During the nineteenth century, nearly one hundred symphonies were written by over fifty composers living in the United States. With few exceptions, this repertoire is virtually forgotten today. In Orchestrating the Nation: The Nineteenth-Century American Symphonic Enterprise, author Douglas W. Shadle explores the stunning stylistic diversity of this substantial repertoire and uncovers why it failed to enter the musical mainstream. Throughout the century, Americans longed for a distinct national musical identity. As the most prestigious of all instrumental genres, the symphony proved to be a potent vehicle in this project as composers found inspiration for their works in a dazzling array of subjects, including Niagara Falls, Hiawatha, and Western pioneers. With a wealth of musical sources at his disposal, including never-before-examined manuscripts, Shadle reveals how each component of the symphonic enterprise-from its composition, to its performance, to its immediate and continued reception by listeners and critics-contributed to competing visions of American identity. Employing an innovative transnational historical framework, Shadle's narrative covers three continents and shows how the music of major European figures such as Beethoven, Schumann, Wagner, Liszt, Brahms, and Dvorak exerted significant influence over dialogues about the future of American musical culture. Shadle demonstrates that the perceived authority of these figures allowed snobby conductors, capricious critics, and even orchestral musicians themselves to thwart the efforts of American symphonists despite widespread public support of their music. Consequently, these works never entered the performing canons of American orchestras. An engagingly written account of a largely unknown repertoire, Orchestrating the Nation shows how artistic and ideological debates from the nineteenth century continue to shape the culture of American orchestral music today.

Late in 1755, an army of British regulars and Massachusetts volunteers completed one of the cruelest, most successful military campaigns in North American history, capturing and deporting seven thousand French-speaking Catholic Acadians from the province of Nova Scotia, and chasing an equal number into the wilderness of eastern Canada. Thousands of Acadians endured three decades of forced migrations and failed settlements that shuttled them to the coasts of South America, the plantations of the Caribbean, the frigid islands of the South Atlantic, the swamps of Louisiana, and the countryside of central France. The Acadian Diaspora tells their extraordinary story in full for the first time, illuminating a long-forgotten world of imperial desperation, experimental colonies, and naked brutality. Using documents culled from archives in France, Great Britain, Canada, and the United States, Christopher Hodson reconstructs the lives of Acadian exiles as they traversed oceans and continents, pushed along by empires eager to populate new frontiers with inexpensive, pliable white farmers. Hodson's compelling narrative situates the Acadian diaspora within the dramatic geopolitical changes triggered by the Seven Years' War. Faced with redrawn boundaries and staggering national debts, imperial architects across Europe used the Acadians to realize radical plans: tropical settlements without slaves, expeditions to the unknown southern continent, and, perhaps strangest of all, agricultural colonies within old regime France itself. In response, Acadians embraced their status as human commodities, using intimidation and even violence to tailor their communities to the superheated Atlantic market for cheap, mobile labor. Through vivid, intimate stories of Acadian exiles and the diverse, transnational cast of characters that surrounded them, The Acadian Diaspora presents the eighteenth-century Atlantic world from a new angle, challenging old assumptions about uprooted peoples and the very nature of early modern empire.

Political theory, from antiquity to the present, has been divided over the relationship between the requirements of justice and the limitations of persons and institutions to meet those requirements. Some theorists hold that a theory of justice should be utopian or idealistic-that the derivation of the correct principles of justice should not take into account human and institutional limitations. Others insist on a realist or non-utopian view, according to which feasibility-facts about what is possible given human and institutional limitations-is a constraint on principles of justice. In recent years, the relationship between the ideal and the real has become the subject of renewed scholarly interest. This anthology aims to represent the contemporary state of this classic debate. By and large, contributors to the volume deny that the choice between realism and idealism is binary. Rather, there is a continuum between realism and idealism that locates these extremes of each view at opposite poles. The contributors, therefore, tend to occupy middle positions, only leaning in the ideal or non-ideal direction. Together, their contributions not only represent a wide array of attractive positions in the new literature on the topic, but also collectively advance how we understand the difference between idealism and realism itself.

