The 1960s was a pivotal decade in dance, an era of intense experimentation and rich invention. In this volume an impressive range of dance critics and scholars examine the pioneering choreographers and companies of the era, such as Anna Halprin’s West Coast experiments, the innovative Judson Dance Theater, avant-garde dance subcultures in New York, the work of Meredith Monk and Kenneth King, and parallel movements in Britain. The contributors include Janice Ross, Leslie Satin, Noël Carroll, Gus Solomons jr., Deborah Jowitt, Stephanie Jordan, Joan Acocella, and Sally Banes.

What caused the emergence of nationalist movements in many post-communist states? What role did communist regimes play in fostering these movements? Why have some been more successful than others? To address these questions, Yitzhak Brudny traces the Russian nationalist movement from its origins within the Russian intellectual elite of the 1950s to its institutionalization in electoral alliances, parliamentary factions, and political movements of the early 1990s.

Brudny argues that the rise of the Russian nationalist movement was a combined result of the reinvention of Russian national identity by a group of intellectuals, and the Communist Party's active support of this reinvention in order to gain greater political legitimacy. The author meticulously reconstructs the development of the Russian nationalist thought from Khrushchev to Yeltsin, as well as the nature of the Communist Party response to Russian nationalist ideas. Through analysis of major Russian literary, political, and historical writings, the recently-published memoirs of the Russian nationalist intellectuals and Communist Party officials, and documents discovered in the Communist Party archives, Brudny sheds new light on social, intellectual, and political origins of Russian nationalism, and emphasizes the importance of ideas in explaining the fate of the Russian nationalist movement during late communist and early post-communist periods.

Whether in the public realm as political activists, artists, teachers, biographers, editors, and writers or in the more traditional role of domestic, nurturing women, Elizabeth Peabody, Mary Peabody Mann, and Sophia Peabody Hawthorne subverted rigid nineteenth-century definitions of women’s limited realm of influence. Reinventing the Peabody Sisters seeks to redefine this dynamic trio’s relationship to the literary and political movements of the mid nineteenth century. Previous scholarship has romanticized, vilified, or altogether erased their influences and literary productions or viewed these individuals solely in light of their relationships to other nineteenth-century luminaries, particularly men---Ralph Waldo Emerson, Nathaniel Hawthorne, Horace Mann. This collection underscores that each woman was a creative force in her own right. Despite their differences and sibling conflicts, all three sisters thrived in the rarefied---if economically modest---atmosphere of a childhood household that glorified intellectual and artistic pursuits. This background allowed each woman to negotiate the nineteenth-century literary marketplace and in the process redefine its scope. Elizabeth, Mary, and Sophia remained linked throughout their lives, encouraging, complementing, and sometimes challenging each other’s endeavors while also contributing to each other’s literary work. The essays in this collection examine the sisters’ confrontations with and involvement in the intellectual movements and social conflicts of the nineteenth century, including Transcendentalism, the Civil War, the role of women, international issues, slavery, Native American rights, and parenting. Among the most revealing writings that the sisters left behind, however, are those which explore the interlaced relationship that continued throughout their remarkable lives.

The Haudenosaunee, more commonly known as the Iroquois or Six Nations, have been one of the most widely written about Indigenous groups in the United States and Canada. But seldom have the voices emerging from this community been drawn on in order to understand its enduring intellectual traditions. Rick Monture’s We Share Our Matters offers the first comprehensive portrait of how the Haudenosaunee of the Grand River region have expressed their long struggle for sovereignty in Canada. Through careful readings of more than two centuries of letters, speeches, ethnography, poetry, fiction, nonfiction, and film, Monture argues Haudenosaunee core beliefs have remained remarkably consistent and continue to inspire ways to address current social and political realities.

Through close readings of the painted images in a major sixteenth-century illustrated manuscript, this book demonstrates the critical role that images played in ethnic identity formation and politics in colonial Mexico.

The Relación de Michoacán (1539–1541) is one of the earliest surviving illustrated manuscripts from colonial Mexico. Commissioned by the Spanish viceroy Antonio de Mendoza, the Relación was produced by a Franciscan friar together with indigenous noble informants and anonymous native artists who created its forty-four illustrations. To this day, the Relación remains the primary source for studying the pre-Columbian practices and history of the people known as Tarascans or P’urhépecha. However, much remains to be said about how the Relación’s colonial setting shaped its final form.

