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Tarantella, a genre of Southern Italian folk music and dance, is an international phenomenon--seen and heard in popular festivals, performed across the Italian diaspora, even adapted for New Age spiritual practices. The boom in popularity has diversified tarantella in practice while setting it within a host of new, unexpected contexts. Incoronata Inserra ventures into the history, global circulation, and recontextualization of this fascinating genre. Examining tarantella's changing image and role among Italians and Italian Americans, Inserra illuminates how factors like tourism, translation, and world music venues have shifted the ethics of place embedded in the tarantella cultural tradition. Once rural, religious, and rooted, tarantella now thrives in settings urban, secular, migrant, and ethnic. Inserra reveals how the genre's changing dynamics contribute to reimagining Southern Italian identity. At the same time, they translate tarantella into a different kind of performance that serves new social and cultural groups and purposes. Indeed, as Inserra shows, tarantella's global growth promotes a reassessment of gender relations in the Italian South and helps create space for Italian and Italian-American women to reclaim gendered aspects of the genre.

The face of U.S. television broadcasting is changing in ways that are both profound and subtle. Global Television uncovers the particular processes by which the international circulation of culture takes place, while addressing larger cultural issues such as identity formation.

Focusing on how the process of internationally made programming such as Highlander: The Series and The Odyssey—amusingly dubbed “Europudding” and “commercial white bread”—are changing television into a transnational commodity, Barbara Selznick considers how this mode of production—as a means by which transnational television is created—has both economic rewards and cultural benefits as well as drawbacks.

Global Television explores the ways these international co-productions create a “global” culture as well as help form a national identity. From British “brand” programming (e.g, Cracker) that airs on A&E in the U.S. to children’s television programs such as Plaza Sesamo, and documentaries, Selznick indicates that while the style, narrative, themes and ideologies may be interesting, corporate capitalism ultimately affects and impacts these programs in significant ways.

In a world that is witnessing the explosive forces of individualism, tribalism, cultism, religion, nationalism, and regionalism, can the “global village” concept as envisioned by Marshall McLuhan have any meaning or hope for fruition? Do the media merely electronically override the stronger forces of basic human expression without in any way changing them?
    The Global Village offers fifteen essays by leading scholars and thinkers who weigh the pros and cons and come up with individual conclusions as well as a consensus. Included are “Turning McLuhan on His Head” by James E. Grunig, “The Vanishing Global Village” by Ray B. Browne, and “Global Village—Writ Small” by Marshall Fishwick. This book speaks to concerns in journalism, media, popular culture, and communications.

This groundbreaking collection focuses on what may be, for cultural studies, the most intriguing aspect of contemporary globalization—the ways in which the postnational restructuring of the world in an era of transnational capitalism has altered how we must think about cultural production. Mapping a "new world space" that is simultaneously more globalized and localized than before, these essays examine the dynamic between the movement of capital, images, and technologies without regard to national borders and the tendency toward fragmentation of the world into increasingly contentious enclaves of difference, ethnicity, and resistance.

Ranging across issues involving film, literature, and theory, as well as history, politics, economics, sociology, and anthropology, these deeply interdisciplinary essays explore the interwoven forces of globalism and localism in a variety of cultural settings, with a particular emphasis on the Asia-Pacific region. Powerful readings of the new image culture, transnational film genre, and the politics of spectacle are offered as is a critique of globalization as the latest guise of colonization. Articles that unravel the complex links between the global and local in terms of the unfolding narrative of capital are joined by work that illuminates phenomena as diverse as "yellow cab" interracial sex in Japan, machinic desire in Robocop movies, and the Pacific Rim city. An interview with Fredric Jameson by Paik Nak-Chung on globalization and Pacific Rim responses is also featured, as is a critical afterword by Paul Bové.

Positioned at the crossroads of an altered global terrain, this volume, the first of its kind, analyzes the evolving transnational imaginary—the full scope of contemporary cultural production by which national identities of political allegiance and economic regulation are being undone, and in which imagined communities are being reshaped at both the global and local levels of everyday existence.