Early work in conflict resolution and peace research focused on why wars broke out, why they persisted, and why peace agreements failed to endure. Later research has focused on what actions and circumstances have actually averted destructive escalations, stopped the perpetuation of destructive conduct, produced a relatively good conflict transformation, or resulted in an enduring and relatively equitable relationship among former adversaries. This later research, which began in the 1950s, recognizes that conflict is inevitable and is often waged in the name of rectifying injustice. Additionally, it argues that damages can be minimized and gains maximized for various stakeholders in waging and settling conflicts. This theory, which is known as the constructive conflict approach, looks at how conflicts can be waged and resolved so they are broadly beneficial rather than mutually destructive. In this book, Louis Kriesberg, one of the major figures in the school of constructive conflict, looks at every major foreign conflict episode in which the United States has been involved since the onset of the Cold War to analyze when American involvement in foreign conflicts has been relatively effective and beneficial and when it has not. In doing so he analyzes whether the US took constructive approaches to conflict and whether the approach yielded better consequences than more traditional coercive approaches. Realizing Peace helps readers interested in engaging or learning about foreign policy to better understand what has happened in past American involvement in foreign conflicts, to think freshly about better alternatives, and to act in support of more constructive strategies in the future.

This book contains fifteen essays, each first presented as the annual Tanner Lecture at the conference of the Mormon History Association by a leading scholar. Renowned in their own specialties but relatively new to the study of Mormon history at the time of their lectures, these scholars approach Mormon history from a wide variety of perspectives, including such concerns as gender, identity creation, and globalization. Several of these essays place Mormon history within the currents of American religious history-for example, by placing Joseph Smith and other Latter-day Saints in conversation with Ralph Waldo Emerson, Nat Turner, fellow millenarians, and freethinkers. Other essays explore the creation of Mormon identities, demonstrating how Mormons created a unique sense of themselves as a distinct people. Historians of the American West examine Mormon connections with American imperialism, the Civil War, and the wider cultural landscape. Finally the essayists look at continuing Latter-day Saint growth around the world, within the context of the study of global religions. Examining Mormon history from an outsider's perspective, the essays presented in this volume ask intriguing questions, share fresh insights and perspectives, analyze familiar sources in unexpected ways, and situate research on the Mormon past within broader scholarly debates.

Abstract objects have been a central topic in philosophy since antiquity. Philosophers have defended various views about abstract objects by appealing to metaphysical considerations, considerations regarding mathematics or science, and, not infrequently, intuitions about natural language. This book pursues the question of how and whether natural language allows for reference to abstract objects in a fully systematic way. By making full use of contemporary linguistic semantics, it presents a much greater range of linguistic generalizations than has previously been taken into consideration in philosophical discussions, and it argues for an ontological picture is very different from that generally taken for granted by philosophers and semanticists alike. Reference to abstract objects such as properties, numbers, propositions, and degrees is considerably more marginal than generally held. Instead, natural language is rather generous in allowing reference to particularized properties (tropes), the use of nonreferential expressions in apparent referential position, and the use of "nominalizing expressions," such as quantifiers like "something." Reference to abstract objects is achieved generally only by the use of 'reifying terms', such as "the number eight."

This book examines how religion and related beliefs have varied impacts on the needs and perceptions of practitioners, service users, and the support networks available to them. The authors argue that social workers need to understand these phenomena, so that they can become more confident in challenging discriminatory and oppressive practices. The centrality of religion and associated beliefs in the lives of many is emphasised, as are their potentially liberating (and potentially negative) impacts. In line with the "Social Work in Practice" series style, the book allows readers to explore issues in depth. It focuses on knowledge transmission, and the encouragement of critical reflection on practice. Each chapter is built around 'real-life' case scenarios using a problem-based learning approach. This book is the first to deal with social work and religion so comprehensively and will therefore be essential reading for social work students, as well as practitioners in a range of areas, social work academics and researchers in the UK and beyond.

