In Conversation: An OUP Podcast

In New Mexico, before World War Two, Catholic sisters in full habits routinely taught in public schools. In her fascinating new book, Religious Lessons: Catholic Sisters and the Captured Schools Crisis in New Mexico (Oxford University Press, 2012), Dr. Kathleen Holscher explores how this curious situation arose and how this partnership between public schools and female religious orders was brought to an end by the court case Zellers v. Huff. Through a sensitive and rich exploration of diverse sources, including trial transcripts and her own interviews, Holscher captures the complex ways people in New Mexico and the wider United States understood religious freedom and the proper relationship between church and state while constructing a fascinating and ultimately moving narrative of division and reconciliation.

Since its coinage in mid-19th century Germany, Realpolitik has proven both elusive and protean. To some, it represents the best approach to meaningful change and political stability in a world buffeted by uncertainty and rapid transformation. To others, it encapsulates an attitude of cynicism and cold calculation, a transparent and self-justifying policy exercised by dominant nations over weaker. Remolded across generations and repurposed to its political and ideological moment, Realpolitik remains a touchstone for discussion about statecraft and diplomacy. It is a freighted concept. The historian John Bew (King’s College London) explores the genesis of Realpolitik in his new book Realpolitik: A History (Oxford University Press, 2015). Besides tracing its longstanding and enduring relevance in political and foreign policy debates, Bew uncovers the context that gave birth to Realpolitik–that of the fervor of radical change in 1848 in Europe. He also explains its application in the conduct of foreign policy from the days of Bismarck onward. Bew is especially adept at illuminating its translation from German into English, one that reveals the uniquely Anglo-American version of realpolitik-small “r” being practiced today–a modern iteration that attempts to reconcile idealism with the pursuit of national interests. Lively, encyclopedic, and utterly original, Realpolitik illuminates the life and times of a term that has shaped and will continue to shape international relations.

Lawrence Jacobs and Desmond King are the authors of Fed Power: How Finance Wins (Oxford UP, 2016). Jacobs is the Walter F. and Joan Mondale Chair for Political Studies and Director of the Center for the Study of Politics and Government in the Hubert H. Humphrey School and the Department of Political Science at the University of Minnesota. King is the Andrew W. Mellon Professor of American Government at the University of Oxford and Professorial Fellow, Nuffield College, Oxford. Lawrence Jacobs and Desmond King’s Fed Power follows the Federal Reserve Banks historic development from the 19th century to its current position as the most important institution in the American economy, possessing considerable autonomy to intervene in private markets. Despite its power and considerable resources, Jacobs and King claim that the Fed was asleep at the wheel when the recent economic crisis hit. The Fed acted swiftly to contain the crisis, but in the process exposed its strong favoritism. The authors dissect how the Fed’s programs during the Great Recession funneled enormous sums to a select few in the finance industry while leaving Main Street businesses adrift and millions of homeowners underwater.

Daniel K. Williams is an associate professor of history at the University of West Georgia. His book, Defenders of the Unborn: The Pro-Life Movement Before Roe v. Wade (Oxford University Press, 2016) offers the origins of the pro-life movement not as reactionary and anti-feminist, but rather as a New Deal-inspired crusade for human rights and part of a progressive Catholic social agenda. Pro-lifers saw themselves as crusaders for the “right to life” appealing to natural law and the constitution of the United States. In the 1930s they stood against the utilitarian views of abortion liberalization promoted by secular doctors. After World War II Catholic doctors and lawyers were equating abortion with the holocaust and arguing for the fetus as protected by the United Nations Declaration of Human Rights. In the early 1960s, the debate over abortion moved to legislative and constitutional battles. Restrictive state laws began to crumble and post-Vatican Catholic opposition to abortion continued to erode among the laity. The decade ended with a restructuring of the movement as it gained allies among young progressives, anti-war activists, Protestants and evangelicals. Pro-life women, expressing a feminism of difference, became visible in the leadership ranks in what had been a virtually an all-male public campaign. The pro-life movement’s legislative victories were short term. Roe v. Wade and change in public opinion interrupted the ascendancy of the pro-life movement and its bipartisan identity to become part of a larger cultural battle. Williams offers an important contribution by highlighting the progressive origins of the pro-life movement before it became a conservative evangelical cause and an issue that continues to divide the nation. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: Religion, Intellectuals and the Challenge of Human Liberation.

What role do images play in the enlightenment experience? Can Buddha images, calligraphy, mandalas, and portraits function as nodes of access for a practitioner’s experience of enlightenment? Or are these visual representations a distraction from what ultimately matters? Pamela D. Winfield‘s recent award-winning monograph, Icons and Iconoclasm in Japanese Buddhism: Kukai and Dogen on the Art of Enlightenment (Oxford University Press, 2013), explores these major Japanese Buddhist figures artistic and textual productions in order to answer these questions. Bringing together her expertise in the fields of art history and Buddhist studies, Winfield guides the reader to more nuanced understandings of Kukai as a promoter of icons and Dogen’s seemingly iconoclastic stance. In addition, she offers a model for bridging textual studies and studies of material cultures that opens paths for further explorations of the relationship of practice, text, and image.

In How Repentance Became Biblical: Judaism, Christianity, and the Interpretation of Scripture (Oxford University Press, 2016), David A. Lambert, assistant professor of Religious Studies at the University of North Carolina at Chapel Hill, argues that repentance, as a concept, was read into the Bible by later interpretive communities. He explains, for example, how ancient Israelite rituals, like fasting, prayer, and confession, had a different meaning in the Bible before they later viewed through what he calls the the “Penitential Lens.” Interested in authors as well as readers, Lambert’s approach to Biblical study integrates the critical use of biblical texts with that of post-biblical literature and interpretation.

