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Brilliant and charismatic, David Hyrum Smith was a poet, painter, singer, philosopher, naturalist, and highly effective missionary for the Reorganized Church of Jesus Christ of Latter Day Saints. In this richly detailed biography, Valeen Tippetts Avery chronicles the life of the last son of Joseph Smith and his first wife, Emma. Avery draws on a large body of correspondence for details of David's life and on his poetry to reveal his personality and emotional struggles. She tells of his mental deterioration, starting with a probable breakdown early in 1870 and ending with his death in 1904 in the Northern Illinois Hospital and Asylum for the Insane in Elgin, where he had been confined for twenty-seven years.

"This is an astonishing accomplishment which not only tells the reader about a neglected historical figure, but about myriad neglected dimensions of both Mormon history and the history of religion in general." -- Jan Shipps, author of Mormonism: The Story of a New Religious Tradition
"This will stand alone as a biography of David H. Smith. . . . But it is also an insightful look at the times and environment from which the Smith family, and its ideas, emerged." -- Paul M. Edwards, author of Our Legacy of Faith: A Brief History of the Reorganized Church
 

In the aftermath of the 1906 San Francisco earthquake, residents of the city’s iconic Mission District bucked the city-wide development plan, defiantly announcing that in their neighborhood, they would be calling the shots. Ever since, the Mission has become known as a city within a city, and a place where residents have, over the last century, organized and reorganized themselves to make the neighborhood in their own image.

In Making the Mission, Ocean Howell tells the story of how residents of the Mission District organized to claim the right to plan their own neighborhood and how they mobilized a politics of place and ethnicity to create a strong, often racialized identity—a pattern that would repeat itself again and again throughout the twentieth century. Surveying the perspectives of formal and informal groups, city officials and district residents, local and federal agencies, Howell articulates how these actors worked with and against one another to establish the very ideas of the public and the public interest, as well as to negotiate and renegotiate what the neighborhood wanted. In the process, he shows that national narratives about how cities grow and change are fundamentally insufficient; everything is always shaped by local actors and concerns.

In 1962, James Meredith famously desegregated the University of Mississippi (a.k.a. Ole Miss). As the first Black American admitted to the school, he demonstrated great courage amidst the subsequent political clashes and tragic violence. After President Kennedy summoned federal troops to help maintain order, the South—and America at large—would never be the same.

Man on a Mission depicts Meredith’s relentless pursuit of justice, beginning with his childhood in rural Mississippi and culminating with the confrontation at Ole Miss. A blend of historical research and creative inspiration, this graphic history tells Meredith’s dramatic story in his own singular voice.

From the dawn of the modern civil rights movement, Meredith has offered a unique perspective on democracy, racial equality, and the meaning of America. Man on a Mission presents his captivating saga for a new generation in the era of Black Lives Matter.

Mission in the Marianas was first published in 1975. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.The source of this translation is a pamphlet published in Madrid in about 1671 about the culture of the people of the Marianas Islands and a report of the second year of the Jesuit mission there. It was compiled by Jesuit Andrés de Ledesma from letters written by Father Diego Luis de Sanvítores and his companions at the mission. As Professor Barrett writes in his commentary: “Its pages ring and echo with the rhetoric of the missionaries who with single-minded devotion both followed and preceded the sword in the Spanish Empire. It was the fervid zeal of Diego Luis de Sanvítores that altered so greatly the lives of the people of the Marianas and led to his celebrated martyrdom there in 1672.” This is a publication from the James Ford Bell Library of the University of Minnesota.

Mission of Change is an oral history describing various types of change—political, social, cultural, and religious—as seen through the eyes of Father Astruc and Paul Dixon, non-Natives who dedicated their lives to working with the Yup’ik people. Their stories are framed by the an analytic history of regional changes, together with current anthropological theory on the nature of cultural change and the formation of cultural identity. The book presents a subtle and emotionally moving account of the region and the roles of two men, both of whom view issues from a Catholic perspective yet are closely attuned to and involved with changes in the Yup’ik community.

The Mission of Guevavi on the Santa Cruz River in what is now southern Arizona served as a focal point of Jesuit missionary endeavor among the Pima Indians on New Spain's far northwestern frontier.

For three-quarters of a century, from the first visit by the renowned Eusebio Francisco Kino in 1691 until the Jesuit Expulsion in 1767, the difficult process of replacing one culture with another—the heart of the Spanish mission system—went on at Guevavi. Yet all but the initial years presided over by Father Kino have been forgotten.

Drawing upon archival materials in Mexico, Spain, and the United States—including accounts by the missionaries themselves and the surviving pages of the Guevavi record books—Kessell brings to life those forgotten years and forgotten men who struggled to transform a native ranchería into an ordered mission community.

