On 20 January 1973, the Bissau-Guinean revolutionary Amílcar Cabral was killed by militants from his own party. Cabral had founded the PAIGC in 1960 to fight for the liberation of Portuguese Guinea and Cape Verde. The insurgents were Bissau-Guineans, aiming to get rid of the Cape Verdeans who dominated the party elite.

Despite Cabral’s assassination, Portuguese Guinea became the independent Republic of Guinea-Bissau. The guerrilla war that Cabral had started and led precipitated a chain of events that would lead to the 1974 Carnation Revolution in Lisbon, toppling the forty-year-old authoritarian regime. This paved the way for the rest of Portugal’s African colonies to achieve independence.

Written by a native of Angola, this biography narrates Cabral’s revolutionary trajectory, from his early life in Portuguese Guinea to his death. It details his quest for national sovereignty, beleaguered by the ethnic-based identity conflicts the national liberation movement struggled to overcome.

Genealogy and Social Status in the Enlightenment is at the crossroads of the history of science and the social history of cultural practices, and suggests the need for a new approach on the significance of genealogies in the Age of Enlightenment. While their importance has been fully recognised and extensively studied in early modern Britain and in the Victorian period, the long eighteenth century has been too often presented as a black hole regarding genealogy. Enlightened values and urban sociability have been presented as inimical to the praise of ancestry and birth. In contrast, however, various studies on the continental or in the American colonies, have shed light on the many uses of genealogies, even beyond the landed elite. Whether it be in the publishing industry, in the urban corporations, in the scientific discourses, genealogy was used, not only as a resilient social practice, but also as a form of reasoning, a language and a tool to include newcomers, organise scientific and historical knowledge or to express various emotions. This volume aims to reconsider the flexibility of genealogical practices and their perpetual reconfiguration to meet renewed expectations in the period. Far from slowly vanishing under the blows of rationalism that would have delegitimized an ancient world based on various forms of hereditary determinism, the different contributions to this collective work demonstrate that genealogy is a pervasive tool to make sense of a fast-changing society.

A leading public intellectual’s timely reckoning with how Jews can and should make sense of their tradition and each other.

What does it mean to be a Jew? At a time of worldwide crisis, venerable answers to this question have become unsettled. In To Be a Jew Today, the legal scholar and columnist Noah Feldman draws on a lifelong engagement with his religion to offer a wide-ranging interpretation of Judaism in its current varieties. How do Jews today understand their relationship to God, to Israel, and to each other―and live their lives accordingly?

Writing sympathetically but incisively about diverse outlooks, Feldman clarifies what’s at stake in the choice of how to be a Jew, and discusses the shared “theology of struggle” that Jews engage in as they wrestle with who God is, what God wants, or whether God exists. He shows how the founding of Israel has transformed Judaism itself over the last century―and explores the ongoing consequences of that transformation for all Jews, who find the meaning of their Jewishness and their views about Israel intertwined, no matter what those views are. And he examines the analogies between being Jewish and belonging to a large, messy family―a family that often makes its members crazy, but a family all the same. Written with learning, empathy and clarity, To Be a Jew Today is a critical resource for readers of all faiths.

In the first twenty years of the twenty-first century, New York City has been convulsed by terrorist attack, blackout, hurricane, recession, social injustice, and pandemic. New Yorkers weaves the voices of some of the city's best talkers into an indelible portrait of New York in our time-and a powerful hymn to the vitality and resilience of its people. Best-selling author Craig Taylor has been hailed as "a peerless journalist and a beautiful craftsman" (David Rakoff), acclaimed for the way he "fuses the mundane truth of conversation with the higher truth of art" (Michel Faber). In the wake of his celebrated book Londoners, Taylor moved to New York and spent years meeting regularly with hundreds of New Yorkers as diverse as the city itself. New Yorkers features 75 of the most remarkable of them, their fascinating true tales arranged in thematic sections that follow Taylor's growing engagement with the city. Here are the uncelebrated people who propel New York each day-bodega cashier, hospital nurse, elevator repairman, emergency dispatcher. Here are those who wire the lights at the top of the Empire State Building, clean the windows of Rockefeller Center, and keep the subway running. Here are people whose experiences reflect the city's fractured realities: the mother of a Latino teenager jailed at Rikers, a BLM activist in the wake of police shootings. And here are those who capture the ineffable feeling of New York, such as a balloon handler in the Macy's Thanksgiving Day Parade or a security guard at the Statue of Liberty. Vibrant and bursting with life, New Yorkers explores the nonstop hustle to make it; the pressures on new immigrants, people of color, and the poor; the constant battle between loving the city and wanting to leave it; and the question of who gets to be considered a "New Yorker." It captures the strength of an irrepressible city that-no matter what it goes through-dares call itself the greatest in the world.

