congressman John Lewis, linking his life to the quest for justice in America from the 1950s to the present--from the Pulitzer Prize-winning author of The Soul of America John Lewis, who at age twenty-five marched in Selma, Alabama, and was beaten on the Edmund Pettus Bridge, is a visionary and a man of faith. Drawing on decades of wide-ranging interviews with Lewis and deep research into the history of the civil rights movement, Jon Meacham writes of how this great-grandson of a slave and a son of an Alabama tenant farmer was inspired by the Bible and his teachers in nonviolence, Reverend James Lawson and Martin Luther King, Jr., to put his life on the line in the service of what Abraham Lincoln called "the better angels of our nature." A believer in hope above all else, Lewis learned from a young age that nonviolence was not only a tactic but a philosophy, a biblical imperative, and a transforming reality. At the age of four, Lewis, ambitious to become a minister, practiced by preaching to his family's chickens. When his mother cooked one of the chickens, the boy refused to eat it--his first act, he wryly recalled, of nonviolent protest. Integral to Lewis's commitment to bettering the nation was his faith in humanity and in God--and an unshakable belief in the power of hope.Meacham calls Lewis "as important to the founding of a modern and multiethnic twentieth- and twenty-first-century America as Thomas Jefferson and James Madison and Samuel Adams were to the initial creation of the nation-state in the eighteenth century. He did what he did--risking limb and life to bear witness for the powerless in the face of the powerful--not in spite of America, but because of America, and not in spite of religion, but because of religion." In many ways Lewis made his vision a reality, and his example offers Americans today a map for social and political change.

    Evangelicals are radically individualist, but devoted to community and family. They believe in the transformative power of a personal relationship with God, but are wary of religious enthusiasm. They are deeply skeptical of secular reason, but eager to find scientific proof that the Bible is true.In this groundbreaking history of modern American evangelicalism, Molly Worthen argues that these contradictions are the products of a crisis of authority that lies at the heart of the faith. Evangelicals have never had a single authority to guide them through these dilemmas or settle the troublesome question of what the Bible actually means. Worthen chronicles the ideological warfare, institutional conflict, and clashes between modern gurus and maverick disciples that lurk behind the more familiar narrative of the rise of the Christian Right. The result is an ambitious intellectual history that weaves together stories from all corners of the evangelical world to explain the ideas and personalities-the scholarly ambitions and anti-intellectual impulses-that have made evangelicalism a cultural and political force.In Apostles of Reason, Worthen recasts American evangelicalism as a movement defined not by shared doctrines or politics, but by the problem of reconciling head knowledge and heart religion in an increasingly secular America. She shows that understanding the rise of the Christian Right in purely political terms, as most scholars have done, misses the heart of the story. The culture wars of the late twentieth century emerged not only from the struggle between religious conservatives and secular liberals, but also from the civil war within evangelicalism itself-a battle over how to uphold the commands of both faith and reason, and how ultimately to lead the nation back onto the path of righteousness.

    In the aftermath, as many as 300 were dead, and 6,000 Greenwood residents were herded into detention camps.James Hirsch focuses on the de facto apartheid that brought about the Greenwood riot and informed its eighty-year legacy, offering an unprecedented examination of how a calamity spawns bigotry and courage and how it has propelled one community's belated search for justice. Tulsa's establishment and many victims strove to forget the events of 1921, destroying records pertaining to the riot and refusing even to talk about it. This cover-up was carried through the ensuing half-century with surprising success. Even so, the riot wounded Tulsa profoundly, as Hirsch demonstrates in a compelling combination of history, journalism, and character study. White Tulsa thrived, and the city became a stronghold of Klan activity as workingmen and high civic officials alike flocked to the Hooded Order. Meanwhile, Greenwood struggled as residents strove to rebuild their neighborhood despite official attempts to thwart them. As the decades passed, the economic and social divides between white and black worlds deepened. Through the 1960s and 1970s, urban renewal helped to finish what the riot had started, blighting Greenwood. Paradoxically, however, the events of 1921 saved Tulsa from the racial strife that befell so many other American cities in the 1960s, as Tulsans white and black would do almost anything to avoid a reprise of the riot.Hirsch brings the riot's legacy up to the present day, tracing how the memory of the massacre gradually revived as academics and ordinary citizens of all colors worked tirelessly to uncover evidence of its horrors. Hirsch also highlights Tulsa's emergence at the forefront of the burgeoning debate over reparations. RIOT AND REMEMBRANCE shows vividly, chillingly, how the culture of Jim Crow caused not only the grisly incidents of 1921 but also those of Rosewood, Selma, and Watts, as well as less widely known atrocities. It also addresses the cruel irony that underlies today's battles over affirmative action and reparations: that justice and reconciliation are often incompatible goals. Finally, Hirsch details how Tulsa may be overcoming its horrific legacy, as factions long sundered at last draw together.

    Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements.Not only is this book a sensitive ethnography of a critical but largely ignored dimension of the Islamic revival, it is also an unflinching critique of the secular-liberal principles by which some people hold such movements to account. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries? Politics of Piety is essential reading for anyone interested in issues at the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.

    Constructed through hip hop and the performance of Blackness, Muslim Cool is a way of engaging with the Black American experience by both Black and non-Black young Muslims that challenges racist norms in the U.S. as well as dominant ethnic and religious structures within American Muslim communities.Drawing on over two years of ethnographic research, Su'ad Abdul Khabeer illuminates the ways in which young and multiethnic US Muslims draw on Blackness to construct their identities as Muslims. This is a form of critical Muslim self-making that builds on interconnections and intersections, rather than divisions between "Black" and "Muslim." Thus, by countering the notion that Blackness and the Muslim experience are fundamentally different, Muslim Cool poses a critical challenge to dominant ideas that Muslims are "foreign" to the United States and puts Blackness at the center of the study of American Islam. Yet Muslim Cool also demonstrates that connections to Blackness made through hip hop are critical and contested--critical because they push back against the pervasive phenomenon of anti-Blackness and contested because questions of race, class, gender, and nationality continue to complicate self-making in the United States.

    For a long time, the Church of Jesus Christ of Latter-day Saints was an exception: nearly three-quarters of people who grew up Mormon stayed that way into adulthood. In The Next Mormons, Jana Riess demonstrates that things are starting to change.Drawing on a large-scale national study of four generations of current and former Mormons as well as dozens of in-depth personal interviews, Riess explores the religious beliefs and behaviors of young adult Mormons, finding that while their levels of belief remain strong, their institutional loyalties are less certain than their parents' and grandparents'. For a growing number of Millennials, the tensions between the Church's conservative ideals and their generation's commitment to individualism and pluralism prove too high, causing them to leave the faith-often experiencing deep personal anguish in the process. Those who remain within the fold are attempting to carefully balance the Church's strong emphasis on the traditional family with their generation's more inclusive definition that celebrates same-sex couples and women's equality. Mormon families are changing too. More Mormons are remaining single, parents are having fewer children, and more women are working outside the home than a generation ago.The Next Mormons offers a portrait of a generation navigating between traditional religion and a rapidly changing culture.

    Lee and Me challenges the myths and lies of the Confederate legacy—and explores why some of this country’s oldest wounds have never healed.Ty Seidule grew up revering Robert E. Lee. From his southern childhood to his service in the U.S. Army, every part of his life reinforced the Lost Cause myth: that Lee was the greatest man who ever lived, and that the Confederates were underdogs who lost the Civil War with honor. Now, as a retired brigadier general and Professor Emeritus of History at West Point, his view has radically changed. From a soldier, a scholar, and a southerner, Ty Seidule believes that American history demands a reckoning.In a unique blend of history and reflection, Seidule deconstructs the truth about the Confederacy—that its undisputed primary goal was the subjugation and enslavement of Black Americans—and directly challenges the idea of honoring those who labored to preserve that system and committed treason in their failed attempt to achieve it. Through the arc of Seidule’s own life, as well as the culture that formed him, he seeks a path to understanding why the facts of the Civil War have remained buried beneath layers of myth and even outright lies—and how they embody a cultural gulf that separates millions of Americans to this day.Part history lecture, part meditation on the Civil War and its fallout, and part memoir, Robert E. Lee and Me challenges the deeply-held legends and myths of the Confederacy—and provides a surprising interpretation of essential truths that our country still has a difficult time articulating and accepting.

