This episode features Daniel Majchrowicz, Associate Professor of South Asian Literature & Culture at Northwestern University, discussing his new book, The World in Words: Travel Writing and the Global Imagination in Muslim South Asia published in 2023 by Cambridge University Press. It is a study of South Asia’s global imagination as it was expressed in Urdu-language travel writing from 1840 to the present. The book argues that travel writing in South Asia was a broadly ecumenical genre that let Indian travelers not just describe the world as they found it, but to imagine it as they wished for it to be.  Opening this vast South Asian travel atlas, The World in Words introduces a new literary genre, unlocks new forms of literary subjectivity from long-ignored voices, and reveals new modes of circulation, mobility, and connection between India, Asia, and Africa, while also revealing how class, language, gender, race and power formed in colonial and post-colonial South Asia. While this is an academic book that could be used in South Asian studies courses and Islamic Studies courses, it also reads in part like a travelogue as Majchrowicz shares his own journeys discovering texts, libraries, and splendid private collections, sometimes with unexpected but fruitful leads. This text helps to decenter Western colonial travleogues and narratives, and allows for South Asian writers from Khanums' to princes' voices to be heard and studied, while also tracing the development of Urdu as a dominant regional language.

Domestic Service in the Soviet Union: Women's Emancipation and the Gendered Hierarchy of Labor (Cambridge University Press, 2024) by Dr. Alissa Klots is the first to explore the evolution of domestic service in the Soviet Union, set against the background of changing discourses on women, labour, and socialist living. Even though domestic service conflicted with the Bolsheviks' egalitarian message, the regime embraced paid domestic labor as a temporary solution to the problem of housework. Analyzing sources ranging from court cases to oral interviews, Dr. Klots demonstrates how the regime both facilitated and thwarted domestic workers' efforts to reinvent themselves as equal members of Soviet society. Here, a desire to make maids and nannies equal participants in the building of socialism clashed with a gendered ideology where housework was women's work. This book serves not only as a window into class and gender inequality under socialism, but as a vantage point to examine the power of state initiatives to improve the lives of household workers in the modern world. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

With Mussolini's Nation-Empire: Sovereignty and Settlement in Italy's Borderlands, 1922–1943 (Cambridge UP, 2017), Roberta Pergher transforms our understanding of Fascist rule. Examining Fascist Italy's efforts to control the antipodes of its realm - the regions annexed in northern Italy after the First World War, and Italy's North African colonies - she shows how the regime struggled to imagine and implement Italian sovereignty over alien territories and peoples.  Contrary to the claims of existing scholarship, Fascist settlement policy in these regions was not designed to solve an overpopulation problem, but to bolster Italian claims to rule in an era that prized self-determination and no longer saw imperial claims as self-evident. Professor Pergher explores the character and impact of Fascist settlement policy and the degree to which ordinary Italians participated in and challenged the regime's efforts to Italianize contested territory. Employing models and concepts from the historiography of empire, she shows how Fascist Italy rethought the boundaries between national and imperial rule.

How do we know what we know about the origins of the Christian religion? Neither its founder, nor the Apostles, nor Paul left any written accounts of their movement. The witnesses' testimonies were transmitted via successive generations of copyists and historians, with the oldest surviving fragments dating to the second and third centuries - that is, to well after Jesus' death.  In Resetting the Origins of Christianity: A New Theory of Sources and Beginnings (Cambridge UP, 2022), Markus Vinzent interrogates standard interpretations of Christian origins handed down over the centuries. He scrutinizes - in reverse order - the earliest recorded sources from the sixth to the second century, showing how the works of Greek and Latin writers reveal a good deal more about their own times and preoccupations than they do about early Christianity. In so doing, the author boldly challenges understandings of one of the most momentous social and religious movements in history, as well as its reception over time and place. Markus Vinzent has recently retired as Professor in the Department of Theology and Religious Studies at King’s College, London. He is a Fellow of the Max Weber Centre for Advanced Cultural and Social Studies of the University of Erfurt. A recipient of awards from the British Academy, the Arts and Humanities Research Board, the Deutsche Forschungsgemeinschaft, and the Agence Nationale de Recherche, France, he is the author of Writing the History of Early Christianity: From Reception to Retrospection (Cambridge University Press, 2019). Jonathon Lookadoo is Associate Professor at the Presbyterian University and Theological Seminary in Seoul, South Korea. While his interests range widely over the world of early Christianity, he is the author of books on the Epistle of Barnabas, Ignatius of Antioch, and the Shepherd of Hermas, including The Christology of Ignatius of Antioch (Cascade, 2023).

Climate change is in the news a lot today. There seems to be little doubt that it’s getting warmer and that, should present trends continue, the warming trend will have “historical” consequences. Things are going to change. Ever thus. As John L. Brooke shows in his remarkable Climate Change and the Course of Global History: A Rough Journey (Cambridge University Press, 2014), what we might colloquially call “the weather” has been nudging, pushing, and dramatically altering the course of World history for eons. Sometimes it’s dry; sometimes it’s wet. Sometimes it’s hot; sometimes it’s cold. Sometimes the air is good; sometimes it’s bad. There are patterns, as John points out, but there’s also a good degree of unpredictability–it is, after all, the weather. What’s happening right now, though, is not in the slightest unpredictable: if we keep dumping greenhouse gases into the atmosphere, it’s going to get hot; if it gets hot, things are going to change–again.

Hans Noel is the author of Political Ideologies and Political Parties in America (Cambridge University Press, 2013). Noel is an assistant professor of government at Georgetown University. He is also the co-author of The Party Decides: Presidential Nominations Before and After Reform. To most casual observers of politics ideology and party affiliation are synonymous. Noel argues that, while that may largely be the case today, it wasn’t always so. He employs a novel method to trace the articulation of ideology over the 19th and 20th centuries, to explore the way liberalism and conservatism evolved. He writes: “The clear pattern is that in the 19th century, ideology was not unidimensional, but it became increasingly so over the 20th century.”