By looking at the Relación in its colonial context, this study reveals how it presented the indigenous collaborators a unique opportunity to shape European perceptions of them while settling conflicting agendas, outshining competing ethnic groups, and carving a place for themselves in the new colonial society. Through archival research and careful visual analysis, Angélica Afanador-Pujol provides a new and fascinating account that situates the manuscript’s images within the colonial conflicts that engulfed the indigenous collaborators. These conflicts ranged from disputes over political posts among indigenous factions to labor and land disputes against Spanish newcomers. Afanador-Pujol explores how these tensions are physically expressed in the manuscript’s production and in its many contradictions between text and images, as well as in numerous emendations to the images. By studying representations of justice, landscape, conquest narratives, and genealogy within the Relación, Afanador-Pujol clearly demonstrates the visual construction of identity, its malleability, and its political possibilities.

This unusual biographical work traces the life and career of Ademar of Chabannes, a monk, historian, liturgist, and hagiographer who lived at the turn of the first Christian millennium. Thanks to the unique collection of over one thousand folios of autograph manuscript that Ademar left behind, Richard Landes has been able to reconstruct in great detail the development of Ademar's career and the events of his day, and to suggest several major revisions in the general picture held by current medieval historiography.

Above all, the author's research confirms and elaborates the realization (first articulated over sixty years ago by the historian Louis Saltet) that in 1029 Ademar suffered a humiliating defeat at the height of his career and spent his final five years feverishly producing a dossier of forgeries and fictions about his own contemporaries that has few parallels in the annals on medieval forgery. Not only did that dossier of forgeries succeed in misleading historians from the twelfth century right up to the twentieth, but few historians have been willing to explore the implications of so striking a revision in Ademar's biography. Richard Landes is the first to systematically examine the evidence and the implications for our understanding of the period, and he offers an explanation of how these remarkable developments might have occurred.

Religion and Culture was first presented by historian Christopher Dawson as part of the prestigious Gifford Lecture series in 1947. It sets out the thesis for which he became famous: religion is the key of history

This book explores the interaction between religion and nationalism in the Chinese societies of mainland China, Taiwan, and Hong Kong. Cheng-tian Kuo analyses the dominant religions, including Chinese Buddhism, Tibetan Buddhism, Daoism, Christianity, Islam, and folk religions, but he also goes beyond that, showing how in recent decades the Chinese state has tightened its control over religion to an unprecedented degree. Indeed, it could almost be said to have constructed a wholly new religion, Chinese Patriotism. The same period, however, has seen the growth of democratic civil religions, which could challenge the state.

"This meticulously researched study....discusses a varied array of movements, organizations, and activists, many largely unstudied, who sought to aid the poor and oppressed through Christian social action....[This] thoughtful, lucid book will engage not only historians but also theologians, ethicists, political scientists, sociologists, indeed anyone interested in the convergence of religion and politics in the United States." --Journal of American History Robert Craig explores the history of American left-wing Christians who discovered the convergence between radical politics and Christian faith. He examines the life histories of individuals, movements, and organizations that encompass more than a century of American history and discusses the role of religious activism in movements of social transformation. Craig describes the activists who participated in this (largely ignored) alternative tradition of social action on behalf of the poor. Among those included are Jesse H. Jones, Edward H. Rogers, the Christian Labor Union, and the Knights of labor, which represented workers; Frances Willard and Mother Jones, who worked to improve the status of women and working-class people; Reverdy Ransom, W.E.B. Du Bois, Hubert Harrison, and George Washington Woodbey, who wrestled with the relationship between race and class; Southern radicals, such as Howard Kester, Claude Williams, and the southern Tenant Farmers' Union, which struggled for radical equality; and those involved in the politics of nonviolence, such as Dorothy Day and A.J.. Muste. "Religion and Radical Politics is a helpful analysis of several chapters in American a religious history....built around a series of biographical sketches that explore the lives of people such as Terence Powederly, Frances Willard, Mother Jones, George Washington Woodbey, Claude Williams, Howard Kester, Harry F. Ward, A.J. Juste, and Dorothy Day. ...[It] is a remarkably strong book." --Journal of Church and State "A major contribution to American history and to Christian ethics. It will be controversial in the best way, raising questions which are the right questions, at least right for those who care for a democracy of human rights, universal participation, and social justice." --David J. O'Brien, College of the Holy Cross

Religion and the Politics of Time is an extensive study of the changes in religious holidays in Old Regime and Revolutionary France.