Edited by one of the most prominent scholars in the field and including a distinguished group of contributors, this collection of essays makes a striking intervention in the increasingly heated debates surrounding the cultural dimensions of globalization. While including discussions about what globalization is and whether it is a meaningful term, the volume focuses in particular on the way that changing sites—local, regional, diasporic—are the scenes of emergent forms of sovereignty in which matters of style, sensibility, and ethos articulate new legalities and new kinds of violence.

Seeking an alternative to the dead-end debate between those who see globalization as a phenomenon wholly without precedent and those who see it simply as modernization, imperialism, or global capitalism with a new face, the contributors seek to illuminate how space and time are transforming each other in special ways in the present era. They examine how this complex transformation involves changes in the situation of the nation, the state, and the city. While exploring distinct regions—China, Africa, South America, Europe—and representing different disciplines and genres—anthropology, literature, political science, sociology, music, cinema, photography—the contributors are concerned with both the political economy of location and the locations in which political economies are produced and transformed. A special strength of the collection is its concern with emergent styles of subjectivity, citizenship, and mobilization and with the transformations of state power through which market rationalities are distributed and embodied locally.

Contributors. Arjun Appadurai, Jean François Bayart, Jérôme Bindé, Néstor García Canclini, Leo Ching, Steven Feld, Ralf D. Hotchkiss, Wu Hung, Andreas Huyssen, Boubacar Touré Mandémory, Achille Mbembe, Philipe Rekacewicz, Saskia Sassen, Fatu Kande Senghor, Seteney Shami, Anna Tsing, Zhang Zhen

When violence broke out at the demonstrations surrounding the 2001 G8 summit in Genoa, Italy, the authors of this book were there. The protests proved to be a critical moment in the global justice movement.

Presenting the first systematic empirical research on the global justice movement, Globalization from Below analyzes a movement from the viewpoints of the activists, organizers, and demonstrators themselves. The authors traveled to Genoa with anti-G8 protesters and collected data from more than 800 participants. A year later, they surveyed 2,400 activists at the European Social Forum in Florence. To understand how this cycle of global protest emerged, they examine the interactions between challengers and elites, and discuss how these new models of activism fit into current social movement work.

Globalization from Below places the protests within larger debates, revealing and investigating the forces that led to a clash between demonstrators and the Italian government, which responded with violence.

Donatella della Porta is professor of political science; Massimiliano Andretta is a researcher in political science and sociology; Lorenzo Mosca is a researcher in information and communication technologies; Herbert Reiter is a researcher in history, all at the European University Institute.

Globalization is now widely discussed, but the debates often focus on economic issues. A lucid and engaging writer, John Tomlinson goes far beyond traditional discussions to analyze the wide-ranging cultural, social, and moral aspects of globalization.

Tomlinson begins this ambitious project by studying the relationship between globalization and contemporary culture, explaining the importance of time and space concerns, cultural imperialism, "deterritorialization," the impact of the media and communication technologies, and the possible growth of more cosmopolitan culture. We come to understand how someone may face unemployment as a result of downsizing decisions made at a company's head office on another continent, or how the food we find in our grocery stores is radically different today from twenty years ago. He discusses the uneven nature of the experience of global modernity in relation to first and third world countries, and concludes that a genuinely cosmopolitan culture is unlikely to emerge unless we respect cultural differences and share a common sense of commitment about the world.

Kamari Maxine Clarke and Deborah A. Thomas argue that a firm grasp of globalization requires an understanding of how race has constituted, and been constituted by, global transformations. Focusing attention on race as an analytic category, this state-of-the-art collection of essays explores the changing meanings of blackness in the context of globalization. It illuminates the connections between contemporary global processes of racialization and transnational circulations set in motion by imperialism and slavery; between popular culture and global conceptions of blackness; and between the work of anthropologists, policymakers, religious revivalists, and activists and the solidification and globalization of racial categories.