According to a longstanding tradition in ethical theory, the primary subject of moral evaluation is the person, or, more specifically, the person’s character. Aristotle stands at the head of this tradition, and he held that moral theory must take as its center a theory of the good man; he hence devised an elaborate conception of the virtues–those dispositions and traits constitutive of the good life for human beings. Virtue ethics thrives to this day. In fact, virtue theorizing has been applied to other normative domains, including especially epistemology. In Character as Moral Fiction (Cambridge University Press, 2013), Mark Alfano investigates the ways in which virtue ethics and epistemology are affected by recent results from behavioral sciences that call into question the idea that humans sustain stable and robust character traits. Drawing on a range of empirical data, Alfano suggests a reinterpretation of the virtues. Rather than seeing them as steady and fixed dispositions to act across a broad range of situations, Alfano argues that virtue attributions be seen more as self-fulfilling prophecies: when we properly attribute courage to a person, we heighten her tendency to behave in courageous ways. Alfano then extends this account to the intellectual virtues discussed by virtue epistemologists.

When did groups in Kufa begin forming unique identities leading to the development of Shiism? Najam Haider, professor of Religion at Barnard College of Columbia University, answers this question in his book, The Origins of Shia: Identity, Ritual, and Sacred Space in Eighth-Century Kufa (Cambridge University Press, 2011). This study is a boon for those with research interests in early Shiism, or the history of Islam prior to the ninth century. In the first section of his book, Haider announces his intention to test literary narratives of the origins of Shiism: namely, if Shiism did, in fact, develop during the early 8th century and if it was the product of the merging of two distinct groups. To answer those questions he proposes to analyze the 8th-century Kufa traditions. Haider examines these traditions on the basis of their legal authorities and the composition of their narrative styles.He applies this method to three cases studies in the second section of his book: (1) the basmala in ritual prayer, (2) the use of qunÅ«t, a blessing or curse, in prayer, and (3) the prohibition of intoxicants. Each case study centers on ritual which Haider argues is a more determinative means of ascribing identity then an individual or group’s theology. Based on the results of these three case studies, Haider proposes a revised history of Shiism in his third section. Haider’s work stands out for the clarity of the questions he seeks to answer and the method he employs in doing so. Every chapter concludes with a concise summary of the major points and the entire work is filled with charts of data to help readers understand how the massive corpus of information he utilized was organized and categorized. Scholars will obviously benefit from its proposed revised history, but its readability makes it useful for undergraduates and laypersons.

Americans are very politically divided. Democrats say we need a more powerful welfare state while Republicans say we need to maintain the free market. The struggle, we are constantly informed, is one of ideas. And that it is in the worst possible sense, for neither the Democrats nor Republicans seem interested in evidence. They don’t want the facts to get in the way of their arguments. In his remarkable book The Political Economy of Human Happiness: How Voters’ Choices Determine the Quality of Life (Cambridge University Press, 2013), Benjamin Radcliff provides facts that should help both Democrats and Republicans, despite their many differences, decide how to proceed. He asks a simple, compelling question: do conservative or liberal public policies make people happier? After an extensive and sophisticated analysis of the data, he reaches an equally simple, compelling answer: liberal policies do. Radcliff is a great friend of the free market; it is obvious, he says, that capitalism is the best economic system we have at our disposal. But he is also pragmatic: all the evidence shows that free markets alone don’t make people as happy as markets combined with robust welfare and labor-protection programs. There is a lesson here for both Democrats and Republicans. Listen up.

It seems that everyone in Hollywood is on the political Left. “Seems” is the operative word here, because there are actually Republicans in pictures, at least according to this website. (NB: I have no idea whether the folks who created this list know what they’re talking about, so beware.) Nonetheless, it’s pretty certain that most–the vast majority?– of Hollywood-types are on the Left. But it wasn’t always so, as Donald T. Critchlow shows in his fascinating book When Hollywood Was Right: How Movie Stars, Studio Moguls, and Big Business Remade American Politics (Cambridge University Press, 2013). There was a time–the 1940s and 1950s–when Conservatives were an important and very vocal faction in Hollywood. This group emerged out of opposition to the New Deal and found their issue in anti-Communism. They were, truth be told, never terribly numerous. But they made up for their small numbers by their political savvy and, ultimately, their ability to produce skillful, viable political candidates. One of them, of course, was Ronald Reagan, who proved to be very skillful and very viable indeed. It’s a remarkable and largely forgotten story. Listen in. This interview is brought to you by Cambridge University Press.

Big ideas about language often ignore, or abstract away from, the individual’s capacity to learn more than one language. In a world where the majority of human beings are bilingual, is this kind of idealization desirable? Is it useful, or necessary? Aneta Pavlenko‘s book The Bilingual Mind And What It Tells Us about Language and Thought (Cambridge University Press, 2014), covers a range of issues in the relationship between language and cognition, and its core thesis is that study of the monolingual mind in isolation is simply not enough to shed light on all aspects of the human mind. Drawing on a variety of sources, from traditional psycholinguistic experimental work to literary case studies and her own experience growing up as a bilingual, Professor Pavlenko debunks myths surrounding the so-called Sapir-Whorf hypothesis, and argues that even the coldly rational edifice of linguistic theory is shaped by the language backgrounds of the individual theorists involved. In this interview we discuss all of this and more, including some of the big questions that face twenty-first-century research into linguistic cognition.

