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Immigration to the United States has been a major source of population growth and cultural change throughout much of America’s history. Currently, about 40 percent of the nation’s annual population growth comes from the influx of foreign-born individuals and their children. As these new voices enter America’s public conversations, they bring with them a new understanding of Buddhism, Hinduism, Islam, Judaism, and Christianity to a society that has been marked by religious variety.

Sacred Assemblies and Civic Engagement takes an in-depth look at one particular urban area—the Chicago metropolitan region—and examines how religion affects the civic engagement of the nation’s newest residents. Chapters focus on important religious factors, including sectarianism, moral authority, and moral projects; on several areas of social life, including economics, education, marriage, and language, where religion impacts civic engagement; and on how notions of citizenship and community are influenced by sacred assemblies.

On September 11, 2001, nineteen members of the Islamist extremist organization al-Qaeda launched four coordinated attacks on the United States, killing 2,977 people. These events and the government’s subsequent “War on Terror” refueled long-standing negative stereotypes about Muslims and Islam among many Americans. And yet thousands of practicing Muslims continued to serve or chose to enlist in the U.S. military during these years.

In Service in a Time of Suspicion, fifteen such service members talk about what it means to be Muslim, American, and a uniformed member of the armed services in the twenty-first century. These honest accounts remind us of our shared humanity. 

Current academic discourse frequently understates the role of religion in the development of the American Deaf community. In her new study, Tracy Ann Morse effects a sharp course correction by delineating the frequent use over time of religious rhetoric by members of the Deaf community to preserve and support sign language.
           
       In Chapter One, Morse analyzes Thomas Hopkins Gallaudet’s use of religious references in his 1817 maiden address at the first American school for deaf students. She examines his and other speeches as examples of the intersection of education for deaf Americans and Protestant missionary efforts to convert them. In the second chapter, she presents the different religious perspectives of the two deaf education camps: Manualists argued that sign language was a gift from God, while Oralists viewed hand gestures as animal-like, indicative of lower evolutionary development.
 
      Chapter Three explores the religious rhetoric in churches, sanctuaries where sign language flourished and deaf members formed relationships. In the fourth chapter, Morse shows how Deaf activist George Veditz signed using religious themes in his political films. She also comments on the impact of the bilingual staging of Big River: The Adventures of Huckleberry Finn, which began to change the hearing world’s opinion about the Deaf community. Morse concludes with speculation on the shifting terrain for deaf people due to technological innovations that might supplant religious rhetoric as a tool to support the Deaf community.

In this pioneering study, historian Andreana Prichard presents an intimate history of a single mission organization, the Universities’ Mission to Central Africa (UMCA), told through the rich personal stories of a group of female African lay evangelists. Founded by British Anglican missionaries in the 1860s, the UMCA worked among refugees from the Indian Ocean slave trade on Zanzibar and among disparate communities on the adjacent Tanzanian mainland. Prichard illustrates how the mission’s unique theology and the demographics of its adherents produced cohorts of African Christian women who, in the face of linguistic and cultural dissimilarity, used the daily performance of a certain set of “civilized” Christian values and affective relationships to evangelize to new inquirers. The UMCA’s “sisters in spirit” ultimately forged a united spiritual community that spanned discontiguous mission stations across Tanzania and Zanzibar, incorporated diverse ethnolinguistic communities, and transcended generations. Focusing on the emotional and personal dimensions of their lives and on the relationships of affective spirituality that grew up among them, Prichard tells stories that are vital to our understanding of Tanzanian history, the history of religion and Christian missions in Africa, the development of cultural nationalisms, and the intellectual histories of African women.
 

In the wake of dramatic, recent changes in American family life, evangelical and mainline Protestant churches took markedly different positions on family change. This work explains why these two traditions responded so differently to family change and then goes on to explore how the stances of evangelical and mainline Protestant churches toward marriage and parenting influenced the husbands and fathers that fill their pews.

According to W. Bradford Wilcox, the divergent family ideologies of evangelical and mainline churches do not translate into large differences in family behavior between evangelical and mainline Protestant men who are married with children. Mainline Protestant men, he contends, are "new men" who take a more egalitarian approach to the division of household labor than their conservative peers and a more involved approach to parenting than men with no religious affiliation. Evangelical Protestant men, meanwhile, are "soft patriarchs"—not as authoritarian as some would expect, and given to being more emotional and dedicated to their wives and children than both their mainline and secular counterparts. Thus, Wilcox argues that religion domesticates men in ways that make them more responsive to the aspirations and needs of their immediate families.

