Richard Burton was one of Victorian Britain's most protean figures. A soldier, explorer, ethnographer, and polyglot of rare power, as well as a poet, travel writer, and translator of the tales of the Arabian Nights and the Kama Sutra, Burton exercised his abundant talents in a diverse array of endeavors. Though best remembered as an adventurer who entered Mecca in disguise and sought the source of the White Nile, Burton traveled so widely, wrote so prolifically, and contributed so forcefully to his generation's most contentious debates that heprovides us with a singularly panoramic perspective on the world of theVictorians.

One of the great challenges confronting the British in the nineteenth century was to make sense of the multiplicity of peoples and cultures they encountered in their imperial march around the globe. Burton played an important role in this mission. Drawing on his wide-ranging experiences in other lands and intense curiosity about their inhabitants, he conducted an intellectually ambitious, highly provocative inquiry into racial, religious, and sexual differences that exposed his own society's norms to scrutiny.

Dane Kennedy offers a fresh and compelling examination of Burton and his contribution to the widening world of the Victorians. He advances the view that the Victorians' efforts to attach meaning to the differences they observed among other peoples had a profound influence on their own sense of self, destabilizing identities and reshaping consciousness. Engagingly written and vigorously argued, The Highly Civilized Man is an important contribution to our understanding of a remarkable man and a crucial era.

The working classes, colonial subjects, European nationalists, and Roman Catholics—these groups generated intense anxiety for Victorian England’s elite public, which often responded by accusing them of being dangerous conspirators. Bringing together a wide range of literary and historical evidence, Albert D. Pionke argues that the pejorative meanings attached to such opportunistic accusations of conspiracy were undermined by the many valorized versions of secrecy in Victorian society.

After surveying England’s evolving theories of representative politics and individual and collective secretive practices, Pionke traces the intersection of democracy and secrecy through a series of case histories. Using works by Thomas Carlyle, Wilkie Collins, Charles Dickens, Benjamin Disraeli, John Henry Newman, and others, along with periodicals, histories, and parliamentary documents of the period, he shows the rhetorical prominence of groups such as the Freemasons, the Thugs, the Carbonari, the Fenians, and the Jesuits in Victorian democratic discourse.

By highlighting the centrality of representations of conspiracy in every case, Plots of Opportunity shows for the first time the markedly similar strategies of repression, resistance, and concealment used by competing agents in the democracy debate.

Rebuilding Buddhism describes in evocative detail the experiences and achievements of Nepalis who have adopted Theravada Buddhism. This form of Buddhism was introduced into Nepal from Burma and Sri Lanka in the 1930s, and its adherents have struggled for recognition and acceptance ever since. With its focus on the austere figure of the monk and the biography of the historical Buddha, and more recently with its emphasis on individualizing meditation and on gender equality, Theravada Buddhism contrasts sharply with the highly ritualized Tantric Buddhism traditionally practiced in the Kathmandu Valley.

Based on extensive fieldwork, interviews, and historical reconstruction, the book provides a rich portrait of the different ways of being a Nepali Buddhist over the past seventy years. At the same time it explores the impact of the Theravada movement and what its gradual success has meant for Buddhism, for society, and for men and women in Nepal.

One of England’s grand masters of history provides a clear and persuasive interpretation of the creation of “respectable society” in Victorian Britain. Integrating a vast amount of research previously hidden in obscure or academic journals, he covers not only the economy, social structure, and patterns of authority, but also marriage and the family, childhood, homes and houses, work and play.

By 1900 the structure of British society had become more orderly and well-defined than it had been in the 1830s and 1840s, but the result, F. M. L. Thompson shows, was fragmentation into a multiplicity of sections or classes with differing standards and notions of respectability. Each group operated its own social controls, based on what it considered acceptable or unacceptable conduct. This “internalized and diversified” respectability was not the cohesive force its middle-class and evangelical proponents had envisioned. The Victorian experience thus bequeathed structural problems, identity problems, and authority problems to the twentieth century, with which Britain is grappling.

How, asks James E. Strick, could spontaneous generation--the idea that living things can suddenly arise from nonliving materials--come to take root for a time (even a brief one) in so thoroughly unsuitable a field as British natural theology? No less an authority than Aristotle claimed that cases of spontaneous generation were to be observed in nature, and the idea held sway for centuries. Beginning around the time of the Scientific Revolution, however, the doctrine was increasingly challenged; attempts to prove or disprove it led to important breakthroughs in experimental design and laboratory techniques, most notably sterilization methods, that became the cornerstones of modern microbiology and sped the ascendancy of the germ theory of disease.

The Victorian debates, Strick shows, were entwined with the public controversy over Darwin's theory of evolution. While other histories of the debates between 1860 and 1880 have focused largely on the experiments of John Tyndall, Henry Charlton Bastian, and others, Sparks of Life emphasizes previously understudied changes in the theories that underlay the debates. Strick argues that the disputes cannot be understood without full knowledge of the factional infighting among Darwinians themselves, as they struggled to create a socially and scientifically viable form of "Darwinian" science. He shows that even the terms of the debate, such as "biogenesis," usually but incorrectly attributed to Huxley, were intensely contested.