Unknown to most Americans today, this "second Klan" largely flourished above the Mason-Dixon Line—its army of four-to-six-million members spanning the continent from New Jersey to Oregon, its ideology of intolerance shaping the course of mainstream national politics throughout the twentieth century.As prize-winning historian Linda Gordon demonstrates, the second Klan’s enemies included Catholics and Jews as well as African Americans. Its bigotry differed in intensity but not in kind from that of millions of other WASP Americans. Its membership, limited to white Protestant native-born citizens, was entirely respectable, drawn from small businesspeople, farmers, craftsmen, and professionals, and including about 1.5 million women. For many Klanspeople, membership simultaneously reflected a protest against an increasingly urban society and provided an entrée into the new middle class.Never secret, this Klan recruited openly, through newspaper ads, in churches, and through extravagant mass "Americanism" pageants, often held on Independence Day. These "Klonvocations" drew tens of thousands and featured fireworks, airplane stunts, children’s games, and women’s bake-offs—and, of course, cross-burnings. The Klan even controlled about one hundred and fifty newspapers, as well as the Cavalier Motion Picture Company, dedicated to countering Hollywood’s "immoral"—and Jewish—influence. The Klan became a major political force, electing thousands to state offices and over one hundred to national offices, while successfully lobbying for the anti-immigration Reed-Johnson Act of 1924.As Gordon shows, the themes of 1920s Klan ideology were not aberrant, but an indelible part of American history: its "100% Americanism" and fake news, broadcast by charismatic speakers, preachers, and columnists, became part of the national fabric. Its spokespeople vilified big-city liberals, "money-grubbing Jews," "Pope-worshipping Irish," and intellectuals for promoting jazz, drinking, and cars (because they provided the young with sexual privacy).The Klan’s collapse in 1926 was no less flamboyant, done in by its leaders’ financial and sexual corruption, culminating in the conviction of Grand Dragon David Stephenson for raping and murdering his secretary, and chewing up parts of her body. Yet the Klan’s brilliant melding of Christian values with racial bigotry lasted long after the organization’s decline, intensifying a fear of diversity that has long been a dominant undercurrent of American history.Documenting what became the largest social movement of the first half of the twentieth century, The Second Coming of the Ku Klux Klan exposes the ancestry and helps explain the dangerous appeal of today’s welter of intolerance.

    Yet most Americans see their culture as secular, and the United States is viewed around the world as a secular nation. Further, intellectuals and journalists often portray born-again Christians, despite their numbers, as outsiders who endanger public life. But is American culture really so neatly split between the religious and the secular? Is America as "modern" and is born-again Christian religious belief as "pre-modern" as many think?In the 1980s, born-again Christians burst into the political arena with stunning force. Gone was the image of "old-fashioned" fundamentalism and its anti-worldly, separatist philosophy. Under the leadership of the Reverend Jerry Falwell and allied preachers, millions broke taboos in place since the Scopes trial constraining their interaction with the public world. They claimed new cultural territory and refashioned themselves in the public arena. Here was a dynamic body of activists with an evangelical vision of social justice, organized under the rubric of the "Moral Majority."Susan Harding, a cultural anthropologist, set out in the 1980s to understand the significance of this new cultural movement. The result, this long-awaited book, presents the most original and thorough examination of Christian fundamentalism to date. Falwell and his co-pastors were the pivotal figures in the movement. It is on them that Harding focuses, and, in particular, their use of the Bible's language. She argues that this language is the medium through which born-again Christians, individual and collective, come to understand themselves as Christians. And it is inside this language that much of the born-again movement took place. Preachers like Falwell command a Bible-based poetics of great complexity, variety, creativity, and force, and, with it, attempt to mold their churches into living testaments of the Bible. Harding focuses on the words--sermons, speeches, books, audiotapes, and television broadcasts--of individual preachers, particularly Falwell, as they rewrote their Bible-based tradition to include, rather than exclude, intense worldly engagement. As a result of these efforts, born-again Christians recast themselves as a people not separated from but engaged in making history. The Book of Jerry Falwell is a fascinating work of cultural analysis, a rare account that takes fundamentalist Christianity on its own terms and deepens our understanding of both religion and the modern world.

    Spanning the century between Victorian Britain and the current struggle for power in South Africa, the book takes up the complex relationships between race and sexuality, fetishism and money, gender and violence, domesticity and the imperial market, and the gendering of nationalism within the zones of imperial and anti-imperial power.

    We knew who the enemy was. We knew what we were fighting for. The war was good for the economy. It was liberating for women. It was a war of tanks and airplanes--a cleaner war than World War I. Americans were united. Soldiers were proud. It was a time of prosperity, sound morality, and power.But according to historian Michael Adams, our memory is distorted, and it has left us with a misleading--even dangerous--legacy. Challenging many of our common assumptions about the period, Adams argues that our experience of World War II was positive but also disturbing, creating problems that continue to plague us today.

    Integrating social history with economic and architectural analysis, and taking into account such factors as the availability of cheap land, inexpensive building methods, and rapid transportation, Kenneth Jackson chronicles the phenomenal growth of the American suburb from the middle of the 19th century to the present day. He treats communities in every section of the U.S. and compares American residential patterns with those of Japan and Europe. In conclusion, Jackson offers a controversial prediction: that the future of residential deconcentration will be very different from its past in both the U.S. and Europe.

