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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.

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"When the army comes out, it is to kill."Augusto Pinochet

Following his bloody September 1973 coup d'etat that overthrew President Salvador Allende, Augusto Pinochet, commander-in-chief of the Chilean Armed Forces and National Police, became head of a military junta that would rule Chile for the next seventeen years. The violent repression used by the Pinochet regime to maintain power and transform the country's political profile and economic system has received less attention than the Argentine military dictatorship, even though the Pinochet regime endured twice as long.

In this primary study of Chile Under Pinochet, Mark Ensalaco maintains that Pinochet was complicit in the "enforced disappearance" of thousands of Chileans and an unknown number of foreign nationals. Ensalaco spent five years in Chile investigating the impact of Pinochet's rule and interviewing members of the truth commission created to investigate the human rights violations under Pinochet. The political objective of human rights organizations, Ensalaco contends, is to bring sufficient pressure to bear on violent regimes to induce them to end policies of repression. However, these efforts are severely limited by the disparities of power between human rights organizations and regimes intent on ruthlessly eliminating dissent.

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In Printing the Middle Ages Sian Echard looks to the postmedieval, postmanuscript lives of medieval texts, seeking to understand the lasting impact on both the popular and the scholarly imaginations of the physical objects that transmitted the Middle Ages to the English-speaking world. Beneath and behind the foundational works of recovery that established the canon of medieval literature, she argues, was a vast terrain of books, scholarly or popular, grubby or beautiful, widely disseminated or privately printed. By turning to these, we are able to chart the differing reception histories of the literary texts of the British Middle Ages. For Echard, any reading of a medieval text, whether past or present, amateur or academic, floats on the surface of a complex sea of expectations and desires made up of the books that mediate those readings.

Each chapter of Printing the Middle Ages focuses on a central textual object and tells its story in order to reveal the history of its reception and transmission. Moving from the first age of print into the early twenty-first century, Echard examines the special fonts created in the Elizabethan period to reproduce Old English, the hand-drawn facsimiles of the nineteenth century, and today's experiments with the digital reproduction of medieval objects; she explores the illustrations in eighteenth-century versions of Guy of Warwick and Bevis of Hampton; she discusses nineteenth-century children's versions of the Canterbury Tales and the aristocratic transmission history of John Gower's Confessio Amantis; and she touches on fine press printings of Dante, Froissart, and Langland.

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Maria of Castile and the Crown of Aragon

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Queen Maria of Castile, wife of Alfonso V, "the Magnanimous," king of the Crown of Aragon, governed Catalunya in the mid-fifteenth century while her husband conquered and governed the kingdom of Naples. For twenty-six years, she maintained a royal court and council separate from and roughly equivalent to those of Alfonso in Naples. Such legitimately sanctioned political authority is remarkable given that she ruled not as queen in her own right but rather as Lieutenant-General of Catalunya with powers equivalent to the king's. Maria does not fit conventional images of a queen as wife and mother; indeed, she had no children and so never served as queen-regent for any royal heirs in their minorities or exercised a queen-mother's privilege to act as diplomat when arranging the marriages of her children and grandchildren. But she was clearly more than just a wife offering advice: she embodied the king's personal authority and was second only to the king himself. She was his alter ego, the other royal body fully empowered to govern. For a medieval queen, this official form of corulership, combining exalted royal status with official political appointment, was rare and striking.

The King's Other Body is both a biography of Maria and an analysis of her political partnership with Alfonso. Maria's long, busy tenure as lieutenant prompts a reconsideration of long-held notions of power, statecraft, personalities, and institutions. It is also a study of the institution of monarchy and a theoretical reconsideration of the operations of gender within it. If the practice of monarchy is conventionally understood as strictly a man's job, Maria's reign presents a compelling argument for a more complex model, one attentive to the dynamic relationship of queenship and kingship and the circumstances and theories that shaped the institution she inhabited.

