In Conversation: An OUP Podcast

In his book From Slaves to Prisoners of War: The Ottoman Empire, Russia, and International Law (Oxford University Press, 2018), Will Smiley examines the emergence of rules of warfare surrounding captivity and slavery in the context of Ottoman-Russian military rivalry between 1700 and 1878. This remarkably well-researched and carefully argued monograph uncovers a vibrant inter-imperial legal regime, challenging many conventional narratives about the expansion of modern international law and the European states system. Its pages provide ample material with which we can rethink the supposed linear decline of Ottoman state power and the nature of pre-modern diplomacy, sovereignty, and governance in Eurasian empires.While traditional accounts of modern international law mainly focus on intellectual and political developments in the Western world, Smiley shows how two states on the European periphery worked out their own rules – their own international law governing the movement of captives, slaves, and prisoners of war across imperial frontiers. The story that emerges is not one of the Ottoman state’s joining an outside system of law. On the contrary, both in the eighteenth century and the even more challenging nineteenth, the Sublime Porte actively shaped the rules by which it was bound.Will Smiley is an Assistant Professor in the Humanities Program at the University of New Hampshire and a historian of Eurasia, the Middle East, the Ottoman Empire, and international law.Vladislav Lilić  is a doctoral candidate in Modern European History at Vanderbilt University. His research focuses on the place and persistence of quasi-sovereignty in late Ottoman and post-Ottoman Southeastern Europe. Vladislav’s other fields of interest include the socio-legal history of empire, global history of statehood, and the history of international thought. You can reach him at vladislav.lilic@vanderbilt.edu.

Democracy is a popular topic among scholars of politics in Southeast Asia. Liberalism is not. Or at least it hadn’t been up until the last few years, which have seen a spate of books with liberalism in the title: on Islam in Indonesia, capitalism in Singapore, post-colonialism in the Philippines, and now, Liberalism and Democracy in Myanmar (Oxford University Press, 2018). In this new study, Roman David and Ian Holliday draw on extensive survey and interview data to argue that people in Myanmar show inconsistent commitments to the tenets of liberalism in its adjacent aspects: by being, for instance, highly tolerant of some minority groups but highly intolerant of others, notably Rohingya; and, by showing support for democracy but also for the military’s continued role in national politics. They characterize this condition as “limited liberalism”, which they distinguish from semi-liberalism and other hybrid types.Roman David and Ian Holliday join us on New Books in Southeast Asian Studies to talk about limited liberalism in Myanmar and beyond, about trust in government and the Coronavirus pandemic, prospects for transitional justice, and about doing survey and interview research on politics in Myanmar in the 2010s.Like this interview? If so you might also be interested in:• Astrid Noren-Nilsson, Cambodia’s Second Kingdom: Nation, Imagination and Democracy• Helen Rosenblatt, The Lost History of Liberalism: From Ancient Rome to the Twenty-First CenturyNick Cheesman is a Fellow in the College of Asia and the Pacific, Australian National University.

We’re all familiar with the statistic that 81% of white evangelical voters supported Donald Trump in the 2016 presidential election. But what if a deeper trawl through the complex relationship between religion and political activity in modern America suggests that statistic doesn’t really mean anything? In this exciting new book, John Compton, who serves as chair of the Department of Political Science at Chapman University, CA, suggests that we need entirely to revise the way in which we’ve thought about the relationship between religion and politics in American history. The End of Empathy: Why White Protestants Stopped Loving their Neighbors (Oxford University Press, 2020) suggests that religion might have played a much smaller role in the divisions that mark American culture than many commentators have supposed.Crawford Gribben is a professor of history at Queen’s University Belfast. His research interests focus on the history of puritanism and evangelicalism, and he is the author most recently of John Owen and English Puritanism (Oxford University Press, 2016).  

