Next month, Stanford University Press will release “Shattered Dreams of Revolution: From Liberty to Violence in the Late Ottoman Empire” by Bedross Der Matossian (University of Nebraska-Lincoln). The publisher’s description follows:
The Ottoman revolution of 1908 is a study in contradictions—a positive manifestation of modernity intended to reinstate constitutional rule, yet ultimately a negative event that shook the fundamental structures of the empire, opening up ethnic, religious, and political conflicts. Shattered Dreams of Revolution considers this revolutionary event to tell the stories of three important groups: Arabs, Armenians, and Jews. The revolution raised these groups’ expectations for new opportunities of inclusion and citizenship. But as post-revolutionary festivities ended, these euphoric feelings soon turned to pessimism and a dramatic rise in ethnic tensions.
The undoing of the revolutionary dreams could be found in the very foundations of the revolution itself. Inherent ambiguities and contradictions in the revolution’s goals and the reluctance of both the authors of the revolution and the empire’s ethnic groups to come to a compromise regarding the new political framework of the empire ultimately proved untenable. The revolutionaries had never been wholeheartedly committed to constitutionalism, thus constitutionalism failed to create a new understanding of Ottoman citizenship, grant equal rights to all citizens, and bring them under one roof in a legislative assembly. Today as the Middle East experiences another set of revolutions, these early lessons of the Ottoman Empire, of unfulfilled expectations and ensuing discontent, still provide important insights into the contradictions of hope and disillusion seemingly inherent in revolution.
This October, University of North Carolina Press will release “Progressive Evangelicals and the Pursuit of Social Justice” by Brantley W. Gasaway (Bucknell University). The publisher’s description follows:
In this compelling history of progressive evangelicalism, Brantley Gasaway examines a dynamic though often overlooked movement within American Christianity today. Gasaway focuses on left-leaning groups, such as Sojourners and Evangelicals for Social Action, that emerged in the early 1970s, prior to the rise of the more visible Religious Right. He identifies the distinctive “public theology”–a set of biblical interpretations regarding the responsibility of Christians to promote social justice–that has animated progressive evangelicals’ activism and bound together their unusual combination of political positions.
The book analyzes how prominent leaders, including Jim Wallis, Ron Sider, and Tony Campolo, responded to key political and social issues over the past four decades. Progressive evangelicals combated racial inequalities, endorsed feminism, promoted economic justice, and denounced American nationalism and militarism. At the same time, most leaders opposed abortion and refused to affirm homosexual behavior, even as they defended gay civil rights. Gasaway demonstrates that, while progressive evangelicals have been caught in the crossfire of partisan conflicts and public debates over the role of religion in politics, they have offered a significant alternative to both the Religious Right and the political left.
In July, Brandeis University Press released “Becoming Israeli: National Ideals and Everyday Life in the 1950s” by Anat Helman (Hebrew University of Jerusalem). The publisher’s description follows:
With a light touch and many wonderful illustrations, historian Anat Helman investigates “life on the ground” in Israel during the first years of statehood. She looks at how citizens–natives of the land, longtime immigrants, and newcomers–coped with the state’s efforts to turn an incredibly diverse group of people into a homogenous whole. She investigates the efforts to make Hebrew the lingua franca of Israel, the uses of humor, and the effects of a constant military presence, along with such familiar aspects of daily life as communal dining on the kibbutz, the nightmare of trying to board a bus, and moviegoing as a form of escapism. In the process Helman shows how ordinary people adapted to the standards and rules of the political and cultural elites and negotiated the chaos of early statehood.
This October, University of Chicago Press will release “Neighboring Faiths: Christianity, Islam and Judaism in the Middle Ages and Today” by David Nirenberg (University of Chicago). The publisher’s description follows:
Christianity, Judaism, and Islam are usually treated as autonomous religions, but in fact across the long course of their histories the three religions have developed in interaction with one another. In Neighboring Faiths, David Nirenberg examines how Muslims, Christians, and Jews lived with and thought about each other during the Middle Ages and what the medieval past can tell us about how they do so today.