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Early Christians spoke about themselves as resident aliens, strangers, and sojourners, asserting that otherness is a fundamental part of being Christian. But why did they do so and to what ends? How did Christians' claims to foreign status situate them with respect to each other and to the larger Roman world as the new movement grew and struggled to make sense of its own boundaries?

Aliens and Sojourners argues that the claim to alien status is not a transparent one. Instead, Benjamin Dunning contends, it shaped a rich, pervasive, variegated discourse of identity in early Christianity. Resident aliens and foreigners had long occupied a conflicted space of both repulsion and desire in ancient thinking. Dunning demonstrates how Christians and others in antiquity capitalized on this tension, refiguring the resident alien as being of a compelling doubleness, simultaneously marginal and potent. Early Christians, he argues, used this refiguration to render Christian identity legible, distinct, and even desirable among the vast range of social and religious identities and practices that proliferated in the ancient Mediterranean.

Through close readings of ancient Christian texts such as Hebrews, 1 Peter, the Shepherd of Hermas, and the Epistle to Diognetus, Dunning examines the markedly different ways that Christians used the language of their own marginality, articulating a range of options for what it means to be Christian in relation to the Roman social order. His conclusions have implications not only for the study of late antiquity but also for understanding the rhetorics of religious alienation more broadly, both in the ancient world and today.

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Indians and Colonists in the Heart of the Continent

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In The Native Ground, Kathleen DuVal argues that it was Indians rather than European would-be colonizers who were more often able to determine the form and content of the relations between the two groups. Along the banks of the Arkansas and Mississippi rivers, far from Paris, Madrid, and London, European colonialism met neither accommodation nor resistance but incorporation. Rather than being colonized, Indians drew European empires into local patterns of land and resource allocation, sustenance, goods exchange, gender relations, diplomacy, and warfare. Placing Indians at the center of the story, DuVal shows both their diversity and our contemporary tendency to exaggerate the influence of Europeans in places far from their centers of power. Europeans were often more dependent on Indians than Indians were on them.

Now the states of Arkansas, Oklahoma, Kansas, and Colorado, this native ground was originally populated by indigenous peoples, became part of the French and Spanish empires, and in 1803 was bought by the United States in the Louisiana Purchase. Drawing on archaeology and oral history, as well as documents in English, French, and Spanish, DuVal chronicles the successive migrations of Indians and Europeans to the area from precolonial times through the 1820s. These myriad native groupsMississippians, Quapaws, Osages, Chickasaws, Caddos, and Cherokeesand the waves of Europeans all competed with one another for control of the region.

Only in the nineteenth century did outsiders initiate a future in which one people would claim exclusive ownership of the mid-continent. After the War of 1812, these settlers came in numbers large enough to overwhelm the region's inhabitants and reject the early patterns of cross-cultural interdependence. As citizens of the United States, they persuaded the federal government to muster its resources on behalf of their dreams of landholding and citizenship.

With keen insight and broad vision, Kathleen DuVal retells the story of Indian and European contact in a more complex and, ultimately, more satisfactory way.

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In 1897 the promising young sociologist William Edward Burghardt Du Bois (1868-1963) was given a temporary post as Assistant in Sociology at the University of Pennsylvania in order to conduct a systematic investigation of social conditions in the seventh ward of Philadelphia. The product of those studies was the first great empirical book on the Negro in American society.

More than one hundred years after its original publication by the University of Pennsylvania Press, The Philadelphia Negro remains a classic work. It is the first, and perhaps still the finest, example of engaged sociological scholarshipthe kind of work that, in contemplating social reality, helps to change it.

In his introduction, Elijah Anderson examines how the neighborhood studied by Du Bois has changed over the years and compares the status of blacks today with their status when the book was initially published.

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W. E. B. Du Bois, Elijah Anderson, Isabel Eaton

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Marriage is often described as a melding of two people into one. But whator whomust be lost, fragmented, or buried in that process? We have inherited a model of marriage so flawed, Frances E. Dolan contends, that its logical consequence is conflict.

