The Harvard Brief

We all know that most runaway African-American slaves fled north in pursuit of freedom. Most, but not all. Some also fled to Pensacola, a city located in (of all places) the Deep South. In his excellent book Aiming for Pensacola: Fugitive Slaves on the Atlantic and Southern Frontiers (Harvard University Press, 2015), historian Matthew Clavin examines how Pensacola became a destination for fugitive slaves, how the runaways got there, and what they did after they arrived. Listen in.Adam McNeil is a soon-to-be PhD in History and Colored Conventions Project Fellow at the University of Delaware. He can be reached on Twitter @CulturedModesty.

In 1900 the Catholic Church stood staunchly against religious freedom and the secular state. By the 1960s, that position was reversed and Catholics began advocating for particularly Catholic forms of modernity. How did this happen? How did the world’s largest religious organization become modern?James Chappel traces answers to these questions in his recent book, Catholic Modern: The Challenge of Totalitarianism and the Remaking of the Church (Harvard University Press, 2018). It tells the story of how radical ideas emerged in the 1930s and exercised enormous influence after World War II in Catholicism and in European politics more broadly.James Chappel is Assistant Professor of History at Duke University.Hillary Kaell co-hosts NBIR and is Associate Professor of Religion at Concordia University in Montreal, Canada.

The relationship between class and religious piety represents a theme less explored in the study of modern Islam in general, and in the study of South Asian Islam in particular. In her incredibly nimble and nuanced recent book The New Pakistani Middle Class (Harvard University Press, 2017), Ammara Maqsood, Lecturer in Social Anthropology at the University of Manchester, addresses this lacunae by offering a fascinating narrative of the intersection of religion, class, and piety among the urban Pakistani middle class. With a focus on the history and present of older and the new middle-class communities in Lahore, this book charts with remarkable analytical precision, the interaction of global and local politics, and the choreography of everyday religious life among the urban middle class in Pakistan. Theoretically sophisticated, historically grounded, and ethnographically vivacious, The New Pakistani Middle Class represents a groundbreaking contribution to the study of post-colonial Muslim societies, South Asian Islam, and to the anthropology of religion and Islam. In addition to its intellectual merits, this book also reads lyrically making it eminently usable in undergraduate and graduate seminars on religion and class, Urban Studies, South Asian Studies, Islamic Studies, and Anthropology.SherAli Tareen is Assistant Professor of Religious Studies at Franklin and Marshall College. His research focuses on Muslim intellectual traditions and debates in early modern and modern South Asia. His academic publications are available here. He can be reached at sherali.tareen@fandm.edu. Listener feedback is most welcome.

Who are the American Jews behind many of the Israeli settlements in the West Bank? This is the question that Dr. Sara Hirschhorn, Research Lecturer at the University of Oxford, seeks to answer in her new book City on a Hilltop: American Jews and the Israeli Settler Movement (Harvard University Press, 2017). By analyzing archival documents along with periodicals, internet sources, and a wealth of self-conducted interviews, Hirschhorn concludes that many American-Israeli settlers are not the messianic, ultra-right-wing fanatics that stereotypes suggest. Instead, the majority come from liberal American backgrounds, are highly-educated, and have conservative—but rarely Orthodox—Jewish backgrounds. What is more, she argues, their actions, motives, and self-conceptualizations are reflective of the evolution of American and Israeli Jewish identities over time.Sara Hirschhorn is University Research Lecturer in Israel Studies at the University of Oxford and Sidney Brichto Fellow at the Oxford Centre for Hebrew and Jewish Studies.Robin Buller is a PhD Candidate in History at the University of North Carolina at Chapel Hill.

In 1758, Peter Williamson appeared on the streets of Aberdeen, Scotland, dressed as a Native American and telling a remarkable tale. He claimed that as a young boy he had been kidnapped from the city and sold into slavery in America. In performances and in a printed narrative he peddled to his audiences, Williamson described his tribulations as an indentured servant, Indian captive, soldier, and prisoner of war. Aberdeen’s magistrates called him a liar and banished him from the city, but Williamson defended his story.In Indian Captive, Indian King: Peter Williamson in America and Britain (Harvard University Press, 2018), Gettysburg College History Department Chair and Professor Timothy J. Shannon explains what Williamson’s tale says about how working people of eighteenth-century Britain, so often depicted as victims of empire, found ways to create lives and exploit opportunities within it. Exiled from Aberdeen, Williamson settled in Edinburgh, where he cultivated enduring celebrity as the self-proclaimed king of the Indians. His performances and publications capitalized on the curiosity the Seven Years’ War had ignited among the public for news and information about America and its native inhabitants. As a coffeehouse proprietor and printer, he gave audiences a plebeian perspective on Britain’s rise to imperial power in North America.Indian Captive, Indian King is a history of empire from the bottom up, showing how Williamson’s American odyssey illuminates the real-life experiences of everyday people on the margins of the British Empire and how those experiences, when repackaged in travel narratives and captivity tales, shaped popular perceptions about the empires racial and cultural geography.Ryan Tripp is an adjunct instructor for several community colleges, universities, and online university extensions. In 2014, he graduated from the University of California, Davis, with a Ph.D. in History. His Ph.D. double minor included World History and Native American Studies, with an emphasis in Linguistic Anthropology and Indigenous Archeology.

