Daniel Kreiss is back on the podcast with his new book Prototype Politics: Technology-Intensive Campaigning and the Data of Democracy (Oxford University Press, 2016). Kreiss is associate professor in the School of Media and Journalism at the University of North Carolina at Chapel Hill and an affiliated fellow of the Information Society Project at Yale Law School. Why did it take more than 20 people to write a tweet for the Romney campaign? Why did dozens of new companies emerge from recent Democratic campaigns? Prototype Politics argues that each party has adopted digital technologies in some very different ways and that these differences have had major consequences. Democrats and Republicans have had varied approaches to investing in technology and in technology expertise. Once the technology leaders, Republicans have lagged behind Democrats in recent cycles, investing smaller amounts of money overall and placing much less organization emphasis on digital strategy. It remains to be seen how these differences will shape the 2016 election, but Prototype Politics offers a fascinating account of the changing role of technology has moved to the center of campaign politics.

In The Myth of the Cultural Jew: Culture and Law in Jewish Tradition (Oxford University Press, 2015), Roberta Rosenthal Kwall, the Raymond P. Niro Professor of Intellectual Property Law at DePaul University College of Law, applies a cultural analysis framework to Jewish law, to show that Jewish culture has a grounding in Jewish law. The evolution of Jewish law is guided and shaped by human elements and shifting power dynamics. Kwall argues that both law and culture are necessary for forging meaningful Jewish identity.

D. Asher Ghertner explores why the ways things look are fundamental for Delhi’s transformation into a “world class”city. Based on deep ethnographic engagement in one of the city’s slums that is destined to be demolished, Rule by Aesthetics: World-Class City Making in Delhi (Oxford University Press, 2015) weaves the experiences of these slum dwellers together with an analysis of middle class Resident Welfare Associations, legal rulings, influential reports, and idle chatter to argue that mapping and surveying are no longer the primary means for administering urban space. Rather it is a set of vague and powerful aesthetic norms derived from notions of what it is to be world class that set the contours of Delhi’s change.Theoretically stimulating and rich in narrative drive, Rule by Aesthetics opens up new ways for thinking about urban governance in India and beyond.

According to the blurb, Linguistic Diversity and Social Justice: An Introduction to Applied Sociolinguistics (Oxford University Press, 2016) “explores the ways in which linguistic diversity mediates social justice in liberal democracies.” This is true, but tends to understate the force of the arguments being put forward here. Ingrid Piller presents a powerful case for how language is variously overlooked or misunderstood as a factor that entrenches disadvantage and inequality in a globalized society. She argues that discrimination based on language persists, often justified by appeal to the false premise that individuals exercise complete control over their own linguistic repertoires, and reinforced by tacit assumptions embedded in our cultural practices. In this interview, we talk about some of the relevant domains, and ask how a better-informed approach to linguistic diversity can potentially help in addressing persistent forms of social injustice.

Russell Rickford is an assistant professor of history at Cornell University. We Are an African People: Independent Education, Black Power and the Radical Imagination (Oxford University Press, 2016) offers an intellectual history of the Pan African nationalist schools that emerged in the late 1960s from dissatisfaction with urban school desegregation and its failure to provide an equal education and foster racial pride. Influenced by Third World theories and African anti-colonial campaigns, these black institutions promoted self-determination and black political sovereignty. Beginning with the campaigns for the community control of schools to visions of a Black University, Rickford identifies the key ideological strengths and weaknesses that ultimately resulted in the failure to build strong independent institutions necessary for cultural renewal. The Afrocentric ideas and schools that survived were congruent with a neoliberal ideology that elided the socio-economic conditions of African Americans. Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Comes of Age: Religion, Intellectuals and the Challenge of Human Liberation.