We tend to take for granted that much of the innovation in the technology that we use today, in particular the communication technology, is made possible because of standards. In his book Open Standards and the Digital Age: History, Ideology, and Networks (Cambridge University Press, 2014), Dr. Andrew L. Russell examines standards and the standardization process in technology with an emphasis on standards in information networks. In particular, Russell examines the interdisciplinary historical foundations of openness and open standards by exploring the movement toward standardization in engineering, as well as the communication industry. Paying careful attention to the politics of standardization, Russell’s book considers the ideological foundations of openness, as well as the rhetoric surrounding this ideology. Notable also is the consideration of standardization as a critique of previous ideology and a rejection of centralized control.

Americans talk a lot about the flow of Mexican immigrants across their southern border. To some that flow is seen as patently illegal and dangerous. To others it’s seen as unstoppable and essential for the functioning of the U.S. economy. Everyone agrees that something must be done about it though, in fact, little is ever done. It’s an American problem that seems to have no American solution. But, as Jose Angel Hernandez points out in his pathbreaking book Mexican American Colonization during the Nineteenth Century: A History of the U.S.-Mexico Borderlands(Cambridge University Press, 2012) , it’s not just an American problem: it’s also a Mexican one and always has been. In the wake of the Mexican American War (1846-48), the United States appropriated a huge chunk of what was Northern Mexico. This act of–what else can you call it?–naked imperialism left a lot of Mexican citizens stranded across the new border. The Mexican authorities might not have been able to get their territory back, but they were quite interested in getting their countrymen back. In pursuit of this objective, they mounted repatriation campaigns designed to do just this. They were largely unsuccessful. The reason had less to do with the attractiveness of returning to Mexico–the Americans were not doing a terribly good job of protecting the Mexicans against the Native Americans who basically controlled the region–than it did with the corruption of the Mexican officials who ran the campaign. It’s a fascinating and largely forgotten story. Listen in.

Neoplatonists, including the 11th century Jewish philosopher-poet Solomon Ibn Gabirol, are often saddled with a cosmology considered either as outdated science or a kind of “invisible floating Kansas” in which spatiotemporal talk isn’t really about space or time. Sarah Pessin, Associate Professor of Philosophy and the Emil and Eva Hecht Chair in Judaic Studies at the University of Denver, is committed to upending these traditional readings. In Ibn Gabirol’s Theology of Desire: Matter and Method in Jewish Medieval Neoplatonism (Cambridge University Press, 2013), Pessin begins her reappraisal from the ground up, interpreting neoplatonist cosmo-ontology as a response to the Paradox of Divine Unity: of how God can be both complete yet also give way to that which is other than Himself. Pessin argues that Ibn Gabirol saw being and beings as emanating from God via a process of divine desire – a kind of pre-cognitive, essential yearning to share His goodness forward. This desire infuses the initial Grounding Element, a positive conception of matter that (contrary to standard views) is prior to and superior to soul and intellect and utterly distinct from Aristotle’s notion of Prime Matter. Pessin’s provocative book is full of surprising insights that reveal the richness of the ideas of a “completely mischaracterized” figure and period.

What is a classic in historical writing? How do we explain the continued interest in certain historical texts, even when their accounts and interpretations of particular periods have been displaced or revised by newer generations of historians? How do these texts help to maintain the historiographical canon? Dr. Jaume Aurell's innovative study What Is a Classic in History?: The Making of a Historical Canon (Cambridge University Press, 2024) ranges from the heroic writings of ancient Greek historians such as Herodotus to the twentieth century microhistories of Carlo Ginzburg. The book explores how certain texts have been able to stand the test of time, gain their status as historiographical classics, and capture the imaginations of readers across generations. Investigating the processes of permanence and change in both historiography and history, Dr. Aurell further examines the creation of historical genres and canons. Taking influence from methodologies including sociology, literary criticism, theology, and postcolonial studies, What Is a Classic in History? encourages readers to re-evaluate their ideas of history and historiography alike. This interview was conducted by Dr. Miranda Melcher whose new book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars.

In his brilliant new book, The Canonization of Islamic Law: A Social and Intellectual History (Cambridge UP, 2013), Ahmed El Shamsy, Assistant Professor of Islamic Studies at the University of Chicago, explores the question of how the discursive tradition of Islamic law was canonized during the eighth and ninth centuries CE. While focusing on the religious thought of the towering Muslim jurist Muhammad b. Idris al-Shafi’i (d. 820) and the intellectual and social milieu in which he wrote, El Shamsy presents a fascinating narrative of the transformation of the Muslim legal tradition in early Islam. He convincingly argues that through al-Shafi’i’s intervention, a previously mimetic model of Islamic law inseparable from communal practice made way for a more systematic hermeneutical enterprise enshrined in a clearly defined scriptural canon. Through a rich and multilayered analysis, El Shamsy shiningly demonstrates how and why this process of canonization came about. Written in a remarkably lucid fashion, this groundbreaking study will delight and benefit specialists and non-specialists alike. In our conversation, we talked about the shift from oral to written culture in early Islam, the contrast between the normative projects of Malik and al-Shafi’i, al-Shafi’i’s theory of language, the social and political reasons for the success of his legal theory, and the transmission of al-Shafi’i’s thought by his students.

In Emergencies and Politics: A Sober Hobbesian Approach (Cambridge UP, 2013), Tom Sorell argues that emergencies can justify types of action that would normally be regarded as wrong. Beginning with the ethics of emergencies facing individuals, he explores the range of effective and legitimate private emergency response and its relation to public institutions, such as national governments. He develops a theory of the response of governments to public emergencies which indicates the possibility of a democratic politics that is liberal but that takes seriously threats to life and limb from public disorder, crime or terrorism. Informed by Hobbes, Schmitt and Walzer, but substantially different from them, the book widens the justification for recourse to normally forbidden measures, without resorting to illiberal politics. This book will interest students of politics, philosophy, international relations and law.