Dolan ranges over sixteenth- and seventeenth-century Puritan advice literature, sensational accounts of "true crime," and late twentieth-century marriage manuals and films about battered women who kill their abusers. She reads the inevitable Taming of the Shrew against William Byrd's diary of life on his Virginia plantation, Noel Coward's Private Lives, and Barbara Ehrenreich's assessment in Nickel and Dimed of the relationship between marriage and housework. She traces the connections between Phillippa Gregory's best-selling novel The Other Boleyn Girl and documents about Anne Boleyn's fatal marriage and her daughter Elizabeth I's much-debated virginity. By contrasting depictions of marriage in the sixteenth and seventeenth centuries and our own time, she shows that the early modern apprehension of marriage as an economy of scarcity continues to haunt the present in the form of a conceptual structure that can accommodate only one fully developed person. When two fractious individuals assert their conflicting wills, resolution can be achieved only when one spouse absorbs, subordinates, or eliminates the other.

In an era when marriage remains hotly contested, this book draws our attention to one of the histories that bears on the present, a history in which marriage promises both intimate connection and fierce conflict, both companionship and competition.

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Book of Constitutions or Law of Gundobad; Additional Enactments

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"Gives the reader a portrayal of the social institutions of a Germanic people far richer and more exhaustive than any other available source."from the Foreword, by Edward Peters

From the bloody clashes of the third and fourth centuries there emerged a society that was neither Roman nor Burgundian, but a compound of both. The Burgundian Code offers historians and anthropologists alike illuminating insights into a crucial period of contact between a developed and a tribal society.

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Rogue Radio Broadcasters of the Jazz Age

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When American radio broadcasting began in the early 1920s there was a consensus among middle-class opinion makers that the airwaves must never be used for advertising. Even the national advertising industry agreed that the miraculous new medium was destined for higher cultural purposes. And yet, within a decade American broadcasting had become commercialized and has remained so ever since.

Much recent scholarship treats this unsought commercialization as a coup, imposed from above by mercenary corporations indifferent to higher public ideals. Such research has focused primarily on metropolitan stations operated by the likes of AT&T, Westinghouse, and General Electric. In American Babel, Clifford J. Doerksen provides a colorful alternative social history centered on an overlooked class of pioneer broadcasterthe independent radio stations.

Doerksen reveals that these "little" stations often commanded large and loyal working-class audiences who did not share the middle-class aversion to broadcast advertising. In urban settings, the independent stations broadcast jazz and burlesque entertainment and plugged popular songs for Tin Pan Alley publishers. In the countryside, independent stations known as "farmer stations" broadcast "hillbilly music" and old-time religion. All were unabashed in their promotional practices and paved the way toward commercialization with their innovations in programming, on-air style, advertising methods, and direct appeal to target audiences. Corporate broadcasters, who aspired to cultural gentility, were initially hostile to the populist style of the independents but ultimately followed suit in the 1930s.

Drawing on a rich array of archives and contemporary print sources, each chapter of American Babel looks at a particular station and the personalities behind the microphone. Doerksen presents this group of independents as an intensely colorful, perpetually interesting lot and weaves their stories into an expansive social and cultural narrative to explain more fully the rise of the commercial network system of the 1930s.

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Letter Writing and Communications in Early America

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In My Power tells the story of letter writing and communications in the creation of the British Empire and the formation of the United States. In an era of bewildering geographical mobility, economic metamorphosis, and political upheaval, the proliferation of letter writing and the development of a communications infrastructure enabled middle-class Britons and Americans to rise to advantage in the British Atlantic world.

Everyday letter writing demonstrated that the blessings of success in the early modern world could come less from the control of overt political power than from the cultivation of social skills that assured the middle class of their technical credentials, moral deserving, and social innocence. In writing letters, the middle class not only took effective action in a turbulent world but also defined what they believed themselves to be able to do in that world. Because this ideology of agency was extended to women and the youngest of children in the eighteenth century, it could be presented as universalized even as it was withheld from Native Americans and enslaved blacks.