The Crusades loom large in contemporary popular consciousness. However, our public understanding has largely been informed from a western perspective, despite the fact that there is a rich textual tradition recording its history in Muslim sources. Paul M. Cobb, Professor of Near Eastern Languages and Civilizations at the University of Pennsylvania, remedies this problem in The Race for Paradise: An Islamic History of the Crusades (Oxford University Press, 2014) by presenting the fullest and most readable account of the Crusades relying on Islamic sources. Cobb expands the geographical and chronological boundaries of the Crusades by placing traditional conflicts within Muslim accounts of Frankish aggression. In general, medieval Muslims were not overly concerned with Europe and ongoing relationships between Christians and Muslims only really existed in the Mediterranean context. European expansion into Muslim lands throughout the Middle Ages marked a different phase of encounter,but these incursions were not always clearly demarcated by religious boundaries. Cobb illustrates the often competing logic behind political alliances, military aggression and intervention, or discursive justification. The Race for Paradise does a wonderful job of presenting the narrative in a new light and dissolving many of the assumptions about pre-modern conflicts that have been produced by one-sided accounts of the Crusades. In our conversation we discussed the Frankish conquests, the significance of Jerusalem, Mediterranean Muslims communities, Arabic sources, notions of jihad, Frankish rule in the Levant, Saladin and his political heirs, thinking about the Crusades today, and making an audio book. 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 at [email protected].

Seth Masket has written The Inevitable Party: Why Attempts to Kill the Party System Fail and How they Weaken Democracy (Oxford UP, 2016). Masket is associate professor and chair of the Department of Political Science, University of Denver. In a political season filled with candidate promises to challenge established party players, most have been focused squarely on national politics. The Inevitable Party shifts attention back to the states. Masket shows that state experiments with democratic reforms have often failed. From the nonpartisan legislature to strict campaign finance reform, rarely are the lofty objectives of reformers met in practice. Polarization has gone up in Nebraska’s nonpartisan legislature and enormous sums of money influenced elections after Colorado tightened restrictions on political money. For all listeners, apologies for the somewhat lower audio quality of the interview this week.

Cassandra A. Good is the Associate Editor of the Papers of James Monroe at the University of Mary Washington. Her book Founding Friendships: Friendships between Men and Women in the Early American Republic (Oxford University Press, 2015) offers a historical examination of the cross-gender friendships that formed against great social odds and popular opinion that held that these relationships were highly irregular and impossible to maintain chaste. Beginning with the relationships of Abigail Adams and Thomas Jefferson; Eloise Richards Payne and William Ellery Channing; Charles Greely Loring and Mary Pierce and their elite circle, Good explores the depth of feelings, the language and tokens of love, issues of propriety, and the social and political risks of cross-gender friendship. These complicated relationships embodied the essential republican values of equality, freedom, choice, and virtue and challenged marriage as the ultimate human connection. Through her historical work, Good offers an opportunity to rethink the ways cross-gender friendships remain problematic. 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.

Noriko Manabe’s new book is a compelling analysis of the content, performance style, and role of music in social movements in contemporary Japan. Paying special attention to the constraints that limit and censor people–both ordinary citizens and musicians–from speaking out on sensitive political issues, The Revolution Will Not Be Televised: Protest Music After Fukushima (Oxford University Press, 2015) focuses on the music of post-Fukushima antinuclear protests. Manabe looks carefully at the roles and motivations of musicians in Japan who have become involved in protest movements and demonstrations that reach across a range of physical and virtual spaces. This book will be of interest to any readers eager to learn more about modern Japan, protest movements, music, and the histories of nuclear power and its discontents. Make sure to check out the companion website, which includes lots of multi-media materials that articulate with the chapters of the book!

Thanks to the writings of Procopius and other detractors, the Byzantine empress Theodora (c. 495-548 CE) has long been viewed as a depraved and spiteful woman who was a negative influence on her husband Justinian. In his new book Theodora: Actress, Empress, Saint (Oxford University Press, 2015), historian David Potter draws upon a wide range of sources to offer a very different view of her life and times. From relatively humble beginnings she became a successful actress and the mistress of a powerful Byzantine official. After being abandoned by her lover, she caught the attention of Justinian, who married her in spite of the risk that doing so posed to his chances of becoming emperor. Once she became empress in 527, she not only undertook the considerable duties of empress but served as well as an influential adviser to her husband, shaping the politics, religion, and society of her age. By setting her into the context of 6th century Byzantium, Potter fills in many of the gaps in our understanding of Theodora, showing in the process just how remarkable she was as both a person and as a leader.

