Issa Boureima is a young, hip African street vendor who sells knock-off designer bags and hats in an open-air market on 125th street in Harlem. His goal is to become a "Jaguar"—a West African term for a keen entrepreneur able to spot trends and turn a profit in any marketplace. This dynamic world, largely invisible to mainstream culture, is the backdrop of this timely novel.

Faced with economic hardship in Africa, Issa has left his home in Niger and his new wife, Khadija, to seek his fortune in America. Devout Muslims, the couple has entered into a "modern" marriage: Khadija is permitted to run her own business, and Issa has agreed not to take additional wives. Issa quickly adapts to his new surroundings, however, and soon attracts several girlfriends. Aided by a network of immigrants, he easily slips through gaps in the "system" and extends his stay in America indefinitely. Following a circuit of African-American cultural festivals across America, he marvels at African-Americans' attitudes toward Africa, and wonders if he'll ever return to Niger. Meanwhile, Khadija also struggles to make it—to become a "Jaguar"—as she combats loneliness, hostile in-laws, and a traditional, male-dominated society. The eventual success of her dry goods shop and her growing affection for a helpful Arab merchant make her wonder if she'll ever join Issa in America.

Drawing on his own decades of experience among Africans both in Niger and in New York, Paul Stoller offers enormous insight into the complexities of contemporary Africa. Alive with detail, Jaguar is a story of triumph and disappointment, of dislocation and longing, and of life lived in a world that no longer recognizes boundaries.

One of the most famous American journals is that of seventeenth-century Puritan leader John Winthrop. As the first governor of the Massachusetts Bay Colony, an office he held with few interruptions for two decades, he worked to establish a society in which he thought true Christianity could flourish, beyond the reach of the unfaithful Church of England. Winthrop recorded the daily events of his life—the political infighting and religious disputes among Puritans, as well as their relations with other colonists, Indians, and England. His journal is a window into a world that, while unfamiliar, continues to influence our sense of the meaning of America.
    In the first in-depth study of Winthrop since 1958, James G. Moseley provides a fascinating new look at this extraordinary man, paying careful attention to the connections between Winthrop’s political activity and his writing. Moseley first examines Winthrop as a writer, using the journal to analyze Winthrop as a man resolving challenges based as much on his acutely pragmatic intelligence as on his deeply felt religious convictions. Second, Moseley traces how historians have responded to Winthrop—how his famous journal has been read and misread by those who have filtered the man and his cultural context through many lenses.
    By examining Winthrop’s ancestors and early life in England, especially the religious changes he experienced, Moseley removes the blinders of modernism, portraying Winthrop as never before. He shows how Winthrop’s successful struggle to accept the deaths of his first two wives led him away from moralistic views of Christianity, himself, and his world to more magnanimous views.
    Arguing that writing was the medium through which Winthrop developed his capacity for leadership, Moseley shows how the journal enabled Winthrop to reflect objectively on his situation and to adjust his behavior. Winthrop was, Moseley suggests, not only a politician but a historian, and his interpretations of foundational events in American history in his journal are an invaluable resource for understanding the nature of leadership and the meaning of liberty in Puritan America.
    Winthrop’s World is a very graceful, well-written, and engaging narrative that provides new insight into the Puritan way of life and into the man who provided a window between our world and his.

The Colombian activist Juan Gregorio Palechor (1923–1992) dedicated his life to championing indigenous rights in Cauca, a department in the southwest of Colombia, where he helped found the Regional Indigenous Council of Cauca. Recounting his life story in collaboration with the Colombian anthropologist Myriam Jimeno, Palechor traces his political awakening, his experiences in national politics, the disillusionment that resulted, and his turn to a more radical activism aimed at confronting ethnic discrimination and fighting for indigenous territorial and political sovereignty.

Palechor's lively memoir is complemented by Jimeno's reflections on autobiography as an anthropological tool and on the oppressive social and political conditions faced by Colombia's indigenous peoples. A faithful and fluent transcription of Palechor's life story, this work is a uniquely valuable resource for understanding the contemporary indigenous rights movements in Colombia.

In this close analysis of The Fathers According to Rabbi Nathan, a sixth-century commentary on the Mishnah-tractate The Fathers (Avot), Jacob Neusner considers the way in which the story, as a distinctive type of narrative, entered the canonical writings of Judaism. The final installment in Neusner's cycle of analyses of the major texts of the Judaic canon, Judaism and Story shows that stories about sages exist in far greater proportion in The Fathers According to Rabbi Nathan than in any of the other principal writings in the canon of Judaism of late antiquity. Neusner's detailed comparison of The Fathers and The Fathers According to Rabbi Nathan demonstrates the transmission and elaboration of these stories and shows how these processes incorporated the newer view of the sage as a supernatural figure and of the eschatological character of Judaic teleology. These distinctions, as Neusner describes them, mark a shift in Jewish orientation to world history.

Judaism and Story documents a chapter of rabbinic tradition that explored the possibility of historical orientation by means of stories. As Neusner demonstrates, this experiment with narrative went beyond the borders of rabbinic preoccupation with rhetorical argumentation focused on the explication of the Torah. The sage story moved in the direction of biography, but without allowing biography to emerge. This development, in Neusner's account, parallels the movement from epistle to Gospel in early Christianity and thus has broad implications for the history of religions.

Prior to the 1972 passage of Title IX, women’s basketball was a minor sport in the United States. It was played by companies such as Cook’s Goldblume Beer and Sunoco and for obscure colleges such as Iowa Wesleyan and Wayland Baptist as part of the Amateur Athletic Union (AAU). But during the two generations of the mid-twentieth century, women’s basketball improved and became more popular throughout the country. AAU All-Star teams dominated women’s international basketball until the emergence of subsidized national teams in the 1960s.

The women who played on these AAU teams helped to lay the foundation for women’s athletics today. Most of the teams came from central and southern states, and most of the players had rural origins. “Country girls” from Arkansas, Iowa, Oklahoma, Tennessee, and Texas competed at an elite level unknown to their city sisters. The AAU formed several successful international teams of gifted players that gained fame abroad but that were anonymous at home. Until nearly the last quarter of the century, skilled women basketball players had only one option after high school: the AAU.

This is the history of these gifted women, their coaches, and their teams—their records, motivations, and personal stories. Extensively illustrated, Just for Fun is the first book to thoroughly explore the complex history of the Amateur Athletic Union’s women’s basketball program and to bring to light the four decades of women’s basketball all but forgotten in the current success of women’s athletics.