Whatever the explicit purposes behind letter writing may have beeneducational improvement, family connection, business enterprisethe effect was to render the full terms of social division invisible both to those who accumulated power and to those who did not. The uncontested power that came from letter writing was, Konstantin Dierks provocatively argues, as important as racist violence to the rise of the white middle class in the British Atlantic world.

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A ForeWord magazine Book of the Year for 2007

Charismatic, highly intelligent, and splendidly talented, Fanny Kemble (1809-93) was a Victorian celebrity, known on both sides of the Atlantic as an actress and member of the famous Kemble theatrical dynasty, as a fierce opponent of slavery despite her marriage to a wealthy slave owner, as a brilliantly successful solo performer of Shakespeare, and as the author of journals about her career and life on her husband's Georgia plantations. She was, in her own words, irresistible as a "woman who has sat at dinner alongside Byron . . . and who calls Tennyson, Alfred."

Touring in America with her father in the early 1830s, Kemble impulsively wed the wealthy and charming Philadelphia bachelor Pierce Butler, beginning a tumultuous marriage that ended in a sensational divorce and custody battle fourteen years later. At the time of their marriage, Kemble had not yet visited the vast Georgia rice and cotton plantations to which Butler was heir. In the winter of 1838, they visited Butler's southern holdings, and a horrified Kemble wrote what would later be published on both sides of the Atlantic as Journal of a Residence on a Georgian Plantation. An important text for abolitionists, it revealed the inner workings of a plantation and the appalling conditions in which slaves lived. Returning to England after her divorce, she fashioned a new career as a solo performer of Shakespeare's plays and as the author of memoirs, several travel narratives and collections of poems, a short novel, and miscellaneous essays on the theater. For the rest of her life, she would divide her time between the two countries.

In the various roles she performed in her life, on stage and offabolitionist, author, estranged wifeKemble remained highly theatrical, appropriating and subverting nineteenth-century prescriptions for women's lives, ever rewriting the roles to which she was assigned by society and inheritance. Hers was truly a performed life, and in the first Kemble biography in twenty-five years to examine that life in its entirety, Deirdre David presents it in all its richness and complexity.

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Florence and Its Church in the Age of Dante

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By the early fourteenth century, the city of Florence had emerged as an economic power in Tuscany, surpassing even Siena, which had previously been the banking center of the region. In the space of fifty years, during the lifetime of Dante Alighieri, 1265-1321, Florence had transformed itself from a political and economic backwaterscarcely keeping pace with its Tuscan neighborsto one of the richest and most influential places on the continent. While many historians have focused on the role of the city's bankers and merchants in achieving these rapid transformations, in Florence and Its Church in the Age of Dante, George W. Dameron emphasizes the place of ecclesiastical institutions, communities, and religious traditions. While by no means the only factors to explain Florentine ascension, no account of this period is complete without considering the contributions of the institutional church.

In Florence, economic realities and spiritual yearnings intersected in mysterious ways. A busy grain market on a site where a church once stood, for instance, remained a sacred place where many gathered to sing and pray before a painted image of the Virgin Mary, as well as to conduct business. At the same time, religious communities contributed directly to the economic development of the diocese in the areas of food production, fiscal affairs, and urban development, while they also provided institutional leadership and spiritual guidance during a time of profound uncertainty. Addressing such issues as systems of patronage and jurisdictional rights, Dameron portrays the working of the rural and urban church in all of its complexity. Florence and Its Church in the Age of Dante fills a major gap in scholarship and will be of particular interest to medievalists, church historians, and Italianists.

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The new history of the book has constituted a vibrant academic field in recent years, and theories of print culture have moved to the center of much scholarly discourse. One might think typography would be a basic element in the construction of these theories, yet if only we would pay careful attention to detail, Joseph A. Dane argues, we would find something else entirely: that a careful consideration of typography serves not as a material support to prevailing theories of print but, rather, as a recalcitrant counter-voice to them.