In Ends of Assimilation: The Formation of Chicano Literature (Oxford University Press, 2015), John Alba Cutler provides a literary history of Chicano/a literature that tracks the fields formation and evolution from the 1960s forward. The central focus of the book examines the tension between the theories posited by scholars of assimilation sociology and Chicano/a writers whose literary works, focusing on the Mexican American experience, have advanced rival interpretations of the process of assimilation and immigrant incorporation into American society. Whereas the founders of assimilation sociology (Robert Park and Ernest Burgess among others) characterized American culture as homogenously Anglo-Saxon and presumed assimilation was a desirable and natural social process, Cutler shows how Chicano/a literary works have depicted culture as dynamic, multi-faceted, and uncircumscribed by static notions of authenticity or national unity. More than mere anti-assimilationist, Cutler argues that Chicano/a literary works elucidate the productive disjuncture between Chicano/a literature and the sociology of assimilation. Thus, Chicano/a literature is not merely an attempt at cultural resistance or preservation, it is a mode of cultural production as well as cultural representation rooted in the lived experience of racialization. Cutler is also adept at critiquing the evolution of assimilation sociology by illuminating the literary devices (metaphor and allusion) and cultural assumptions/blind spots (race, gender, and sexuality) that undergird attempts to define and describe a scientific process. Indeed, this lends a mystical or spectral quality to if/how assimilation occurs, who desires it, and if/how it can be measured. By illuminating how the two genres of assimilation sociology and Chicano/a literature have intersected and evolved over the latter half of the twentieth-century, Ends of Assimilation makes a significant contribution to both disciplines, while highlighting the interdisciplinary nature of the field of Latino/a studies. David-James Gonzales (DJ) is a Doctoral Candidate in History at the University of Southern California. He is a historian of the U.S.-Mexico Borderlands, Civil Rights, and Latino Identity & Politics. DJs dissertation examines the influence of Mexican American civic engagement and political activism on the metropolitan development of Orange County, CA from 1930 to 1965.

On this program, I spoke with Joseph Lam about his book, Patterns of Sin in the Hebrew Bible: Metaphor, Culture, and the Making of a Religious Concept (Oxford University Press, 2016). Joseph Lam is an assistant professor in the Department of Religious Studies at the University of North Carolina at Chapel Hill. He holds a Ph.D. in Near Eastern languages and civilizations from the University of Chicago. His articles have appeared in Vetus Testamentum and the Journal of Ancient Near Eastern Religions. Sin, often defined as a violation of divine will, remains a crucial idea in contemporary moral and religious discourse. However, the apparent familiarity of the concept obscures its origins within the history of Western religious thought. Informed by a deep engagement with theoretical perspectives on metaphor coming out of linguistics and the philosophy of language, Lams book identifies four patterns that pervade the biblical texts: sin as burden, sin as an account, sin as path or direction, and sin as stain or impurity.In exploring the permutations of these metaphors and their development within the biblical corpus, Patterns of Sin in the Hebrew Bible offers a compelling account of how a religious and theological concept emerges out of the everyday thought-world of ancient Israel, while breaking new ground in its approach to metaphor in ancient texts. Far from being a timeless, stable concept, sin becomes intelligible only when situated in the matrix of ancient Israelite culture. In other words, sin is not as simple as it might seem. Garrett Brown is a book publisher and editor and the host of New Books in Biblical Studies. In addition to several other trade publishers, he worked for almost seven years at the National Geographic Society, where he acquired and developed books on religion and on science. He blogs intermittently at noteandquery.com and can be reached at [email protected]. Twitter: @newbooksbible

