The writer Nakagami Kenji (1946-1992) rose to fame in the mid-1970s for his vivid stories about a clan scarred by violence and poverty on the underside of the Japanese economic miracle. Drawing upon the lives, experiences, and languages of the burakumin, the outcaste communities long discriminated against in Japanese society as a defiled underclass, Nakagami's works of fiction and nonfiction record with vitality and violence the realities—actual and imagined—of buraku culture.

In this critical study of Nakagami's life and oeuvre, Eve Zimmerman delves into the writer's literary world, exploring the genres, forms, and themes with which Nakagami worked and experimented. These chapters trace the biographical thread running through his works while foregrounding such diverse facets of his writing as his interest in the modern possibilities of traditional myths and forms of storytelling, his deployment of shocking tropes and images, and his crafting of a unique poetic language.

By bringing to the fore the literary urgency and social engagement that informed all aspects of Nakagami's creative and intellectual production, from his works of prose and poetry to his criticism, this book argues eloquently and effectively for us to appreciate Nakagami as a distinctive and relevant voice in modern Japanese literature.

Protestant missionaries in Latin America. Colonial "civilizers" in the Pacific. Peace Corps Volunteers in Africa. Since the 1890s, thousands of American teachers--mostly young, white, middle-class, and inexperienced--have fanned out across the globe. Innocents Abroad tells the story of what they intended to teach and what lessons they learned.

Drawing on extensive archives of the teachers' letters and diaries, as well as more recent accounts, Jonathan Zimmerman argues that until the early twentieth century, the teachers assumed their own superiority; they sought to bring civilization, Protestantism, and soap to their host countries. But by the mid-twentieth century, as teachers borrowed the concept of "culture" from influential anthropologists, they became far more self-questioning about their ethical and social assumptions, their educational theories, and the complexity of their role in a foreign society.

Filled with anecdotes and dilemmas--often funny, always vivid--Zimmerman's narrative explores the teachers' shifting attitudes about their country and themselves, in a world that was more unexpected and unsettling than they could have imagined.

What do America’s children learn about American history, American values, and human decency? Who decides? In this absorbing book, Jonathan Zimmerman tells the dramatic story of conflict, compromise, and more conflict over the teaching of history and morality in twentieth-century America.

In history, whose stories are told, and how? As Zimmerman reveals, multiculturalism began long ago. Starting in the 1920s, various immigrant groups—the Irish, the Germans, the Italians, even the newly arrived Eastern European Jews—urged school systems and textbook publishers to include their stories in the teaching of American history. The civil rights movement of the 1960s and ’70s brought similar criticism of the white version of American history, and in the end, textbooks and curricula have offered a more inclusive account of American progress in freedom and justice.

But moral and religious education, Zimmerman argues, will remain on much thornier ground. In battles over school prayer or sex education, each side argues from such deeply held beliefs that they rarely understand one another’s reasoning, let alone find a middle ground for compromise. Here there have been no resolutions to calm the teaching of history. All the same, Zimmerman argues, the strong American tradition of pluralism has softened the edges of the most rigorous moral and religious absolutism.

“A remarkable book.”—Malcolm Gladwell, San Francisco Chronicle

Deaths of civilians at the hands of on-duty police are in the national spotlight as never before. How many killings by police occur annually? What circumstances provoke police to shoot to kill? Who dies? The lack of answers to these basic questions points to a crisis in American government that urgently requires the attention of policy experts. When Police Kill is a groundbreaking analysis of the use of lethal force by police in the United States and how its death toll can be reduced.

Franklin Zimring compiles data from federal records, crowdsourced research, and investigative journalism to provide a comprehensive, fact-based picture of how, when, where, and why police resort to deadly force. Of the 1,100 killings by police in the United States in 2015, he shows, 85 percent were fatal shootings and 95 percent of victims were male. The death rates for African Americans and Native Americans are twice their share of the population.

Civilian deaths from shootings and other police actions are vastly higher in the United States than in other developed nations, but American police also confront an unusually high risk of fatal assault. Zimring offers policy prescriptions for how federal, state, and local governments can reduce killings by police without risking the lives of officers. Criminal prosecution of police officers involved in killings is rare and only necessary in extreme cases. But clear administrative rules could save hundreds of lives without endangering police officers.