This book examines how the Netherlands managed to create and maintain one of the world’s most generous and inclusive welfare systems despite having been dominated by Christian-democratic or ŸconservativeŒ, rather than socialist dominated governments, for most of the post-war period. It emphasizes that such systems have strong consequences for the distribution of income and risk among different segments of society and argues that they could consequently only emerge in countries where middle class groups were unable to utilize their key electoral and strong labor market position to mobilize against the adverse consequences of redistribution for them. By illustrating their key role in the coming about of solidaristic welfare reform in the Netherlands, the book also offers a novel view of the roles of Christian-democracy and the labor union movement in the development of modern welfare states. By highlighting how welfare reform contributed to the employment miracle of the 1990s, the book sheds new light on how countries are able to combine high levels of welfare generosity and solidarity with successful macro-economic performance.

    This lively translation of Devins, Dieux et Démons is the first English-language edition of Jean-René Jannot’s highly informative examination of Etruscan religion.  Jannot tackles this elusive subject within three major constructs—death, ritual, and the nature of the gods—and presents recent discoveries in an accessible format.  Jane K. Whitehead’s translation updates Jannot’s innovative text and introduces readers of all types—students, scholars, and the general audience—to this thorough overview of ancient Etruscan beliefs, including the afterlife, funerary customs, and mythology.
    Provocative insights and thoughtful discussions contribute to an understanding of the prophetic nature of Etruscan culture.  Jannot investigates the elaborate systems of defining space and time that so distinctly characterize this ancient society.  Religion in Ancient Etruria offers a unique perspective that illuminates the origins of some of our own "modern" religious beliefs.
    This updated edition includes more than 100 illustrations that demonstrate early temples, statues, mirrors, tablets, and sculptures.

1998 French edition, Picard

A New York Times Book Review Editors’ Choice
An ABC Australia Best Book on Religion and Ethics of the Year
Distinguished Book Award, Sociology of Religion Section of the American Sociological Association

Religion in Human Evolution is a work of extraordinary ambition—a wide-ranging, nuanced probing of our biological past to discover the kinds of lives that human beings have most often imagined were worth living. It offers what is frequently seen as a forbidden theory of the origin of religion that goes deep into evolution, especially but not exclusively cultural evolution.

“Of Bellah’s brilliance there can be no doubt. The sheer amount this man knows about religion is otherworldly…Bellah stands in the tradition of such stalwarts of the sociological imagination as Emile Durkheim and Max Weber. Only one word is appropriate to characterize this book’s subject as well as its substance, and that is ‘magisterial.’”
—Alan Wolfe, New York Times Book Review

“Religion in Human Evolution is a magnum opus founded on careful research and immersed in the ‘reflective judgment’ of one of our best thinkers and writers.”
—Richard L. Wood, Commonweal

In July 1999, a mere seven years after the founding of the religious movement known as the Falun Gong, the Chinese government banned it. Falun Gong is still active in other countries, and its suppression has become a primary concern of human rights activists and is regularly discussed in dealings between the Chinese government and its Western counterparts. But while much has been written on Falun Gong’s relation to political issues, no one has analyzed in depth what its practitioners actually believe and do.

The Religion of Life examines the interconnections and relationship between Catholicism and eugenics in early twentieth-century Chile. Specifically, it demonstrates that the popularity of eugenic science was not diminished by the influence of Catholicism there. In fact, both eugenics and Catholicism worked together to construct the concept of a unique Chilean race, la raza chilena. A major factor that facilitated this conceptual overlap was a generalized belief among historical actors that male and female gender roles were biologically determined and therefore essential to a functioning society. As the first English-language study of eugenics in Chile, The Religion of Life surveys a wide variety of different materials (periodicals, newspapers, medical theses, and monographs) produced by Catholic and secular intellectuals from the first half of the twentieth century. What emerges from this examination is not only a more complex rendering of the relationship between religion and science but also the development of White supremacist logics in a Latin American context.

Devotion to religion was the distinguishing characteristic of the Etruscan people, the most powerful civilization of Italy in the Archaic period. From a very early date, Etruscan religion spread its influence into Roman society, especially with the practice of divination. The Etruscan priest Spurinna, to give a well-known example, warned Caesar to beware the Ides of March. Yet despite the importance of religion in Etruscan life, there are relatively few modern comprehensive studies of Etruscan religion, and none in English. This volume seeks to fill that deficiency by bringing together essays by leading scholars that collectively provide a state-of-the-art overview of religion in ancient Etruria.