A number of the essays bring to light the formative but not unproblematic influence of African American identity on other populations within the black diaspora. Among these are an examination of the impact of “black America” on racial identity and politics in mid-twentieth-century Liverpool and an inquiry into the distinctive experiences of blacks in Canada. Contributors investigate concepts of race and space in early-twenty-first century Harlem, the experiences of trafficked Nigerian sex workers in Italy, and the persistence of race in the purportedly non-racial language of the “New South Africa.” They highlight how blackness is consumed and expressed in Cuban timba music, in West Indian adolescent girls’ fascination with Buffy the Vampire Slayer, and in the incorporation of American rap music into black London culture. Connecting race to ethnicity, gender, sexuality, nationality, and religion, these essays reveal how new class economies, ideologies of belonging, and constructions of social difference are emerging from ongoing global transformations.

Contributors. Robert L. Adams, Lee D. Baker, Jacqueline Nassy Brown, Tina M. Campt, Kamari Maxine Clarke, Raymond Codrington, Grant Farred, Kesha Fikes, Isar Godreau, Ariana Hernandez-Reguant, Jayne O. Ifekwunigwe, John L. Jackson Jr., Oneka LaBennett, Naomi Pabst, Lena Sawyer, Deborah A. Thomas

Globalization and the Post-Creole Imagination is a major intervention into discussions of Caribbean practices gathered under the rubric of “creolization.” Examining sociocultural, political, and economic transformations in the Caribbean, Michaeline A. Crichlow argues that creolization—culture-creating processes usually associated with plantation societies and with subordinate populations remaking the cultural forms of dominant groups—must be liberated from and expanded beyond plantations, and even beyond the black Atlantic, to include productions of “culture” wherever vulnerable populations live in situations of modern power inequalities, from regimes of colonialism to those of neoliberalism. Crichlow theorizes a concept of creolization that speaks to how individuals from historically marginalized groups refashion self, time, and place in multiple ways, from creating art to traveling in search of homes. Grounding her theory in the material realities of Caribbean peoples in the plantation era and the present, Crichlow contends that creolization and Creole subjectivity are constantly in flux, morphing in response to the changing conditions of modernity and creatively expressing a politics of place.

Engaging with the thought of Michel Foucault, Michel Rolph-Trouillot, Achille Mbembe, Henri Lefebvre, Margaret Archer, Saskia Sassen, Pierre Bourdieu, and others, Crichlow argues for understanding creolization as a continual creative remaking of past and present moments to shape the future. She draws on sociology, philosophy, postcolonial studies, and cultural studies to illustrate how national histories are lived personally and how transnational experiences reshape individual lives and collective spaces. Critically extending Bourdieu’s idea of habitus, she describes how contemporary Caribbean subjects remake themselves in and beyond the Caribbean region, challenging, appropriating, and subverting older, localized forms of creolization. In this book, Crichlow offers a nuanced understanding of how Creole citizens of the Caribbean have negotiated modern economies of power.

This second installment of Public Culture’s Millennial Quartet seeks to intervene in the increasingly heated debates surrounding the cultural dimensions of globalization, which includes debates about what globalization is and whether it is a meaningful term. The volume focuses in particular on the way that changing sites—local, regional, diasporic—are the scenes of emergent forms of sovereignty in which matters of style, sensibility, and ethos articulate new legalities and new kinds of violence.
Seeking an alternative to the dead-end debate between those who see globalization as a phenomenon wholly without precedent and those who see it simply as modernization, imperialism, or global capitalism with a new face, the contributors seek to illuminate how space and time are transforming each other in special ways in the present era. They examine how this complex transformation involves changes in the situation of the nation, the state, and the city. While exploring distinct regions—China, Africa, South America, Europe—and representing different disciplines and genres—anthropology, literature, political science, sociology, music, cinema, photography—the contributors are concerned with both the political economy of location and the locations in which political economies are produced and transformed. A special strength of the collection is its concern with emergent styles of subjectivity, citizenship, and mobilization and with the transformations of state power through which market rationalities are distributed and embodied locally.