Abu Hamid al-Ghazali (d. 1111) is one of the most famous Muslim thinkers in history. His autobiographical account, The Deliverer from Error, tells us of his spiritual crisis and transformative experience of journeying, which lead to his subsequent life as a pious recluse. From this experience al-Ghazali wrote his magnum opus, The Revival of the Religious Sciences, filled with mystical knowledge. At least that is how it has generally been read in the Euro-American tradition. Kenneth Garden, Associate Professor at Tufts University, reexamines al-Ghazali’s work from an historical hermeneutical in The First Islamic Reviver: Abu Hamid al-Ghazali and his Revival of the Religious Sciences (Oxford University Press, 2014). Garden outlines the social and political contexts al-Ghazali’s life demonstrating he was an active participant in Seljuk empire. A close reading of The Revival of the Religious Sciences reveals al-Ghazali’s promotion of a revivalist vision of the tradition, which he called “Science of the Hereafter.” Garden also presents the strategies al-Ghazali utilized to campaign for The Revival of the Religious Sciences, the tactics of his opponents, and the historical context that may force us to rethink the purpose of his autobiography, The Deliverer from Error. In our conversation we discussed al-Ghazali’s social and political life, his relationship to philosophy and mysticism, the connections between his early and later writings, the content of The Revival of the Religious Sciences, accusations against him and his legal trial, and what lead to the widespread popularity and influence of al-Ghazali’s work. Kristian Petersen is an Assistant Professor in the Department of Religious Studies at the University of Nebraska, Omaha. His research and teaching interests include Theory and Methodology in the Study of Religion, Islamic Studies, Chinese Religions, Human Rights, and Media Studies. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him [email protected].

The social sciences are about social entities – things like corporations and traffic jams, mobs and money, parents and war criminals. What is a social entity? What makes something a social entity? Traditional views hold that these things can be fully explained by facts about people – their bodies, their attitudes or some combination of these. In The Ant Trap: Rebuilding the Foundations of the Social Sciences (Oxford University Press, 2015), Brian Epstein argues that such views of social facts are untenably anthropocentric: social facts supervene on much more than just people. His model distinguishes two kinds of questions that a theory of social ontology must answer. When are social categories realized, or what grounds a social fact (such as the fact that someone is a war criminal)? And what explains how these categories get established, or what anchors the category? Epstein, an assistant professor of philosophy at Tufts University, also uses his model to provide a new analysis of group action and group intention. On his view, group action is not exhausted by the actions of members, and group intention depends on more than member attitudes.

Robert Priest‘s The Gospel According to Renan: Reading, Writing, and Religion in Nineteenth-Century France (Oxford University Press, 2014) is a fascinating book about another fascinating book: Ernest Renan’s Vie de Jesus, published in 1863. Renan’s was a nineteenth-century non-fiction bestseller, but is far from widely read today. In a series of chapters that explore issues of authorship, content, and reception, Priest offers readers a contextual analysis of this “secular” life of Jesus within Renan’s own biography and oeuvre. He also examines the controversy surrounding the book in France, and traces its continuing impact and legacies into the early twentieth century. One of the major contributions of this work is its analysis of the popular reception of Vie de Jesus by French citizens across the political and religious spectrum. In addition to contemporary press and pamphlet discussion of the text, Priest also consulted hundreds of letters addressed to its author from men and women throughout France. This previously unexamined archival material gives us a glimpse of how “everyday” readers responded to Renan’s work, its spiritual and political meanings. The Gospel According to Renan illuminates the history of reading and writing under the Second Empire. Its in-depth analysis of La Vie de Jesus also reveals a great deal about the intersections of religion and politics in the years leading up to the Third Republic.

Christian Olaf Christiansen is an associate professor in the history of ideas at Aarhus University, Denmark. His book Progressive Business: An Intellectual History of the Role of Business in American Society (Oxford University Press, 2015) offers a compelling history of the idea of a gentler capitalism, or of the “soulful” self-regulating corporation, that can flourish economically while doing social good. The idea of “market reformism” against a pure laissez-faire has been an important concept in three distinct periods of U.S. history. In the late nineteenth century, the nation experienced the first economic transformation toward large-scale industrial capitalism engendering “paternalistic market reformism” to alleviate the harshest elements of laissez-faire. The second period of change was the decades of the New Deal in which “political reformism” took hold. Advocates for self-regulation promoted a “managerial market reformism” in which professional managers were to play a key role in negotiating the needs of the corporation and multiple stakeholders. The third period is the most recent era of globalization in which neo-liberal ascendancy was met by a complimentary “entrepreneurial market reformism” in which capitalism is promoted as democratic, cool, revolutionary and egalitarian. All forms of self-regulation, as a third way that rejects both pure capitalism and state intervention, have been met with criticism. Some have held to the idea that the business of business is to maximize shareholder profits, not social engineering. Others advocating for political reform were skeptical of business acting against its own best interest and called for the countervailing power of government. Christiansen has provided a valuable roadmap for understanding the claims of corporate social responsibility in a neoliberal age.

In his new book Going to the Palais: A Social and Cultural History of Dancing and Dance Halls in Britain, 1918-1960 (Oxford University Press, 2016), cultural historian James Nott charts the untold history of dancing and dance halls in Britain in the first half of the twentieth century. This exploration reveals the transformations of working-class communities, and of the changing notions of femininity, masculinity and leisure that occur in this period. To do so, Nott navigates us skillfully between the perspectives of the dance hall owners, dance teachers and innovators. He them leads us to consider the point of view of enthusiastic jiving individuals. Finally, we take our place on the sidelines with the onlookers and killjoys alarmed by this ‘craze.’ This kaleidoscope of voices and images illuminates the role of the dance hall as a social space. It is argued that the dance hall brought together men and women in search of fun, but also provided them with a safe space to try out identities and behaviors. Nott claims that the spread and success of the dance hall reached the whole country. He situates it within the democratization process of British culture that was led by commercialism in the 1920s and 1930s, and even more so after the Second World war. Nott points to the American origins of the music and dances that dominated the dance hall. But also suggest that a national style was forged on the dance-floor and via the business models and publicity methods of the institution. Consequently, he maintains, a uniquely British space was born. The story of the rise and fall of the dance hall is constructed through its economic history. Its financial success and decline are analyzed with sources from the day’s trade press, the archives of individual companies and the regulation and licensing records of towns and cities. The cultural role of the dance hall is revealed through its representation in local and national press. Oral interviews, contemporaneous social surveys and Mass Observation reports are woven together to construct the experience of going to the palais. The result is a superb analysis of gender and race relations, as well as a fascinating look at an industry that had once rivaled cinema as an ultimate pastime. Dr James Nott is a social and cultural historian at the University of St Andrews. He is the author of Music for the People: Popular Music and dance in Interwar Britain (OUP, 2002) and co-editor of Classes, Politics and Cultures: Essays in British History in Honour of Ross McKibbin (OUP, 2011).

