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The prevalence of anti-Semitism in Russia is well known, but the issue of race within the Jewish community has rarely been discussed explicitly. Combining ethnography with archival research, Jewish Russians: Upheavals in a Moscow Synagogue documents the changing face of the historically dominant Russian Jewish community in the mid-1990s. Sascha Goluboff focuses on a Moscow synagogue, now comprising individuals from radically different cultures and backgrounds, as a nexus from which to explore issues of identity creation and negotiation. Following the rapid rise of this transnational congregationheaded by a Western rabbi and consisting of Jews from Georgia and the mountains of Azerbaijan and Dagestan, along with Bukharan Jews from Central Asiashe evaluates the process that created this diverse gathering and offers an intimate sense of individual interactions in the context of the synagogue's congregation.

Challenging earlier research claims that Russian and Jewish identities are mutually exclusive, Goluboff illustrates how post-Soviet Jews use Russian and Jewish ethnic labels and racial categories to describe themselves. Jews at the synagogue were constantly engaged in often contradictory but always culturally meaningful processes of identity formation. Ambivalent about emerging class distinctions, Georgian, Russian, Mountain, and Bukharan Jews evaluated one another based on each group's supposed success or failure in the new market economy. Goluboff argues that post-Soviet Jewry is based on perceived racial, class, and ethnic differences as they emerge within discourses of belonging to the Jewish people and the new Russian nation.

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Evil Beings, Mythical Beasts, and All Manner of Imaginary Terrors

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The human mind needs monsters. In every culture and in every epoch in human history, from ancient Egypt to modern Hollywood, imaginary beings have haunted dreams and fantasies, provoking in young and old shivers of delight, thrills of terror, and endless fascination. All known folklores brim with visions of looming and ferocious monsters, often in the role as adversaries to great heroes. But while heroes have been closely studied by mythologists, monsters have been neglected, even though they are equally important as pan-human symbols and reveal similar insights into ways the mind works. In Monsters: Evil Beings, Mythical Beasts, and All Manner of Imaginary Terrors, anthropologist David D. Gilmore explores what human traits monsters represent and why they are so ubiquitous in people's imaginations and share so many features across different cultures.

Using colorful and absorbing evidence from virtually all times and places, Monsters is the first attempt by an anthropologist to delve into the mysterious, frightful abyss of mythical beasts and to interpret their role in the psyche and in society. After many hair-raising descriptions of monstrous beings in art, folktales, fantasy, literature, and community ritual, including such avatars as Dracula and Frankenstein, Hollywood ghouls, and extraterrestrials, Gilmore identifies many common denominators and proposes some novel interpretations.

Monsters, according to Gilmore, are always enormous, man-eating, gratuitously violent, aggressive, sexually sadistic, and superhuman in power, combining our worst nightmares and our most urgent fantasies. We both abhor and worship our monsters: they are our gods as well as our demons. Gilmore argues that the immortal monster of the mind is a complex creation embodying virtually all of the inner conflicts that make us human. Far from being something alien, nonhuman, and outside us, our monsters are our deepest selves.

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Art, Culture, and Politics in Cold War America

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In the thirty years after World War II, American intellectual and artistic life changed as dramatically as did the rest of society. Gone were the rebellious lions of modernismJoyce, Picasso, Stravinskyand nearing exhaustion were those who took up their mantle as abstract expressionism gave way to pop art, and the barren formalism associated with the so-called high modernists wilted before the hothouse cultural brew of the 1960s. According to conventional thinking, it was around this time that postmodernism with its characteristic skepticism and relativism was born.