The eight essays in this book cover all of the most important topics in Etruscan religion, including the Etruscan pantheon and the roles of the gods, the roles of priests and divinatory practices, votive rituals, liturgical literature, sacred spaces and temples, and burial and the afterlife. In addition to the essays, the book contains valuable supporting materials, including the first English translation of an Etruscan Brontoscopic Calendar (which guided priests in making divinations), Greek and Latin sources about Etruscan religion (in the original language and English translation), and a glossary. Nearly 150 black and white photographs and drawings illustrate surviving Etruscan artifacts and inscriptions, as well as temple floor plans and reconstructions.

How can we live in such a way that we die only once? How can we organize a society that gives us a better chance to be fully alive? How can we reinvent religion so that it liberates us instead of consoling us?

These questions stand at the center of Roberto Mangabeira Unger's The Religion of the Future. Both a book about religion and a religious work in its own right, it proposes the content of a religion that can survive faith in a transcendent God and in life after death. According to this religion--the religion of the future--human beings can be more human by becoming more godlike, not just later, in another life or another time, but right now, on Earth and in their own lives.

Unger begins by facing the irreparable flaws in the human condition: our mortality, groundlessness, and insatiability. He goes on to discuss the conflicting approaches to existence that have dominated the last 2,500 years of the history of religion. Turning next to the religious revolution that we now require, he explores the political ideal of this revolution, an idea of deep freedom. And he develops its moral vision, focused on a refusal to squander life.

The Religion of the Future advances Unger's philosophical program: a philosophy for which history is open, the new can happen, and belittlement need not be our fate.

Religious beliefs and practices, which permeated all aspects of life in antiquity, traveled well-worn routes throughout the Mediterranean: itinerant charismatic practitioners journeying from place to place peddled their skills as healers, purifiers, cursers, and initiators; and vessels decorated with illustrations of myths traveled with them. New gods encountered in foreign lands by merchants and conquerors were sometimes taken home to be adapted and adopted. A full understanding of this complex spiritual world unfolds in Religions of the Ancient World, the first basic reference work that collects and organizes available information to offer an expansive, comparative perspective.

At once sweeping in scope and groundbreaking in format, the Guide eschews the usual encyclopedic approach, instead presenting, side by side, materials from ten cultures and traditions. Thus specific beliefs, cults, gods, and ritual practices that arose and developed in Mediterranean religions--of Egypt, Anatolia and the Near East, Mesopotamia, Iran, Greece, and the Roman world, from the third millennium to the fourth century C.E.--are interpreted in comparison with one another, and with reference to aspects that crisscross cultural boundaries, such as Cosmology, Myth, Law and Ethics, and Magic. Written by leading scholars of ancient religion, the essays in this guide sketch the various religious histories, raise central theoretical issues, and examine individual topics such as Sacred Times and Spaces; Prayers, Hymns, Incantations, and Curses; Sin, Pollution, and Purity; Death, the Afterlife, and Other Last Things; Divination and Prophecy; Deities and Demons; and Sacred Texts and Canonicity.

Clearly and stylishly written, grandly illustrated, this comprehensive work welcomes readers as never before into the diversity and interconnections of religion in the ancient world.

Essays that broaden the historical scope and sharpen the parameters of competitive discourses

Scholars in the fields of late antique Christianity, neoplatonism, New Testament, art history, and rabbinics examine issues related to authority, identity, and change in religious and philosophical traditions of late antiquity. The specific focus of the volume is the examination of cultural producers and their particular viewpoints and agendas in an attempt to shed new light on the religious thinkers, texts, and material remains of late antiquity. The essays explore the major creative movements of the era, examining the strategies used to develop and designate orthodoxies and orthopraxies. This collection of essays reinterprets dialogues between individuals and groups, illuminating the mutual competition and influence among these ancient thinkers and communities.

Features:

• Essays feature competitive discourse as the central organizing theme
• Articles present unique theoretical models that are adaptable to different contexts and highly applicable to religious discourses before and after the Late Antique Period
• Scholars cover a much wider range of traditions including Judaism, Christianity, paganism, and philosophy in order to provide the most complete portrait of the religious landscape

Under the leadership of William F. P. Burton and James Salter, the Congo Evangelistic Mission (CEM) grew from a simple faith movement founded in 1915 into one of the most successful classical Pentecostal missions in Africa, today boasting more than one million members in the Democratic Republic of the Congo. Drawing on artifacts, images, documents, and interviews, David Maxwell examines the roles of missionaries and their African collaborators—the Luba-speaking peoples of southeast Katanga—in producing knowledge about Africa.
 