Contributors. Arjun Appadurai, Jérome Bindé, Néstor García Canclini, Leo Ching, Steven Feld, Ralf D. Hotchkiss, Wu Hung, Andreas Huyssen, Boubacar Touré Mandémory, Achille Mbembe, Saskia Sassen, Fatu Kande Senghor, Seteney Shami, Anna Tsing, Zhang Zhen

Globalization is a set of processes that are weakening national boundaries. Both transnational and local social movements develop to resist the processes of globalization--migration, economic interdependence, global media coverage of events and issues, and intergovernmental relations. Globalization not only spurs the creation of social movements, but affects the way many social movements are structured and work. The essays in this volume illuminate how globalization is caught up in social movement processes and question the boundaries of social movement theory.

The book builds on the modern theory of social movements that focuses upon political process and opportunity, resource mobilization and mobilization structure, and the cultural framing of grievances, utopias, ideologies, and options. Some of the essays deal with the structure of international campaigns, while others are focused upon conflicts and movements in less developed countries that have strong international components. The fourteen essays are written by both well established senior scholars and younger scholars in anthropology, political science, sociology, and history. The essays cover a range of time periods and regions of the world.

This book is relevant for anyone interested in the politics and social change processes related to globalization as well as social-movement theory.

Mayer Zald is Professor of Sociology, University of Michigan. Michael Kennedy is Vice Provost for International Programs, Associate Professor of Sociology, and Director of the Center for Russian and East European Affairs, University of Michigan. John Guidry is Assistant Professor of Political Science, Augustana College.

A rich investigation into Morocco’s urban politics

Over the past thirty years, Morocco’s cities have transformed dramatically. To take just one example, Casablanca’s medina is now obscured behind skyscrapers that are funded by global capital and encouraged by Morocco’s monarchy, which hopes to transform this city into a regional leader of finance and commerce. Such changes have occurred throughout Morocco. Megaprojects are redesigning the cityscapes of Rabat, Tangiers, and Casablanca, turning the nation’s urban centers into laboratories of capital accumulation, political dominance, and social control.

In Globalized Authoritarianism, Koenraad Bogaert links more abstract questions of government, globalization, and neoliberalism with concrete changes in the city. Bogaert goes deep beneath the surface of Morocco’s urban prosperity to reveal how neoliberal government and the increased connectivity engendered by global capitalism transformed Morocco’s leading urban spaces, opening up new sites for capital accumulation, creating enormous class divisions, and enabling new innovations in state authoritarianism. Analyzing these transformations, he argues that economic globalization does not necessarily lead to increased democratization but to authoritarianism with a different face, to a form of authoritarian government that becomes more and more a globalized affair.

Showing how Morocco’s experiences have helped produce new forms of globalization, Bogaert offers a bridge between in-depth issues of Middle Eastern studies and broader questions of power, class, and capital as they continue to evolve in the twenty-first century.

The beautiful Caribbean basin is fertile ground for a study of capitalism past and present. Transnational corporations move money and labor around the region, as national regulations are reworked to promote conditions benefiting private capital. Globalizing the Caribbean offers a probing account of the region’s experience of economic globalization while considering gendered and racialized social relations and the frequent exploitation of workers.

Jeb Sprague focuses on the social and material nature of this new era in the history of world capitalism. He combines an historical overview of capitalism in the region with theoretical analysis backed by case studies. Sprague elaborates upon the role of class formation and the restructuring of local states. He considers both U.S. hegemony, and how various upsurges from below and crises occur. He examines the globalization of the cruise ship and mining businesses, looks at the growth of migrant labor and reverse flow of remittances, and describes the evolving role of export processing and supranational associations. In doing so, Sprague shows how transnationally oriented elites have come to rule the Caribbean, and how capitalist globalization in the region occurs alongside shifting political, institutional, and organizational dynamics.