This book offers a new perspective on the making of Afro-Brazilian, African-American and African studies through the interrelated trajectory of E. Franklin Frazier, Lorenzo Dow Turner, Frances and Melville Herskovits in Brazil. The book compares the style, network and agenda of these different and yet somehow converging scholars, and relates them to the Brazilian intellectual context, especially Bahia, which showed in those days much less density and organization than the US equivalent. It is therefore a double comparison: between four Americans and between Americans and scholars based in Brazil.

This special issue advances transnational feminist approaches to the globally proliferating phenomenon of anti-Muslim racism. The contributors trace the global circuits and formations of power through which anti-Muslim racism travels, operates, and shapes local contexts. The essays center attention on and explore the gendered, sexualized, and racialized forms of anti-Muslim oppression and resistance in modern social theory, law, protest cultures, social media, art, and everyday life in the United States and transnationally. The contributors illuminate the complex nature of global anti-Muslim racism through various topics including Islamophobia in the context of race, gender, and religion; hate crimes; the sexualization of Islam in social media; queer Muslim futurism; the connection between secularism and feminism in Pakistan; the racialization of Muslims in the early Cold War period; and anti-Muslim racism in Russia. Together the essays provide a complex picture of the multifaceted nature of the worldwide spread of anti-Muslim racism. Contributors. Evelyn Alsultany, Natasha Bakht, Zulfikar Ali Bhutto, Taneem Husain, Amina Jamal, Amina Jarmakani, Zeynep K. Korkman, Minoo Moellem, Nadine Naber, Tatiana Rabinovich, Sherene H. Razack, Tom Joseph Abi Samra, Elora Shehabuddin, Saiba Varma

As American Indian communities face the new century, they look to the future armed with confidence in the indigenous perspectives that have kept them together thus far. Now five premier scholars in American Indian history, along with a tribal leader who has placed an indelible mark on the history of her people, show how understanding the past is the key to solving problems facing Indians today.Edited by Albert L. Hurtado and introduced by Wilma Mankiller, this book includes the insights of Colin G. Calloway, R. David Edmunds, Laurence M. Hauptman, Peter Iverson, and Brenda J. Child - scholars who have helped shape the way an entire generation thinks about American Indian history. Writing broadly about twentieth-century Native history, they focus on themes that drive this field of study: Indian identity, tribal acknowledgment, sovereignty, oral tradition, and cultural adaptation. Drawn from the Wilma Mankiller Symposium on American History, these thoughtful essays show how history continues to influence contemporary Native life. The authors carve a broad geographic swath - from the Oneidas' interpretation of the past, to the perseverance of the jingle dress tradition among the Ojibwes, to community persistence in the Southwest. Wilma Mankiller's essay on contemporary tribal government adds a personal perspective to understanding the situation of Indian people today.