Between the late 1940s and the early 1960s, hundreds of thousands of people from the British Commonwealth migrated the United Kingdom with plans to settle and find work. Kennetta Hammond Perry‘s new book, London is the Place for Me: Black Britons, Citizenship, and the Politics of Race (Oxford University Press, 2015), is a political history of postwar Caribbean migration. Perry shifts our attention away from the response of white Britons and focuses it instead on the politics of black Caribbean migrants. As Perry notes, migration itself was a practice of citizenship, and Afro-Caribbeans saw moving to the UK not as immigration but as their right as British citizens. Furthermore, Perry demonstrates that as black political activists organized against racial discrimination, racist violence, and legislation designed to limit migration, their shared belief that living in Britain was one of their citizenship rights was the foundation of their activism.

Chances are that at this very moment, you are either looking at a computer screen, holding a digital device, or listening to my voice through plastic earphones. Our computers and these other devices are constructed out of materials that have their origins in lands across the globe. And oil plays a central and early role in the causal story of how we came into possession of them. Oil also plays a leading role in the major global conflicts of our day. Much of the world’s oil is sold to us by brutal tyrants who use the monetary proceeds to strengthen their tyranny. But it is arguable that tyrants who control a territory have no legitimate claim to ownership of the territory’s resources; the oil belongs to the people, not to the tyrant. So the oil that goes into creating the objects that we now possess and use is likely stolen. How is it then that your computer, which is made of oil in the form of plastic, is your property? And what can be done about the fact that out ordinary consumption habits so directly place large sums of money into the pockets of the world’s most brutal men? In Blood Oil: Tyranny, Violence, and the Rules that Run the World (Oxford University Press, 2016), Leif Wenar examines the history, sociology, and politics of the global oil trade. Although the reality depicted in the book is bleak and disturbing, Wenar’s message is ultimately uplifting. He argues that, despite all of the prevailing injustices in the world, the tools of radical reform are close at hand.

El Sistema, the massive Venezuelan youth orchestra program, has been hailed in some quarters as the next big idea in music education (if not as the savior of classical music itself). Any who have found the press coverage of El Sistema suspiciously rosy, however, will find quite another account in Geoffrey Baker‘s engrossing and at times sharply critical book, El Sistema: Orchestrating Venezuela’s Youth (Oxford University Press, 2014). Baker takes an ethnographic approach to El Sistema, investigating the daily lives and experiences of students and teachers, while simultaneously drawing on recent research in music pedagogy to subject the structure and history of the program to an ideological critique. El Sistema describes itself as an organization devoted to the “pedagogical, occupational, and ethical rescue” of children through orchestral music, dedicated to protecting and healing the most vulnerable ranks of Venezuelan society. To this, Baker raises troubling questions. Is it really the case that the average student in El Sistema comes from a precarious economic background? Supposing that musical training can foster social development, is the symphony orchestra, with its rigid hierarchies of command, really the best way to train model citizens? And in the long run, can Venezuela — or indeed, any country — provide long term employment for such a large cohort of professionally trained musicians? Further Listening/Viewing/Reading: Gustavo Dudamel conducting the Teresa Carreño Youth Orchestra here. Lawrence Scripp’s interview with Luigi Mazzocchi: “The Need to Testify: A Venezuelan Musician’s Critique of El Sistema and his Call for Reform” (Full version here) (Shorter, journalistic version here) https://van-us.atavist.com/all-that-matters Geoffrey Baker’s El Sistema blog here. Special issue of Action, Criticism, and Theory for Music Education on El Sistema here.

Mark R. Stoll is associate professor of history and Director of Environmental Studies at Texas Tech University. His book Inherit the Holy Mountain: Religion and the Rise of American Environmentalism (Oxford University Press, 2015) offers a history of environmentalism emerging from a religious aesthetics and moral vision. Stoll argues that environmentalism began with Calvinists theological commitments regarding the divine relationship with nature and humanity. The Reformed branch of Christianity held that God spoke through scripture and “the book of nature.” Believers expressed this idea not only in literature but also through landscape paintings and a tradition of natural science and conservation. Preferring unpeopled landscapes, art was to capture both the truth of God’s creation and the sublime and the beautiful. Humanity had a moral responsibility to preserve the land for the common good and future generations. The book is filled with creative and colorful characters, well known and lesser known, whose commitment to preserving the earth was undergirded by religious ideals. The children of the Reformed tradition promoted biological holism, nature’s unity and diversity, and gave birth to ecology, conversation, and land improvement. National parks, American cities and their parks, and agriculture all bear their imprint. By 1870, the Reformed tradition faded and conservation and ecology were taken up by Transcendentalist, progressive Presbyterians, and denominations with an individualist ethic such as the Baptist to shape modern environmentalism. Stoll demonstrates how the children of these traditions challenge the often-assumed historical divide between religious ideas and environmentalism.

Published in October 2015, Caroline Shaw‘s timely new book, Britannia’s Embrace: Modern Humanitarianism and the Imperial Origins of Refugee Relief (Oxford University Press, 2015), traces the intertwined development of the category of refugee and of the moral commitment of Britons to providing refuge for persecuted foreigners. By confidently working across a range of methods and geopolitical contexts, Shaw shows how the refugee category became “potentially universal in scope,” thanks to the depth of this moral commitment. Yet the attendant challenges of providing relief and resettlement for a potentially endless stream of people fleeing slavery in the US and East Africa, political persecution in continental Europe, and Russian pogroms raised a number of questions, not least where these refugees would live and work. Here, the British Empire provided an important safety valve: resettling refugees abroad made the work of relief seem feasible, despite real problems on the ground. By the later nineteenth century, however, this moral commitment ran up against tightened resources and the increasingly violent radical politics of many who sought relief, leading both to the enshrinement of a “right to refuge” in law and the simultaneous narrowing of who exactly counted as a persecuted foreigner

We don’t commonly think of procreation as a moral issue. But why not? When you think about it, creating another person seems like a morally weighty thing to do. And we tend to think that procreation under certain conditions would be irresponsible, selfish, or reckless. Might there also be cases where procreation is morally impermissible? In The Risk of a Lifetime: How, When, and Why Procreation May be Permissible (Oxford University Press, 2016), Rivka Weinberg explores a broad range of questions concerning the morality of procreation. She argues that procreation is a form of risk imposition, and so is morally permissible only under certain circumstances. In taking this view, she places herself in opposition to two more popular stances, one holding that procreation is almost never impermissible, and the holding that procreation is never permissible. Employing a Rawlsian constructivist model, Weinberg proposes two principles that establish conditions for permissible procreation.