In West Germany in September and October of 1977, a group of self-described urban guerrillas of the Red Army Faction (RAF) kidnapped industrialist Hanns Martin Schleyer. In exchange for Schleyer, the RAF demanded the release of its imprisoned leaders, Andreas Baader and Gudrun Ensslin. Those months in 1977 following the abduction of Schleyer are often referred to as the German Autumn, and they represent a crescendo of leftist political violence that had its origins, in some ways, almost a decade before. Terror prompted a crisis in the 70s for the West German government and German democracy. Of course, 1977 was not the first time in history that a German republic had been tested by a group of radicals intending to bring it down. That had already happened in the 1930s. But 1977 turned out very differently than 1933–when the Nazis “captured” power in a profoundly embattled and dysfunctional democracy. In fact, as Karrin Hanshew argues in her fascinating book, “West Germany’s terrorist crisis helped to usher in the relatively stable civil society that still defines Germany today. Karrin Hanshew‘s new book Terror and Democracy in West Germany (Cambridge University Press, 2012) is, at once, a political history of the FRG, a history of democracy, a history of political theory in the abstract and in action, and a history of social movements, among many other things. I learned so much from it and I think that you will too.

The division between natural kinds – the kinds that ‘cut nature at its joints’ – and those that simply reflect human interests and values has a long history. The natural kinds are often thought to have certain essential characteristics that are fixed by nature, such as a particular atomic number, while other kinds, of which a commonly cited example is race, are contentious precisely because they appear to group things, in this case people, by features that reflect social mores and not real essences. That natural versus socially constructed difference, of course, depends on what an essence is as well as whether having an essence is the mark of a natural kind. In Natural Categories and Human Kinds: Classification in the Natural and Social Sciences (Cambridge University Press, 2013), Muhammad Ali Khalidi, associate professor of philosophy at York University, argues for what he calls an “epistemic” view of natural kinds, in which they are the kinds that correspond to our best scientific categories and satisfy various epistemic virtues. On his view, natural kinds do not have essences, often have fuzzy boundaries, can satisfy the relevant epistemic virtues to differing degrees, and can be mind-dependent in a way that does not impugn their objectivity. The result is a challenging view of natural kinds that avoids problems associated with essentialist views, but also widens the scope of what may be a natural kind to include potentially many of those often considered to be socially-constructed.

It’s getting harder and harder to trailblaze in the field of American Studies. More and more, writers have to follow paths created by others, imposing new interpretations on old ones in never-ending cycles of revision. But Jonathan Daniel Wells did find something new: Women Writers and Journalists in the Nineteenth-Century South (Cambridge UP, 2011; paperback, 2013) is the first to focus in on women journalists, both black and white, in the nineteenth-century American South. The South had a vital periodical marketplace where curious women could engage with politics, belles lettres, science, diplomacy, and other allegedly unfeminine subjects. Examining evidence from both writers and readers, Wells’s book asks questions about literary culture, celebrity, the limits of dissent, and North-South differences that readers will find refreshing and engaging.

One of the most exciting approaches in the contemporary study of China is emerging from work that brings together archaeological and historical modes of reading texts and material objects to tell a story about the past. In Ancient Central China: Centers and Peripheries Along the Yangzi River (Cambridge University Press, 2013), Rowan...

In her book Animals in the Qur’an (Cambridge University Press, 2012), Sarra Tlili carefully addresses a complex issue. What does the Qur’an say about non-human animals? And their relationship to humans? Tlili begins her study by discussing conceptions of animals in various religions, in addition to Islam, and not just “Abrahamic” traditions. The remainder of the book focuses on the Qur’an, its presentation of animals, and a range of exegetical literature that treats the topic of animals in the Islamic holy text. Tlili also ventures into Arabic literature more broadly. She adroitly demonstrates that classical Muslim scholars did not understand non-human animals as existentially inferior, and notes societal shifts in the modern world with reference to anthropocentrism and privileging human existence. Tlili also provides a comprehensive appendix that lists a host of qur’anic names for animals, demonstrating the significance of her topic as well as the lexical challenge that scholars face. Sarra Tlili’s articulate prose reads smoothly, moreover, and gives the reader an incentive to explore this fascinating text. The monograph should interest specialists and non-specialists alike as it provides an accessible window into the rich world of Animals in the Qur’an.

Stella M. Rouse is the author of Latinos in the Legislative Process: Interests and Influence (Cambridge University Press, 2013). Rouse is assistant professor of political science at the University of Maryland and a research fellow at the Center for American Politics and Citizenship. Commentators lauded Latino voters in 2012, but it is Latino elected-officials that increasingly hold power at the national and state-levels. In 2009, 242 Latino served in state legislatures and 27 Latinos were in the House of Representatives. While these numbers are not proportionate to the size of the Latino population, they are record highs. Rouse links together this descriptive representation to the ways those Latino officials make policy and vote on issues important to Latinos, what she labels substantive representation. She finds that education, healthcare, and jobs were the top priorities for Latino legislators – immigration was named by only 8% of respondents. She concludes that “Immigration is important, but it is not at the forefront of priorities for either the Latino public or for Latino elites.” Rouse extends this analysis to the agenda setting and voting behavior of Latinos. She finds that Latino legislators are more likely to introduce Latino-interest legislation when the percentage of Latinos in the party is smaller. At the roll call stage of the legislative process, though, Latino legislators behave no differently than others. Overall, Rouse’s new book has a lot to offer scholars of Congress, agenda setting, and ethnic studies. Her analysis is timely and advances what we know about Latinos and politics.