God of Justice deals with ritual healing in the Central Himalayas of north India. It focuses on the cult of Bhairav, a local deity who is associated with the lowest castes, the so-called Dalits, who are frequently victims of social injustice. When powerless people are exploited or abused and have nowhere else to go, they often turn to Bhairav for justice, and he afflicts their oppressors with disease and misfortune. In order to end their suffering, they must make amends with their former victims and worship Bhairav with bloody sacrifices. Many acts of perceived injustice occur within the family, so that much of the book focuses on the tension between the high moral value placed on family unity on the one hand, and the inevitable conflicts within it on the other. Such conflicts can lead to ghost possession, cursing, and other forms of black magic, all of which are vividly described. This highly readable book includes a personal account of the author's own experiences in the field as well as fascinating descriptions of blood sacrifice, possession, exorcism and cursing. Sax begins with a straightforward description of his fieldwork and goes on to describe the god Bhairav and his relationship to the weak and powerless. Subsequent chapters deal with the lives of local oracles and healers; the main rituals of the cult and the dramatic Himalayan landscape in which they are embedded; the moral, ritual, and therapeutic centrality of the family; the importance of ghosts and exorcism; and practices of cursing and counter-cursing. The final chapter examines the problematic relationship between ritual healing and modernity.

Starring New York considers twenty-one films in detail, and more generally discusses many others, that were shot on location and released between 1968 and 1981. Corkin looks at their complex relationship to the fortunes of New York City during that era, probing the multiple connections among film, history, and geography. This period was a volatile moment in the history of the city as it went from the hopefulness of the Lindsay years (1966 to 1973) to financial default in 1975, under the leadership of Abe Beame to its reemergence as a center of international finance in the 1980s, under the leadership of Edward I. Koch (1978 to 1989). These changing regimes and fortunes form the backdrop for films that picture New York's racial and ethnic populations, its decaying districts, its violent street-life, and its emerging gentrification by the later years of the decade. The films, directed by an emerging generation of filmmakers influenced both by the Italian neo-realists and the French auteurs, sought a higher realism than that offered in conventional Hollywood productions. Martin Scorsese, Francis Coppola, Sidney Lumet, Paul Mazursky, Woody Allen, and John Schlesinger, all of whom became noted by a general audience during this period, capture the excitement and volatility of the period. More broadly, Starring New York proposes that this concentration of popular films that picture the city in transition provide viewers with a means to begin reorienting their view of New York's space, their significance, and their relation to other places of the globe.

This comprehensive manual is aimed especially at oblates and associates of Benedictine communities, those who regularly spend retreats or quiet days in Benedictine centres and all those who want to order their life to be more in tune with Benedictine spirituality. The book contains: the text of the Rule of St Benedict; an introduction to the essentials of Benedictine spirituality; a simple daily office and other Benedictine prayers; a "who's who" introducing us to 100 Benedictine saints and followers; a guide to living the Rule in the world and community and a tour of the Benedictine family worldwide. Many notable authors have contributed to this volume which is designed to last a lifetime. They include Esther de Waal, Columba Stewart, Kathleen Norris and Patrick Barry.

In 1517, the Ottoman Sultan Selim "the Grim" conquered Egypt and brought his empire for the first time in history into direct contact with the trading world of the Indian Ocean. During the decades that followed, the Ottomans became progressively more engaged in the affairs of this vast and previously unfamiliar region, eventually to the point of launching a systematic ideological, military and commercial challenge to the Portuguese Empire, their main rival for control of the lucrative trade routes of maritime Asia.
The Ottoman Age of Exploration is the first comprehensive historical account of this century-long struggle for global dominance, a struggle that raged from the shores of the Mediterranean to the Straits of Malacca, and from the interior of Africa to the steppes of Central Asia. Based on extensive research in the archives of Turkey and Portugal, as well as materials written on three continents and in a half dozen languages, it presents an unprecedented picture of the global reach of the Ottoman state during the sixteenth century. It does so through a dramatic recounting of the lives of sultans and viziers, spies, corsairs, soldiers-of-fortune, and women from the imperial harem. Challenging traditional narratives of Western dominance, it argues that the Ottomans were not only active participants in the Age of Exploration, but ultimately bested the Portuguese in the game of global politics by using sea power, dynastic prestige, and commercial savoir faire to create their own imperial dominion throughout the Indian Ocean.