First published in 1992 before the creation of the euro, Paul De Grauwe’s Economics of Monetary Union (Oxford University Press, 2020) has become a standard text for undergraduates seeking to understand this remarkable but “fragile” project.Updated every two years and now in its 13th edition, the book can hardly keep up with economic and policy developments in the 19-nation Euro Area.But De Grauwe, who is still teaching at the London School of Economics after retiring from the Katholieke Universiteit Leuven, can always be relied upon to plug the gaps with policy ideas. In the latest of these, he made the case for the European Central Bank to monetize governments’ pandemic-related deficits.Paul De Grauwe is the John Paulson Chair in European Political Economy at the LSE’s European Institute.Tim G. Jones is an economic and political-risk analyst at Medley Global Advisors.

The phenomenon of dehumanization is associated with such atrocities as the 1994 genocide in Rwanda and the Holocaust in World War II. In these and other cases, people are described in ways that imply that they are less than fully human as a prelude to committing extreme forms of violence against them.In On Inhumanity: Dehumanization and How to Resist It (Oxford University Press, 2020), David Livingstone Smith analyzes what dehumanization is, why are we prone to dehumanize, and how we might resist dehumanizing others. On his view, dehumanizing others is a cultural technology that functions to disinhibit us from extreme aggression. It stems from our psychological tendencies to essentialist thinking and to hierarchical thinking, and is sparked by authority figures who rely on these features to characterize other groups as monstrous and dangerous. Livingstone Smith builds on and revises his previous work on this subject and presents it in a form that is both rigorous and accessible to a wide audience.

Ananya Chakravarti’s The Empire of Apostles: Religion, Accommodatio and The Imagination of Empire in Modern Brazil and India (Oxford University Press), recovers the religious roots of Europe's first global order, by tracing the evolution of a religious vision of empire through the lives of Jesuits working in the missions of early modern Brazil and India.These missionaries struggled to unite three commitments: to their local missionary space; to the universal Church; and to the global Portuguese empire. Through their attempts to inscribe their actions within these three scales of meaning--local, global, universal--a religious imaginaire of empire emerged.This book places cultural encounter in Brazil and India at the heart of an intellectual genealogy of imperial thinking, considering both indigenous and European experiences. Thus, this book offers a unique sustained study of the foundational moment of early modern European engagement in both South Asia and Latin America.In doing so, it highlights the difference between the messy realities of power in colonial spaces and the grandiose discursive productions of empire that attended these activities. This is the central puzzle of the book: how European accommodation to local peoples and their cultures, the experience of give-and-take in the non-European world and their numerous failures, could lead to a consolidation of an enduring vision of cultural and political dominion.Ananya Chakravarti is Associate Professor, South Asian and Indian Ocean history at Georgetown University.Ahmed Yaqoub AlMaazmi is a Ph.D. candidate at Princeton University. His research focuses on the intersection of law and the environment across the western Indian Ocean. He can be reached by email at almaazmi@princeton.edu or on Twitter @Ahmed_Yaqoub. Listeners’ feedback, questions, and book suggestions are most welcome.

How are algorithms shaping our experience of the internet?In Making it Personal: Algorithmic Personalization, Identity, and Everyday Life (Oxford University Press), Tanya Kant, a lecturer in Media And Cultural Studies at the University of Sussex interrogates the rise of algorithmic personalization, in the context of an internet dominated by platform providers and corporate interests.Using detailed empirical case studies, along with a rich and deep theoretical framework, the book shows the negative impact of algorithmic personalization, the nuances and ambivalences in user behaviours, and their modes of resistance.As we increasingly live our lives online, the book is essential reading across the humanities and social sciences, as well as for anyone interested in understanding how algorithms regulate our lives.