“Roughly 1,000 Americans die each year at the hands of the police…The civilian body count does not seem to be declining, even though violent crime generally and the on-duty deaths of police officers are down sharply…Zimring’s most explosive assertion—which leaps out…—is that police leaders don’t care…To paraphrase the French philosopher Joseph de Maistre, every country gets the police it deserves.”
—Bill Keller, New York Times

“If you think for one second that the issue of cop killings doesn’t go to the heart of the debate about gun violence, think again. Because what Zimring shows is that not only are most fatalities which occur at the hands of police the result of cops using guns, but the number of such deaths each year is undercounted by more than half!…[A] valuable and important book…It needs to be read.”
—Mike Weisser, Huffington Post

In 1930, anthropologists Robert Zingg and Wendell Bennett spent nine months among the Tarahumara of Chihuahua, Mexico, one of the least acculturated indigenous societies in North America. Their fieldwork resulted in The Tarahumara: An Indian Tribe of Northern Mexico (1935), a classic ethnography still familiar to anthropologists. In addition to this formal work, Zingg also penned a personal, unvarnished travelogue of his sojourn among the Tarahumara. Unpublished in his lifetime, Behind the Mexican Mountains is now available in print for the first time.

This colorful account provides a compelling description of the landscape, people, traditions, language, and archaeology of the Tarahumara region. Abandoning the scientific detachment of the observer, Zingg frankly records his reactions to the people and their customs as he vividly evokes the daily experience of doing fieldwork. In the introduction, Howard Campbell examines Zingg's writing in light of current critiques of anthropology as literature. He makes a strong case that although earlier anthropological writing reveals unacceptable cultural biases, it also demonstrates the ongoing importance and vitality of field research.

The Cambridge Songs, from the Latin Carmina Cantabrigiensia, is the most important anthology of songs from before the thirteenth-century Carmina Burana. It offers the only major surviving anthology of Latin lyric poems from between Charlemagne and the Battle of Hastings. It contains panegyrics and dirges, political poems, comic tales, religious and didactic poems, and poetry of spring and love. Was it a school book for students, or a songbook for the use of professional entertainers? The greatest certainty is that the poems were composed in the learned language, and that they were associated with song. The collection is like the contents of an eleventh-century jukebox or playlist of top hits from more than three centuries.

This edition and translation comprises a substantial introduction, the Latin texts and English prose in carefully matched presentation, and extensive commentary, along with appendices, list of works cited, and indices.

Nigel of Canterbury, also known as Longchamp and Whiteacre, wrote toward the end of the so-called Twelfth-Century Renaissance. He was a Benedictine monk of Christ Church when Thomas Becket was martyred, and a star of Anglo-Latin literature while the Angevin kings held sway over a vast empire that encompassed not only the British Isles but also western France.

The Dumbarton Oaks Medieval Library volume features, alongside the Latin, the first-ever English translation of Nigel’s second-longest poem, Miracles of the Virgin. The Miracles is the oldest extant collection of versified miracles of Mary in Latin and indeed in any language. The seventeen narratives, telling a gamut of tales from diabolic pacts to pregnant abbesses, gave scope for Nigel to display skills as a storyteller and stylist, while recounting the miraculous mercy of the Virgin. This supplement offers an extensive commentary to facilitate appreciation of the Miracles as poetry by a medieval writer deeply imbued in the long tradition of Latin literature.

Solomon and Marcolf is known for being both important and mysterious. It pits wise Solomon, famous from the Bible, against a wily peasant named Marcolf. One of its two parts is a dialogue, in which the king and jester, sage and fool, prophet and blasphemer bandy back and forth questions and comments. Whereas Solomon is solemn and pompous, Marcolf resorts to low language and earthy topics. The other part comprises twenty short chapters in which Marcolf tricks Solomon time and again. These episodes are as impudent and scatological as is the dialogue. Together, the two parts constitute a rudimental prose novel or “rogue biography.”

Cited by Bakhtin in Rabelais and His World, Solomon and Marcolf is widely known by name. But until now it has not been translated into any modern language. The present volume offers an introduction, followed by the Latin and English, detailed commentary, and reproductions of woodcut illustrations from the 1514 edition. Appendixes help readers understand the origins and influence of a work that was composed around 1200, that attained its greatest popularity in the fifteenth and sixteenth centuries, and that has the potential still today to delight and instruct.

The Latin prose Solomon and Marcolf, enigmatic in origins, has been a puzzle from long before the sixteenth-century French author François Rabelais through the twentieth-century Russian critic Bakhtin to today. Though often called a dialogue, the second of its two parts comprises a rudimentary novel with twenty episodes. In 2009 the “original” received at last an edition and translation with commentary as the first volume in the Harvard Studies in Medieval Latin series.