In Late Modernism, historian Robert Genter remaps the landscape of American modernism in the early decades of the Cold War, tracing the combative debate among artists, writers, and intellectuals over the nature of the aesthetic form in an age of mass politics and mass culture. Dispensing with traditional narratives that present this moment as marking the exhaustion of modernism, Genter argues instead that the 1950s were the apogee of the movement, as American practitionersabstract expressionists, Beat poets, formalist critics, color-field painters, and critical theorists, among othersdebated the relationship between form and content, tradition and innovation, aesthetics and politics. In this compelling work of intellectual and cultural history Genter presents an invigorated tradition of late modernism, centered on the work of Kenneth Burke, Ralph Ellison, C. Wright Mills, David Riesman, Jasper Johns, Norman Brown, and James Baldwin, a tradition that overcame the conservative and reactionary politics of competing modernist practitioners and paved the way for the postmodern turn of the 1960s.

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Selected by Choice magazine as an Outstanding Academic Title

Jane Austen, arguably the most beloved of all English novelists, has been regarded both as a feminist ahead of her time and as a social conservative whose satiric comedies work to regulate rather than to liberate. Such viewpoints, however, do not take sufficient stock of the historical Austen, whose writings, as William Galperin shows, were more properly oppositional rather than either disciplinary or subversive.

Reading the history of her novels' reception through other historiesliterary, aesthetic, and socialThe Historical Austen is a major reassessment of Jane Austen's achievement as well as a corrective to the historical Austen that abides in literary scholarship. In contrast to interpretations that stress the conservative aspects of the realistic tradition that Austen helped to codify, Galperin takes his lead from Austen's contemporaries, who were struck by her detailed attention to the dynamism of everyday life. Noting how the very act of reading demarcates an horizon of possibility at variance with the imperatives of plot and narrative authority, The Historical Austen sees Austen's development as operating in two registers. Although her writings appear to serve the interests of probability in representing "things as they are," they remain, as her contemporaries dubbed them, histories of the present, where reality and the prospect of change are continually intertwined.

In a series of readings of the six completed novels, in addition to the epistolary Lady Susan and the uncompleted Sanditon, Galperin offers startling new interpretations of these texts, demonstrating the extraordinary awareness that Austen maintained not only with respect to her narrative practicenotably, free indirect discoursebut also with attention to the novel's function as a social and political instrument.

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The Penn Commentary on Piers Plowman, Volume 1

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C Prologue-Passus 4; B Prologue-Passus 4; A Prologue-Passus 4

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"A work of enormous importance. Of all the poems of the English Middle Ages, Piers Plowman is the one that most deserves and needs annotation of the fullest and best possible kind, both because it is a text of unrivaled literary quality and interest, and because it is characteristically knotty and deploys a language of unusual richness, density, and allusiveness. Much of this allusiveness is to areas of learning that are not at every modern reader's fingertips. A particular difficulty is the existence of the poem in three authorial versions of almost desperate complexity. It will be an immense triumph to have a commentary which elucidates their relationships as a matter of policy and not simply as the result of conflating annotation on the different versions."Derek Pearsall

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 passus 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.

Andrew Galloway is Professor of English and Medieval Studies at Cornell University.

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Gender and Colonial Encounters Among the Delaware Indians

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A Nation of Women chronicles changing ideas of gender and identity among the Delaware Indians from the mid-seventeenth through the eighteenth century, as they encountered various waves of migrating peoples in their homelands along the eastern coast of North America.

In Delaware society at the beginning of this period, to be a woman meant to engage in the activities performed by women, including diplomacy, rather than to be defined by biological sex. Among the Delaware, being a "woman" was therefore a self-identification, employed by both women and men, that reflected the complementary roles of both sexes within Delaware society. For these reasons, the Delaware were known among Europeans and other Native American groups as "a nation of women."

Decades of interaction with these other cultures gradually eroded the positive connotations of being a nation of women as well as the importance of actual women in Delaware society. In Anglo-Indian politics, being depicted as a woman suggested weakness and evil. Exposed to such thinking, Delaware men struggled successfully to assume the formal speaking roles and political authority that women once held. To salvage some sense of gender complementarity in Delaware society, men and women redrew the lines of their duties more rigidly. As the era came to a close, even as some Delaware engaged in a renewal of Delaware identity as a masculine nation, others rejected involvement in Christian networks that threatened to disturb the already precarious gender balance in their social relations.