There have been countless scripture-based studies of the three “religions of the book,” but Nirenberg goes beyond those to pay close attention to how the three religious neighbors loved, tolerated, massacred, and expelled each other—all in the name of God—in periods and places both long ago and far away. Nirenberg argues that the three religions need to be studied in terms of how each affected the development of the others over time, their proximity of religious and philosophical thought as well as their overlapping geographies, and how the three “neighbors” define—and continue to define—themselves and their place in terms of one another. From dangerous attractions leading to interfaith marriage; to interreligious conflicts leading to segregation, violence, and sometimes extermination; to strategies for bridging the interfaith gap through language, vocabulary, and poetry, Nirenberg aims to understand the intertwined past of the three faiths as a way for their heirs to produce the future—together.
In October, John Hopkins University Press will release “California Mennonites
” by Brian Froese (Canadian Mennonite University). The publisher’s description follows:
Books about Mennonites have centered primarily on the East Coast and the Midwest, where the majority of Mennonite communities in the United States are located. But these narratives neglect the unique history of the multitude of Mennonites living on the West Coast. In California Mennonites, Brian Froese relies on archival church records to examine the Mennonite experience in the Golden State, from the nineteenth-century migrants who came in search of sunshine and fertile soil to the traditionally agrarian community that struggled with issues of urbanization, race, gender, education, and labor in the twentieth century to the evangelically oriented, partially assimilated Mennonites of today.
Froese places Mennonite experiences against a backdrop of major historical events, including World War II and Vietnam, and social issues, from labor disputes to the evolution of mental health care. California Mennonites include people who embrace a range of ideologies: many are historically rooted in the sixteenth-century Reformation ideals of the early Anabaptists (pacifism, congregationalism, discipleship); some embrace twentieth-century American evangelicalism (missions, Billy Graham); and others are committed to a type of social justice that involves forging practical ties to secular government programs while maintaining a quiet connection to religion.
Through their experiences of religious diversity, changing demographics, and war, California Mennonites have wrestled with complicated questions of what it means to be American, Mennonite, and modern. This book—the first of its kind—will appeal to historians and religious studies scholars alike.
This September, Cambridge University Press will release a new edition of “A History of Islamic Societies” by Ira M. Lapidus (University of California, Berkeley). The publisher’s description follows:
This new edition of one of the most widely used course books on Islamic civilizations around the world has been substantially revised to incorporate the new scholarship and insights of the last twenty-five years. Ira Lapidus’ history explores the beginnings and transformations of Islamic civilizations in the Middle East and details Islam’s worldwide diffusion. The history is divided into four parts. Part I is a comprehensive account of pre-Islamic late antiquity; the beginnings of Islam; the early Islamic empires; and Islamic religious, artistic, legal and intellectual cultures. Part II deals with the construction in the Middle East of Islamic religious communities and states to the fifteenth century. Part III includes the history to the nineteenth century of Islamic North Africa and Spain; the Ottoman, Safavid and Mughal empires; and other Islamic societies in Asia and Africa. Part IV accounts for the impact of European commercial and imperial domination on Islamic societies and traces the development of the modern national state system and the simultaneous Islamic revival from the early nineteenth century to the present.
Today is the 2000th anniversary of the death of Caesar Augustus. For anyone who has ever seen it, the Divine Augustus will always be associated with Brian Blessed’s portrayal of him (left) in the BBC adaptation of the wonderful Robert Graves novels, I, Claudius and Claudius the God. And so, to commemorate the day, here’s a snippet of dialogue, on a law and religion theme, which captures the charming, cynical urbanity of the series. For those of us nerds of a certain sort, it’s a real guilty pleasure. I’m sure the whole thing is available on Netflix. Watch it — or, better yet, read the books!
- [Herod and Augustus are watching a gladiatorial contest.]
- Augustus: Herod, what about a little bet? I’ll take the fat one for twenty gold pieces.