Adam Sheingate has written Building a Business of Politics: The Rise of Political Consulting and the Transformation of American Democracy (Oxford University Press, 2016). Sheingate is associate professor of political science at Johns Hopkins University. Who is spending all this money – multiple billions in 2016 – on politics? Consultants, of course, and they’ve been at it for decades. In Building a Business of Politics, Sheingate walks through a century of political history, explaining how the rise of polling and business marketing influenced the nature of campaigns and policy advocacy. The book’s central argument is about the way politics has been reshaped by business and how the business of politics has changed the way we think about policy.

In his new book Rigging The Game: How Inequality is Reproduced in Everyday Life (Oxford University Press, 2014), Michael Schwalbe identifies the roots of inequality in the appearance of economic surplus as human societies transitioned from communal hunting and gathering societies to forms of sedentary agricultural production that enabled a few to live off the surplus produced by the many. This immanently historical and human development of a class-stratified society was subsequently reified by the exploiting few, and made to appear to others as being the result of divine or natural forces that could not be altered. Schwalbe then reveals the present-day forms of reification used by the wealthy (the American 1%) to justify their privilege to keep poor and working class from imagining a better world and the way to reach it. The book is rich with pedagogical insight and suggestions for classroom use. In this interview Schwalbe responded to questions about his educational philosophy and views on the 2016 presidential campaign. Jerry Lembcke can be reached at [email protected] and Ellis Jones at [email protected].

What stories do we tell about finance? How does financial print culture shape our lives? Our guest today explores the narratives we have been told, and tell, about finance. A literary scholar, Leigh Claire La Berge writes about the representations of finance in years after 1979 and how many of the stories we tell about finance–that it is abstract and exceedingly complicated–took hold in this era. Leigh Claire La Berge is Assistant Professor of English in the Department of English at Borough of Manhattan Community College, CUNY. Her book, Scandals and Abstraction: Financial Fiction of the Long 1980s, was recently published by Oxford University Press.

George Cotkin is an emeritus professor of history at California Polytechnic State University. In his book Feast of Excess: A Cultural History of the New Sensibility (Oxford University Press, 2015) he has given us cultural criticism through a set of provocative portraits of creative Americans at mid-twentieth century who defied convention, pushed the boundaries of aesthetics and forged a new sensibility of personal liberation. From John Cage, who in 1952 explored the musical possibilities of silence in the composition 4′ 33″ to Chris Burden’s 1974 performance piece Trans-fixed nailing him to a Volkswagen; both challenged the standing categories of art and aesthetics. Two-dozen dramatic vignettes demonstrate the excess of violence, sex, and madness that blurred the boundaries between art, artist and audience. Creatives such as Marlon Brando, Lenny Bruce, Andy Warhol, and Anne Sexton populate his pages. The fascination with excess cut across diverse expressions taking art and audiences into uncharted territories of the imagination erasing the distinctions between high and low art. Cotkin argues that the advant-garde pushing the limits with a mania for the new and unfettered subjectivity constitutes American culture today. For all its transgressions the New Sensibility was politically impotent and its excess fed the explosive growth of capitalism, consumerism and the golden age of advertising. The New Sensibility became stale, expected, and commodified. With a weakened power to shock it has become our culture, our sensibility, yet still offering the possibility of something passionate and new on the boundary between liberation and limits.

How are we to think and live with climate change? In Reason in a Dark Time: Why the Struggle Against Climate Change Failed – and What It Means for Our Future (Oxford University Press, 2014), Dale Jamieson (Environmental Studies and Philosophy, NYU) grapples with these questions. The book is a pragmatic philosophical exploration of climate change and the human response to it at the same time that it provides a clear scientific, conceptual, and economic history of the issues involved. Ultimately, the book asks how to “live in productive relationship with the dynamic systems that govern a changing planet” (180). Our conversation covers the obstacles to action on climate change, competing economic approaches to addressing climate change, the needed ethical and moral resources, a reflection on the 2015 Paris talks, and more.

Exorcisms and demons. In his new book American Possessions: Fighting Demons in the Contemporary United States (Oxford University Press, 2015), Sean McCloud argues that not only have such phenomena been on the rise in the last 30 or so years, they also reveal prominent tropes within the contemporary American religious landscape. More precisely, readers are introduced to the first in-depth study of demon fighting in the so-called “spiritual warfare” of Third Wave evangelical and Pentecostal Christianity, a movement that has global ramifications. McCloud examines Third Wave practices such deliverance rituals, spiritual housekeeping, and spiritual mapping. In short, demons are a central fact of life in the imagination of millions of Christians around the globe. Sean McCloud is Associate Professor of Religion at University of North Carolina, Charlotte.

It seems obvious that children need to be loved, that having a loving home and upbringing is essential to a child’s emotional and cognitive development. It is also obvious that, under typical circumstances at least, for every child there are adults who should love them. It is perhaps not surprising, then, that many national and international charters and declarations specifically ascribe to children a right to be loved. But the idea that children have a right to be loved seems philosophically suspicious. Questions arise almost instantly: Could there be right to be loved? Could children hold such a right? To whom does the correlate duty to love a child fall? What would such a duty require? One might also begin to wonder: What are the implications of such a right for family, parenting, child-rearing, and adoption? In The Right to be Loved (Oxford University Press, 2015), S. Matthew Liao works carefully and systematically through all of these questions in providing a compelling defense of the idea that children indeed have a right to be loved. This is a fascinating book with a bold thesis.

What is hip? Can a piece of music be hip? Or is hipness primarily a way of engaging with music which recognizes the hip potential of the music? Or primarily a manner of being, which allows the hip individual to authentically engage with the hip artwork? Whatever the case may be, we know that the hip is meant to be authentic. We know that it is opposed to the square:all that is inauthentic, conformist, and authoritarian. And we know that attempts to understand hipness tend to locate it in the sonorous immediacy of musical experience. Phil Ford‘s, Dig: Sound and Music in Hip Culture (Oxford University Press, 2013) uses these attempts to understand hipness as an entry into the altogether more intractable problem of defining hipness itself. Ford traces the hip sensibility from its roots in the African-American subcultures that arose in cities such as New York and Chicago in the aftermath of the Great Migration, through its adoption (or appropriation) by the beat poets of the 1950s and the counterculture movement of the 1960s. In doing so, he marshals a wide array of sources:newspaper columns, jazz improvisations, political posters, liner notes, diaries, and amateur acetate recordings, all grappling — in creative, illuminating, and sometimes painful ways — with the impossibility of capturing the lived experience of hipness. In the closing chapters of the book, he turns to two specific figures, Norman Mailer (a major writer), and John Benson Brooks (a somewhat peripheral jazz musician), reevaluating their works — and perhaps more importantly, their methods of working — in the light of the hip aesthetics described in the earlier sections of the book. Further Listening/Viewing/Reading: John Benson Brooks Trio: Avant Slant Thomas Frank: The Conquest of Cool Fruity Pebbles Rap Rip Torn attacks Norman Mailer with a Hammer

