslim Spain but quickly translated into Hebrew, Bahya Ibn Paquda's Duties of the Heart is a profound guidebook of Jewish spirituality that has enjoyed tremendous popularity and influence to the present day. Readers who know the book primarily in its Hebrew version have likely lost sight of the work's original Arabic context and its immersion in Islamic mystical literature. In A Sufi-Jewish Dialogue, Diana Lobel explores the full extent to which Duties of the Heart marks the flowering of the "Jewish-Arab symbiosis," the interpenetration of Islamic and Jewish civilizations. Lobel reveals Bahya as a maverick who integrates abstract negative theology, devotion to the inner life, and an intimate relationship with a personal God. Bahya emerges from her analysis as a figure so steeped in Islamic traditions that an Arabic reader could easily think he was a Muslim, yet the traditional Jewish seeker has always looked to him as a fountainhead of Jewish devotion. Indeed, Bahya represents a genuine bridge between religious cultures. He brings together, as well, a rationalist, philosophical approach and a strain of Sufi mysticism, paving the way for the integration of philosophy and spirituality in the thought of Moses Maimonides. A Sufi-Jewish Dialogue is the first scholarly book in English about a tremendously influential work of medieval Jewish thought and will be of interest to readers working in comparative literature, philosophy, and religious studies, particularly as reflected in the interplay of the civilizations of the Middle East. Readers will discover an extraordinary time when Jewish, Christian, and Islamic thinkers participated in a common spiritual quest, across traditions and cultural boundaries.

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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.

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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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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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