Ex nihilo nihil fit. Philosophy, especially great philosophy, does not appear out of the blue. In the current volume, a team of top scholars-both up-and-coming and established-attempts to trace the philosophical development of one of the greatest philosophers of all time. Featuring twenty new essays and an introduction, it is the first attempt of its kind in English and its appearance coincides with the recent surge of interest in Spinoza in Anglo-American philosophy. Spinoza's fame-or notoriety-is due primarily to his posthumously published magnum opus, the Ethics, and, to a lesser extent, to the 1670 Theological-Political Treatise. Few readers take the time to study his early works carefully. If they do, they are likely to encounter some surprising claims, which often diverge from, or even utterly contradict, the doctrines of the Ethics. Consider just a few of these assertions: that God acts from absolute freedom of will, that God is a whole, that there are no modes in God, that extension is divisible and hence cannot be an attribute of God, and that the intellectual and corporeal substances are modes in relation to God. Yet, though these claims reveal some tension between the early works and the Ethics, there is also a clear continuity between them. Spinoza wrote the Ethics over a long period of time, which spanned most of his philosophical career. The dates of the early drafts of the Ethics seem to overlap with the assumed dates of the composition of the Treatise on the Emendation of the Intellect and the Short Treatise on God, Man, and His Well Being and precede the publication of Spinoza's 1663 book on Descartes' Principles of Philosophy. For this reason, a study of Spinoza's early works (and correspondence) can illuminate the nature of the problems Spinoza addresses in the Ethics, insofar as the views expressed in the early works help us reconstruct the development and genealogy of the Ethics. Indeed, if we keep in mind the common dictum "nothing comes from nothing "-which Spinoza frequently cites and appeals to-it is clear that great works like the Ethics do not appear ex nihilo. In light of the preeminence and majesty of the Ethics, it is difficult to study the early works without having the Ethics in sight. Still, we would venture to say that the value of Spinoza's early works is not at all limited to their being stations on the road leading to the Ethics. A teleological attitude of such a sort would celebrate the works of the "mature Spinoza " at the expense of the early works. However, we have no reason to assume that on all issues the views of the Ethics are better argued, developed, and motivated than those of the early works. In other words, we should keep our minds open to the possibility that on some issues the early works might contain better analysis and argumentation than the Ethics.

This book supplies fundamental information about the diverse religious beliefs of Africa, explains central tenets of the African worldview, and overviews various forms of African spiritual practices and experiences. Africa is an ancient land with a significant presence in world history-especially regarding the history of the United States, given the ethnic origins of a substantial proportion of the nation's population. This book presents a broad range of information about the diverse religious beliefs of Africa that serves to describe the beliefs, practices, deities, sacred places, and creation stories of African religions. Readers will learn about key forms of spiritual practices and experiences, such as incantations and prayer, dance as worship, and spirit possession, all of which pepper African American religious experiences today. The entries also discuss central tenets of the African worldview-for example, the belief that humankind is not to fight nature, but to integrate into the natural environment. This volume is specifically written to be highly accessible to students. It provides a much-needed source of connections between the religious traditions and practices of African Americans and those of the people of the continent of Africa. Through these connections, this work will inspire tolerance of other religions, traditions, and backgrounds. The included selection of primary documents provides users first-hand accounts of African religious beliefs and practices, serving to promote critical thinking skills and support Common Core State Standards. Presents approximately 100 alphabetically arranged entries written by a team of expert contributors Overviews the plurality of African religious cultures and identifies the distant origins of African American religious experiences today Includes primary documents discussing African religious beliefs and practices