    Table of Contents: Introduction: Who Are the American Puritans? 1. William Bradford 2. John Winthrop 3. John Cotton 4. Thomas Hooker 5. Thomas Shepard 6. Anne Bradstreet 7. John Eliot 8. Samuel Willard 9. Cotton Mather

    William Barber led more than a hundred thousand people at rallies across North Carolina to protest cuts to voting rights and the social safety net, which the state’s conservative legislature had implemented. These protests, which came to be known as Moral Mondays, have blossomed into the largest social movement the South has seen since the civil rights era—and, since then, it has spread to states as diverse as Florida, Tennessee, Wisconsin, and Ohio. In The Third Reconstruction, Rev. Barber tells the story of how he helped lay the groundwork for the Moral Mondays movement and explores the unfulfilled promises of America’s multiethnic democracy. He draws on the lessons of history to offer a vision of a new Reconstruction, one in which a diverse coalition of citizens—black and white, religious and secular, Northern and Southern—fight side-by-side for racial and economic justice for all Americans. The Third Reconstruction is both a blueprint for activism at the state level and an inspiring call to action from the twenty-first century’s most effective grassroots organizer.

    Yet despite its influence on the 20th century, there are no modern histories of the trial and its aftermath. This book fills that void not only by skillfully narrating the trial's events, but also by framing it in a broader social context, showing how its influence has cut across religious, cultural, educational and political lines. With new material from both the prosecution and the defense, along with the author's astute historical and legal analysis, "Summer for the Gods" is destined to become a new classic about a pivotal milestone in American history.

    In front of twenty-five horrified pupils, thirty-two-year-old Charles Roberts ordered the boys and the teacher to leave. After tying the legs of the ten remaining girls, Roberts prepared to shoot them execution with an automatic rifle and four hundred rounds of ammunition that he brought for the task. The oldest hostage, a thirteen-year-old, begged Roberts to "shoot me first and let the little ones go." Refusing her offer, he opened fire on all of them, killing five and leaving the others critically wounded. He then shot himself as police stormed the building. His motivation? "I'm angry at God for taking my little daughter," he told the children before the massacre. The story captured the attention of broadcast and print media in the United States and around the world. By Tuesday morning some fifty television crews had clogged the small village of Nickel Mines, staying for five days until the killer and the killed were buried. The blood was barely dry on the schoolhouse floor when Amish parents brought words of forgiveness to the family of the one who had slain their children.The outside world was incredulous that such forgiveness could be offered so quickly for such a heinous crime. Of the hundreds of media queries that the authors received about the shooting, questions about forgiveness rose to the top. Forgiveness, in fact, eclipsed the tragic story, trumping the violence and arresting the world's attention.Within a week of the murders, Amish forgiveness was a central theme in more than 2,400 news stories around the world. The Washington Post, The New York Times, USA Today, Newsweek, NBC Nightly News, CBS Morning News, Larry King Live, Fox News, Oprah, and dozens of other media outlets heralded the forgiving Amish. From the Khaleej Times (United Arab Emirates) to Australian television, international media were opining on Amish forgiveness. Three weeks after the shooting, "Amish forgiveness" had appeared in 2,900 news stories worldwide and on 534,000 web sites.Fresh from the funerals where they had buried their own children, grieving Amish families accounted for half of the seventy-five people who attended the killer's burial. Roberts' widow was deeply moved by their presence as Amish families greeted her and her three children. The forgiveness went beyond talk and graveside presence: the Amish also supported a fund for the shooter's family.AMISH GRACE explores the many questions this story raises about the religious beliefs and habits that led the Amish to forgive so quickly. It looks at the ties between forgiveness and membership in a cloistered communal society and ask if Amish practices parallel or diverge from other religious and secular notions of forgiveness. It will also address the matter of why forgiveness became news. "All the religions teach it," mused an observer, "but no one does it like the Amish." Regardless of the cultural seedbed that nourished this story, the surprising act of Amish forgiveness begs for a deeper exploration. How could the Amish do this? What did this act mean to them? And how might their witness prove useful to the rest of us?

    Putting scandals in the Church and the media's response in a much larger context, this stimulating history is a model of nuanced scholarship and provocative reading.