Drawing on all available European accounts, including those in Swedish, German, and English, Fur establishes the centrality of gender in Delaware life and, in doing so, argues for a new understanding of how different notions of gender influenced all interactions in colonial North America.

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Monsters, Martyrs, and the Book of Revelation

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The book of Revelation presents a daunting picture of the destruction of the world, complete with clashing gods, a multiheaded beast, armies of heaven, and the final judgment of mankind. The bizarre conclusion to the New Testament is routinely cited as an example of the early Christian renunciation of the might and values of Rome. But Christopher A. Frilingos contends that Revelation's relationship to its ancient environment was a rather more complex one. In Spectacles of Empire he argues that the public displays of the Roman Empirethe games of the arena, the execution of criminals, the civic veneration of the emperoroffer a plausible context for reading Revelation. Like the spectacles that attracted audiences from one end of the Mediterranean Sea to the other, Revelation shares a preoccupation with matters of spectatorship, domination, and masculinity.

Scholars have long noted that in promising a complete reversal of fortune to an oppressed minority, Revelation has provided inspiration to Christians of all kinds, from liberation theologians protesting globalization to the medieval Apostolic Brethren facing death at the stake. But Frilingos approaches the Apocalypse from a different angle, arguing that Revelation was not merely a rejection of the Roman world in favor of a Christian one; rather, its visions of monsters and martyrs were the product of an empire whose subjects were trained to dominate the threatening "other." By comparing images in Revelation to those in other Roman-era literature, such as Greek romances and martyr accounts, Frilingos reveals a society preoccupied with seeing and being seen. At the same time, he shows how Revelation calls attention to both the risk and the allure of taking in a show in a society which emphasized the careful scrutiny of one's friends, enemies, and self. Ancient spectators, Frilingos notes, whether seated in an arena or standing at a distance as Babylon burned, frequently discovered that they themselves had become part of the performance.

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Gender and Religion After the Black Death

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There was immense social and economic upheaval between the Black Death and the English Reformation, and contemporary writers often blamed this upheaval on immorality, singling out women's behavior for particular censure. Late medieval moral treatises and sermons increasingly connected good behavior for women with Christianity, and their failure to conform to sin. Katherine L. French argues, however, that medieval laywomen both coped with the chaotic changes following the plague and justified their own changing behavior by participating in local religion. Through active engagement in the parish church, the basic unit of public worship, women promoted and validated their own interests and responsibilities.

Scholarship on medieval women's religious experiences has focused primarily on elite women, nuns, and mystics who either were literate enough to leave written records of their religious ideas and behavior or had access to literate men who did this for them. Most women, however, were not literate, were not members of religious orders, and did not have private confessors. As The Good Women of the Parish shows, the great majority of women practiced their religion in a parish church. By looking at women's contributions to parish maintenance, the ways they shaped the liturgy and church seating arrangements, and their increasing opportunities for collective action in all-women's groups, the book argues that gendered behavior was central to parish life and that women's parish activities gave them increasing visibility and even, on occasion, authority. In the face of demands for silence, modesty, and passivity, women of every social status used religious practices as an important source of self-expression, creativity, and agency.

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Political Theater and the Popular Press in Nineteenth-Century America

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Victoria Woodhull, the first woman to run for president, forced her fellow Americans to come to terms with the full meaning of equality after the Civil War. A sometime collaborator with Susan B. Anthony and Elizabeth Cady Stanton, yet never fully accepted into mainstream suffragist circles, Woodhull was a flamboyant social reformer who promoted freedom, especially freedom from societal constraints over intimate relationships. This much we know from the several popular biographies of the nineteenth-century activist. But what we do not know, as Amanda Frisken reveals, is how Woodhull manipulated the emerging popular media and fluid political culture of the Reconstruction period in order to accomplish her political goals.