Mark A. Noll is the Francis A. McAnaney Professor of History at the University of Notre Dame. His book, In the Beginning was the Word: The Bible in American Public Life, 1492-1783 (Oxford University Press, 2015), offers a rich and deep examination of the place of the bible, both as an object and a source of ideas, in the public life of early America. Noll sets out to show the evolution of the colonial relationship with the bible in the context of Christendom, anti-Catholicism and the British empire in which it was understood. Noll offers innumerable examples and references of New England as thoroughly immersed in scripture in which a broad biblicalism saturated the imagination, culture, and politics. Both fervent and lukewarm believers took the authority of the bible for granted providing analogies for interpreting immediate events, inductive instruction, and inspiration for a vast number of political and cultural projects. But the bible was also a double edge sword that could both unite and divide friends and foe. Noll teases out the often-subtle difference in views of the bible that had significant political consequence. Dissenters and religious radicals believed that the bible stood against Christendom and church establishment. Other issues were not only about the bible itself, and whether it was the sole or final authority, but also who could read it and understand it. Slaves, women, and common people under the sweep of revivals, increased literacy, and the tool of a versified text began to interpret the bible for themselves rather than look to the clergy for guidance. This worked to undermine Christendom and created a uniquely American attitude towards the bible. What remained was a providential rhetoric that replaced the empire with the nation, and ongoing debates over scriptural mandates on the economy, slavery, and arguments for or against the Revolution. Noll has demonstrated that it is virtually impossible to understand the colonial society without understanding the place, significance, and prominence of scripture in private and public life.

In Yankel’s Tavern: Jews, Liquor, and Life in the Kingdom of Poland (Oxford UP, 2014), Glenn Dynner, Professor of Religion at Sarah Lawrence College, explores the world of Jewish-run taverns in nineteenth-century Eastern Europe. Jews had to fend off reformers and government officials that sought to drive Jews out of the liquor trade. Dynner argues that many nobles helped their Jewish tavernkeepers evade fees, bans, and expulsions by installing Christians as fronts for their taverns, revealing a surprising level of Polish-Jewish co-existence that changes the way we think about life in the Kingdom of Poland.

For people and governments in the west the revolutions of 1989 and 1991 were happy events, and as the twentieth anniversary of those events rolled around they were to be celebrated once again with historical reviews in newsmagazines and tv news shows. For the peoples of Eastern Europe they were always political events that went beyond the thrill of no longer being systematically harassed for being too openly religious or public about political views not in line with the party line. There were big questions about how to deal with the legacy of communist rule and how to redirect the country, which have shaped politics in those countries ever since. In Michael Bernhard and Jan Kubik‘s collection Twenty Years After Communism: The Politics of Memory and Commemoration (Oxford University Press, 2015), then, it should come as no surprise that the celebration and commemoration of 1989 looks quite different. As such, it provides an interesting means to explore the political landscape in Eastern Europe revealing a variety of different directions politics have taken since 1989, and provides insights into how and why 1989 is remembered differently in these countries. I invite you to listen to my talk with Michael Bernhard and Jan Kubik to learn more about their findings and their book.

Gambling and sports have been in the news lately in the US. Authorities in Nevada and New York have shut down the fantasy sports operatorsDraftKings and FanDuel in their states, judging that their daily fantasy games constitute illegal gambling. Both companies had already come under scrutiny this past October, when news broke that their employees were scoring among the top money-winners each week. Is fantasy fixed? Or do all players have a fair chance of winning? State officials across the U.S. are deliberating whether this new variety of sports-related betting represents contests of skill and research, like investing in promising stocks, or illegal games of chance. Wagers have always been a part of modern sports. In fact, many aspects of what makes our games modern – uniform rules, standardized playing spaces and equipment, the authority of governing bodies – were developed in order to ensure a fair bet. As Charles Fountain shows in his book The Betrayal: The 1919 World Series and the Birth of Modern Baseball (Oxford UP, 2015), gamblers were a constant presence around organized baseball from its start, so much so that a common term in baseball vernacular of the 1800s was “hippodroming,” a word used to describe a game whose results had been pre-arranged. Chuck points out that when rumors of a fix began to swirl around the 1919 World Series, it was nothing new or unusual. And when the rumors were revealed as true, it was thanks not so much to a principled effort to clean up the game but to the personal feud between White Sox owner Charles Comiskey and Ban Johnson, the president of the American League. But no matter how the news broke, the Black Sox scandal had a decisive influence on baseball and – as this new history shows – a lasting legacy in American popular culture.

While “fundamentalism” and “authoritarian secularism” are commonly perceived as the two mutually exclusive paradigms available to Muslim majority countries Naser Ghobadzadeh‘s new book Religious Secularity: A Theological Challenge to the Islamic State (Oxford UP, 2014) highlights the recent political developments that challenge this binary perception. Ghobadzadeh examines the case of Iran which has been subject to both authoritarian secularization and authoritarian Islamization over the last nine decades. While politico-religious discourse in Iran is articulated in response to the Islamic state, it also bears signs of a third discourse. Ghobadzadeh conceptualizes this politico-religious discourse as religious secularity. He uses this apparent oxymoronic term to describe the Islamic quest for a democratic secular state. Naser Ghobadzadeh is a Research Fellow at the Institute for Social Justice, the Australian Catholic University (ACU).

In The Definition of Anti-Semitism (Oxford University Press, 2015), Kenneth L. Marcus, the President and General Counsel of the Louis D. Brandeis Center for Human Rights Under Law, explains what it is at stake in how we define anti-Semitism. “Nowadays virtually everyone is opposed to anti-Semitism although no one agrees about what it means to be anti-Semitic,” Marcus writes (p. 11). Marcus discusses the global rise in anti-Semitism; in the United States, Marcus tells us, college campuses are frequently sites of frequent anti-Semitic–and anti-Israel–incidents.