Through the careful reconstruction of knowledge pathways, Maxwell brings into focus the role of Africans in shaping texts, collections, and images as well as in challenging and adapting Western-imported presuppositions and prejudices. Ultimately, Maxwell illustrates the mutually constitutive nature of discourses of identity in colonial Africa and reveals not only how the Luba shaped missionary research but also how these coproducers of knowledge constructed and critiqued custom and convened new ethnic communities.

Making a significant intervention in the study of both the history of African Christianity and the cultural transformations effected by missionary encounters across the globe, Religious Entanglements excavates the subculture of African Pentecostalism, revealing its potentiality for radical sociocultural change.

Philosopher Marcel Hébert developed his Religious Experience in the Work of Richard Wagner (1895) from this background of sustained popular interest in Wagner, an interest that had intensified with the return of his operas to the Paris stage. Newspaper debates about the impact of Wagner's ideas on French society often stressed the links between Wagner and religion. These debates inspired works like Hébert's, intended to explain the complex myth and allegory in Wagner's work and to elucidate it for a new generation of French spectators.

Laws mandating cooperation with the state’s new sexual orthodoxy are among the leading contemporary threats to the religious freedom of Catholic institutions in the United States. These demand that Catholic schools, health-care providers, or social services cooperate with contraception, cohabitation, abortion, same-sex marriage, or transgender identity and surgeries. But Catholic institutions’ responses seem thin and uninspiring to many. They are criticized as legalistic, authoritarian, bureaucratic, retrograde and hurtful to women and to persons who identify as LGBTQ. They are even called “un-Christian.” They invite disrespect both for Catholic sexual responsibility norms and for religious freedom generally, not only among lawmakers and judges, but also in the court of public opinion, which includes skeptical Catholics. The U.S. Constitution protects Catholic institutions’ “autonomy” – their authority over faith and doctrine, internal operations, and the personnel involved in personifying and transmitting the faith. Other constitutional and statutory provisions also safeguard religious freedom, if not always perfectly. Catholic institutions could take far better advantage of all of these existing protections if they communicated, first, how they differ from secular institutions: how their missions emerge from their faith in Jesus Christ, and their efforts both to make his presence felt in the world today, and to display the inbreaking of the Kingdom of God. Second, they need to draw out the link between their teachings on sexual responsibility and love of God and neighbor. Drawing upon Scripture, tradition, history, theology and empirical evidence, Helen Alvaré frames a more complete, inspiring and appealing response to current laws’ attempts to impose a new sexual orthodoxy upon Catholic institutions. It clarifies the “ecclesial” nature of Catholic schools, hospitals and social services. It summarizes the empirical evidence supporting the link between personnel decisions and mission, and between Catholic sexual responsibility norms and human flourishing. It grounds Catholic sexual responsibility teachings in the same love of God and neighbor that animate the existence, operations, and services of Catholic institutions.

As the news shows us every day, contemporary American culture and politics are rife with people who demonize their enemies by projecting their own failings and flaws onto them. But this is no recent development. Rather, as John Corrigan argues here, it’s an expression of a trauma endemic to America’s history, particularly involving our long domestic record of religious conflict and violence.

Religious Intolerance, America, and the World spans from Christian colonists’ intolerance of Native Americans and the role of religion in the new republic’s foreign-policy crises to Cold War witch hunts and the persecution complexes that entangle Christians and Muslims today. Corrigan reveals how US churches and institutions have continuously campaigned against intolerance overseas even as they’ve abetted or performed it at home. This selective condemnation of intolerance, he shows, created a legacy of foreign policy interventions promoting religious freedom and human rights that was not reflected within America’s own borders. This timely, captivating book forces America to confront its claims of exceptionalism based on religious liberty—and perhaps begin to break the grotesque cycle of projection and oppression.

An insightful rethinking of the meaning of the First Amendment’s protection of religious freedom.
 
The Founders understood religious liberty to be an inalienable natural right. Vincent Phillip Muñoz explains what this means for church-state constitutional law, uncovering what we can and cannot determine about the original meanings of the First Amendment’s Religion Clauses and constructing a natural rights jurisprudence of religious liberty.  

Drawing on early state constitutions, declarations of religious freedom, Founding-era debates, and the First Amendment’s drafting record, Muñoz demonstrates that adherence to the Founders’ political philosophy would lead neither to consistently conservative nor consistently liberal results. Rather, adopting the Founders’ understanding would lead to a minimalist church-state jurisprudence that, in most cases, would return authority from the judiciary to the American people. Thorough and convincing, Religious Liberty and the American Founding is key reading for those seeking to understand the Founders’ political philosophy of religious freedom and the First Amendment Religion Clauses.