How does one “rethink and revise the key concepts of Hannah Arendt’s political theory in light of the struggles of asylum seekers, refugees, and undocumented immigrants” (207)? In her new book Rightlessness in An Age of Rights: Hannah Arendt and the Contemporary Struggles of Migrants (Oxford University Press, 2015), Ayten Gundogdu (Political Science, Barnard College) engages this question to explore both a radical critique and radical rethinking of human rights in our age. The book challenges and reimagines central dimensions to Arendt’s thought – rightlessness, the political and the social, personhood, labor and work, and the ‘right to have rights’ – at the same time that it provides incisive analysis of the precarious conditions of and political action by migrants. The book works with Arendt to offer important critiques of a number of aspects of contemporary human rights theory and practice, and ultimately develops an approach to human rights as “political practices of founding.” John McMahon has recently completed his PhD in Political Science at The Graduate Center, CUNY, and will be Visiting Assistant Professor in the Department of Political Science at Beloit College starting in August 2016. He has been a Fellow at the Center for Global Ethics and Politics at the Ralph Bunche Institute for International Studies at The Graduate Center, which co-sponsors the podcast.

Is it possible to lay claim to ownership of a dance? Is choreography intellectual property? How have shifting conceptions of race and gender shaped the way we think of dance, property and ownership? In Choreographing Copyright: Race, Gender and Intellectual Property Rights in American Dance, Anthea Kraut wrestles mightily with these questions as she presents the first book by a dance scholar to focus explicitly on matters of copyright and choreography. Combining archival research with critical race and gender theory, Kraut offers new perspectives in this cross-genre history of American Dance. Professor Kraut’s research addresses the interconnections between American performance and cultural history and the raced and gendered dancing body. Her first book, Choreographing the Folk: The Dance Stagings of Zora Neale Hurston, was published by the University of Minnesota Press in 2008, and received a Special Citation from the Society of Dance History Scholars de la Torre Bueno Prize for distinguished book of dance scholarship. Her teaching interests include American and African American dance history, critical race theory, and methods and theories of dance studies. Dr. Anthea Kraut is Associate Professor and Chair of the Department of Dance at the University of California, Riverside.

Few composers dominate a genre of music as completely as did Scott Joplin. From the publication of his iconic Maple Leaf Rag in 1899 onward his ragtime compositions came to serve as the soundtrack of his age. Yet Joplin aspired to be recognized not just as a successful writer of popular tunes but as a respected composer of classical music, an ambition that led him to write a ballet and two operas. In a new edition of his biography of Scott Joplin, King of Ragtime: Scott Joplin and His Era, the eminent ragtime scholar Ed Berlin reveals many new details that sharpen our understanding of Joplin’s life and the times in which it was lived. Tracing his life from his childhood in rural Texas to his death in New York City in 1917, he describes Joplin’s career as a musician and composer, setting it within the context of an African American community seeking to define its place within American society. Through his extensive research, Berlin sheds new light on Joplin’s personal life, his business affairs, and the public reception of his music, helping us to better understand the impact and legacy of this great American artist.

Michael F. Robinson‘s new book is such a pleasure to read, I cant even. It’s not just because you get to say Gambaragara over and over again if you read it aloud. (I recommend doing this, even if just with that one word.) It’s not just because its a beautifully crafted work of prose. And it’s not just because its quite literally a page-turner. The Lost White Tribe: Explorers, Scientists, and the Theory that Changed a Continent (Oxford University Press, 2016) is also a masterful biography of an idea: the life story of the Hamitic hypothesis and its relationship to to the histories of exploration, science, ideas of human origins, and much much more. Robinson’s book opens with an account of reporter David Ker going to the London mansion of Henry Morton Stanley in 1885 to interview the man who was at that point the world’s most famous explorer. (As Robinson puts it, Stanley resided in London, but in truth he lived nowhere.) As the story unfolds we learn about Stanley’s encounter with the white race of Gambaragara and its imbrication with a set of larger questions (Where did the human species originate? Why had it split into separate races? And how had these races come to settle the different regions of the planet?) as we meet some fascinating and compelling figures. The Lost White Tribe also has mummies, ruins, skulls, adventure fiction, and Freud. Enjoy!