Of the eleven Black Robes who resided at Guevavi between 1701 and 1767, only a few are well known to history. Others—such as Joseph Garrucho, who presided more years at Guevavi than any other Padre; Alexandro Rapicani, son of a favorite of Sweden's Queen Christina; Custodio Zimeno, Guevavi's last Jesuit—have the details of their roles filled in here for the first time.

In this in-depth study of a single missionary center, Kessell describes in detail the daily round of the Padres in their activities as missionaries, educators, governors, and intercessors among the often-indifferent and occassionally hostile Pimas. He discusses the Pima uprising of 1751 and the events that led up to it, concluding that it actually continued sporadically for some ten years.

The growing ferocity of the Apache, the disastrous results of certain government policies—especially the removal of the Sobaípuri Indians from the San Pedro Valley—and the declining native population due to a combination of enforced culture change and epidemics of European diseases are also carefully explored.

The story of Guevavi is one of continuing adversity and triumph. It is the story, finally, of explusion for the Jesuits and, a few short years later, the end of Mission Guevavi at the hands of the Apaches.

In Mission of Sorrows Kessell has projected meticulous research into a highly readable narrative to produce an important contribution to the history of the Spanish Borderlands. 

German society underwent greater change under the four years of military occupation than it had under Hitler and the Nazis. The issue of reeducation lay at the heart of America's occupation policies. Encompassing denazification, restructuring of the school system, university reform, and cultural exchange, reeducation began as an idealistic (and naive) attempt to democratize Germany by making her over in the American image.

For this meticulously researched study, James F. Tent has drawn on a wealth of recently declassified documents and on numerous personal interviews with veterans of the Occupation. He brings to life not only the dilemmas American officials faced in balancing the need for a political purge against the need to rehabilitate a disrupted society but also the paradoxes involved in a democracy's attempt to impose its ideals on another people. His book chronicles the dedicated work of many Americans; it also illuminates America's Occupation experience as a whole.

Long before oil interests shaped American interaction with the Middle East, the U.S. had a strong influence on the late Ottoman and post-Ottoman region. Covering the period from approximately 1800 to the 1970s, Hans-Lukas Kieser’s compelling Nearest East tells the story of this intimate, identity-building relationship between the U.S. and the Near East.

Kieser chronicles how American missionaries worked to implement their belief in Biblical millennialism, enlightened modernity, and a modern Zion-Israel. Millennialism was part of an American identity that constituted itself religiously in the interaction with and the representation of the “cradle of Zion.” As such, "going Near East" was—at least to American evangelical Protestants—in some ways more important than colonizing the American West. However, many Ottoman Muslims felt threatened by the American missionaries perceiving their successful institutions as an estranging challenge from the outside.

Measuring the long twisted road from the missionary Zion-builders of the early 19th century to the privileged US-Israeli partnership in the late 20th century, Nearest East looks carefully on both sides of the relationship. Kieser uses a wide range of Ottoman, Turkish, French, German and other sources, unfamiliar to most Anglophone readers, to tell this story that will appeal to historians of all stripes.

Class ends. Students pack up and head back to their dorms. The professor, meanwhile, goes to her car . . . to catch a little sleep, and then eat a cheeseburger in her lap before driving across the city to a different university to teach another, wholly different class. All for a paycheck that, once prep and grading are factored in, barely reaches minimum wage.
 
Welcome to the life of the mind in the gig economy. Over the past few decades, the job of college professor has been utterly transformed—for the worse. America’s colleges and universities were designed to serve students and create knowledge through the teaching, research, and stability that come with the longevity of tenured faculty, but higher education today is dominated by adjuncts. In 1975, only thirty percent of faculty held temporary or part-time positions. By 2011, as universities faced both a decrease in public support and ballooning administrative costs, that number topped fifty percent. Now, some surveys suggest that as many as seventy percent of American professors are working course-to-course, with few benefits, little to no security, and extremely low pay.
 
In The Adjunct Underclass, Herb Childress draws on his own firsthand experience and that of other adjuncts to tell the story of how higher education reached this sorry state. Pinpointing numerous forces within and beyond higher ed that have driven this shift, he shows us the damage wrought by contingency, not only on the adjunct faculty themselves, but also on students, the permanent faculty and administration, and the nation. How can we say that we value higher education when we treat educators like desperate day laborers?
 
Measured but passionate, rooted in facts but sure to shock, The Adjunct Underclass reveals the conflicting values, strangled resources, and competing goals that have fundamentally changed our idea of what college should be. This book is a call to arms for anyone who believes that strong colleges are vital to society.