On November 11, 2015, leaders and citizens of the Six Nations of the Haudenosaunee Confederacy–Seneca, Cayuga, Onondaga, Oneida, Mohawk and Tuscarora–will gather in the small lakeside city of Canandaigua, New York to commemorate the 221st anniversary of a monumental treaty. Negotiated between the Confederacy and representatives of new federal government in the autumn of 1794, the Treaty of Canandaigua recognized the sovereign status of the Six Nations as separate polities with the right to the “free use and enjoyment” of their lands. While state and private actors would soon violate the accord, seizing ever more Haudenosaunee territory, the Canandaigua Treaty remains a binding expression of “peace and friendship” between the the Confederacy (commonly known as the Iroquois) and the United States. Michael L. Oberg tells this remarkable story of intercultural diplomacy in Peacemakers: The Iroquois, the United States, and the Treaty of Canandaigua, 1794 (Oxford University Press, 2015). Distinguished Professor of History at SUNY-Geneseo, Oberg narrates the twists and turns of war, dispossession, and resilience that brought sixteen hundred Haudenosaunee delegates, including Red Jacket, Cornplanter, and Handsome Lake, to a council with Colonel Timothy Pickering, an official representative of President George Washington. “Brother, we the Sachems of the Six Nations will now tell our minds,” Red Jacket declared in 1794. “The business of this treaty is to brighten the Chain of Friendship between us and the fifteen fires.” The Haudenosaunee continue that effort today.

Buddhaghosa, a fifth-century Pali Buddhist scholar or group of scholars, is the most influential commentator in Theravada Buddhist tradition, who has in many respects created the set of ideas we now associate with Theravada Buddhism today. Maria Heim‘s new The Forerunner of All Things (Oxford University Press, 2013) is one of the few books to explore Buddhaghosa’s extremely wide corpus of work on a whole. She focuses on the theme of intention (cetana) to explore how Buddhaghosa articulates a moral psychology very different from modern Western conceptions of ethics that focus on individual choices and decisions. The book is an important work for philosophers in moral psychology as well as students of Theravada.

In Rethinking Jewish Philosophy: Beyond Particularism and Universalism (Oxford University Press, 2014), Aaron W. Hughes, the Philip S. Bernstein Chair of Jewish Studies at the University of Rochester, explores that paradox he sees at the heart of Jewish philosophy. He looks at canonical Jewish philosophers like Maimonides and Rosenzweig, but also Solomon ibn Gabirol and Judah Abravanel to depict Jewish philosophy from a different perspective. Hughes suggests a possible way forward to Jewish thought if we, and the academy, embrace the idea of Jewish theology.

Moral theories are often focused almost exclusively on answering the question, “What ought I do?” Typically, theories presuppose that for any particular agent under any given circumstance, there indeed is some one thing that she ought to do. And if she were indeed to do this thing, she would thereby morally succeed. But we know from experience that our moral lives involve moral dilemmas. These are cases in which it seems that moral success is not possible because every action available to us is morally wrong, even unacceptable. In such cases, morality requires what is impossible: no matter what one does, one acts as one ought not to act. In Moral Failure: On the Impossible Demands of Morality (Oxford University Press, 2015), Lisa Tessman proposes an original account of impossible moral demands, and forcefully argues for an approach to moral theory that can recognize their normative authority.

The assassination of the Armenian-Turkish activist Hrant Dink in 2007 raised uncomfortable questions about a historical tragedy that the leaders of the Turkish Republic would like people to forget: the Armenian genocide. In his new book Open Wounds: Armenians, Turks, and a Century of Genocide (Oxford UP, 2015), the journalist/historian Vicken Cheterian offers a scholarly, yet high readable account of this injustice and the century-long silence surrounding it. With engaging prose, he explains how and why this genocide took place, including a description of the violence that Kurds carried out against Armenians in the late nineteenth and early twentieth centuries. He also helps readers better grasp the continuities in how Sultan Abudhamid II, the Young Turks, and Mustafa Kamal’s Turkish Republic employed violence to deal with their “Armenian problem” and other “internal enemies” such as Greeks, Assyrians, and the Yezidis. Not one to mince words, Cheterian offers a fascinating description of the Turkish efforts to delegitimize Armenian identities and silence international discussion of the genocide. He also reveals the complexities of how Armenians across the globe, including those of Armenian descent in Turkey, have struggled to raise international awareness about the genocide and make contemporary Turkish leaders confront the past. Just as important, he gives readers a “human feel” for the suffering of the Armenians by delving into the complexities of historical memory and the issue of “forced conversions.” He also takes readers on a guided tour of the Middle East that makes reference to architecture and landmarks to illustrate just how far the Turks have gone to erase historical memories of Armenians. The continuing debates about the appropriateness of using the term “genocide” to describe the Turkish treatment of the Armenians should not overshadow Cheterian’s accomplishments. He makes a strong case that Turks will not build a genuine democracy until their leaders begin to confront the past in honest ways and stop tolerating their “deep state’s” ongoing war against Armenians. The recent cracks in the global silence on the Armenian genocide raise an important question: Just how much will the increased willingness of Turks to identify with their Armenian heritage and speak about the genocide influence Turkish foreign policy and domestic development in the years ahead?

The assassination of the Armenian-Turkish activist Hrant Dink in 2007 raised uncomfortable questions about a historical tragedy that the leaders of the Turkish Republic would like people to forget: the Armenian genocide. In his new book Open Wounds: Armenians, Turks, and a Century of Genocide (Oxford UP, 2015), the journalist/historian Vicken Cheterian offers a scholarly, yet high readable account of this injustice and the century-long silence surrounding it. With engaging prose, he explains how and why this genocide took place, including a description of the violence that Kurds carried out against Armenians in the late nineteenth and early twentieth centuries. He also helps readers better grasp the continuities in how Sultan Abudhamid II, the Young Turks, and Mustafa Kamal's Turkish Republic employed violence to deal with their "Armenian problem" and other "internal enemies" such as Greeks, Assyrians, and the Yezidis. Not one to mince words, Cheterian offers a fascinating description of the Turkish efforts to delegitimize Armenian identities and silence international discussion of the genocide. He also reveals the complexities of how Armenians across the globe, including those of Armenian descent in Turkey, have struggled to raise international awareness about the genocide and make contemporary Turkish leaders confront the past. Just as important, he gives readers a "human feel" for the suffering of the Armenians by delving into the complexities of historical memory and the issue of "forced conversions." He also takes readers on a guided tour of the Middle East that makes reference to architecture and landmarks to illustrate just how far the Turks have gone to erase historical memories of Armenians. The continuing debates about the appropriateness of using the term "genocide" to describe the Turkish treatment of the Armenians should not overshadow Cheterian's accomplishments. He makes a strong case that Turks will not build a genuine democracy until their leaders begin to confront the past in honest ways and stop tolerating their "deep state's" ongoing war against Armenians. The recent cracks in the global silence on the Armenian genocide raise an important question: Just how much will the increased willingness of Turks to identify with their Armenian heritage and speak about the genocide influence Turkish foreign policy and domestic development in the years ahead?