Winner of the Herbert G. Gutman Prize from the Labor and Working-Class History Association 

In Spirit of Rebellion, Jarod Roll documents an alternative tradition of American protest by linking working-class political movements to grassroots religious revivals. He reveals how ordinary rural citizens in the south used available resources and their shared faith to defend their agrarian livelihoods amid the political and economic upheaval of the first half of the twentieth century. 

On the frontier of the New Cotton South in Missouri's Bootheel, the relationships between black and white farmers were complicated by racial tensions and bitter competition. Despite these divisions, workers found common ground as dissidents fighting for economic security, decent housing, and basic health, ultimately drawing on the democratic potential of evangelical religion to wage working-class revolts against commodity agriculture and the political forces that buoyed it. Roll convincingly shows how the moral clarity and spiritual vigor these working people found in the burgeoning Pentecostal revivals gave them the courage and fortitude to develop an expansive agenda of workers' rights by tapping into the powers of existing organizations such as the Socialist Party, the Universal Negro Improvement Association, the NAACP, and the interracial Southern Tenant Farmers' Union.

Pentecostalism is currently the fastest-growing Christian movement, with hundreds of millions of followers. This growth overwhelmingly takes place outside of the West, and women make up 75 percent of the membership. The contributors to Spirit on the Move examine Pentecostalism's appeal to black women worldwide and the ways it provides them with a source of community and access to power. Exploring a range of topics, from Neo-Pentecostal churches in Ghana that help women challenge gender norms to evangelical gospel musicians in Brazil, the contributors show how Pentecostalism helps black women draw attention to and seek remediation from the violence and injustices brought on by civil war, capitalist exploitation, racism, and the failures of the state. In fleshing out the experiences, theologies, and innovations of black women Pentecostals, the contributors show how Pentecostal belief and its various practices reflect the movement's complexity, reach, and adaptability to specific cultural and political formations.

Contributors. Paula Aymer, John Burdick, Judith Casselberry, Deidre Helen Crumbley, Elizabeth McAlister, Laura Premack, Elizabeth A. Pritchard, Jane Soothill, Linda van de Kamp

Today, the surprisingly elastic form of the memoir embraces subjects that include dying, illness, loss, relationships, and self-awareness. Writing to reveal the inner self—the pilgrimage into one’s spiritual and/or religious nature—is a primary calling. Contemporary memoirists are exploring this field with innovative storytelling, rigorous craft, and new styles of confessional authorship. Now, Thomas Larson brings his expertise as a critic, reader, and teacher to the boldly evolving and improvisatory world of spiritual literature.

In his book-length essay Spirituality and the Writer, Larson surveys the literary insights of authors old and new who have shaped religious autobiography and spiritual memoir—from Augustine to Thomas Merton, from Peter Matthiessen to Cheryl Strayed. He holds them to an exacting standard: they must render transcendent experience in the writing itself. Only when the writer’s craft prevails can the fleeting and profound personal truths of the spirit be captured. Like its predecessor, Larson’s The Memoir and the Memoirist,Spirituality and the Writer will find a home in writing classrooms and book groups, and be a resource for students, teachers, and writers who seek guidance with exploring their spiritual lives.

On a typical weekday, men of the Beverly-La Brea Orthodox community wake up early, beginning their day with Talmud reading and prayer at 5:45am, before joining Los Angeles’ traffic. Those who work “Jewish jobs”—teachers, kosher supervisors, or rabbis—will stay enmeshed in the Orthodox world throughout the workday. But even for the majority of men who spend their days in the world of gentiles, religious life constantly reasserts itself. Neighborhood fixtures like  Jewish schools and synagogues are always after more involvement; evening classes and prayers pull them in; the streets themselves seem to remind them of who they are. And so the week goes, culminating as the sabbatical observances on Friday afternoon stretch into Saturday evening. Life in this community, as Iddo Tavory describes it, is palpably thick with the twin pulls of observance and sociality.

In Summoned, Tavory takes readers to the heart of the exhilarating—at times exhausting—life of the Beverly-La Brea Orthodox community. Just blocks from West Hollywood’s nightlife, the Orthodox community thrives next to the impure sights, sounds, and smells they encounter every day. But to sustain this life, as Tavory shows, is not simply a moral decision they make. To be Orthodox is to be constantly called into being. People are reminded of who they are as they are called upon by organizations, prayer quorums, the nods of strangers, whiffs of unkosher food floating through the street, or the rarer Anti-Semitic remarks. Again and again, they find themselves summoned both into social life and into their identity as Orthodox Jews. At the close of Tavory’s fascinating ethnography, we come away with a better understanding of the dynamics of social worlds, identity, interaction and self—not only in Beverly-La Brea, but in society at large.