Brumaire. Germinal. Thermidor. There is nothing more evocative of the French Revolutionary imaginary than the names of the months of the republican calendar that became official in 1793 (the calendar was back-dated to 1792, or Year I). In The Calendar in Revolutionary France: Perceptions of Time in Literature, Culture, Politics (Cambridge University Press, 2012), Sanja Perovic explores the history and meanings of the republican calendar as a representation of the complexities of revolutionaries' understandings of past, present, and future. As she examines the tensions between linear and cyclical visions of time during this pivotal period in French and world history, Perovic considers the calendar as both an object and an ideological project. The book is a history of the calendar itself and also a literary, intellectual, and political biography of Sylvain Maréchal, a revolutionary who played a pivotal role in the development of the new temporal order. Anyone who has ever wanted to know more about the massive cultural and political shifts of the French Revolution will be interested in reading this book. Perovic's narrative and arguments speak to a wide range of scholarship on republican values and culture, as well as to the broader periodization and historiography of the French Revolution. At the same time, the book reaches further, reading the republican calendar as exemplary of the bigger picture of modern temporality, offering the reader much to think about in terms of the time structures and habits we use to understand our daily lives and our places in history.

The recognition of speech acts – classically, things like stating, requesting, promising, and so on – sometimes seems like a curiously neglected topic in the psychology of language. This is odd for several reasons. For one, there’s a rich philosophical tradition devoted to the topic. For another, it’s in many ways a really classic linguistic problem: one of those things that speakers can do effortlessly, but for which it’s extremely hard to explain how. With his new book From Utterances to Speech Acts (Cambridge University Press, 2013), Mikhail Kissine offers a stimulating contribution to the debate. His approach aims to identify certain broad classes of speech act with communicative processes that are genuinely fundamental to human interaction (not merely cultural creations). Moreover, it aims to account for the recognition of speech acts in a way that obviates the need for the classically Gricean process of multi-layered intention attribution: which, as we discuss, has the potential to explain how individuals with deficits in ‘mind-reading’ can nevertheless grasp the intended purpose of ambiguous utterances. In this interview, we also discuss the major philosophical and practical contributions of this approach, and explore the consequences of it for our views of the nature of human-human communication.

How are digital platforms transforming heritage? In Geopolitics of Digital Heritage (Cambridge UP, 2023), Dr Natalia Grincheva, Program Leader of the BA (Hons) Arts Management at the University of the Arts Singapore and Honorary Senior Research Fellow at the University of Melbourne, and Dr Elizabeth Stainforth, a lecturer in the School of Fine Art, History of Art and Cultural Studies at the University of Leeds explore the global political context for digital heritage. Drawing on 4 detailed case studies- Singapore Memory Project, the National Library of Australia’s Trove, the EU’s Europeana, and Google Arts and Culture- the book shows the political ideas and imperatives underpinning the aggregation of heritage on digital platforms. Both an accessible introduction and a significant intervention to the field of heritage studies, the book will be essential reading across the arts, humanities and social sciences.

Thanks in no small part to John K. Thornton, professor of history at Boston University, the field of Atlantic history has emerged as one of the most exciting fields of historical research over the past quarter century. Thornton has long insisted that the the age of discovery fostered linkages between the Americas, Europe, and Africa that transformed the diverse peoples of all three regions. Europeans did not simply impose their will upon Africans and Native Americans. A Cultural History of the Atlantic World, 1250-1820 (Cambridge University Press, 2012) showcases Thornton’s deep research in the primary source material of multiple nationalities — and languages — to provide the most comprehensive interpretation we have of how the first era of globalization transformed the cultures of all the peoples of the Atlantic basin.

A period of mass repression and terror swept through the Soviet Union between the years of 1936-39. Following the shocking Kirov assassination and show trials of alleged factory saboteurs, paranoia gripped the nation and culminated in the execution and imprisonment of millions of Soviet citizens. The state’s and Stalin’s role...

When I was an undergraduate, I was taught that merchants in early modern Western Europe were “proto-capitalists.” I was never quite sure what that meant. If it meant they traded property for money, yes. But that would make everyone who traded things for money over the past, say, 5,000 years, a “proto-capitalist.” If it meant that they thought of their property as capital to be used for maximizing profit, then no. As Martha C. Howell points out in her excellent Commerce Before Capitalism in Europe, 1300-1600 (Cambridge UP, 2010), early modern merchants–at least in the Low Countries–didn’t really think of their property as “capital” at all, and they certainly didn’t use it exclusively for the maximization of profit. Their idea of property was, according to Howell, as much medieval as modern. Essentially, they adapted received (medieval) categories of property to novel commercial conditions. The result was a unique hybrid of the old and new. In hindsight, their understanding of property might seem “proto-capitalist.” But really it was just the way they conceived of property.

It’s a classic historical question: Why the West and not the Rest? Answers abound. So is there anything new to say about it? According to Prasannan Parthasarathi, there certainly is. He doesn’t go so far as to say that other proposed explanations are flat out wrong, it’s just that they don’t really focus on the narrow forces that, well, forced English business men to innovate in the 18th century. In Why Europe Grew Rich and Asia Did Not: Global Economic Divergence, 1600-1850 (Cambridge University Press, 2012), Parthasarathi says that those forces were economic. English textile merchants were getting trounced by imported Indian cotton. They found that they couldn’t produce cotton goods in the same way the Indians did for all kinds of reasons. So, they had to create a new, more efficient, production process. They did. According to Parthasarath, the “Industrial Revolution” was born out of economic competition and innovation (with, of course, a helping hand from the state). That makes a lot of sense.

Terrorism seems like the kind of thing that has existed since the beginning of states some 5,000 years ago. Understood in one, narrow way–as what we call “insurgency”–it probably has. But modern terrorism is, well, modern as Martin A. Miller explains in The Foundations of Modern Terrorism: State, Society, and the Dynamics of Political Violence (Cambridge University Press, 2013). Miller traces our kind of terrorism to the French Revolution or thereabouts, and specifically to the formation of the idea that “citizens” have a right (and indeed duty) to rebel against their wayward governments “by any means necessary.” Take that notion and another–that there are several different “legitimate” ways to organize governments–and you have modern terrorism: campaigns designed to change or overthrow governments that are deemed by political radicals to be acting illegitimately or to be wholly illegitimate.