This collection of essays offers a comparative perspective on religious materiality across the early modern world. Setting out from the premise that artefacts can provide material evidence of the nature of early modern religious practices and beliefs, the volume tests and challenges conventional narratives of change based on textual sources. Religious Materiality in the Early Modern World brings together scholars of Catholic, Protestant, Jewish, Islamic and Buddhist practices from a range of fields, including history, art history, museum curatorship and social anthropology. The result is an unprecedented account of the wealth and diversity of devotional objects and environments, with a strong emphasis on cultural encounters, connections and exchanges.

Recent events—from strife in Tibet and the rapid growth of Christianity in China to the spectacular expansion of Chinese Buddhist organizations around the globe—vividly demonstrate that one cannot understand the modern Chinese world without attending closely to the question of religion. The Religious Question in Modern China highlights parallels and contrasts between historical events, political regimes, and cultural movements to explore how religion has challenged and responded to secular Chinese modernity, from 1898 to the present.

Vincent Goossaert and David A. Palmer piece together the puzzle of religion in China not by looking separately at different religions in different contexts, but by writing a unified story of how religion has shaped, and in turn been shaped by, modern Chinese society. From Chinese medicine and the martial arts to communal temple cults and revivalist redemptive societies, the authors demonstrate that from the nineteenth century onward, as the Chinese state shifted, the religious landscape consistently resurfaced in a bewildering variety of old and new forms. The Religious Question in Modern China integrates historical, anthropological, and sociological perspectives in a comprehensive overview of China’s religious history that is certain to become an indispensible reference for specialists and students alike.

In Reliving Golgotha, Richard Trexler brings an important new perspective to religious spectacle in an engrossing exploration of the annual passion play at Iztapalapa, the largest and poorest borough of Mexico City.

After tracing the history of European passion theater, Trexler examines the process by which representations of the passion were established in the Americas, especially in New Spain. Indeed, the Iztapalapan pageant can only be understood in the full historical context of Mexican church and state relations. Originally, this passion was a quintessential means by which the increasingly marginalized indigenous population marked its own culture from the mestizo ruling class. Early twentieth-century reenactments offered a tenaciously traditional spectacle, featuring Nahuatl-speaking actors, for a local audience who embraced it as a living protest against the pervasive power of the Church. A century later, political disorder and a suspicious church hierarchy often forced the suspension of the play in the aftermath of the Revolution. But by the middle of the century, political and religious authorities encouraged its development as a tourist event, and changes wrought by media coverage and the impact of government funding have further fractured the play's local identity.

In addition to offering valuable insights into the political, social, and psychological meanings of religious spectacle, Trexler illuminates the strong cultural forces that have helped provide a voice for some of Mexican society's most powerless members.

The historic and mythic elements of the American Old West—covered wagon trains, herds of buffalo, teepee villages, Indigenous warriors on horseback, cowboys on open ranges, and white settlers “taming” a wilderness with their plows and log cabins—have exerted a global fascination for more than 200 years and became the foundation for fan communities who have endured for generations. This book examines some of those communities, particularly German fans inspired by the authors of Westerns such as Karl May, and American enthusiasts of Laura Ingalls Wilder’s Little House on the Prairie series.

But the Old West (like all visions of the past) proved to be shifting cultural terrain. In both Germany and the U. S., Western narratives of white settlement were once seen as “apolitical” and were widely accepted by white people. But during the Nazi period in Germany and in East Germany after 1945, the American West was reevaluated and politically repurposed. Then, during the late twentieth century, understandings of the West changed in the U. S. as well, while the violence of white settler colonialism and the displacement of Indigenous peoples became a flashpoint in the culture wars between right and left. Reagin shows that the past that fans seek to recreate is shaped by the changing present, as each new generation adapts and relives their own West.
 

Support of the Ottoman Empire was official British policy for some forty years following the Crimean War. A widespread and astonishing confidence prevailed in England: whatever past and continuing deficiencies might exist, the Ottoman Porte, as the government of the Empire was known in Europe, was determined to westernize and in fact was becoming more British every day. But reports of a series of alleged massacres by the Turks against their Bulgarian subjects scandalized Britain in 1876, igniting a firestorm of protest that shook the nation. Reluctant Icon tells the story of one of the most relentless social crusades of the Victorian era. Under the leadership of former prime minister William Ewart Gladstone, a loose coalition of Nonconformists, Radicals, and High Churchmen created a climate of indignation over the massacres that was strong enough to call into question the Disraeli government's policy toward the Near East.