French and German tourists join Mexican migrant workers to venerate the image of the Virgin Mary at a strip mall in Florida; Latino gang members, deported from the United States to home countries they barely know, find Jesus in transnational churches; U.S. evangelicals use electronic media to preach a “neo liberal” gospel of wealth and health to landless peasants in remote indigenous villages in Guatemala. These are just some examples of how religion in the Americas today intersects in complex ways with the economic, political, and cultural dimensions of globalization.

Drawing on case studies in the United States and Latin America, Manuel A. Vásquez and Marie Friedmann Marquardt explore the evolving roles of religion in the Americas in the face of globalization, transnational migration, the rapid growth of culture industries, the rise of computer mediated technologies, and the crisis of modernity. Combining ethnographic research in local congregations, studies of material culture and sacred space, textual analyses, and approaches to mass and electronic media, the authors challenge dominant paradigms in sociology of religion, such as the secularization and rational choice models. Further, the book offers alternative theoretical and methodological tools to understand the increasing complexity of religious life in the Americas.

By illustratingthe challenges that scholars and students must confront in order to understand the complexity of today’s religious landscape, Globalizing the Sacred makes both important theoretical and methodological contributions to the study of religion’s role in social change.

This volume offers a fascinating look at the complex relationship between Jews and Europe during the past two hundred years, and how the European Jewish and non-Jewish intelligentsia interpreted the modern Jewish experience, primarily in Germany, Russia, and Central and Eastern Europe. Beginning with premodern European attitudes toward Jews, Reinharz and Shavit move quickly to “the glorious nineteenth century,” a period in which Jewish dreams of true assimilation came up against modern antisemitism. Later chapters explore the fin-de-siècle “crisis of modernity”; the myth of the modern European Jew; expectations and fears in the interwar period; differences between European nations in their attitude toward Jews; the views of Zionists and early settlers of Palestine and Israel toward the Europe left behind; and views of contemporary Israeli intellectuals toward Europe, including its new Muslim population—the latest incarnation of the Jewish Question in Europe.

Before Rosa Parks and the March on Washington, four African American women risked their careers and freedom to defy the United States Army over segregation. Women Army Corps (WAC) privates Mary Green, Anna Morrison, Johnnie Murphy, and Alice Young enlisted to serve their country, improve their lives, and claim the privileges of citizenship long denied them. Promised a chance at training and skilled positions, they saw white WACs assigned to those better jobs and found themselves relegated to work as orderlies. In 1945, their strike alongside fifty other WACs captured the nation's attention and ignited passionate debates on racism, women in the military, and patriotism. Glory in Their Spirit presents the powerful story of their persistence and the public uproar that ensued. Newspapers chose sides. Civil rights activists coalesced to wield a new power. The military, meanwhile, found itself increasingly unable to justify its policies. In the end, Green, Morrison, Murphy, and Young chose court-martial over a return to menial duties. But their courage pushed the segregated military to the breaking point ”and helped steer one of American's most powerful institutions onto a new road toward progress and justice.

Cheerleading has become a staple in American culture. The cheerleader straddles two contradictory symbolic poles. This individual is an instantly recognized figure representing youthful attractiveness, leadership, and popularity. Yet, for many, the cheerleader is seen as epitomizing mindless enthusiasm, shallow boosterism, and objectified sexuality. This contradictory view is explored in this extensively documented book.

Go-go is the conga drum–inflected black popular music that emerged in Washington, D.C., during the 1970s. The guitarist Chuck Brown, the "Godfather of Go-Go," created the music by mixing sounds borrowed from church and the blues with the funk and flavor that he picked up playing for a local Latino band. Born in the inner city, amid the charred ruins of the 1968 race riots, go-go generated a distinct culture and an economy of independent, almost exclusively black-owned businesses that sold tickets to shows and recordings of live go-gos. At the peak of its popularity, in the 1980s, go-go could be heard around the capital every night of the week, on college campuses and in crumbling historic theaters, hole-in-the-wall nightclubs, backyards, and city parks.