In Out of Sorts Dane continues his examination of the ways in which the grand narratives of book history mask what we might actually learn by looking at books themselves. He considers the differences between internal and external evidence for the nature of the type used by Gutenberg and the curious disconnection between the two, and he explores how descriptions of typesetting devices from the seventeenth and eighteenth centuries have been projected back onto the fifteenth to make the earlier period not more accessible but less. In subsequent chapters, he considers topics that include the modern mythologies of so-called gothic typefaces, the presence of nontypographical elements in typographical form, and the assumptions that underlie the electronic editions of a medieval poem or the visual representation of typographical history in nineteenth-century studies of the subject.

Is Dane one of the most original or most traditional of historians of print? In Out of Sorts he demonstrates that it may well be possible to be both things at once.

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For more than a decade a vicious civil war has torn the fabric of society in the West African country of Sierra Leone, forcing thousands to flee their homes for refugee camps and others to seek peace and asylum abroad. Sierra Leoneans have established new communities around the world, in London, Paris, New York, Washington, D.C., and elsewhere. Yet despite the great geographic range of this diaspora and the diverse ethnic backgrounds among Sierra Leoneans settled in the same communities abroad, these Africans have come to understand and express their shared identity through religious rituals, social engagements, and material culture.

In An Imagined Geography, anthropologist JoAnn D'Alisera demonstrates persuasively that the long-held anthropological paradigms of separate, bounded, and unique communities, geographically located and neatly localized, must be reconsidered. Studying Sierra Leonean Muslims living in greater Washington, D.C., she shows how these immigrants maintain intense and genuine community ties through weddings, rituals, and travel, across both vast urban spaces and national boundaries. D'Alisera examines two primary issues: Sierra Leoneans' engagement with their homeland, to which they frequently traveled and often sent their children for upbringing until the outbreak of the civil war; and the Sierra Leonean interaction with a diverse, multicultural, increasingly global Muslim community that is undergoing its own search for identity.

Sierra Leoneans in America, D'Alisera observes, express a longing for home and the pain of disconnection in powerful narratives about their country and about their own displacement. At the same time, however, self and communal identity are shaped by a pressing need to affiliate in their adopted country with Sierra Leoneans of all ethnic and religious backgrounds and with fellow Muslims from other parts of the world, a process that is played out against the complex social field of the American urban landscape.

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The Problem and Promise of Leisure in the Great Depression

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In The March of Spare Time, Susan Currell explores how and why leisure became an object of such intense interest, concern, and surveillance during the Great Depression. As Americans experienced record high levels of unemployment, leisure was thought by reformers, policy makers, social scientists, physicians, labor unions, and even artists to be both a cause of and a solution to society's most entrenched ills. Of all the problems that faced America in the 1930s, only leisure seemed to offer a panacea for the rest.

The problem centered on divided opinions over what constituted proper versus improper use of leisure time. On the one hand, sociologists and reformers excoriated as improper such leisure activities as gambling, loafing, and drinking. On the other, the Works Progress Administration and the newly professionalized recreation experts promoted proper leisure activities such as reading, sports, and arts and crafts. Such attention gave rise to new ideas about how Americans should spend their free time to better themselves and their nation.

These ideas were propagated in social science publications and proliferated into the wider cultural sphere. Films, fiction, and radio also engaged with new ideas about leisure, more extensively than has previously been recognized. In examining this wide spectrum of opinion, Currell offers the first full-scale account of the fears and hopes surrounding leisure in the 1930s, one that will be an important addition to the cultural history of the period.

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Education is useless because it destroys our common sense, because it isolates us from the rest of humanity, because it hardens our hearts and swells our heads. Bookish persons have long been subjects of suspicion and contempt and nowhere more so, perhaps, than in the United States during the past twenty years.

Critics of education point to the Nazism of Martin Heidegger, for example, to assert the inhumanity of highly learned people; they contend that an oppressive form of identity politics has taken over the academy and complain that the art world has been overrun by culturally privileged elitists. There are always, it seems, far more reasons to disparage the ivory tower than to honor it. The uselessness of education, particularly in the humanities, is a pervasive theme in Western cultural history.