This absorbing analysis by Ann Pottinger Saab draws on contemporary newspaper accounts, parliamentary petitions, and the diaries and personal papers of Gladstone to recreate a pivotal episode in late nineteenth-century British history. Saab provides an informative historical backdrop to her study by tracing the multiple sources of strain in British-Ottoman relations that existed before the massacres. She then examines Gladstone’s evolving role as public idol and backstage adviser to a coterie of special groups that became bonded to him by a shared moral vision and a sense of continuing emergency. Through the lens of the Bulgarian agitation, Gladstone emerges as a man motivated more by his own complex emotional and political drives than by opportunism, a somewhat different picture from that presented by earlier historians. The heart of the book is Saab's richly detailed exploration of the nascence and maturation of the militant, extra-parliamentary, multi-class protest movement itself, which mobilized the anger of groups previously outside politics such as newly enfranchised working men.

Reluctant Icon yields new insights on Gladstone, on the language of Victorian social protest, and on a national protest movement remarkable as much for its cohesiveness and longevity as for its fervor. It will be welcome reading for all those with an abiding interest in the Victorian age and especially for scholars and students of social, religious, and diplomatic history.

The Loeb edition of early Latin writings is in four volumes. The first three contain the extant work of seven poets and surviving portions of the Twelve Tables of Roman law. The fourth volume contains inscriptions on various materials (including coins), all written before 79 BCE.

Volume I. Q. Ennius (239–169) of Rudiae (Rugge), author of a great epic (Annales), tragedies and other plays, and satire and other works; Caecilius Statius (ca. 220–ca. 166), a Celt probably of Mediolanum (Milano) in N. Italy, author of comedies.

Volume II. L. Livius Andronicus (ca. 284–204) of Tarentum (Taranto), author of tragedies, comedies, a translation and paraphrase of Homer's Odyssey, and hymns; Cn. Naevius (ca. 270–ca. 200), probably of Rome, author of an epic on the 1st Punic War, comedies, tragedies, and historical plays; M. Pacuvius (ca. 220–ca. 131) of Brundisium (Brindisi), a painter and later an author of tragedies, a historical play and satire; L. Accius (170–ca. 85) of Pisaurum (Pisaro), author of tragedies, historical plays, stage history and practice, and some other works; fragments of tragedies by authors unnamed.

Volume III. C. Lucilius (180?–102/1) of Suessa Aurunca (Sessa), writer of satire; The Twelve Tables of Roman law, traditionally of 451–450.

Volume IV. Archaic Inscriptions: Epitaphs, dedicatory and honorary inscriptions, inscriptions on and concerning public works, on movable articles, on coins; laws and other documents.

The Loeb edition of early Latin writings is in four volumes. The first three contain the extant work of seven poets and surviving portions of the Twelve Tables of Roman law. The fourth volume contains inscriptions on various materials (including coins), all written before 79 BCE.

Volume I. Q. Ennius (239–169) of Rudiae (Rugge), author of a great epic (Annales), tragedies and other plays, and satire and other works; Caecilius Statius (ca. 220–ca. 166), a Celt probably of Mediolanum (Milano) in N. Italy, author of comedies.

Volume II. L. Livius Andronicus (ca. 284–204) of Tarentum (Taranto), author of tragedies, comedies, a translation and paraphrase of Homer's Odyssey, and hymns; Cn. Naevius (ca. 270–ca. 200), probably of Rome, author of an epic on the 1st Punic War, comedies, tragedies, and historical plays; M. Pacuvius (ca. 220–ca. 131) of Brundisium (Brindisi), a painter and later an author of tragedies, a historical play and satire; L. Accius (170–ca. 85) of Pisaurum (Pisaro), author of tragedies, historical plays, stage history and practice, and some other works; fragments of tragedies by authors unnamed.

Volume III. C. Lucilius (180?–102/1) of Suessa Aurunca (Sessa), writer of satire; The Twelve Tables of Roman law, traditionally of 451–450.

Volume IV. Archaic Inscriptions: Epitaphs, dedicatory and honorary inscriptions, inscriptions on and concerning public works, on movable articles, on coins; laws and other documents.

The Loeb edition of early Latin writings is in four volumes. The first three contain the extant work of seven poets and surviving portions of the Twelve Tables of Roman law. The fourth volume contains inscriptions on various materials (including coins), all written before 79 BCE.