As an editor and public speaker, Woodhull demanded that women and men be held to the same standards in public life. Her political theatrics brought the topic of women's sexuality into the public arena, shocking critics, galvanizing supporters, and finally locking opposing camps into bitter conflict over sexuality and women's rights in marriage. A woman who surrendered her own privacy, whose life was grist for the mills of a sensation-mongering press, she made the exposure of others' secrets a powerful tool of social change. Woodhull's political ambitions became inseparable from her sexual nonconformity, yet her skill in using contemporary media kept her revolutionary ideas continually before her peers. In this way Woodhull contributed to long-term shifts in attitudes about sexuality and the slow liberation of marriage and other social institutions.

Using contemporary sources such as images from the "sporting news," Frisken takes a fresh look at the heyday of this controversial women's rights activist, discovering Woodhull's previously unrecognized importance in the turbulent climate of Radical Reconstruction and making her a useful lens through which to view the shifting sexual mores of the nineteenth century.

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Community Life in a Late Medieval English Diocese

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The parish, the lowest level of hierarchy in the medieval church, was the shared responsibility of the laity and the clergy. Most Christians were baptized, went to confession, were married, and were buried in the parish church or churchyard; in addition, business, legal settlements, sociability, and entertainment brought people to the church, uniting secular and sacred concerns. In The People of the Parish, Katherine L. French contends that late medieval religion was participatory and flexible, promoting different kinds of spiritual and material involvement.

The rich parish records of the small diocese of Bath and Wells include wills, court records, and detailed accounts by lay churchwardens of everyday parish activities. They reveal the differences between parishes within a single diocese that cannot be attributed to regional variation. By using these records show to the range and diversity of late medieval parish life, and a Christianity vibrant enough to accommodate differences in status, wealth, gender, and local priorities, French refines our understanding of lay attitudes toward Christianity in the two centuries before the Reformation.

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In the first decades after mass production, between 1913 and 1939, middle-class Americans not only bought cars but also enthusiastically redesigned them. By examining the ways Americans creatively adapted their automobiles, Tinkering takes a fresh look at automotive design from the bottom up, as a process that included manufacturers, engineers, advice experts, and consumers in various guises.

Franz argues that automobile ownership opened new possibilities for ingenuity among consumers even as large corporations came to control innovation. Franz weaves together a variety of sources, from serial fiction to corporate documents, to explore tinkering as a form of authority in a culture that valued ingenuity. Women drivers represented one group of consumers who used tinkering to advance their claim to social autonomy. Some canny drivers moved beyond modifying their individual cars to become independent inventors, patenting and selling automotive accessories for the burgeoning national demand for aftermarket products. Earl S. Tupper was one such tinkerer who went on to invent Tupperware.

These savvy tinkerers worked in a changing landscape of invention shaped increasingly by automotive giants. By the 1930s, Ford and General Motors worked to change the popular discourse of ingenuity and used the world's fairs of the Depression as a stage to promote a hierarchy of innovation. Franz not only demonstrates the entrepreneurial spirit of American consumers but she engages larger historical questions about gender, consumption and ingenuity while charting the impact corporate expansion on tinkering during the first half of the twentieth century.

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Genre and Identity on the Eighteenth-Century English Stage

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If the whole world acted the player, how did the player act the world? In Character's Theater, Lisa A. Freeman uses this question to test recent critical discussion of eighteenth-century literature and culture. Much current work, she observes, focuses on the concept of theatricality as both the governing metaphor of social life and a primary filter of psychic perception. Hume's "theater of the mind," Adam Smith's "impartial spectator," and Diderot's "tableaux" are all invoked by theorists to describe a process whereby the private individual comes to internalize theatrical logic and apprehend the self as other. To them theatricality is a critical mechanism of modern subjectivity but one that needs to be concealed if the subject's stability is to be maintained.