Ever since Roman tourists scratched graffiti on the pyramids and temples of Egypt over two thousand years ago, people have travelled far and wide seeking the great wonders of antiquity. In From Stonehenge to Samarkand, noted archaeologist and popular writer Brian Fagan offers an engaging historical account of our enduring love of ancient architecture-the irresistible impulse to visit strange lands in search of lost cities and forgotten monuments. Here is a marvellous history of archaeological tourism, with generous excerpts from the writings of the tourists themselves. Readers will find Herodotus describing the construction of Babylon; Edward Gibbon receiving inspiration for his seminal work while wandering through the ruins of the Forum in Rome; Gustave Flaubert watching the sunrise from atop the Pyramid of Cheops. We visit Easter Island with Pierre Loti, Machu Picchu with Hiram Bingham, Central Africa with David Livingstone. Fagan describes the early antiquarians, consumed with a passionate and omnivorous curiosity, pondering the mysteries of Stonehenge, but he also considers some of the less reputable figures, such as the Earl of Elgin, who sold large parts of the Parthenon to the British Museum. Finally, he discusses the changing nature of archaeological tourism, from the early romantic wanderings of the solitary figure, communing with the departed spirits of Druids or Mayans, to the cruise-ship excursions of modern times, where masses of tourists are hustled through ruins, barely aware of their surroundings. From the Holy Land to the Silk Road, the Yucatan to Angkor Wat, Fagan follows in the footsteps of the great archaeological travellers to retrieve their first written impressions in a book that will delight anyone fascinated with the landmarks of ancient civilization.

As the Atlantic Ocean was transformed from a terrifying barrier into a highway uniting four continents, the lives of people all around the ocean were transformed. After 1492 merchants and political leaders around the Atlantic refocused their attention from trade highways in their interiors to the coasts. Those who emigrated, willingly or unwillingly, had their lives changed completely, but many others became involved in new trades and industries that necessitated consolidation of populations. American gold and silver contributed to the emergence of nation-states. New foods enriched diets all over the world. American foods such as fish, cassava, maize, tomatoes, beans, and cacao fed burgeoning populations. Sugar grown around the Atlantic transformed tastes everywhere. Tobacco was the first great consumer craze. Furs provided the raw material for fashionable broad hats. Chains of commodity exchange linked the Atlantic to the Pacific; they also linked Americans to the Mediterranean and the goods of the Middle East. Creation of Atlantic economies required organization of labor and trade on a scale previously unknown. Generations of Europeans who signed up for servitude for a number of years in order to pay their passage over were gradually supplanted by enslaved Africans, millions of whom were imported into slavery. Wars, fueled by the need for ever more slaves, spread throughout West and Central Africa. The African end of the slave trade produced powerful rulers and great confederations in Africa. Consolidation of displaced tribal groups and remnants of populations depleted by epidemic disease led to the emergence of the Six Nations of the Iroquois League in northern North America, and the Creeks, Cherokees, and others in the south. Those who made a choice to travel across the Atlantic did so for economic advancement, but many also were influenced by religious concerns. Conflict between Roman Catholics and Protestants in Europe, and the power of political leaders to force conformity, caused many to feel that their right to worship was under threat. They were willing to accept servitude to make emigration possible, in order to protect their religious lives. Attempting to create and control vast networks of settlement and trade enhanced the rise of nation-states in Europe and contributed to the growth of national identities. The wars of independence in the late eighteenth and nineteenth centuries changed the nature of relationships, but did not end them. Abolitionism serves as a vivid example of the collision of religious, philosophical, and economic realities and the ways in which the Atlantic context posed new possibilities and new answers.

America is quickly eroding as a nation. Our political, economic, and social structures have collapsed, and life as we know it is quickly disappearing. To correct our decline, Republicans argue that we need less government, and Democrats argue that we need more government. Both parties claim understanding, but apparently neither has wisdom. Unfortunately, we have failed to consult God in our attempt to recover.

God's word provides a clear illustration regarding where America is politically, economically, and socially in Genesis and Exodus. The demise of America parallels almost perfectly with the demise of the Israelites in Egypt. The similarities are eerily disturbing.