Moral life is infused with emotionally-charged interactions. When a stranger carelessly steps on my foot, I not only feel pain in my foot, I also am affronted by her carelessness. Whereas the former may cause me to wince, the latter arouses resentment, which can be communicated with an emotionally-toned protest, Um. . . excuse me. . . With this a protest, I hold the stranger responsible for her act. Yet there are cases where the stranger who steps on my foot does not manifest an objectionable carelessness. After all, she may have been pushed, or perhaps had been feeling faint. Such conditions mitigate resentment, render my emotional response unfitting and in need of revision. This much seems trivial. Distinctively philosophical questions arise when we consider cases where agents are in certain ways compromised or impaired. Imagine that the stranger is in the grip of dementia, or in a fit of rage that has rendered her unable to control the motion of her limbs. Would resentment be fitting in such cases? Now, what if the stranger is cognitively incapable of empathy, and so is unable to see what reason she has to avoid stepping on others feet? In short, we may ask when certain facts about the condition and capacities of individuals render them unfitting targets for responsibility responses such as resentment. And what are we morally to make of such agents? In Responsibility from the Margins (Oxford University Press, 2015), David Shoemaker proposes a tripartite view of responsibility which can make sense of our responses to persons whose agency is compromised. The book brings together high-level philosophy with a deep appreciation for the empirical details concerning the various forms of marginal agency it discussed.

Jazz is often dubbed the greatest American original art form. This claim might be difficult to contend. But a close exploration of the folks who created, listened, and participated in jazz environments can also tell us lot about the religious history of those people. In his new book, Spirits Rejoice! Jazz and American Religion (Oxford University Press, 2015), Jason Bivins, Professor in the Department of Philosophy and Religious Studies at NC State University, argues that Jazz is a unique and under-explored venue for investigating American religious history. Bivins explores Jazz through common components of religious communities and traditions, including as forms of ritual, institutional structures, practices of healing, and jazz cosmologies. He begins with an outline of the deep connections between jazz musicians and their relationships with specific religious traditions, including Islam, the Black church, Bah’ ethics, Buddhism, and Scientology. He also outlines how artists engage in historical self-reflection and the production of religious narratives. In our conversations we discussed analyzing religion in music, the difficulties and opportunities of examining wordless artifacts, spaces of religio-musical practice, the role of performative and improvisational aspects of jazz, the sonic architecture of metaphysical worlds, egolessness and the divine, racial imaginaries, and forms of American spirituality. Of course, we talked about a lot of wonderful musicians too, including John Carter, Albert Ayler, Sun Ra, Duke Ellington, Wynton Marselies, John Coltrane, Mary Lou Williams, and Ornette Coleman. And when you are done listening to our conversation check out the listening guide, which has music video playlists for all the chapters of the book. 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 at [email protected].

The prevalence of media that reinforces a traditional masculine image of Vladimir Putin, Russia’s leader, is at the core of Valerie Sperling‘s analysis of gender norms and sexualization as a means of political legitimacy. Not surprisingly, the cover of her book Sex, Politics, and Putin: Political Legitimacy in Russia (Oxford University Press 2015) , features a photograph of Putin bare-chested and riding a horse. Sperling demonstrates the ways in which both Putin’s supporters and the opposition use cultural idioms of masculinity, femininity and homophobia — grounded in widespread acceptance of gender stereotype— as tools of political organizing. She draws on interviews with young political activists to analyze the consequences for democratization in Russia today. Sperling also reveals the landscape of Russian feminism through interviews with young feminist activists. Sex, Politics, and Putin: Political Legitimacy in Russia won the Association for Slavic, East European, and Eurasian Studies (ASEEES) Davis Center Book Prize for the outstanding monograph on Russia, Eurasia, or Eastern Europe in anthropology, political science, sociology or geography, as well as the Association for Women in Slavic Studies (AWSS) Heldt Prize for the best book in Slavic/Eastern European/Eurasian Women’s Studies.  

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.