    It’s a shame no one bothered to write a more perfect Constitution—one that didn’t trigger more than two centuries of arguments about what the darn thing actually says.Until now. Perfection is at hand. A new, improved Constitution is here. And you are holding it.But first, some historical context: In the eighteenth century, a lawyer named James Madison gathered his friends in Philadelphia and, over four long months, wrote four short pages: the Constitution of the United States of America. Not bad.In the nineteenth century, a president named Abraham Lincoln freed an entire people from the flaws in that Constitution by signing the Emancipation Proclamation.  Pretty impressive.And in the twentieth century, a doctor at the Bethesda Naval Hospital delivered a baby—but not just any baby. Because in the twenty-first century, that baby would become a man, that man would become a patriot, and that patriot would rescue a country . . . by single-handedly rewriting that Constitution.Why? We think of our Constitution as the painstakingly designed blueprint drawn up by, in Thomas Jefferson’s words, an “assembly of demigods” who laid the foundation for the sturdiest republic ever created. The truth is, it was no blueprint at all but an Etch A Sketch, a haphazard series of blunders, shaken clean and redrawn countless times during a summer of petty debates, drunken ramblings, and desperate compromise—as much the product of an “assembly of demigods” as a confederacy of dunces.No wonder George Washington wished it “had been made more perfect.” No wonder Benjamin Franklin stomached it only “with all its faults.” The Constitution they wrote is a hot mess. For starters, it doesn’t mention slavery, or democracy, or even Facebook; it plays favorites among the states; it has typos, smudges, and misspellings; and its Preamble, its most famous passage, was written by a man with a peg leg. Which, if you think about it, gives our Constitution hardly a leg to stand on.[Pause for laughter.]Now stop laughing. Because you hold in your hands no mere book, but the most important document of our time. Its creator, Daily Show writer Kevin Bleyer, paid every price, bore every burden, and saved every receipt in his quest to assure the salvation of our nation’s founding charter. He flew to Greece, the birthplace of democracy. He bused to Philly, the home of independence. He went toe-to-toe (face-to-face) with Scalia. He added nightly confabs with James Madison to his daily consultations with Jon Stewart. He tracked down not one but two John Hancocks—to make his version twice as official. He even read the Constitution of the United States.So prepare yourselves, fellow patriots, for the most significant literary event of the twenty-first, twentieth, nineteenth, and latter part of the eighteenth centuries. Me the People won’t just form a More Perfect Union. It will save America.

    A wealthy Boston widow, Ann Hibbens was hanged in 1656 for casting spells on her neighbors. The case of Ann Cole, who was "taken with very strange Fits," fueled an outbreak of witchcraft accusations in Hartford a generation before the notorious events at Salem.More than three hundred years later, the question "Why?" still haunts us. Why were these and other women likely witches—vulnerable to accusations of witchcraft and possession? Carol F. Karlsen reveals the social construction of witchcraft in seventeenth-century New England and illuminates the larger contours of gender relations in that society.

    It vividly documents the Pilgrims' adventures: their first stop in Holland, the harrowing transatlantic crossing aboard the Mayflower, the first harsh winter in the new colony, and the help from friendly Native Americans that saved their lives.No one was better equipped to report on the affairs of the Plymouth community than William Bradford. Revered for his patience, wisdom, and courage, Bradford was elected to the office of governor in 1621, and he continued to serve in that position for more than three decades. His memoirs of the colony remained virtually unknown until the nineteenth century. Lost during the American Revolution, they were discovered years later in London and published after a protracted legal battle. The current edition rendered into modern English and with an introduction by Harold Paget, remains among the most readable books from seventeenth-century America.

    Michel Foucault offers an iconoclastic exploration of why we feel compelled to continually analyze and discuss sex, and of the social and mental mechanisms of power that cause us to direct the questions of what we are to what our sexuality is.

    Much is known of the slave trade and the American plantation system, but little of the ships that made it all possible.In The Slave Ship, award-winning historian Marcus Rediker draws on thirty years of research in maritime archives to create an unprecedented history of these vessels and the human drama acted out on their rolling decks. He reconstructs in chilling detail the lives, deaths, and terrors of captains, sailors, and the enslaved aboard a “floating dungeon” trailed by sharks.From the young African kidnapped from his village and sold into slavery by a neighboring tribe to the would-be priest who takes a job as a sailor on a slave ship only to be horrified at the evil he sees to the captain who relishes having “a hell of my own,” Rediker illuminates the lives of people who were thought to have left no trace.This is a tale of tragedy and terror, but also an epic of resilience, survival, and the creation of something entirely new. Marcus Rediker restores the slave ship to its rightful place alongside the plantation as a formative institution of slavery, a place where a profound and still haunting history of race, class, and modern economy was made.