Go-Go Live is a social history of black Washington told through its go-go music and culture. Encompassing dance moves, nightclubs, and fashion, as well as the voices of artists, fans, business owners, and politicians, Natalie Hopkinson's Washington-based narrative reflects the broader history of race in urban America in the second half of the twentieth century and the early twenty-first. In the 1990s, the middle class that had left the city for the suburbs in the postwar years began to return. Gentrification drove up property values and pushed go-go into D.C.'s suburbs. The Chocolate City is in decline, but its heart, D.C.'s distinctive go-go musical culture, continues to beat. On any given night, there's live go-go in the D.C. metro area.

What might Heidegger say about Halo, the popular video game franchise, if he were alive today? What would Augustine think about Assassin’s Creed? What could Maimonides teach us about Nintendo’s eponymous hero, Mario? While some critics might dismiss such inquiries outright, protesting that these great thinkers would never concern themselves with a medium so crude and mindless as video games, it is impor­tant to recognize that games like these are becoming the defining medium of our time. We spend more time and money on video games than on books, television, or film, and any serious thinker of our age should be concerned with these games, what they are saying about us, and what we are learning from them.

Yet video games remain relatively unexplored by both scholars and pundits alike. Few have advanced beyond out­moded and futile attempts to tie gameplay to violent behavior. With this rumor now thoroughly and repeatedly disproven, it is time to delve deeper. Just as the Museum of Modern Art in Manhattan recently acquired fourteen games as part of its permanent collection, so too must we seek to add a serious consideration of virtual worlds to the pantheon of philosophical inquiry.

In God in the Machine, author Liel Leibovitz leads a fas­cinating tour of the emerging virtual landscape and its many dazzling vistas from which we are offered new vantage points on age-old theological and philosophical questions. Free will vs. determinism, the importance of ritual, transcendence through mastery, notions of the self, justice and sin, life, death, and resurrection all come into play in the video games that some critics so quickly write off as mind-numbing wastes of time. When one looks closely at how these games are designed, their inherent logic, and their cognitive effects on players, it becomes clear that playing these games creates a state of awareness vastly different from when we watch television or read a book. Indeed, the gameplay is a far more dynamic process that draws on various faculties of mind and body to evoke sensa­tions that might more commonly be associated with religious experience. Getting swept away in an engaging game can be a profoundly spiritual activity. It is not to think, but rather to be, a logic that sustained our ancestors for millennia as they looked heavenward for answers.

As more and more of us look “screenward,” it is crucial to investigate these games for their vast potential as fine instruments of moral training. Anyone seeking a concise and well-reasoned introduction to the subject would do well to start with God in the Machine. By illuminating both where video game storytelling is now and where it currently butts up against certain inherent limitations, Liebovitz intriguingly implies how the field and, in turn, our experiences might continue to evolve and advance in the coming years.

How evangelical businessmen in the 1930s and 1940s joined their religious and business lives.

The evangelical embrace of conservatism is a familiar feature of the contemporary political landscape. What’s less well-known, however, is that the connection predates the Reagan revolution, going all the way back to the Depression and World War II. Evangelical businessmen at the time were quite active in opposing the New Deal—on both theological and economic grounds—and in doing so claimed a place alongside other conservatives in the public sphere. Like previous generations of devout laymen, they self-consciously merged their religious and business lives, financing and organizing evangelical causes with the kind of visionary pragmatism that they practiced in the boardroom.

In God’s Businessmen, Sarah Ruth Hammond explores not only these men’s personal trajectories but also those of the service clubs and other institutions that, like them, believed that businessmen were God’s instrument for the Christianization of the world. Hammond presents a capacious portrait of the relationship between the evangelical business community and the New Deal—and in doing so makes important contributions to American religious history, business history, and the history of the American state.