What’s missing from our understanding of the role of dancers in the context of American Cultural Diplomacy? Clare Croft‘s first book, Dancers as Diplomats: American Choreography in Cultural Exchange (Oxford University Press, 2015) provides a range of thoughtful, well-researched responses to this question. By exploring the ways in which dancer’s bodies were operationalized and “deployed” on behalf of the US State Department during the Cold War as well as at the dawn of the 21st century, Dancers as Diplomats centers the work of dancers and choreographers as ambassadors, provocateurs and global leaders. Including more than 70 interviews with dancers who traveled on these international tours, the book centers the voices of artists actively engaged in this very particular kind of cultural work. Clare Croft is a historian, theorist, and dramaturg, working at the intersection of dance studies and performance studies. She specializes in 20th and 21st century American dance, cultural policy, feminist and queer theory, and critical race theory. Professor Croft holds a PhD in theatre history and criticism with an emphasis in Performance as Public Practice from the University of Texas-Austin and an MA in performance studies from New York University. Dr. Croft is Assistant Professor of Dance in the School of Music, Theatre and Dance at the University of Michigan.

Entangled Urbanism: Slum, Gated Community and Shopping Mall in Delhi and Gurgaon (Oxford University Press, 2015) is the latest book by Sanjay Srivastava. A wonderfully readable piece of urban anthropology, the book explores the ways spaces and processes are interconnected in the city. From temples that resemble shopping malls, through the gates of luxury apartments and into the electricity supply networks of slums, the book pulls together the threads that entangle city dwellers with one another.

“Pop pop pop pop musik” -M Jonathyne Briggs‘ new book, Sounds French: Globalization, Cultural Communities, and Pop Music, 1958-1980(Oxford University Press, 2015) makes music the historical focus of the Fifth Republic’s first two decades. What made certain sounds “French,” and how did different cultural communities come together, expressing themselves in a variety of musical forms? From Francoise Hardy to Serge Gainsbourg, to the sounds of free jazz, Brittany folk, and punk, the book considers French musical production and consumption in global cultural context. Exploring the relationship between audio and national identities and communities, Briggs tracks both the influences from outside France on a range of scenes in and beyond Paris, and the reach of “French” sounds beyond the nation’s borders. Sounds French is a book that examines the contributions of artists and listeners, reading “the noise” of (and surrounding) the music treated in its pages. The book also includes links to some of the songs that Briggs writes about (see the companion website developed by OUP). Fans of yé-yé, Johnny Hallyday, chanson, Jean-Michel Jarre, Alain Stivell, Metal Urbain, and/or Daft Punk will all find much to learn and enjoy here.

Jessica Baldwin-Philippi is the author of Using Technology, Building Democracy: Digital Campaigning and the Construction of Citizenship (Oxford University Press, 2015). She is an assistant professor of new media at Fordham University. Baldwin-Philippi’s book fits into a larger Oxford series on Digital Politics which has been featured on the podcast in the past. She uses an ethnographic approach focused on understanding how political campaigns in 2010 had incorporated various technologies. She also collects original data on specific digital strategies, especially social media. But the book is not just about technology; Baldwin-Philippi tries to understand how campaigns shape citizenship and democracy through the tools they use.

Valuation is a central question in contemporary social science. Indeed the question of value has a range of academic projects associated with it, whether in terms of specific questions or in terms of emerging fora for academic publications. In Value Practices in the Life Sciences and Medicine (Oxford University Press, 2015), Isabelle Dussauge, Claes-Fredrik Helgesson, and Francis Lee bring together a range of authors to outline a new research programme. Alongside individual essays that range from the allocation of transplant organs, questions of plagiarism in science, the ownership of generically modified organisms though to desire and neuroscience, the book points to a new way to think through questions of valuation. As a result its importance moves beyond an STS audience to establish value practices as a vital framework for understanding contemporary life.

What does non-religion mean? In a new book Recognizing the Non-Religious: Reimagining the Secular (Oxford University Press, 2015), Lois Lee, one of the editors of Secularism and Non-Religion, interrogates the role of non-religion in society, to better understand how a seemingly neutral category tells us much about the contemporary world. Positioning the research against narratives that claim society as secularized, or as increasingly post-secular, Lee’s work, along with other scholars in the Non-Religion and Secularity Research Network, shows how there are varieties of secularism and non-religion prevailing today. The book is programatic, setting out a framework for engaging with non-religion as a bodily practice, as sociality, as media and as the everyday. Moreover it offers a methodological challenge to traditions of survey research in this area. In the final chapter the book also sketches the concept of existential cultures, showing the points of intersection in the practices of the secular and non-religious, with the theistic and spiritual. The book, because it reframes our understanding of modernity itself, should be essential reading across the social sciences.

What are some of the key features and characteristics of the Muslim feminist Qur’an exegetical tradition and what are some of the tensions and ambiguities found in that tradition? Those are the central questions addressed by Aysha Hidayatullah, Associate Professor of Religious Studies and Theology at the University of San Francisco, in her path clearing new book, Feminist Edges of the Qur’an (Oxford University Press, 2014). In this shining book, Hidayatullah presents a detailed and nuanced explanation of the varied paradigms of Muslim feminist Qur’an exegeses, primarily though not exclusively focusing on the work of scholars in the US. She also considers and highlights some of the limitations of such feminist exegetical projects, concluding that perhaps patriarchal readings of the Qur’an cannot be entirely or conclusively dismissed as impossible. In this book, Hidayatullah seamlessly and brilliantly combines intellectual history, discursive analysis, and critical theological reflections. Written with exemplary clarity, Feminist Edges of the Qur’an introduces non-specialists to the fascinating yet complicated terrain of feminist and indeed modernist Qur’an exegesis while offering specialists more familiar with this terrain groundbreaking conceptual interventions and new avenues of thought and research. This incredibly lucid book should also work splendidly in undergraduate and graduate courses on the Qur’an, gender, feminist thought, Muslim modernism, and Islam in America.

New Subaltern Politics: Reconceptualizing Hegemony and Resistance in Contemporary India (Oxford University Press, 2015), edited by Alf Gunvald Nilsen and Srila Roy, is a wonderfully rich and theoretically coherent collection of texts that critically assess the legacies of Subaltern Studies through research into political movements in India today. The case studies range from students at elite higher education institutes shoring up their privilege, to queer activism in Kolkata, to Dalit villagers fighting land grabs, and the studies’ richness allows for a really nuanced relational understanding of subalternity, hegemony and the state that make the book a truly conceptually and ethnographically innovative collection.