- Herod: Caesar, it would be against my religion to bet on the life of a man.
- Augustus: Oh, really? I would have thought it against your religion to bet on anything.
- Herod: Caesar, it’s true: Jews love gambling. But we fear our god more.
- Augustus: Which one?
- Herod: We have only one, Caesar.
- Augustus: I’ve never understood that, it’s quite insufficient. Why don’t you take some of our gods? You know, plenty of people do.
- Herod: Believe me, Caesar, the one we have is hard enough to live with.
For readers in the neighborhood, I’m delighted to say that I’ll be giving a lecture, “Religious Freedom for Mideast Christians, Yesterday and Today,” at the Lanier Theological Library in Houston on Saturday, September 6:
Recently, in a city in Syria, an Islamist group imposed on Christian citizens the dhimma, the traditional “agreement” governing relations with Christians in Islamic law. According to the dhimma, Christians are tolerated as long as they pay a special tax and agree to abide by restrictions on worship and other public behavior. The dhimma governed Christians for centuries, but was abolished 150 years ago, when Mideast countries generally adopted Western models of religious equality. Its reappearance in Syria today has sent a chilling message to Christians throughout the region.
In this lecture, Professor Mark Movsesian, Director of the Center for Law and Religion at St. John’s University in New York, will discuss the religious freedom concerns of Christians in the Mideast. He will explore the historical treatment of Christians and describe the situation today. Inparticular, he will explain the current threats to Christians and explain why some observers believe the Christian communities of the Mideast are going through one of the worst periods of persecution in their history.
Details are here. Stop by and say hello!
This past June, Oxford University Press released “In Praise of Intransigence: The Perils of Flexibility” by Richard Weisberg (Cardozo School of Law). The publisher’s description follows:
Flexibility is usually seen as a virtue in today’s world. Even the dictionary seems to dislike those who stick too hard to their own positions. The thesaurus links “intransigence” to a whole host of words signifying a distaste for loyalty to fixed positions: intractable, stubborn, Pharisaic, close-minded, and stiff-necked, to name a few.
In this short and provocative book, constitutional law professor Richard H. Weisberg asks us to reexamine our collective cultural bias toward flexibility, open-mindedness, and compromise. He argues that flexibility has not fared well over the course of history. Indeed, emergencies both real and imagined have led people to betray their soundest traditions.
Weisberg explores the rise of flexibility, which he traces not only to the Enlightenment but further back to early Christian reinterpretation of Jewish sacred texts. He illustrates his argument with historical examples from Vichy France and the occupation of the British Channel Islands during World War II as well as post-9/11 betrayals of sound American traditions against torture, eavesdropping, unlimited detention, and drone killings.
Despite the damage wrought by Western society’s incautious embrace of flexibility over the past two millennia, Weisberg does not make the case for unthinking rigidity. Rather, he argues that a willingness to embrace intransigence allows us to recognize that we have beliefs worth holding on to — without compromise.
Next month, Brandeis University Press will release “American Jewish History” edited by Gary Phillip Zola (Hebrew Union College–Jewish Institute of Religion) and Marc Dollinger (San Francisco State University). The publisher’s description follows:
Presenting the American Jewish historical experience from its communal beginnings to the present through documents, photographs, and other illustrations, many of which have never before been published, this entirely new collection of source materials complements existing textbooks on American Jewish history with an organization and pedagogy that reflect the latest historiographical trends and the most creative teaching approaches.
Ten chapters, organized chronologically, include source materials that highlight the major thematic questions of each era and tell many stories about what it was like to immigrate and acculturate to American life, practice different forms of Judaism, engage with the larger political, economic, and social cultures that surrounded American Jews, and offer assistance to Jews in need around the world.
At the beginning of each chapter, the editors provide a brief historical overview highlighting some of the most important developments in both American and American Jewish history during that particular era. Source materials in the collection are preceded by short headnotes that orient readers to the documents’ historical context and significance.