Finding that much of this discussion about the "Age of the Spectator" has been conducted without reference to the play texts or actual theatrical practice, Freeman turns to drama and discovers a dynamic model of identity based on eighteenth-century conceptualizations of character. In contrast to the novel, which cultivated psychological tensions between private interiority and public show, dramatic characters in the eighteenth century experienced no private thoughts. The theater of the eighteenth century was not a theater of absorption but rather a theater of interaction, where what was monitored was not the depth of character, as in the novel, but the arc of a genre over the course of a series of discontinuous acts.

In a genre-by-genre analysis of plays about plays, tragedy, comedies of manners, humours, and intrigue, and sentimental comedy, Freeman offers an interpretive account of eighteenth-century drama and its cultural work and demonstrates that by deploying an alternative model of identity, theater marked a site of resistance to the rise of the subject and to the ideological conformity enforced through that identity formation.

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Selected by Choice magazine as an Outstanding Academic Title

Among his many accomplishments, Benjamin Franklin was instrumental in founding the first major civilian hospital and medical school and in the American colonies. He studied the efficacy of smallpox inoculation and investigated the causes of the common cold. His inventionsincluding bifocal lenses and a "long arm" that extended the user's reachmade life easier for the aged and afflicted. In Doctor Franklin's Medicine, Stanley Finger uncovers the instrumental role that this scientist, inventor, publisher, and statesman played in the development of the healing artsenhancing preventive and bedside medicine, hospital care, and even personal hygiene in ways that changed the face of medical care in both America and Europe.

As Finger shows, Franklin approached medicine in the spirit of the Enlightenment and with the mindset of an experimental natural philosopher, seeking cures for diseases and methods of alleviating symptoms of illnesses. He was one of the first people to try to use electrical shocks to help treat paralytic strokes and hysteria, and even suggested applying shocks to the head to treat depressive disorders. He also strove to topple one of the greatest fads in eighteenth-century medicine: mesmerism.

Doctor Franklin's Medicine looks at these and the many other contributions that Franklin made to the progress of medical knowledge, including a look at how Franklin approached his own chronic illnesses of painful gout and a large bladder stone. Written in accessible prose and filled with new information on the breadth of Franklin's interests and activities, Doctor Franklin's Medicine reveals the impressive medical legacy of this Founding Father.

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Global Economics and the Early Modern English Stage

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In the early modern period, England radically expanded its participation in an economy that itself was becoming increasingly global. Yet less than twenty years after the highly profitable English East India Company made its first voyage, England was suffering from an economic depression, blamed largely on the shortage of coin necessary to exploit those very same profitable routes. How could there be profit in the face of so much loss, and loss in the face of so much profit?

In Tragicomic Redemptions, Valerie Forman contends that three seemingly unrelated domainsthe development of new economic theories and practices, especially those related to global trade; the discourses of Christian redemption; and the rise of tragicomedy as the stage's most popular genrewere together crucial to the formulation of a new and paradoxical way of thinking about loss and profit in relationship to one another.

Forman reads playsincluding Shakespeare's Twelfth Night, The Merchant of Venice, Pericles, and The Winter's Tale, Fletcher's The Island Princess, Massinger's The Renegado, and Webster's The Devil's Law-Casealongside a range of historical materials that provide a fuller picture of England's participation in a global economy: the writings of the country's earliest economic theorists, narrative accounts of merchants and captives in the Spice Islands and the Ottoman Empire, and documents that detail the development of the English East India Company, the Levant Company, and even the very idea of the joint-stock company. Unique in its dual focus on literary form and economic practices, Tragicomic Redemptions both shows how concepts fundamental to capitalism's existence, such as "free trade," and "investment," develop within a global context and reveals the exceptional place of dramatic form as a participant in the newly emerging, public discourse of economic theory.