Mormonism's founder, Joseph Smith, claimed to have translated ancient scriptures. He dictated an American Bible from metal plates reportedly buried by ancient Jews in a nearby hill, and produced an Egyptian "Book of Abraham" derived from funerary papyri he extracted from a collection of mummies he bought from a traveling showman. In addition, he rewrote sections of the King James Version as a "New Translation" of the Bible. Smith and his followers used the term translation to describe the genesis of these English scriptures, which remain canonical for the Church of Jesus Christ of Latter-day Saints. Whether one believes him or not, the discussion has focused on whether Smith's English texts represent literal translations of extant source documents. On closer inspection, though, Smith's translations are far more metaphysical than linguistic.In Joseph Smith's Translation: The Words and Worlds of Early Mormonism (Oxford UP, 2020), Samuel Morris Brown argues that these translations express the mystical power of language and scripture to interconnect people across barriers of space and time, especially in the developing Mormon temple liturgy. He shows that Smith was devoted to an ancient metaphysics--especially the principle of correspondence, the concept of "as above, so below"--that provided an infrastructure for bridging the human and the divine as well as for his textual interpretive projects. Joseph Smith's projects of metaphysical translation place Mormonism at the productive edge of the transitions associated with shifts toward "secular modernity." This transition into modern worldviews intensified, complexly, in nineteenth-century America. The evolving legacies of Reformation and Enlightenment were the sea in which early Mormons swam, says Brown. Smith's translations and the theology that supported them illuminate the power and vulnerability of the Mormon critique of American culture in transition. This complex critique continues to resonate and illuminate to the present day.Daniel P. Stone holds a PhD in American religious history from Manchester Metropolitan University (United Kingdom) and is the author of William Bickerton: Forgotten Latter Day Prophet (Signature Books, 2018). He has taught history courses at the University of Detroit Mercy and Florida Atlantic University, and currently, he works as a research archivist for a private library/archive in Detroit, Michigan.

It is often said that bioethics emerged from theology in the 1960s, and that since then it has grown into a secular enterprise, yielding to other disciplines and professions such as philosophy and law. During the 1970s and 1980s, a kind of secularism in biomedicine and related areas was encouraged by the need for a neutral language that could provide common ground for guiding clinical practice and research protocols. Tom Beauchamp and James Childress, in their pivotal The Principles of Biomedical Ethics, achieved this neutrality through an approach that came to be known as "principlist bioethics."In Pastoral Aesthetics: A Theological Perspective on Principlist Bioethics (Oxford University Press, 2019), Nathan Carlin critically engages Beauchamp and Childress by revisiting the role of religion in bioethics and argues that pastoral theologians can enrich moral imagination in bioethics by cultivating an aesthetic sensibility that is theologically-informed, psychologically-sophisticated, therapeutically-oriented, and experientially-grounded. To achieve these ends, Carlin employs Paul Tillich's method of correlation by positioning four principles of bioethics with four images of pastoral care, drawing on a range of sources, including painting, fiction, memoir, poetry, journalism, cultural studies, clinical journals, classic cases in bioethics, and original pastoral care conversations. What emerges is a form of interdisciplinary inquiry that will be of special interest to bioethicists, theologians, and chaplains.Nathan Carlin is Associate Professor and the Samuel Karff Chair in the McGovern Center for Humanities and Ethics at The University of Texas Health Science Center at Houston (UTHealth).Claire Clark is a medical educator, historian of medicine, and associate professor in the University of Kentucky’s College of Medicine. She teaches and writes about health behavior in historical context.

Popular culture helps shape how audiences imagine Biblical personalities in our contemporary moment. For many, Warner Sallman’s portrait of Jesus fixes him as white, others envision Moses as Charlton Heston because of Cecil B. DeMille’s film, The Ten Commandments, and the Jezebel stereotype is more well known than the Biblical figure. This merging of cultural productions and scripture clearly intersect in the modern understanding of Hagar as a Black woman.In Reimagining Hagar: Blackness and Bible (Oxford University Press, 2019), Nyasha Junior, Associate Professor in Temple University’s Department of Religion, sought to understand how Hagar become Black and what purposes that served. Junior lays out the primary sources and the divergent interpretive terrain where this identity makes sense to its readers. In our conversation we discuss Hagar in the Hebrew Bible, New Testament, and Muslim sources, categories of color, ethnicity, and race in ancient contexts, Biblical interpretation in nineteenth-century US debates about enslavement, Hagar in the visual arts, music, and literature, womanist theology, and being a Black scholar in the academy.Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu.