Winner, John G. Cawelti Award for the Best Textbook/Primer, Popular Culture Association/American Culture Association, 2019
MPCA/ACA Book Award, Midwest Popular Culture Association / Midwest American Culture Association, 2020

Taking a multifaceted approach to attitudes toward race through popular culture and the American superhero, All New, All Different? explores a topic that until now has only received more discrete examination. Considering Marvel, DC, and lesser-known texts and heroes, this illuminating work charts eighty years of evolution in the portrayal of race in comics as well as in film and on television.

Beginning with World War II, the authors trace the vexed depictions in early superhero stories, considering both Asian villains and nonwhite sidekicks. While the emergence of Black Panther, Black Lightning, Luke Cage, Storm, and other heroes in the 1960s and 1970s reflected a cultural revolution, the book reveals how nonwhite superheroes nonetheless remained grounded in outdated assumptions. Multiculturalism encouraged further diversity, with 1980s superteams, the minority-run company Milestone’s new characters in the 1990s, and the arrival of Ms. Marvel, a Pakistani-American heroine, and a new Latinx Spider-Man in the 2000s. Concluding with a discussion of contemporary efforts to make both a profit and a positive impact on society, All New, All Different? enriches our understanding of the complex issues of racial representation in American popular culture.

During the 24-year Indonesian occupation of East Timor, thousands of people died, or were killed, in circumstances that did not allow the required death rituals to be performed. Since the nation’s independence, families and communities have invested considerable time, effort and resources in fulfilling their obligations to the dead. These obligations are imbued with urgency because the dead are ascribed agency and can play a benevolent or malevolent role in the lives of the living. These grassroots initiatives run, sometimes critically, in parallel with official programs that seek to transform particular dead bodies into public symbols of heroism, sacrifice and nationhood. The Dead as Ancestors, Martyrs, and Heroes in Timor-Leste focuses on the dynamic interplay between the potent presence of the dead in everyday life and their symbolic usefulness to the state. It underlines how the dead shape relationships amongst families, communities and the nation-state, and open an important window into – are in fact pivotal to – processes of state and nation formation.

In the fog of a Paris dawn in 1832, Évariste Galois, the 20-year-old founder of modern algebra, was shot and killed in a duel. That gunshot, suggests Amir Alexander, marked the end of one era in mathematics and the beginning of another.Arguing that not even the purest mathematics can be separated from its cultural background, Alexander shows how popular stories about mathematicians are really morality tales about their craft as it relates to the world. In the eighteenth century, Alexander says, mathematicians were idealized as child-like, eternally curious, and uniquely suited to reveal the hidden harmonies of the world. But in the nineteenth century, brilliant mathematicians like Galois became Romantic heroes like poets, artists, and musicians. The ideal mathematician was now an alienated loner, driven to despondency by an uncomprehending world. A field that had been focused on the natural world now sought to create its own reality. Higher mathematics became a world unto itself—pure and governed solely by the laws of reason.In this strikingly original book that takes us from Paris to St. Petersburg, Norway to Transylvania, Alexander introduces us to national heroes and outcasts, innocents, swindlers, and martyrs–all uncommonly gifted creators of modern mathematics.

Ray Didinger opens his lively memoir Finished Business with the Philadelphia Eagles’ upset win in Super Bowl LII. When the Eagles finally hoist the Lombardi Trophy, Didinger does his best to straddle the emotions of a working reporter and a long-suffering Philly fan. His ability to do that is why he has built up such a loyal following.

Didinger began following the Eagles as a kid, hanging out in his grandfather’s bar in Southwest Philadelphia. He spent his summers at the team's training camp in Hershey. It was there he met his idol, flanker Tommy McDonald. He would later write a play, Tommy and Me, about their friendship and his efforts to see McDonald enshrined in the Pro Football Hall of Fame.

Didinger has been covering the Eagles as a newspaper columnist or TV analyst since 1970. Over the years, he wrote sports for the Philadelphia Bulletin and the Philadelphia Daily News. He later produced Emmy Award–winning documentaries for NFL Films before transitioning to sports talk radio and TV analysis.

In five decades, across multiple media platforms, he has interviewed everyone from Hank Aaron, Wayne Gretzky, Muhammad Ali, Julius Erving, Jack Nicklaus, to Mike Schmidt, as well as writing film scripts for Hollywood stars such as Bruce Willis and Alec Baldwin. He went to the White House with the U.S. Olympic team and even explored the bizarre world of professional wrestling.

His stories, told in his familiar, breezy style, capture his enthusiasm for sports and his affection for the fans who still mourn the pennant that eluded the Phillies in 1964. Didinger has become synonymous with Philadelphia sports, and his memoir is as passionate as an autumn Sunday at Lincoln Financial Field.

Latin American history traditionally has been defined by larger-than-life heroes such as Símon Bolívar, Emiliano Zapata, and Evita Perón. Recent scholarship, however, tends to emphasize social and cultural factors rather than great leaders. In this new collection, Samuel Brunk and Ben Fallaw bring heroes back to the center of the debate, arguing that heroes not only shape history, they also "tell us a great deal about the places from which they come."

The original essays in this collection examine ten modern Latin American heroes whose charisma derived from the quality of their relationships with admirers, rather than their innate personal qualities. The rise of mass media, for instance, helped pave the way for populists such as radio actress-turned-hero Evita Perón. On the other hand, heroes who become president often watch their images crumble, as policies replace personality in the eyes of citizens. In the end, the editors argue, there is no formula for Latin American heroes, who both forge, and are forged by, unique national events. The conclusion points toward Mexico, where the peasant revolutions that elevated Miguel Hidalgo and, later, Emiliano Zapata are so revered that today's would-be heroes, such as the EZLN's Subcomandante Marcos, must link themselves to peasant mythology even when their personal roots are far from native ground. The enduring (or, in some cases, fading) influence of those discussed in this volume validates the central placement of heroes in Latin American history.

Heroes and Marvels of the Middle Ages is a history like no other: it is a history of the imagination, presented between two celebrated groups of the period. One group consists of heroes: Charlemagne, El Cid, King Arthur, Orlando, Pope Joan, Melusine, Merlin the Wizard, and also the fox and the unicorn. The other is the miraculous, represented here by three forms of power that dominated medieval society: the cathedral, the castle, and the cloister. Roaming between the boundaries of the natural and the supernatural, between earth and the heavens, the medieval universe is illustrated by a shared iconography, covering a vast geographical span. This imaginative history is also a continuing story, which presents the heroes and marvels of the Middle Ages as the times defined them: venerated, then bequeathed to future centuries where they have continued to live and transform through remembrance of the past, adaptation to the present, and openness to the future.

In this unflinching history of family violence, Linda Gordon traces policies on child abuse and neglect, wife beating, and incest from 1880 to 1960. Gordon begins with the so-called discovery of family violence in the 1870s, when experts first identified it as a social rather than personal problem. From there, Gordon chronicles the changing visibility of family violence as gender, family, and political ideologies shifted and the women’s and civil rights movements gained strength. Throughout, she illustrates how public perceptions of issues like marriage, poverty, alcoholism, mental illness, and responsibility worked for and against the victims of family violence, and looks at the link between family violence and larger social problems.

Powerful and moving, Heroes of Their Own Lives offers an honest understanding of a persistent problem and a realistic view of the difficulties in stopping it.

Most of us are content to see ourselves as ordinary people—unique in ways, talented in others, but still among the ranks of ordinary mortals. Andrew Flescher probes our contented state by asking important questions: How should "ordinary" people respond when others need our help, whether the situation is a crisis, or something less? Do we have a responsibility, an obligation, to go that extra mile, to act above and beyond the call of duty? Or should we leave the braver responses to those who are somehow different than we are: better somehow, "heroes," or "saints?"

Traditional approaches to ethics have suggested there is a sharp distinction between ordinary people and those called heroes and saints; between duties and acts of supererogation (going beyond the expected). Flescher seeks to undo these standard dichotomies by looking at the lives and actions of certain historical figures—Holocaust rescuers, Martin Luther King, Jr., Dorothy Day, among others—who appear to be extraordinary but were, in fact, ordinary people. Heroes, Saints, and Ordinary Morality shifts the way we regard ourselves in relationship to those we admire from afar—it asks us not only to admire, but to emulate as well—further, it challenges us to actively seek the acquisition of virtue as seen in the lives of heroes and saints, to learn from them, a dynamic aspect of ethical behavior that goes beyond the mere avoidance of wrongdoing.

Andrew Flescher sets a stage where we need to think and act, calling us to lead lives of self-examination—even if that should sometimes provoke discomfort. He asks that we strive to emulate those we admire and therefore allow ourselves to grow morally, and spiritually. It is then that the individual develops a deeper altruistic sense of self—a state that allows us to respond as the heroes of our own lives, and therefore in the lives of others, when times and circumstance demand that of us.

How to cultivate Greek heroes and athletes.

In the writings of Philostratus (ca. AD 170-ca. 250), the renaissance of Greek literature in the second century AD reached its height. His Life of Apollonius of Tyana, Lives of the Sophists, and Imagines reconceive in different ways Greek religion, philosophy, and art in and for the world of the Roman Empire. In this volume, Heroicus and Gymnasticus, two works of equal creativity and sophistication, together with two brief Discourses (Dialexeis), complete the Loeb edition of his writings.

Heroicus is a conversation in a vineyard amid ruins of the Protesilaus shrine (opposite Troy on the Hellespont), between a wise and devout vinedresser and an initially skeptical Phoenician sailor, about the beauty, continuing powers, and worship of the Homeric heroes. With information from his local hero, the vinedresser reveals unknown stories of the Trojan campaign especially featuring Protesilaus and Palamedes, and describes complex, miraculous, and violent rituals in the cults of Achilles.

Gymnasticus is the sole surviving ancient treatise on sports. It reshapes conventional ideas about the athletic body and expertise of the athletic trainer and also explores the history of the Olympic Games and other major Greek athletic festivals, portraying them as distinctive venues for the display of knowledge.

Politics has always played an important role in Indiana, and the state itself at one time furnished candidates for national office for an assortment of American political parties. From 1840, when Whig William Henry Harrison captured the White House with his “Tippecanoe and Tyler too” campaign, to 1940, when Wendell Willkie won the Republican presidential nomination and challenged incumbent President Franklin D. Roosevelt's try for a third term in office, approximately 60 percent of the elections had Hoosiers on a party’s national ticket. Indiana Political Heroes features essays on eight Hoosier politicians who have made a difference in Indiana and in the nation’s capital.

    In 73 A.D., legend has it, 960 Jewish rebels under siege in the ancient desert fortress of Masada committed suicide rather than surrender to a Roman legion. Recorded in only one historical source, the story of Masada was obscure for centuries. In The Masada Myth, Israeli sociologist Nachman Ben-Yehuda tracks the process by which Masada became an ideological symbol for the State of Israel, the dramatic subject of movies and miniseries, a shrine venerated by generations of Zionists and Israeli soldiers, and the most profitable tourist attraction in modern Israel.
    Ben-Yehuda describes how, after nearly 1800 years, the long, complex, and unsubstantiated narrative of Josephus Flavius was edited and augmented in the twentieth century to form a simple and powerful myth of heroism. He looks at the ways this new mythical narrative of Masada was created, promoted, and maintained by pre-state Jewish underground organizations, the Israeli army, archaeological teams, mass media, youth movements, textbooks, the tourist industry, and the arts. He discusses the various organizations and movements that created “the Masada experience” (usually a ritual trek through the Judean desert followed by a climb to the fortress and a dramatic reading of the Masada story), and how it changed over decades from a Zionist pilgrimage to a tourist destination.
    Placing the story in a larger historical, sociological, and psychological context, Ben-Yehuda draws upon theories of collective memory and mythmaking to analyze Masada’s crucial role in the nation-building process of modern Israel and the formation of a new Jewish identity. An expert on deviance and social control, Ben-Yehuda looks in particular at how and why a military failure and an enigmatic, troubling case of mass suicide (in conflict with Judaism’s teachings) were reconstructed and fabricated as a heroic tale.

The roster of Muslim superheroes in the comic book medium has grown over the years, as has the complexity of their depictions. Muslim Superheroes tracks the initial absence, reluctant inclusion, tokenistic employment, and then nuanced scripting of Islamic protagonists in the American superhero comic book market and beyond.

This scholarly anthology investigates the ways in which Muslim superhero characters fulfill, counter, or complicate Western stereotypes and navigate popular audience expectations globally, under the looming threat of Islamophobia. The contributors consider assumptions buried in the very notion of a character who is both a superhero and a Muslim with an interdisciplinary and international focus characteristic of both Islamic studies and comics studies scholarship. Muslim Superheroes investigates both intranational American racial formation and international American geopolitics, juxtaposed with social developments outside U.S. borders.

Providing unprecedented depth to the study of Muslim superheroes, this collection analyzes, through a series of close readings and comparative studies, how Muslim and non-Muslim comics creators and critics have produced, reproduced, and represented different conceptions of Islam and Muslimness embodied in the genre characters.

Heroes and heroines in antiquity inhabited a space somewhere between gods and humans. In this detailed, yet brilliantly wide-ranging analysis, Christopher Jones starts from literary heroes such as Achilles and moves to the historical record of those exceptional men and women who were worshiped after death. He asks why and how mortals were heroized, and what exactly becoming a hero entailed in terms of religious action and belief. He proves that the growing popularity of heroizing the dead—fallen warriors, family members, magnanimous citizens—represents not a decline from earlier practice but an adaptation to new contexts and modes of thought. The most famous example of this process is Hadrian’s beloved, Antinoos, who can now be located within an ancient tradition of heroizing extraordinary youths who died prematurely. This book, wholly new and beautifully written, rescues the hero from literary metaphor and vividly restores heroism to the reality of ancient life.

In 1985 the eyes of the world turned to the Hoosier State and the attempt by a thirteen-year-old Kokomo, Indiana, teenager to do what seemed to be a simple task—join his fellow classmates at Western Middle School in Russiaville, the school to which his Kokomo neighborhood was assigned. The teenager, Ryan White, however, had been diagnosed with Acquired Immune Deficiency Syndrome from contaminated blood-based products used to treat his hemophilia. “It was my decision,” White said, “to live a normal life, go to school, be with friends, and enjoying day to day activities. It was not going to be easy.” White's words were an understatement, to say the least. His wish to return to school was met with panic by parents and some school officials. The controversy about White and the quiet courage he and his mother, Jeanne, displayed in their battle to have him join his classmates is explored in the eleventh volume in the Indiana Historical Society Press’s Youth Biography Series. The Quiet Hero is written by Nelson Price, who wrote about White’s odyssey during his days as a reporter and columnist for the Indianapolis News. Price goes behind the scenes and brings to light stories and individuals who might have been lost in the media spotlight. After a nine-month court battle, White won the right to return to school, but with concessions. These were not enough for parents of twenty children, who responded by starting their own school. At school, White became the target of slurs and lies, and his locker was vandalized. Although the White family received support from citizens and celebrities around the world, particularly rock singer Elton John, the situation grew so controversial in Kokomo that they moved to Cicero, Indiana—a community that greeted them much differently. In Price’s book, White, who succumbed to his disease in 1990, comes across as a normal teenager who met an impossible situation with uncommon grace, courage, and wisdom. “It was difficult at times, to handle; but I tried to ignore the injustice, because I knew the people were wrong,” White said. “My family and I held no hatred for those people because we realized they were victims of their own ignorance.”

Greek myths have long been admired as beautiful, thrilling stories but dismissed as serious objects of belief. For centuries scholars have held that Greek epics, tragedies, and the other compelling works handed down to us obscure the “real” myths that supposedly inspired them. Instead of joining in this pursuit of hidden meanings, Sarah Iles Johnston argues that the very nature of myths as stories—as gripping tales starring vivid characters—enabled them to do their most important work: to create and sustain belief in the gods and heroes who formed the basis of Greek religion.

By drawing on work in narratology, sociology, and folklore studies, and by comparing Greek myths not only to the myths of other cultures but also to fairy tales, ghost stories, fantasy works, modern novels, and television series, The Story of Myth reveals the subtle yet powerful ways in which these ancient Greek tales forged enduring bonds between their characters and their audiences, created coherent story-worlds, and made it possible to believe in extraordinary gods. Johnston captures what makes Greek myths distinctively Greek, but simultaneously brings these myths into a broader conversation about how the stories told by all cultures affect our shared view of the cosmos and the creatures who inhabit it.