Many of us assume that Christian day schools foster a strict and conservative environment that is very different from the rest of the United States. Christian educators themselves foster this view when they say that following biblical strictures requires that they not always conform to this world. Melinda Wagner goes beyond this stereotype to portray the way these schools foster American popular culture and "professional education culture" as well as "Christian culture." In her participant observation study of a variety of Christian schools (sponsored by fundamentalist, evangelical, new charismatic, Holiness, and Pentecostal Christians), Wagner describes and interprets how such compromises are made.

In American culture, children are taught to meet challenges, to compete, and are rewarded for individual achievement. Conservative Christians label this individualism as "secular humanism," and find it antithetical to their view of the self. Instead, these Christians seek a culture of love, compassion, orderliness, non-competitiveness, and separation from the material trappings of this world.

But in reality, Wager finds that the schools mix Christian values with the values of American culture. She discovers that even in Christian schools students compete fiercely and are recognized for individual achievements. Christian schools incorporate norms and strategies from mainstream American education. Alternative Christian schools are not as alternative as they could be; they are walking the Christian walk the American way.

The Christian schools serve as a case study of the process of culture building. Conservative Christians are trying to revitalize their culture. Yet all along the way, they quite consciously compromise.

God, Sex, Science, Gender: An Interdisciplinary Approach to Christian Ethics is a timely, wide-ranging attempt to rescue dialogues on human sexuality, sexual diversity, and gender from insular exchanges based primarily on biblical scholarship and denominational ideology. Too often, dialogues on sexuality and gender devolve into the repetition of party lines and defensive postures, without considering the interdisciplinary body of scholarly research on this complex subject. This volume expands beyond the usual parameters, opening the discussion to scholars in the humanities, social sciences, and natural sciences to foster the development of Christian sexual ethics for contemporary times.

Essays by prominent and emerging scholars in the fields of anthropology, sociology, psychology, philosophy, literary studies, theology, and ethics reveal how faith and reason can illuminate our understanding of human sexual and gender diversity. Focusing on the intersection of theology and science and incorporating feminist theory, God, Science, Sex, Gender is a much-needed call for Christian ethicists to map the origins and full range of human sexual experience and gender identity. Essays delve into why human sexuality and gender can be so controversial in Christian contexts, investigate the complexity of sexuality in humans and other species, and reveal the implications of diversity for Christian moral theology.

Contributors are Joel Brown, James Calcagno, Francis J. Catania, Pamela L. Caughie, Robin Colburn, Robert Di Vito, Terry Grande, Frank Fennell, Anne E. Figert, Patricia Beattie Jung, Fred Kniss, John McCarthy, Jon Nilson, Stephen J. Pope, Susan A. Ross, Joan Roughgarden, and Aana Marie Vigen.

God, Sex, and Politics examines both sides of the church controversy over homosexuality to consider the ways in which people develop, in everyday thought and interaction, their beliefs about God and justice. Dawne Moon explores how members of Protestant congregations determine what is just and what is not, what is right and what is wrong, what is loving and what is sinful.

Through this compelling work we learn that the considerable turmoil surrounding homosexuality in churches has less to do with homosexuality than with the fear of weakening the church's spiritual, communal solidarity. We learn too how the church mirrors the secular world—the fear of division and politics leads members to avoid conflict in the congregations Moon examines. And so, the Protestants who are the subject of her study avoid debating the key issue of whether homosexuality is sinful because of its potentially polarizing effects. The religious culture Moon uncovers is ultimately critical of politics and of the intense moral and social discord that members believe it entails.

God, Sex, and Politics will be of enormous value to sociologists of religion and anyone interested in religious controversies over sexuality.

When Nathan Wachtel, the distinguished historical anthropologist, returned to the village of Chipaya, the site of his extensive fieldwork in the Bolivian Andes, he learned a group of Uru Indians was being incarcerated and tortured for no apparent reason. Even more strangely, no one—not even his closest informant and friend—would speak about it.