In I Remain Yours: Common Lives in Civil War Letters (Harvard University Press, 2018), Christopher Hager trains our attention to “the cell-level transfers that created the meaning of the Civl War.” He follows the correspondence of a group of soldiers, and their family members, many of whom had never written letters before in their life. These people were largely illiterate. They had to learn how to spell as they were trying to compose their thoughts on paper. Yet Hager leaves their letters ‘uncorrected.’ In their struggle to put their feelings and thoughts into words—a struggle we also feel in reading those words—the words themselves gain an immediacy and directness. They grow in importance for being chosen. The repetition of phrases throbs with feeling. The emotional dynamics of union and disunion—the fear of being forgotten, the assurance of love, no matter the soldier’s side in the war—congeal around individual words, phrases, even marks on the page. As they write, both soldiers and their family members realize that they’re at war together, tending to the relationships that comprise their everyday lives, and warding off the threats to them.Christopher Hager has previously explored the lives of ordinary Americans through their writing, including diaries kept by slaves. His first book, Word by Word: Emancipation and the Act of Writing, won the 2014 Frederick Douglass Prize for the best book of the year on the subject of slavery. Hager is Charles A. Dana Research Associate Professor of English at Trinity College in Hartford, Connecticut where he teaches courses in American literature and culture from the nineteenth century to the present.Michael Amico holds a PhD in American Studies from Yale University. His dissertation, The Forgotten Union of the Two Henrys: The True Story of the Peculiar and Rarest Intimacy of the American Civil War, is about the romance between Henry Clay Trumbull and Henry Ward Camp of the Tenth Connecticut Regiment. He is the author, with Michael Bronski and Ann Pellegrini, of “You Can Tell Just by Looking”: And 20 Other Myths about LGBT Life and People (Beacon, 2013), a finalist for the Lambda Literary Award in Nonfiction. He can be reached at mjamico@gmail.com.

In her recent monograph, Assembling Shinto: Buddhist Approaches to Kami Worship in Medieval Japan (Harvard University Asia Center, 2017), Anna Andreeva focuses on a complex network of religious sites, figures, and texts to help us better understand the way in which Japanese deities were worshipped in medieval Japan. In so doing, she illuminates the medieval stages of a process that led to what was later called Shinto, and adds to the growing body of scholarship that challenges the relatively recent idea that Shinto is simply the native religion of Japan, unchanged since ancient times.To tackle such a grand undertaking, Andreeva focuses on a mountain in central Japan called Mt. Miwa as well as on Ise, the location of the Ise shrines and the abode of the most important imperial deity. Beginning with the significance of Mt. Miwa as a religious site for pre-ninth-century Japanese rulers, Andreeva charts the decline of this mountain’s importance during the eighth-to-twelfth centuries and the subsequent revival of the site during the thirteenth century by non-elite practitioners of esoteric Buddhism stationed at small Miwa temples and by the Saidaiji lineage under the direction of the Buddhist monk Eison and his disciples. Continuing chronologically, she then shows how the thirteenth-century revival led some time later to the emergence of the so-called Miwa-ryu Shinto, an eclectic tradition which spread to different regions of Japan and whose influence continued until the early nineteenth century.Central to Andreeva’s project is the world of Japanese esoteric Buddhist thought and ritual, for it was in this setting that the Japanese deities could be transformed from beings characterized by ignorance and desire into embodiments of Buddhist awakening. Throughout the book Andreeva addresses many religious elements, Japanese and not, that were incorporated into esoteric Buddhist traditions active at Mt. Miwa and Ise. These include the incorporation of deities from ancient Japanese mythology into medieval legends and esoteric ritual, serpentine and dragon imagery, initiation rites modeled on the enthronement of a king, pilgrimage, and the use of royal symbolism. In addition, she provides a number of detailed descriptions of rituals and translations of liturgical and exegetical works.The book’s topic is very complex: Andreeva has opted out of the usual approach, which would be to trace the development of a single figure, text, idea, or institution. This makes the project far more difficult for the researcher, but has the invaluable advantage that it allows the reader to perceive and appreciate the fascinating networks that show how medieval Japanese religion actually existed and developed on the ground. Beyond its importance for understanding Japanese Buddhist intellectual history, esoteric Buddhist thought and ritual, and the development of Shinto, the book also serves as an example of how to study the intricate social, economic, and geographical networks that lie behind the development of religious ideas, practices, and institutions.

What can we learn about African American life between the world wars if we center our attention on the parks and pleasuring grounds of the urban North? That is what historian Brian McCammack endeavors to find out in his new book, Landscapes of Hope: Nature and the Great Migration in Chicago (Harvard University Press, 2017). McCammack’s study is the first book-length environmental history of black Chicago and the first sustained exploration of the how the 1.6 million black southerners who moved to northern cities between 1910 and 1940 thought about and interacted with the natural world. He follows black Chicagoans’ through both the greenspaces of the South Side and rural retreats across the Upper Midwest. He finds their experiences of nature were shaped by racial exclusion, intraracial class conflict, and paternalistic reform efforts. Many of their preferred forms of outdoor recreation blended southern traditions with new practices coded as modern. And they articulated their devotion to nature in terms often indistinguishable from white northerners, raising troubling questions about why postwar environmentalism ended up overwhelmingly white.Brian McCammack is Assistant Professor of Environmental Studies at Lake Forest College in suburban Chicago. He earned his Ph.D. in the History of American Civilization at Harvard University in 2012.Brian Hamilton is a Ph.D. candidate at the University of Wisconsin, Madison where he is researching African American environmental history in the nineteenth-century Cotton South. He is also an editor of the digital environmental magazine and podcast Edge Effects.

We’ve featured a few books on fashion and the Muslim world recently, all part of an effort to re-orient the study of women in the Muslim and Arabic-speaking worlds. Elizabeth Bucar’s Pious Fashion: How Muslim Women Dress (Harvard University Press, 2017) uses three different Muslim populations, Iran, Indonesia and Turkey, to look at what Muslim women wear and how it reflects individual agency. What’s so original about Bucar’s contribution is that it emphasizes how women dress, versus simply what they wear. Bucar looks at bad style, new media, global fashion, and religious authority in an account that gives agency to the subjects. But the book isn’t simply about Muslim women, but all women and is at its best when reminding the reader how dress functions in their own society.Elizabeth Bucar is Associate Professor of Philosophy and Religion at Northeastern University. She was previously Assistant Professor of Religious Studies at the University of North Carolina, Greensboro. She is a religious ethicist who studies sexuality, gender, and moral transformation within Islamic and Christian traditions and communities and she received her PhD in religious ethics from the University of Chicago.Nadirah Mansour is a graduate student at Princeton Universitys Department of Near Eastern Studies working on the global intellectual history of the Arabic-language press. She tweets @NAMansour26and produces another Middle-East and North Africa-related podcast: Reintroducing.

Sam White’s brand new book A Cold Welcome: The Little Ice Age and Europe’s Encounter with North America (Harvard University Press, 2017) turns the tales we learned in grade school about early European colonization of North America upside-down. In the last decades of the 16th and first decades of the 17th century, three empires—Spain, France and England—each sought to establish new colonial projects on the continent of North America. They had the misfortune to embark on these projects at the most severe point of a global climatic shift called the Little Ice Age, whose harsh winters, droughts and storms seemed to plague the unready Europeans at every turn. From Florida to Maine, North Carolina to New Mexico, climate and weather-related difficulties challenged European colonists in a multitude of ways, and White explains how even the nominally successful colony projects, like Jamestown, were lucky near-misses whose success was by no means inevitable. This is a totally new look at the early history of Europeans in North America, which holds significant lessons for coping with and thinking about our modern problems of anthropogenic climate change.Sam White is associate professor of history at Ohio State University. An expert on climate and environmental history in the early modern period, he is also the author of the acclaimed book The Climate of Rebellion in the Early Modern Ottoman Empire (Cambridge University Press, 2011) and co-founder of the Climate History Network, a resource for historians and other professionals studying climate history and climate change.Sean Munger is an author, historian, teacher and podcaster. He also has his own historical podcast, Second Decade.