At 2,300 pages and featuring 54 contributors and 42 contextual and interpretive essays, the second edition of The Jewish Study Bible (Oxford University Press, 2014) represents a monumental scholarly achievement. In my conversation with coeditor Marc Zvi Brettler, he talks about the complexity of that undertaking and the foundations upon which it was built. Marc Brettler is the Bernice and Morton Lerner Chair of Judaic Studies at Duke University’s Center for Jewish Studies. From 1986 to 2015, he taught Near Eastern and Judaic Studies at Brandeis University and since 2001 was the Dora Golding Professor of Biblical Studies. His academic research has been wide ranging. He has explored the use of religious metaphors in the Hebrew Bible (God Is King: Understanding an Israelite Metaphor, 1989), the nature of biblical historical texts as “literary” texts (The Creation of History in Ancient Israel, 1995), and gender and the Bible. He was a co-editor of The Jewish Annotated New Testament (2011) and The New Oxford Annotated Bible (2001 and 2010), the co-author of The Bible and the Believer (2012), the author of Biblical Hebrew for Students of Modern Hebrew (2002) and the co-editor of first edition of The Jewish Study Bible (2004), which was awarded a National Jewish Book Award. His book How to Read the Bible (2005) was published by the Jewish Publication Society and in paperback as How to Read the Jewish Bible (2007) by Oxford University Press. In addition to his published work, Brettler was awarded the Michael L. Walzer Award for Excellence in Teaching.

The political tradition of liberalism tends to associate political liberty with the individual’s freedom of choice. The thought is that political freedom is intrinsically tied to the individual’s ability to select one’s own path in life – to choose one’s occupation, one’s values, one’s hobbies, one’s possessions, and so on – without the intrusion or supervision of others. John Stuart Mill, who held a version of this view, argued that it is in choosing for ourselves that we develop not only self-knowledge, but autonomy and personality. Yet we now know that the image of the individual chooser that Mill’s view seems to presuppose is not quite accurate. It is not only the case that environmental factors of various kinds exert a great but often invisible influence over our choices; we must also contend with the limits of our cognitive resources. Sometimes, having to choose can be a burden, a hazard, and even an obstacle to liberty. In Choosing Not to Choose: Understanding the Value of Choice (Oxford University Press, 2015), Cass Sunstein examines the varied phenomena of choice-making. Bringing a range of finding from behavioral sciences, Sunstein makes the case that sometimes avoiding or delegating choice is an exercise of individual freedom.

Christine Desan, teaches about the international monetary system, the constitutional law of money, constitutional history, political economy, and legal theory at Harvard Law School. In this podcast we discuss her new book, Making Money: Coin, Currency, and the Coming of Capitalism (Oxford University Press, 2015). Per the books jacket, “Money travels the modern world in disguise. It looks like a convention of human exchange – a commodity like gold or a medium like language. But its history reveals that money is a very different matter. It is an institution engineered by political communities to mark and mobilize resources. As societies change the way they create money, they change the market itself – along with the rules that structure it, the politics and ideas that shape it, and the benefits that flow from it. One particularly dramatic transformation in money’s design brought capitalism to England. For centuries, the English government monopolized money’s creation. The Crown sold people coin for a fee in exchange for silver and gold. “Commodity money” was a fragile and difficult medium; the first half of the book considers the kinds of exchange and credit it invited, as well as the politics it engendered. Capitalism arrived when the English reinvented money at the end of the 17th century. When it established the Bank of England, the government shared its monopoly over money creation for the first time with private investors, institutionalizing their self-interest as the pump that would produce the money supply. The second half of the book considers the monetary revolution that brought unprecedented possibilities and problems. The invention of circulating public debt, the breakdown of commodity money, the rise of commercial bank currency, and the coalescence of ideological commitments that came to be identified with the Gold Standard – all contributed to the abundant and unstable medium that is modern money. All flowed as well from a collision between the individual incentives and public claims at the heart of the system. The drama had constitutional dimension: money, as its history reveals, is a mode of governance in a material world. That character undermines claims in economics about money’s neutrality. The monetary design innovated in England would later spread, producing the global architecture of modern money.” Some of the topics we cover are: * How the work’s assertion that money is a mode of governance in a material world undermines claims in economics about money’s neutrality. * The “free minting” system and why legal enforcement was essential to it. * The radical redesign of money that began in the 17th century.

Professor James Gelvin joins host Jonathan Judaken to discuss the Arab Uprisings, democratization in the Middle-East and Northern Africa, ISIS, al-Qaeda, terrorism, and America’s role imposing neo-liberal economic policies in the Middle East that have strongly shaped the political economy of the region. James Gelvin is Professor of Modern Middle Eastern History at the University of California, Los Angeles. His most recent book is the revised and updated edition of The Arab Uprisings: What Everyone Needs to Know (Oxford University Press, 2012). If you want to be informed about what’s going on in the Middle East today, this short, easy-to-read book is the best work out there. For more information on James Gelvin, you can click here to visit his UCLA website.

Lisa Moses Leff joins host Jonathan Judaken to discuss her new book, The Archive Thief: The Man Who Salvaged French Jewish History in the Wake of the Holocaust (Oxford University Press, 2015). In the aftermath of the Holocaust, wracked by grief and determined to facilitate the writing of an objective history of catastrophe, the historian Zosa Szajkowski gathered evidence of the persecution from Jewish leaders in Paris and from the wreckage of bombed-out buildings in Berlin. Many Jews in France and the United States saw his collecting of those papers as a heroic effort; however, in time, this “rescuer” became a thief. Most of the documents he acquired in the 1950s–mostly pertaining to Jewish history in France since the seventeenth century–he stole from the archives. After World War II ended, Szajkowski married and worked at YIVO (also known as the Jewish Scientific Institute), where his prickly personality and unorthodox methods now needed to be curbed, leading to a temporary split from the organization, during which he established himself as a leading scholar of French Jewry. But as he did, the once heroic collector of documents now became an archive thief. By 1949, there were suspicions of his misdeeds in the archives. Lisa Leff is a historian of Europe since 1789 whose research focuses on Jews in France. Her first book, Sacred Bonds of Solidarity, examines the rise of Jewish international aid in 19th-century France. For more information on Dr. Leff, you can visit her American University webpage.