Volume I. Q. Ennius (239–169) of Rudiae (Rugge), author of a great epic (Annales), tragedies and other plays, and satire and other works; Caecilius Statius (ca. 220–ca. 166), a Celt probably of Mediolanum (Milano) in N. Italy, author of comedies.

Volume II. L. Livius Andronicus (ca. 284–204) of Tarentum (Taranto), author of tragedies, comedies, a translation and paraphrase of Homer's Odyssey, and hymns; Cn. Naevius (ca. 270–ca. 200), probably of Rome, author of an epic on the 1st Punic War, comedies, tragedies, and historical plays; M. Pacuvius (ca. 220–ca. 131) of Brundisium (Brindisi), a painter and later an author of tragedies, a historical play and satire; L. Accius (170–ca. 85) of Pisaurum (Pisaro), author of tragedies, historical plays, stage history and practice, and some other works; fragments of tragedies by authors unnamed.

Volume III. C. Lucilius (180?–102/1) of Suessa Aurunca (Sessa), writer of satire; The Twelve Tables of Roman law, traditionally of 451–450.

Volume IV. Archaic Inscriptions: Epitaphs, dedicatory and honorary inscriptions, inscriptions on and concerning public works, on movable articles, on coins; laws and other documents.

In this age of multicultural democracy, the idea of assimilation--that the social distance separating immigrants and their children from the mainstream of American society closes over time--seems outdated and, in some forms, even offensive. But as Richard Alba and Victor Nee show in the first systematic treatment of assimilation since the mid-1960s, it continues to shape the immigrant experience, even though the geography of immigration has shifted from Europe to Asia, Africa, and Latin America. Institutional changes, from civil rights legislation to immigration law, have provided a more favorable environment for nonwhite immigrants and their children than in the past.

Assimilation is still driven, in claim, by the decisions of immigrants and the second generation to improve their social and material circumstances in America. But they also show that immigrants, historically and today, have profoundly changed our mainstream society and culture in the process of becoming Americans.

Surveying a variety of domains--language, socioeconomic attachments, residential patterns, and intermarriage--they demonstrate the continuing importance of assimilation in American life. And they predict that it will blur the boundaries among the major, racially defined populations, as nonwhites and Hispanics are increasingly incorporated into the mainstream.

This multidisciplinary collective volume advances the scholarly discussion on the origins of Islam. It simultaneously focuses on three domains: texts, social contexts, and ideological developments relevant for the study of Islam’s beginnings -- taking the latter expression in its broadest possible sense. The intersections of these domains need to be examined afresh in order to obtain a clear picture of the concurrent phenomena that collectively enabled both the gradual emergence of a new religious identity and the progressive delimitation of its initially fuzzy boundaries.

For more than thirty years, the U.S. Catholic Historian has mapped the diverse terrain of American Catholicism. This collection of recent essays tells the story of Catholics previously underappreciated by historians: women, African Americans, Latinos, Asian Americans, and those on the frontier and borderlands.

Timothy Matovina’s opening essay sets the theme for the volume, encouraging a remapping of U.S. Catholic history to more widely encompass its various localities and peoples, especially the significance of non-European ethnic groups and the role of Catholics in the American Southwest. Jeanne Petit explores Catholic womanhood’s strength and organizational zeal in the post-World War I era, noting the obstacles and successes of women’s attempts to be recognized fully as American citizens and members of the Church. Anne Klejment weaves together the lives of Dorothy Day and Cesar Chavez to illustrate their use of nonviolence and “weapons of the spirit” to respond to societal injustice. Amanda Bresie provides a window into the life of Mother Katharine Drexel, noting the generosity of the millionaire heiress, but also her meticulous record keeping and close supervision of her funding of educational and evangelization e­orts among Native and African Americans. Kristine Ashton Gunnell analyzes the ways in which the Daughters of Charity crossed cultural boundaries to off­er charitable assistance to Mexican and Japanese communities in Los Angeles. Matthew Cressler explores the intersection of Black Power and distinctive African American-inspired liturgies, arguing that the liturgy became a site of struggle as black self-determination and nationalism impacted worship and black Catholic identity. Finally, Joseph Chinnici off­ers an important essay on re-envisioning post-conciliar U.S. Catholicism in its global context, off­ering a new approach to how we consider the American Catholic narrative and write its history.

Together these path-breaking studies serve as a model for historians seeking to engage in the cartographic task of remapping the U.S. Catholic experience.