State making has long been regarded as a European development, both historically and geographically. In this innovative book, the authors add fresh insights into the nature and causes of state making by de-centering this Eurocentric viewpoint through simultaneous changes of conceptual, theoretical and empirical focus. De-Centering State Making combines knowledge from comparative politics and international relations, creating a more holistic perspective that moves away from the widespread idea that state making and war are intrinsically linked. The book uses both qualitative and quantitative methods to examine historical and contemporary cases of state making as well as non-European ones, providing an in-depth analysis of the nature and causes of state making, historically as well as in a modern, global environment. This timely book is an invaluable read for international relations and comparative politics scholars. It will also greatly benefit those teaching advanced undergraduate and graduate courses on state making as it provides a fresh take on the art of state making in a modern world. Contributors include: J. Bartelson, A. Bjoerkdahl, C. Butcher, A. Goenaga, R. Griffiths, J. Grzybowski, M. Hall, J.K. Hanson, A. Learoyd, E. Ravndal, T. Svensson, J. Teorell, A. von Hagen-Jamar

Born into a wealthy and privileged family in Philadelphia, Charles Godfrey Leland (1824-1903) showed a clear interest in the supernatural and occult literature during his youth. Legend has it that, soon after his birth, an old Dutch nurse carried him up to the garret of the house and performed a ritual to guarantee that Leland would be fortunate in his life and eventually become a scholar and a wizard. Whether or not this incident ever occurred, we do know that his interest in fairy tales, folklore, and the supernatural would eventually lead him to a life of travel and documentation of the stories of numerous groups across the United States and Europe. Jack Zipes selected the tales in Charles Godfrey Leland and His Magical Talesfrom five different books- The Algonquin Legends (1884), Legends of Florence (1895-96), The Unpublished Letters of Virgil (1901), The English Gypsies (1882), and Gypsy Sorcery and Fortune-Telling (1891)-and has arranged them thematically. Though these tales cannot be considered authentic folk tales-not written verbatim from the lips of Romani, Native Americans, or other sources of the tales-they are highly significant because of their historical and cultural value. Like most of the aspiring American folklorists of his time, who were mainly all white, male, and from the middle classes, Leland recorded these tales in personal encounters with his informants or collected them from friends and acquaintances, before grooming them for publication so that they became translations of the original narratives. What distinguishes Leland from the major folklorists of the nineteenth century is his literary embellishment to represent his particular regard for their poetry, purity, and history. Readers with an interest in folklore, oral tradition, and nineteenth-century literature will value this curated and annotated glimpse into a breadth of work.

Immigrant laborers who came to the New South in the late nineteenth and early twentieth centuries found themselves poised uncomfortably between white employers and the Black working class, a liminal and often precarious position. Campaigns to recruit immigrants primarily aimed to suppress Black agency and mobility. If that failed, both planters and industrialists imagined that immigrants might replace Blacks entirely. Thus, white officials, citizens, and employers embraced immigrants when they acted in ways that sustained Jim Crow. However, when they directly challenged established political and economic power structures, immigrant laborers found themselves ostracized, jailed, or worse, by the New South order. Both industrial employers and union officials lauded immigrants' hardworking and noble character when it suited their purposes, and both denigrated and racialized them when immigrant laborers acted independently. Jennifer E. Brooks's Resident Strangers restores immigrant laborers to their place in the history of the New South, considering especially how various immigrant groups and individuals experienced their time in New South Alabama. Brooks utilizes convict records, censuses, regional and national newspapers, government documents, and oral histories to construct the story of immigrants in New South Alabama. The immigrant groups she focuses on appeared most often as laborers in the records, including the Chinese, southern Italians, and the diverse nationals of the Austro-Hungarian Empire, along with a sprinkling of others. Although recruitment crusades by Alabama's employers and New South boosters typically failed to bring in the vast numbers of immigrants they had envisioned, significant populations from around the world arrived in industries and communities across the state, especially in the coal- and ore-mining district of Birmingham. Resident Strangers reveals that immigrant laborers' presence and individual agency complicated racial categorization, disrupted labor relations, and diversified southern communities. It also presents a New South that was far from isolated from the forces at work across the nation or in the rest of the world. Immigrant laborers brought home to New South Alabama the turbulent world of empire building, deeply embedding the region in national and global networks of finance, trade, and labor migration.

In Folklore Figures of French and Creole Louisiana, Nathan J. Rabalais examines the impact of Louisiana's remarkably diverse cultural and ethnic groups on folklore characters and motifs during the eighteenth and nineteenth centuries. Establishing connections between Louisiana and France, West Africa, Canada, and the Antilles, Rabalais explores how folk characters, motifs, and morals adapted to their new contexts in Louisiana. By viewing the state's folklore in the light of its immigration history, he demonstrates how folktales can serve as indicators of sociocultural adaptation as well as contact among cultural communities. In particular, he examines the ways in which collective traumas experienced by Louisiana's major ethnic groups-slavery, the grand d? (R)rangement, linguistic discrimination-resulted in fundamental changes in these folktales in relation to their European and African counterparts. Rabalais points to the development of an altered moral economy in Cajun and Creole folktales. Conventional heroic qualities, such as physical strength, are subverted in Louisiana folklore in favor of wit and cunning. Analyses of Black Creole animal tales like those of Bouki et Lapin and Tortie demonstrate the trickster hero's ability to overcome both literal and symbolic entrapment through cleverness. Some elements of Louisiana's folklore tradition, such as the rougarou and cauchemar, remain an integral presence in the state's cultural landscape, apparent in humor, popular culture, regional branding, and children's books. Through its adaptive use of folklore, French and Creole Louisiana will continue to retell old stories in innovative ways as well as create new stories for future generations.