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Christianity figured prominently in the imperial and colonial exploitation and dispossession of indigenous peoples worldwide, yet many indigenous people embrace Christian faith as part of their cultural and ethnic identities. A Chosen People, a Promised Land gets to the heart of this contradiction by exploring how Native Hawaiian members of the Church of Jesus Christ of Latter-Day Saints (more commonly known as Mormons) understand and negotiate their place in this quintessentially American religion.

Mormon missionaries arrived in Hawai‘i in 1850, a mere twenty years after Joseph Smith founded the church. Hokulani K. Aikau traces how Native Hawaiians became integrated into the religious doctrine of the church as a “chosen people”—even at a time when exclusionary racial policies regarding black members of the church were being codified. Aikau shows how Hawaiians and other Polynesian saints came to be considered chosen and how they were able to use their venerated status toward their own spiritual, cultural, and pragmatic ends.

Using the words of Native Hawaiian Latter-Day Saints to illuminate the intersections of race, colonization, and religion, A Chosen People, a Promised Land examines Polynesian Mormon articulations of faith and identity within a larger political context of self-determination.

Roman politics and religion were inherently linked as the Romans attempted to explain the world and their place within it. As Roman territory expanded and power became consolidated into the hands of one man, people throughout the empire sought to define their relationship with the emperor by granting honors to him. This collection of practices has been labeled “emperor worship” or “ruler cult,” but this tells only half the story: imperial family members also became an important part of this construction of power and almost half of the individuals deified in Rome were wives, sisters, children, and other family members of the emperor.

In A Family of Gods, Gwynaeth McIntyre expands current “ruler cult” discussions by including other deified individuals, and by looking at how communities in the period 44 BCE to 337 CE sought to connect themselves with the imperial power structure through establishing priesthoods and cult practices. This work focuses on the priests dedicated to the worship of the imperial family in order to contextualize their role in how imperial power was perceived in the provincial communities and the ways in which communities chose to employ religious practices. Special emphasis is given to the provinces in Gaul, Spain, and North Africa.

This book draws on epigraphic evidence but incorporates literary, numismatic, and archaeological evidence where applicable. It will be of interest to scholars of Roman imperial cult as well as Roman imperialism, and religious and political history. 
 

O’Hara focuses on interactions between church authorities and parishioners from the late-colonial era into the early-national period, first in Mexico City and later in the surrounding countryside. Paying particular attention to disputes regarding caste status, the category of “Indian,” and the ownership of property, he demonstrates that religious collectivities from neighborhood parishes to informal devotions served as complex but effective means of political organization for plebeians and peasants. At the same time, longstanding religious practices and ideas made colonial social identities linger into the decades following independence, well after republican leaders formally abolished the caste system that classified individuals according to racial and ethnic criteria. These institutional and cultural legacies would be profound, since they raised fundamental questions about political inclusion and exclusion precisely when Mexico was trying to envision and realize new forms of political community. The modes of belonging and organizing created by colonialism provided openings for popular mobilization, but they were always stalked by their origins as tools of hierarchy and marginalization.

Giuseppe Fornari’s groundbreaking inquiry shows that Friedrich Nietzsche’s neglected importance as a religious thinker and his “untimeliness” place him at the forefront of modern thought. Capable of exploiting his own failures as a cognitive tool to discover what other philosophers never wanted to see, Nietzsche ultimately drove himself to mental collapse. Fornari analyzes the tragic reports of Nietzsche’s madness and seeks out the cause of this self-destructive destiny, which, he argues, began earlier than his rivalry with the composer and polemicist Richard Wagner, dating back to the premature loss of Nietzsche’s father. Dramatic experience enabled Nietzsche to detect a more general tendency of European culture, leading to his archaeological and prophetic discovery of the death of God, which he understood as a primordial assassination from which all humankind took its origin. Fornari concludes that Nietzsche’s fatal rebellion against a Christian awareness, which he identified as the greatest threat to his plan, led him to become one and the same not only with Dionysus but also with the crucified Christ. His effort, Fornari argues, was a dramatic way to recognize the silent, inner meaning of Christ’s figure, and perhaps to be forgiven.

In A Government of Laws, which includes a new preface, Ellis Sandoz re-evaluates the traditional understanding of the philosophic and intellectual background of the American founding.  Through an exhaustive assessment of Renaissance, medieval, and ancient political philosophy, he shows that the founding fathers were consciously and explicitly seeking to create a political order that would meet the demands of human nature and society.  This rigorous and searching analysis of the sources of political and constitutional theory generates an original and provocative approach to American thought and experience.