The vanquished Taino Indians, the Spanish conquistadors, rebellious slaves, common folk, foreign invaders, bloody dictators, gallant heroes, charismatic politicians, and committed rebels - all have left their distinct imprint on Dominican society and left behind printed records. Nevertheless, the five-hundred-year history of the people of the Dominican Republic has yet to be told through its documents. Although there has been a considerable production of documentary compilations in the Dominican Republic - particularly during the Trujillo era - few of these are known outside the country, and none has ever been translated into English. The Dominican People: A Documentary History bridges this gap by providing an annotated collection of documents related to the history of the Dominican Republic and its people. The compilation features annotated documents on some of the transcendental events that have taken place on the island since pre-Columbian times: the extermination of the Taino Indians, sugar and African slavery, the establishment of French Saint Dominique, independence from Haiti and from Spain, caudillo politics, U.S. interventionism, the Trujillo dictatorship, and contemporary politics.

Told for the first time from their perspective, the story of children who survived the chaos and trauma of the Holocaust How can we make sense of our lives when we do not know where we come from? This was a pressing question for the youngest survivors of the Holocaust, whose prewar memories were vague or nonexistent. In this beautifully written account, Rebecca Clifford follows the lives of one hundred Jewish children out of the ruins of conflict through their adulthood and into old age. Drawing on archives and interviews, Clifford charts the experiences of these child survivors and those who cared for them-as well as those who studied them, such as Anna Freud. Survivors explores the aftermath of the Holocaust in the long term, and reveals how these children-often branded "the lucky ones"-had to struggle to be able to call themselves "survivors" at all. Challenging our assumptions about trauma, Clifford's powerful and surprising narrative helps us understand what it was like living after, and living with, childhoods marked by rupture and loss.

This unique book is the first ever written in isiZulu by a Zulu author. Magema Fuze wrote it in the early 1900s, and published it privately in 1922 under the title Abantu Abamnyama, Lapa Bavela Ngakona.

In this fascinating work, the author gives his views on racial origins and differences, and describes the settlement of the black people throughout Natal. He records the traditional customs of the Zulu people, and gives an overview of Zulu history during the turbulent period of the nineteenth century, from the perspective of the black people who lived through it.

Integrated with this is Bishop Colenso’s account of Natal history, which Fuze reproduces and comments on. Of added interest is Hlonipha Mokoena’s foreword that offers insightful commentary on the contextual realities and challenges of the time.

Abantu Abamnyama is a resource to be valued, providing unique source material on Zulu history and Zulu life in the time of Shaka and beyond. It will be of interest to anyone who has ever asked themselves, 'Where did the black people come from?'.

When Muslim rule in Kashmir ended in 1820, Sikh and later Hindu Dogra Rulers gained power, but the country was still largely influenced by Sunni religious orthodoxy. This book traces the impact of Sunni power on Shi'i society and how this changed during the nineteenth and early twentieth centuries. The book identifies a distinctive Kashmiri Shi'i Islam established during this period. Hakim Sameer Hamdani argues that the Shi'i community's religious and cultural identity was fostered through practices associated with the martyrdom of Imam Husayn and his family in Karbala, as well as other rituals of Islam, in particular, the construction and furore surrounding M'arak, the historic imambada (a Shi'i house for mourning of the Imam) of Kashmir's Shi'i. The book examines its destruction, the ensuing Shi'i -Sunni riot, and the reasons for the Shi'i community's internal divisions and rifts at a time when they actually saw the strong consolidation of their identity.

While the resonance of Giambattista Vico's hermeneutics for postcolonialism has long been recognised, a rupture has been perceived between his intercultural sensibility and the actual content of his philological investigations, which have often been criticised as being Eurocentric and philologically spurious. China is a case in point. In his magnum opus New Science, Vico portrays China as backward and philosophically primitive compared to Europe. In this first study dedicated to China in Vico's thought, Daniel Canaris shows that scholars have been beguiled by Vico's value judgements of China without considering the function of these value judgements in his theory of divine providence. This monograph illustrates that Vico's image of China is best appreciated within the contemporary theological controversies surrounding the Jesuit accommodation of Confucianism. Through close examination of Vico's sources and intellectual context, Canaris argues that by refusing to consider Confucius as a "filosofo", Vico dismantles the rationalist premises of the theological accommodation proposed by the Jesuits and proposes a new functionalist valorisation of non-Christian religion that anticipates post-colonial critiques of the Enlightenment.