Wachtel discovered that a series of recent deaths and misfortunes in Chipaya had been attributed to the evil powers of the Urus, a group usually regarded with suspicion by the other ethnic groups. Those incarcerated were believed to be the chief sorcerers and vampires whose paganistic practices had brought death to Chipaya by upsetting the social order. Wachtel's investigation, told in Gods and Vampires: Back to Chipaya, reveals much about relations between the Urus and the region's dominant ethnic groups and confronts some of the most trenchant issues in contemporary anthropology. His analysis shows that the Urus had become victims of the same set of ideals the Spanish had used, centuries before, to establish their hegemony in the region.

Presented as a personal detective story, Gods and Vampires is Wachtel's latest work in a series studying the ongoing impact of the Spanish conquest on the Andean consciousness and social system. Its insight into Bolivian society and the legacy of hegemony confronts some of the most trenchant issues in contemporary anthropologyand will be of great interest to scholars of anthropology, Latin American studies, and Native American studies.

Gods in the Bazaar is a fascinating account of the printed images known in India as “calendar art” or “bazaar art,” the color-saturated, mass-produced pictures often used on calendars and in advertisements, featuring deities and other religious themes as well as nationalist leaders, alluring women, movie stars, chubby babies, and landscapes. Calendar art appears in all manner of contexts in India: in chic elite living rooms, middle-class kitchens, urban slums, village huts; hung on walls, stuck on scooters and computers, propped up on machines, affixed to dashboards, tucked into wallets and lockets. In this beautifully illustrated book, Kajri Jain examines the power that calendar art wields in Indian mass culture, arguing that its meanings derive as much from the production and circulation of the images as from their visual features.

Jain draws on interviews with artists, printers, publishers, and consumers as well as analyses of the prints themselves to trace the economies—of art, commerce, religion, and desire—within which calendar images and ideas about them are formulated. For Jain, an analysis of the bazaar, or vernacular commercial arena, is crucial to understanding not only the calendar art that circulates within the bazaar but also India’s postcolonial modernity and the ways that its mass culture has developed in close connection with a religiously inflected nationalism. The bazaar is characterized by the coexistence of seemingly incompatible elements: bourgeois-liberal and neoliberal modernism on the one hand, and vernacular discourses and practices on the other. Jain argues that from the colonial era to the present, capitalist expansion has depended on the maintenance of these multiple coexisting realms: the sacred, the commercial, and the artistic; the official and the vernacular.

Racist paganism is a thriving but understudied element of the American religious and cultural landscape. Gods of the Blood is the first in-depth survey of the people, ideologies, and practices that make up this fragmented yet increasingly radical and militant milieu. Over a five-year period during the 1990s Mattias Gardell observed and participated in pagan ceremonies and interviewed pagan activists across the United States. His unprecedented entree into this previously obscure realm is the basis for this firsthand account of the proliferating web of organizations and belief systems combining pre-Christian pagan mythologies with Aryan separatism. Gardell outlines the historical development of the different strands of racist paganism—including Wotanism, Odinism and Darkside Asatrú—and situates them on the spectrum of pagan belief ranging from Wicca and goddess worship to Satanism.

Gods of the Blood details the trends that have converged to fuel militant paganism in the United States: anti-government sentiments inflamed by such events as Ruby Ridge and Waco, the rise of the white power music industry (including whitenoise, dark ambient, and hatecore), the extraordinary reach of modern communications technologies, and feelings of economic and cultural marginalization in the face of globalization and increasing racial and ethnic diversity of the American population. Gardell elucidates how racist pagan beliefs are formed out of various combinations of conspiracy theories, anti-Semitism, warrior ideology, populism, beliefs in racial separatism, Klandom, skinhead culture, and tenets of national socialism. He shows how these convictions are further animated by an array of thought selectively derived from thinkers including Nietzche, historian Oswald Spengler, Carl Jung, and racist mystics. Scrupulously attentive to the complexities of racist paganism as it is lived and practiced, Gods of the Blood is a fascinating, disturbing, and important portrait of the virulent undercurrents of certain kinds of violence in America today.