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The Origins of Jewish Secularization in Eighteenth-Century Europe

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Throughout the eighteenth century, an ever-sharper distinction emerged between Jews of the old order and those who were self-consciously of a new world. As aspirations for liberation clashed with adherence to tradition, as national, ethnic, cultural, and other alternatives emerged and a long, circuitous search for identity began, it was no longer evident that the definition of Jewishness would be based on the beliefs and practices surrounding the study of the Torah.

In The Origins of Jewish Secularization in Eighteenth-Century Europe Shmuel Feiner reconstructs this evolution by listening to the voices of those who participated in the process and by deciphering its cultural codes and meanings. On the one hand, a great majority of observant Jews still accepted the authority of the Talmud and the leadership of the rabbis; on the other, there was a gradually more conspicuous minority of "Epicureans" and "freethinkers." As the ground shifted, each individual was marked according to his or her place on the path between faith and heresy, between devoutness and permissiveness or indifference.

Building on his award-winning Jewish Enlightenment, Feiner unfolds the story of critics of religion, mostly Ashkenazic Jews, who did not take active part in the secular intellectual revival known as the Haskalah. In open or concealed rebellion, Feiner's subjects lived primarily in the cities of western and central EuropeAltona-Hamburg, Amsterdam, London, Berlin, Breslau, and Prague. They participated as "fashionable" Jews adopting the habits and clothing of the surrounding Gentile society. Several also adopted the deist worldview of Enlightenment Europe, rejecting faith in revelation, the authority of Scripture, and the obligation to observe the commandments.

Peering into the synagogue, observing individuals in the coffeehouse or strolling the boulevards, and peeking into the bedroom, Feiner recovers forgotten critics of religion from both the margins and the center of Jewish discourse. His is a pioneering work on the origins of one of the most significant transformations of modern Jewish history.

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Coinage and Politics in the Athenian Empire

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Was Athens an imperialistic state, deserving all the reputation for exploitation that adjective can imply, or was the Athenian alliance, even at its most unequal, still characterized by a convergence of interests?

The Power of Money explores monetary and metrological policy at Athens as a way of discerning the character of Athenian hegemony in midfifth-century Greece. It begins with the Athenian Coinage Decree, which, after decades of scholarly attention, still presents unresolved questions for Greek historians about content, intent, date, and effect. Was the Decree an act of commercial imperialism or simply the codification of what was already current practice?

Figueira interprets the Decree as one in a series concerned with financial matters affecting the Athenian city-state and emerging from the way the collection of tribute functioned in the alliance that we call the Athenian empire. He contends that the Decree served primarily to legislate the status quo ante.

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At the beginning of the eighteenth century most European Jews lived in restricted settlements and urban ghettos, isolated from the surrounding dominant Christian cultures not only by law but also by language, custom, and dress. By the end of the century urban, upwardly mobile Jews had shaved their beards and abandoned Yiddish in favor of the languages of the countries in which they lived. They began to participate in secular culture and they embraced rationalism and non-Jewish education as supplements to traditional Talmudic studies. The full participation of Jews in modern Europe and America would be unthinkable without the intellectual and social revolution that was the Haskalah, or Jewish Enlightenment.

Unparalleled in scale and comprehensiveness, The Jewish Enlightenment reconstructs the intellectual and social revolution of the Haskalah as it gradually gathered momentum throughout the eighteenth century. Relying on a huge range of previously unexplored sources, Shmuel Feiner fully views the Haskalah as the Jewish version of the European Enlightenment and, as such, a movement that cannot be isolated from broader eighteenth-century European traditions. Critically, he views the Haskalah as a truly European phenomenon and not one simply centered in Germany. He also shows how the republic of letters in European Jewry provided an avenue of secularization for Jewish society and culture, sowing the seeds of Jewish liberalism and modern ideology and sparking the Orthodox counterreaction that culminated in a clash of cultures within the Jewish community. The Haskalah's confrontations with its opponents within Jewry constitute one of the most fascinating chapters in the history of the dramatic and traumatic encounter between the Jews and modernity.