Solomon and Marcolf: Vernacular Traditions, the fourth volume in the series, displays the mysteries of the tradition. Solomon relates to the biblical king, but did Marcolf originate in Germanic or Eastern regions? Here lovers of literature and folklore may explore, in English for the first time, relevant texts, from the twelfth through the early eighteenth century. These astonishingly varied and fascinating pieces, from Iceland in the North and West through Russia in the East and Italy in the South, have been translated from medieval and early modern French, Russian, German, Icelandic, Danish, and Italian. The book opens with snapshots of two nineteenth-century polymaths, the Englishman John M. Kemble and Russian Aleksandr Veselovskii, whose hypotheses can now be evaluated. An appendix documents awareness of Solomon and Marcolf in late medieval and early modern times.

The Latin prose Solomon and Marcolf, enigmatic in origins, has been a puzzle from long before the sixteenth-century French author François Rabelais through the twentieth-century Russian critic Bakhtin to today. Though often called a dialogue, the second of its two parts comprises a rudimentary novel with twenty episodes. In 2009 the “original” received at last an edition and translation with commentary as the first volume in the Harvard Studies in Medieval Latin series.

Solomon and Marcolf: Vernacular Traditions, the fourth volume in the series, displays the mysteries of the tradition. Solomon relates to the biblical king, but did Marcolf originate in Germanic or Eastern regions? Here lovers of literature and folklore may explore, in English for the first time, relevant texts, from the twelfth through the early eighteenth century. These astonishingly varied and fascinating pieces, from Iceland in the North and West through Russia in the East and Italy in the South, have been translated from medieval and early modern French, Russian, German, Icelandic, Danish, and Italian. The book opens with snapshots of two nineteenth-century polymaths, the Englishman John M. Kemble and Russian Aleksandr Veselovskii, whose hypotheses can now be evaluated. An appendix documents awareness of Solomon and Marcolf in late medieval and early modern times.

A grandson’s photo album. Old postcards. English porcelain. A granite headstone. These are just a few of the material objects that help reconstruct the histories of colonial people who lived during Japan’s empire. These objects, along with oral histories and visual imagery, reveal aspects of lives that reliance on the colonial archive alone cannot. They help answer the primary question of Lost Histories: Is it possible to write the history of Japan’s colonial subjects? Kirsten Ziomek contends that it is possible, and in the process she brings us closer to understanding the complexities of their lives.

Lost Histories provides a geographically and temporally holistic view of the Japanese empire from the early 1900s to the 1970s. The experiences of the four least-examined groups of Japanese colonial subjects—the Ainu, Taiwan’s indigenous people, Micronesians, and Okinawans—are the centerpiece of the book. By reconstructing individual life histories and following these people as they crossed colonial borders to the metropolis and beyond, Ziomek conveys the dynamic nature of an empire in motion and explains how individuals navigated the vagaries of imperial life.

Winner of the Robert H. Ferrell Book Prize

“The Idealist is a powerful book, gorgeously written and consistently insightful. Samuel Zipp uses the 1942 world tour of Wendell Willkie to examine American attitudes toward internationalism, decolonization, and race in the febrile atmosphere of the world’s first truly global conflict.”
—Andrew Preston, author of Sword of the Spirit, Shield of Faith

A dramatic account of the plane journey undertaken by businessman-turned-maverick-internationalist Wendell Willkie to rally US allies to the war effort. Willkie’s tour of a planet shrunk by aviation and war inspired him to challenge Americans to fight a rising tide of nationalism at home.

In August 1942, as the threat of fascism swept the world, a charismatic Republican presidential contender boarded the Gulliver at Mitchel Airfield for a seven-week journey around the world. Wendell Willkie covered 31,000 miles as President Roosevelt’s unofficial envoy. He visited the battlefront in North Africa with General Montgomery, debated a frosty de Gaulle in Beirut, almost failed to deliver a letter to Stalin in Moscow, and allowed himself to be seduced by Chiang Kai-shek in China. Through it all, he was struck by the insistent demands for freedom across the world.

In One World, the runaway bestseller he published on his return, Willkie challenged Americans to resist the “America first” doctrine espoused by the war’s domestic opponents and warned of the dangers of “narrow nationalism.” He urged his fellow citizens to end colonialism and embrace “equality of opportunity for every race and every nation.” With his radio broadcasts regularly drawing over 30 million listeners, he was able to reach Americans directly in their homes. His call for a more equitable and interconnected world electrified the nation, until he was silenced abruptly by a series of heart attacks in 1944. With his death, America lost its most effective globalist, the man FDR referred to as “Private Citizen Number One.”

At a time when “America first” is again a rallying cry, Willkie’s message is at once chastening and inspiring, a reminder that “one world” is more than a matter of supply chains and economics, and that racism and nationalism have long been intertwined.