It’s not surprising that human language reflects and respects logical relations – logic, in some sense, ‘works’. For linguists, this represents a potentially interesting avenue of approach to the much-debated question of innateness. Is there knowledge about logic that is present in humans prior to any experience? And if so, what does it consist of? In The Emergence of Meaning (Cambridge University Press, 2012), Stephen Crain argues the case for ‘logical nativism’, the idea that some logical concepts are innately given and that these concepts are relevant both to human language and to human reasoning. He illuminates his argument with extensive reference to empirical data, particularly from child language acquisition, where the patterns from typologically distant languages appear to exhibit a surprising degree of underlying unity. In this interview, we discuss the nature of logical nativism and debate the limitations of experience-based accounts as possible explanations of the relevant data. We consider the case of scope relations between quantifiers, and see how shared developmental trajectories emerge between English and Mandarin speakers. And we look at possible lines of attack on this issue from a parametric point of view.

Justin Jones‘ book, Shi’a Islam in Colonial India: Religion, Community and Sectarianism (Cambridge University Press, 2012) is all about Lucknow, and colonial India, and Shia Islam – and the links and interlinks between these and the outer world. Jones’ is a fascinating study, that draws upon English, Persian and Urdu sources, official and otherwise, to detail a narrative of Shi’ism in Lucknow after the deposition of its nawabs – who had done more than most to foster a Shi’ite ‘culture of governance’ – down to today.

In 1971, President Richard Nixon declared a “War on Drugs.” We are still fighting that war today. According to many people, we’ve lost but don’t know it. Rates of drug use in the US remain, by historical standards, high and our prisons are full of people–many of whom are hardly drug kingpins–who have violated drug laws. And, of course, it all costs a fortune. What to do? In her book The War on Drugs in America, 1940-1973 (Cambridge University Press, 2013), historian Kathleen J. Frydl argues that there is a better way to control drugs. She points out that prior to the “War on Drugs” the Federal government had controlled the distribution of narcotics and other drugs largely (though not entirely) by means of taxation. The “Federal Bureau of Narcotics” was a branch of the Department of the Treasury. The run up to Nixon’s “War on Drugs” and the war itself changed all that: enforcement of drug laws was transferred to the Department of Justice. Essentially, the Fed had criminalized drug distribution and use and told the states to aggressively pursue distributors and users, or else. According to Frydl, this was a disastrous move. Better, she says, to de-criminalize and even legalize drugs, control them by means of taxation, and support prevention and treatment initiatives. It’s a controversial position, and near the end of the interview we debate it at some length. I hope you enjoy the discussion.

In political philosophy, republicanism is the name of a distinctive framework for thinking about politics. At its core is a unique conception of freedom according to which freedom consists in non-domination, that is, in not having a master or lord, in not being subject to the arbitrary will of another. This republican conception of the free person contrasts with a competing and familiar view according to which freedom is primarily a property, not of persons, but of choices. On this view, one is free insofar as one enjoys the absence of interference. For the past few decades, Philip Pettit has been engaged in a sustained effort to revive republicanism as an approach to political philosophy. In a series of articles and books, he has developed and defended the republican conception of freedom. In his latest book, On The People’s Terms: A Republican Theory and Model of Democracy (Cambridge University Press, 2012), Pettit articulates a conception of democracy to accompany the fundamental republican commitment to freedom as non-domination. The book examines the full range of topics, from justice to legitimacy and institutional design. This is a highly detailed and meticulously argued book.

Among the very many puzzling aspects of the physical world is this: how do we explain the fact that the laws of thermodynamics are time-asymmetric while those of statistical mechanics are time-symmetric? If the fundamental physical laws do not require events to occur in any particular temporal direction, why do we observe a world in which, for example, we will always see milk dispersing in tea but never coming together in tea – at least not unless we film the dispersal and then run the film backwards? In The Road to Maxwell’s Demon: Conceptual Foundations of Statistical Mechanics (Cambridge University Press, 2012), Meir Hemmo of the University of Haifa and Orly Shenker of the Hebrew University of Jerusalem provide a fascinating and accessible defense of the position that the laws of thermodynamics are observer-relative, that the evolutions of physical microstates in classical mechanics have a direction of time but no determinate direction, and that the relation between observers and the dynamics determines the direction of time that we observe and capture in our thermodynamical laws. In consequence, they argue, it’s just a contingent fact that we remember the past rather than the future, and Maxwellian Demons – perpetual motion machines that can exploit more and more energy while putting in less and less work – are possible.

In this colorful book, historian Sudev Sheth traces how a family of diamond dealers deployed wealth to play off political leaders and survive the collapse of the Mughal Empire. The story highlights the unique role played by Jain and Hindu bankers in the daily affairs of Islamic, Hindu, and early colonial forms of Indian government. Bankrolling Empire: Family Fortunes and Political Transformation in Mughal India (Cambridge UP, 2024) features brazen emperors, sickly princes, irate governors, and quick-witted matriarchs who commanded banking networks across cities. It explores unlikely rivalries, flaky friendships, and daring tycoons who gambled vast sums as a way to hedge against political uncertainty. Sheth employs unconventional sources to tap into the thrilling lives of moneyed persons. Excerpts from Persian diaries, Gujarati poems, French trading manuals, Marathi letters, Sanskrit hymns, and Dutch shipping records tell new tales and are presented in English translation for the very first time. Spanning several political dynasties and still thriving today as a billion-dollar family firm in its fourteenth generation, the entrepreneurs featured in this book help us see state power and social change through fresh eyes. How did capitalists outsmart politicians, and what insights can we gain for our own times? You can get 20% off the price of this book with code BRE2023 at Cambridge University Press. Brittany Puller is a PhD candidate in the department of Asian Languages and Cultures at the University of Michigan. Her dissertation examines caste, kinship, and community in the making of Sikh misls in eighteenth-century Punjab. Arighna Gupta is a doctoral candidate in history at the University of Michigan, Ann Arbor. His dissertation attempts to trace early-colonial genealogies of popular sovereignty located at the interstices of monarchical, religious, and colonial sovereignties in India and present-day Bangladesh.