If God's word is true, that we reap what we sow, then it is equally true that we, like the Israelites, control the harvest. The Israelites' harvest included 430 years of bondage, and it is becoming increasingly apparent that America's harvest will result in nothing less, but remember; we controlled the harvest.

In writing about international affairs in the 1960s, historians have naturally focused on the Cold War. The decade featured perilous confrontations between the United States and the Soviet Union over Berlin and Cuba, the massive buildup of nuclear stockpiles, the escalation of war in Vietnam, and bitter East-West rivalry throughout the developing world. Only in recent years have scholars begun to realize that there is another history of international affairs in the 1960s. As the world historical force of globalization has quickened and deepened, historians have begun to see that many of the global challenges that we face today - inequality, terrorism, demographic instability, energy dependence, epidemic disease, massive increases in trade and monetary flows, to name just a few examples - asserted themselves powerfully during the decade. The administration of President Lyndon B. Johnson confronted tectonic shifts in the international environment and perhaps even the beginning of the post-Cold War world. While the ideologically infused struggle between the United States and the Soviet Union was indisputably crucial, new forces and new actors altered international relations in profound and lasting ways. This book asks how the Johnson administration responded to this changing landscape. To what extent did U.S. leaders understand the changes that we can now see clearly with the benefit of hindsight? How did they prioritize these issues alongside the geostrategic concerns that dominated their daily agendas and the headlines of the day? How successfully did Americans grapple with these long-range problems, with what implications for the future? What lessons lie in the efforts of Johnson and his aides to cope with a new and inchoate agenda of problems? This book reconsiders the 1960s and suggests a new research agenda predicated on the idea that the Cold War was not the only - or perhaps even the most important - feature of international life in the period after World War II.

In the United States and Europe, an increasing emphasis on equality has pitted rights claims against each other, raising profound philosophical, moral, legal, and political questions about the meaning and reach of religious liberty. Nowhere has this conflict been more salient than in the debate between claims of religious freedom, on one hand, and equal rights claims made on the behalf of members of the lesbian, gay, bisexual, and transgender (LGBT) community, on the other. As new rights for LGBT individuals have expanded in liberal democracies across the West, longstanding rights of religious freedom - such as the rights of religious communities to adhere to their fundamental teachings, including protecting the rights of conscience; the rights of parents to impart their religious beliefs to their children; and the liberty to advance religiously-based moral arguments as a rationale for laws - have suffered a corresponding decline. Timothy Samuel Shah, Thomas F. Farr, and Jack Friedman's volume, Religious Freedom and Gay Rights brings together some of the world's leading thinkers on religion, morality, politics, and law to analyze the emerging tensions between religious freedom and gay rights in three key geographic regions: the United States, the United Kingdom, and continental Europe. What implications will expanding regimes of equality rights for LGBT individuals have on religious freedom in these regions? What are the legal and moral frameworks that govern tensions between gay rights and religious freedom? How are these tensions illustrated in particular legal, political, and policy controversies? And what is the proper way to balance new claims of equality against existing claims for freedom of religious groups and individuals? Religious Freedom and Gay Rights offers several explorations of these questions.

The paradigmatic Buddhist is the monk. It is well known that ideally Buddhist monks are expected to meditate and study-to engage in religious practice. The institutional structure which makes this concentration on spiritual cultivation possible is the monastery. But as a bureaucratic institution, the monastery requires administrators to organize and manage its functions, to prepare quiet spots for meditation, arrange audiences for sermons, or simply to make sure food is available, and rooms and bedding provided. The valuations placed on such organizational roles were, however, a subject of considerable controversy among Indian Buddhist writers, with some considering them significantly less praiseworthy than meditative concentration or teaching and study, while others more highly appreciated their importance. Managing Monks, as the first major study of the administrative offices of Indian Buddhist monasticism and of those who hold them, explores literary sources, inscriptions and other materials in Sanskrit, Pali, Tibetan and Chinese in order to explore this tension and paint a picture of the internal workings of the Buddhist monastic institution in India, highlighting the ambivalent and sometimes contradictory attitudes toward administrators revealed in various sources.