The Haskalah is one of the central topics in modern Jewish historiography. With its scope, erudition, and new analysis, The Jewish Enlightenment now provides the most comprehensive treatment of this major cultural movement.

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The Aristocracy in the County of Champagne, 1100-1300

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Theodore Evergates provides the first systematic analysis of the aristocracy in the county of Champagne under the independent counts. He argues that three factorsthe rise of the comital state, fiefholding, and the conjugal familywere critical to shaping a loose assortment of baronial and knightly families into an aristocracy with shared customs, institutions, and identity. Evergates mines the rich, varied, and in some respects unique collection of source materials from Champagne to provide a dynamic picture of a medieval aristocracy and its evolving symbiotic relationship with the counts.

Count Henry the Liberal (1152-81) began the process of transforming a quasi-independent baronage accustomed to collegial governance into an elite of landholding families subordinate to the count and his officials. By the time Countess Jeanne married the future King Philip IV of France in 1284, the fiefholding families of Champagne had become a distinct provincial nobility. Throughout, it was the conjugal community, rather than primogeniture or patrilineage, that remained the core familial institution determining the customs regarding community property, dowry, dower, and partible inheritance. Those customs guaranteed that every lineage would survive, but frequently through a younger son or daughter. The life courses of women and men, influenced not only by social norms but also by individual choice and circumstance, were equally unpredictable. Evergates concludes that imposed models of "the aristocratic family" fail to capture the diversity of individual lives and lineages within one of the more vibrant principalities of medieval France.

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Selected by Choice magazine as an Outstanding Academic Title

Since the first airplane hijacking by the Popular Front for the Liberation of Palestine in September 1970, Middle Eastern terrorists have sacrificed innocent human lives in the name of ideology. From Black September to the Munich Olympics, to the embassy bombing in Beirut, to the devastating attacks of September 11 and beyond, terrorism has emerged as the most important security concern of our time.

"Where did this come from?" Inspired by a student's question on the morning of September 11, 2001, Mark Ensalaco has written a thoroughly researched narrative account of the origins of Middle Eastern terrorism, addressing when and why terrorists started targeting Americans and American interests and what led to the September 11 attacks.

Ensalaco reveals the changing of motivations from secular Palestinian nationalism to militant Islam and demonstrates how competition among terrorists for resources and notoriety has driven them to increasingly extreme tactics. As he argues, terrorist attacks grew from spectacle to atrocity. Drawing on popular works and scholarly sources, Middle Eastern Terrorism tells this story in rich detail and with great clarity and insight.

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The Moravians, a Protestant sect founded in 1727 by Count Nikolaus Ludwig von Zinzendorf and based in Germany, were key players in the rise of international evangelicalism. In 1741, after planting communities on the frontiers of empires throughout the Atlantic world, they settled the communitarian enclave of Bethlehem, Pennsylvania, in order to spread the Gospel to thousands of nearby colonists and Native Americans. In time, the Moravians became some of early America's most successful missionaries.

Such vast projects demanded vast sums. Bethlehem's Moravians supported their work through financial savvy and an efficient brand of communalism. Moravian commercial networks, stretching from the Pennsylvania backcountry to Europe's financial capitals, also facilitated their efforts. Missionary outreach and commerce went hand in hand for this group, making it impossible to understand the Moravians' religious work without appreciating their sophisticated economic practices as well. Of course, making money in a manner that be fitted a Christian organization required considerable effort, but it was a balancing act that Moravian leaders embraced with vigor.

Religion and Profit traces the Moravians' evolving mission projects, their strategies for supporting those missions, and their gradual integration into the society of eighteenth-century North America. Katherine Carte Engel demonstrates the complex influence Moravian religious life had on the group's economic practices, and argues that the imperial conflict between Euro-Americans and Native Americans, and not the growth of capitalism or a process of secularization, ultimately reconfigured the circumstances of missionary work for the Moravians, altering their religious lives and economic practices.