    Kathy Peiss follows working women into saloons, dance halls, Coney Island amusement parks, social clubs, and nickelodeons to explore the culture of these young women between 1880 and 1920 as expressed in leisure activities. By examining the rituals and styles they adopted and placing that culture in the larger context of urban working-class life, she offers us a complex picture of the dynamics shaping a working woman's experience and consciousness at the turn-of-the-century. Not only does her analysis lead us to new insights into working-class culture, changing social relations between single men and women, and urban courtship, but it also gives us a fuller understanding of the cultural transformations that gave rise to the commercialization of leisure. The early twentieth century witnessed the emergence of "heterosocial companionship" as a dominant ideology of gender, affirming mixed-sex patterns of social interaction, in contrast to the nineteenth century's segregated spheres. Cheap Amusements argues that a crucial part of the "reorientation of American culture" originated from below, specifically in the subculture of working women to be found in urban dance halls and amusement resorts.

    Defining folly as the pursuit by governments of policies contrary to their own interests, despite the availability of feasible alternatives, Tuchman details four decisive turning points in history that illustrate the very heights of folly in government: the Trojan War, the breakup of the Holy See provoked by Renaissance Popes, the loss of the American colonies by Britain's George III & the USA's persistent folly in Vietnam. THE MARCH OF FOLLY brings the people, places & events of history alive for today's reader.

    "No other national story holds such tremendous lessons, for the American people themselves and for the rest of mankind."In his prize-winning classic, Johnson presents an in-depth portrait of American history from the first colonial settlements to the Clinton administration. This is the story of the men and women who shaped and led the nation and the ordinary people who collectively created its unique character. Littered with letters, diaries, and recorded conversations, it details the origins of their struggles for independence and nationhood, their heroic efforts and sacrifices to deal with the 'organic sin’ of slavery and the preservation of the Union to its explosive economic growth and emergence as a world power. Johnson discusses contemporary topics such as the politics of racism, education, the power of the press, political correctness, the growth of litigation, and the influence of women throughout history. He sees Americans as a problem-solving people and the story of their country as "essentially one of difficulties being overcome by intelligence and skill, by faith and strength of purpose, by courage and persistence... Looking back on its past, and forward to its future, the auguries are that it will not disappoint humanity."Sometimes controversial and always provocative, A HISTORY OF THE AMERICAN PEOPLE is one author’s challenging and unique interpretation of American history. Johnson’s views of individuals, events, themes, and issues are original, critical, and in the end admiring, for he is, above all, a strong believer in the history and the destiny of the American people.

    His books have won every major history award--including the Pulitzer Prize and the National Book Award--and he has been universally praised for his prodigious research, his brilliant analytical skill, and his rich and powerful prose. Now, in Inhuman Bondage, Davis sums up a lifetime of insight in what Stanley L. Engerman calls "a monumental and magisterial book, the essential work on New World slavery for several decades to come." Davis begins with the dramatic Amistad case, which vividly highlights the international character of the Atlantic slave trade and the roles of the American judiciary, the presidency, the media, and of both black and white abolitionists. The heart of the book looks at slavery in the American South, describing black slaveholding planters, the rise of the Cotton Kingdom, the daily life of ordinary slaves, the highly destructive internal, long-distance slave trade, the sexual exploitation of slaves, the emergence of an African-American culture, and much more. But though centered on the United States, the book offers a global perspective spanning four continents. It is the only study of American slavery that reaches back to ancient foundations (discussing the classical and biblical justifications for chattel bondage) and also traces the long evolution of anti-black racism (as in the writings of David Hume and Immanuel Kant, among many others). Equally important, it combines the subjects of slavery and abolitionism as very few books do, and it illuminates the meaning of nineteenth-century slave conspiracies and revolts, with a detailed comparison with 3 major revolts in the British Caribbean. It connects the actual life of slaves with the crucial place of slavery in American politics and stresses that slavery was integral to America's success as a nation--not a marginal enterprise. A definitive history by a writer deeply immersed in the subject, Inhuman Bondage offers a compelling narrative that links together the profits of slavery, the pain of the enslaved, and the legacy of racism. It is the ultimate portrait of the dark side of the American dream. Yet it offers an inspiring example as well--the story of how abolitionists, barely a fringe group in the 1770s, successfully fought, in the space of a hundred years, to defeat one of human history's greatest evils.

    This history reaches far back to the earliest civilisation in the Americas, and it was the Olmecs not the Aztecs who can be rightly named as the inventors of chocolate. Told with flair and wit, this history of cacoa looks at its ancient Mexican roots, questioning how it became the food of the gods, its ritual significance, and how it was used as a currency in trade among the Olmec. Piecing together a range of archaeological, documentary and pictorial evidence, Sophie and Michael Coe discuss the Theobrama cacoa tree, the chemical properties of cacao and its early domestication and use. The story of chocolate continues under the Aztecs and their first encounters with the Europeans. The authors trace the transformation and renaming of cacao as it made its way to the chocoholics of Europe - the white-skinned perfumed, bewigged, overdressed royalty and nobility'. Finally, Coe and Coe discuss its years of competititon with tea and coffee as the preferred hot beverage, its links with the Church, and its surrender to the industrialisation of the 19th century which withdrew the mystique of this luscious mouth-watering treat and turned it into an everyday, mass-produced, highly calorific product.