With wit and precision, Why Education Is Useless engages those who attack learning by focusing on topics such as the nature of humanity, love, beauty, and identity as well as academic scandals, identity politics, multiculturalism, and the corporatization of academe. Asserting that hostility toward education cannot be dismissed as the reaction of barbarians, fools, and nihilists, Daniel Cottom brings a fresh perspective to all these topics while still making the debates about them comprehensible to those who are not academic insiders.

A brilliant and provocative work of cultural argument and analysis, Why Education Is Useless brings in materials from literature, philosophy, art, film, and other fields and proceeds from the assumption that hostility to education is an extremely complex phenomenon, both historically and in contemporary American life. According to Cottom, we must understand the perdurable appeal of this antagonism if we are to have any chance of recognizing its manifestationsand countering them.

Ranging in reference from Montaigne to George Bush, from Sappho to Timothy McVeigh, Why Education Is Useless is a lively investigation of a notion that has persisted from antiquity through the Renaissance and into the modern era, when the debate over the relative advantages of a liberal and a useful education first arose. Facing head on the conception of utility articulated in the nineteenth century by John Stuart Mill, and directly opposing the hostile conceptions of inutility that have been popularized in recent decades by such ideologues as Allan Bloom, Harold Bloom, and John Ellis, Cottom contends that education must indeed be "useless" if it is to be worthy of its name.

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Ritual, Clothing, and Identity During the Hundred Years War

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Medieval courtiers defined themselves in ceremonies and rituals. Tournaments, Maying, interludes, charivaris, and masking invited the English and French nobility to assert their identities in gesture and costume as well as in speech. These events presumed that performance makes a self, in contrast to the modern belief that identity precedes social performance and, indeed, that performance falsifies the true, inner self. Susan Crane resists the longstanding convictions that medieval rituals were trivial affairs, and that personal identity remained unarticulated until a later period.

Focusing on England and France during the Hundred Years War, Crane draws on wardrobe accounts, manuscript illuminations, chronicles, archaeological evidence, and literature to recover the material as well as the verbal constructions of identity. She seeks intersections between theories of practice and performance that explain how appearances and language connect when courtiers dress as wild men to interrupt a wedding feast, when knights choose crests and badges to supplement their coats of arms, and when Joan of Arc cross-dresses for the court of inquisition after her capture.

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It is widely acknowledged that the unhuman plays a significant role in the definition of humanity in contemporary thought. It appears in the thematization of "the Other" in philosophical, psychoanalytic, anthropological, and postcolonial studies, and shows up in the "antihumanism" associated with figures such as Heidegger, Foucault, and Derrida. One might trace its genealogy, as Freud did, to the Copernican, Darwinian, and psychoanalytic revolutions that displaced humanity from the center of the universe. Or as Karl Marx and others suggested, one might lose human identity in the face of economic, technological, political, and ideological forces and structures.

With dazzling breadth, wit, and intelligence, Unhuman Culture ranges over literature, art, and theory, ancient to postmodern, to explore the ways in which contemporary culture defines humanity in terms of all that it is not. Daniel Cottom is equally at home reading medieval saints' lives and the fiction of Angela Carter, plumbing the implications of Napoleon's self-coronation and the attacks of 9/11, considering the paintings of Pieter Bruegel and the plastic-surgery-as-performance of the body artist Orlan.

For Cottom, the unhuman does not necessarily signify the inhuman, in the sense of conspicuous or extraordinary cruelty. It embraces, too, the superhuman, the supernatural, the demonic, and the subhuman; the supposedly disjunctive animal, vegetable, and mineral kingdoms; the realms of artifice, technology, and fantasy. It plays a role in theoretical discussions of the sublime, personal memoirs of the Holocaust, aesthetic reflections on technology, economic discourses on globalization, and popular accounts of terrorism. Whereas it once may have seemed that the concept of culture always, by definition, pertained to humanity, it now may seem impossible to avoid the realization that we must look at things differently. It is not only art, in the narrow sense of the word, that we must recognize as unhuman. For better or worse, ours is now an unhuman culture.