When I went to college long ago, everyone had to read Marx and Engels’ Communist Manifesto (1848). I think I read it in half-a-dozen classes. Today Marx is out. Benedict Anderson, however, is in. You’d be hard-pressed to get a college degree without reading or at least hearing about his book Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983). That book says, in a phrase, that nations were invented, and quite recently at that. The trouble is that according to Azar Gat, Anderson is wrong. In his new book Nations: The Long History and Deep Roots of Political Ethnicity and Nationalism (Cambridge University Press, 2013), Gat musters a significant amount of evidence suggesting that humans are more-or-less hardwired for kin and ethnic preference–we’ve always liked people who look, talk and act like “us” more than “strangers” because we are built to do so. We didn’t “invent” the nation; it was–and remains–in us. Moreover, he shows that the historical record itself makes clear that something like nations have been with us since the state appeared 5,000 years ago. To be sure, their form has; but they were always around. This is important for the way we think about the world today. Marx thought classes were going to disappear. They didn’t. Anderson and those who follow him seem to think that nations are going to disappear. They aren’t.

A problem with doing linguistics is that once you start, it’s kind of inescapable – you see it everywhere. At some point a few months back, I was watching a DVD of a comedy series and came to the conclusion that its distinctiveness was all about the way in which expectations about dialogue act type were generated and violated. Then I came to the conclusion that I was watching comedy too hard and had to give up for the day and go and do some work instead. However, despite the dangers, comedy is a very useful tool in explaining linguistics, as this engaging book makes clear. In Understanding Language Through Humor (Cambridge UP, 2011), Stanley Dubinsky and Chris Holcomb draw upon a rich set of examples, acquired over many years’ diligent study, that illuminate every level of organisation from phonetics up to discourse structure, as well as covering some topics that cut across these boundaries (acquisition, cross-cultural misunderstanding, and the nature of communication in general). But as well as being systematic, it’s also very relatable – it tends to underscore the idea that, for all the complicated terminology, linguistics is essentially the study of something we all do and of capabilities that we all have. In this interview, we talk about how the book came to be written, and how it can be and is being used. We see how the nature of humour changes as we go through the levels of linguistic organisation; and we explore how personal experience informs our language awareness.

The Spanish Civil War is one of those events that I have always felt I should know more about. Thanks to Stanley Payne‘s concise, lucid new work on the subject, I feel less that way. I do not exaggerate when I say that Payne, a Professor Emeritus at the University of Wisconsin, is the nation’s foremost expert on Spanish history and on historical fascism in general. That expertise shines in this book and really comes to the fore in this interview. Published by Cambridge University Press as part of its Essential Histories series, Payne’s work synthesizes a lifetime of study in Spain, laying out the origins of the civil war in Spain’s deeply fractured political culture, and tracing the international and military developments that led to Francisco Franco’s eventual triumph in 1939. As Payne points out, the Spanish Civil War has been mythologized for political purposes since the day it began, much to the detriment of our understanding of the real story. The details of how and why the war began, how it was fought, and what was at stake have too-often been lost in a public effort to assign blame or capture the war’s legacy for political purposes. Payne revels in debunking some of these myths while carefully balancing conflicting arguments and accounts. Enjoy.

There is a long-standing debate in epistemology between internalists and externalists about justification. Internalists think that a belief is justified in virtue of certain facts internal to the believer. Externalists deny this; they hold that facts of some other kind must obtain in order for a belief to be justified. In his new book, Justification and the Truth-Connection (Cambridge 2012), Clayton Littlejohn defends a novel version of externalism, one which holds that a belief must be true in order to be justified. The cover of the book features an intriguing photograph by Sigurdur Gudmundsson that nicely captures Littlejohn’s view: In order to meet our epistemic obligations, we must fit ourselves, including our internal belief-forming and deliberative processes as well as our actions, to the world around us. This view, Littlejohn contends, retains the virtues of justificatory externalism while also providing a compelling account of the concerns regarding epistemic normativity and responsibility that often lie at the core of internalist views of justification. Littlejohn’s book hence is a work of contemporary epistemology that engages deeply with a range of concerns in value theory.

Do historians of East Asia sufficiently account for the role of religious communities in the construction of history? Of course, there are histories of the Taiping Rebellion, and groups like Soka Gakkai or Falungong. But have historians probed how these movements have shaped the history of China and Japan more...

In Democracy Prevention: The Politics of the U.S.-Egyptian Alliance (Cambridge University Press, 2012), Jason Brownlee explains the two countries relationship over the past several decades. From the signing of the Egyptian-Israeli peace treaty up to the present, Brownlee describes four areas in which the U.S. strengthened Egyptian leaders: national defense, coup proofing, macroeconomic stability, and domestic repression. The book outlines the evolving relationship between Washington and Cairo, from Cold War efforts against the Soviet Union, to working with Egypt in the fight against Islamic terrorism. Brownlee explains how repeated U.S. rhetoric of spreading democracy and human rights did not always match its actions, and how strategic interests almost always trumped idealistic goals, both in the past, and potentially in the future.

The mass industrial democracy that is the modern United States bears little resemblance to the simple agrarian republic that gave it birth. The market revolution is the reason for this dramatic and ironic metamorphosis. The resulting tangled frameworks of democracy and capitalism still dominate the world as it responds to the Panic of 2008. Early Americans experienced what we now call modernization. The exhilaration and pain they endured have been repeated in nearly every part of the globe. Born of freedom and ambition, the market revolution in America fed on democracy and individualism even while it generated inequality, dependency, and unimagined wealth and power. John Lauritz Larson explores the lure of market capitalism and the beginnings of industrialization in the United States. His research combines an appreciation for enterprise and innovation with recognition of negative and unanticipated consequences of the transition to capitalism and relates economic change directly to American freedom and self-determination, links that remain entirely relevant today.

At the end of World War II, the Western Allies seized pretty much every official German document they could find and moved the lot out of Germany and often overseas. They had, effectively, taken the German past. And they kept it for the better part of a decade. Why did they take the records and why did they eventually return them? In her fascinating book The Struggle for the Files: The Western Allies and the Return of German Archives after the Second World War (Cambridge University Press, 2012) Astrid M. Eckert explains. The Western Allies saw that the archives could be used for a number of purposes: military intelligence (the Germans knew a lot about the Soviets), occupational administration, prosecuting war criminals, and making sure that the history of World War II was written just the way they wanted it written. And they used them in all these ways. The Germans, of course, wanted their documents back. They wanted to write their own history. But the Western Allies were skeptical that the Germans could really manage their archives (many German archivists had been active Nazis) or portray their past truthfully (it was, after all, a rather ugly past). In the end, the Allies relented and the archives were given back, new archivists were trained, and Germans faced their past themselves.

It’s traditional in Plato scholarship to divide his dialogues in various ways. One common division is a temporal one that distinguishes among early, middle and late dialogues. Another is by content: there are the so-called erotic dialogues, which include Symposium, Phaedrus and Alcibiades I, where themes of love and friendship are explicitly treated, and then the rest, which deal with such non-erotic themes as language and knowledge and ontology. Jill Gordon, Charles A. Dana Professor of Philosophy at Colby College, argues that this second division deeply misinterprets the role of eros in the Platonic corpus. In her new book, Plato’s Erotic World: From Cosmic Origins to Human Death (Cambridge University Press, 2012), she argues that paradigmatically non-erotic dialogues, such as Theaetetus, Parmenides and Phaedo, are in fact deeply erotic, and that the theme of eros unifies the corpus rather than divides it. For example, the Socratic dialectic, or elenchus, is a give-and-take that is erotic in nature, and doing philosophy itself is an erotic endeavor akin to naked exercise in the gymnasium. Her argument begins with a close reading of Timaeus, Plato’s creation myth, and the role of eros in the immortal human soul, and comes full circle with a reading of Phaedo in which Socrates’ growing rigidity as the hemlock takes hold is an erotic pun.

In The Politics of Nationalism in Modern Iran (Cambridge University Press, 2012), Ali Ansari traces the nationalist movement in Iran from the Tobacco Revolt of 1891 up to the current government led by president Ahmadinejad. Ansari explains how the events of the early 20th century led to the more well known events of Iran’s recent history, providing detailed insight into the key people that have been a part of Iran’s nationalist movement. The book explains the internal struggles that the movement has faced in the past century, along with the outside influences that effected its development. Ansari describes how Ahmadinejad has used nationalism to his advantage, and what he sees as the future for political participation in Iran.

Peoples & Things host, Lee Vinsel, talks with Asif Siddiqi, Professor of History at Fordham University, about the arc of his career and his wide-ranging interests and work. The pair start by discussing Siddiqi's wonderful book, The Red Rockets' Glare: Spaceflight and the Russian Imagination, 1857-1957 (Cambridge University Press, 2014), a history of the social and cultural trends, including a heavy dose of science fiction and mysticism, in Russia and the Soviet Union that led to Sputnik. They then talk about Siddiqi's other projects and interests from prisons to pop songs to global histories of space infrastructures. They also discuss the promises of recent turns to global and international research projects and stories in the history of technology.

What if genocide scholars have been approaching the field the wrong way? When I first opened Extremely Violent Societies in the Twentieth Century (Cambridge University Press, 2010), I was immediately struck by the immense depth of research and learning. Christian Gerlach chooses his case studies from among the lesser studied cases of genocide and immersed himself in the literature. Moreover, he surveys the history and theory of counterinsurgency warfare in roughly 20 countries over the space of 50 years. His knowledge of the field is encyclopedic, and one must admire his tenacity, not to mention the persuasiveness clearly necessary to persuade the publisher to include such an extensive set of notes. More important, however, than the breadth and depth of research are the conclusions Gerlach reaches. For Gerlach’s book argues that people who study genocide need to approach the subject in a different way, one that is broader, is more grounded in primary research, and one that uses the categories of race and ethnicity much more carefully. Whether you agree with this contention or not, it’s a book that makes you think hard about your own ideas–one of the highest compliments you can pay an author. I have no doubt that Gerlach’s book will be one of the most talked about works in the field. I hope you find the interview just as stimulating.

Citizens of well-developed liberal democracies enjoy an unprecedented standard of living, while a staggering number of people worldwide live in unbelievable poverty. It seems obvious that the well-off have moral obligations to those who are impoverished. But there’s a question regarding the nature and extent of these obligations. Some hold that well-off societies and their citizens own substantial duties of humanitarian assistance to the global poor. Others claim that our duties are stronger than this; they claim that our duties to the global poor are a matter of justice. In her new book, Globalization and Global Justice: Shrinking Distance, Expanding Obligations (Cambridge University Press, 2012), Nicole Hassoun proposes a new kind of argument for what she calls “serious moral duties to the global poor.” She claims that in our globalized world, people all over the globe are subject to the coercive power of international institutions. She then argues that these coercive institutions are legitimate only if they can win the consent of those subject to them. From this, she concludes that international institutions owe to the global poor whatever is required in order to enable them to exercise a kind of minimal autonomy; and this autonomy requires access to food, shelter, water, and education. Hassoun’s argument, then, is that familiar minimal requirements for legitimate coercion entail more extensive positive duties to the global poor.