In Conversation: An OUP Podcast

Jonathan Edwards is by now widely recognised as America’s most important early philosopher and theologian. Much of the scholarship that exegetes his work is content to see it as something innovative, and closely linked to the emerging contexts of enlightenment. But how much did Edwards also depend upon earlier European Reformed sources? In this important new book, Adriaan Neele, a research fellow of the Yale Jonathan Edwards Centre and professor of historical theology at Puritan Reformed Theolgical Seminary in Grand Rapids, explores the world of post-Reformation dogmatics and its influence upon America’s greatest theologian. Before Jonathan Edwards: Sources of New England Theology (Oxford UP, 2019) offers important new arguments about the character of Reformed dogmatics and about their importance to Edwards’ thinking about preaching, exegesis, theology and history.  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).  

Studies of Hindu saints tend to focus primarily on the saints themselves—their words, teachings, and practices—rather than tending to the often complex and complicated world of texts and traditions about those saints—which is how we have come to know them. Even when hagiographical writings are addressed, more often than not such writings are presumed to belong to a monolithic tradition in which certain texts simply contain more information or stories about the saints than others. In Śiva’s Saints: The Origins of Devotion in Kannada according to Harihara’s Ragaḷegaḷu (Oxford University Press, 2018), Gil Ben-Herut, Assistant Professor of Religious Studies at the University of South Florida, challenges such presumptions through his close examination of the text and contexts of the 12th-century Vīraśaiva hagiographical text Ragaḷegaḷu written in Kannada by Harihara. Providing theoretical insight into notions of sainthood itself as well as the politics of commemoration and the contentious worlds of ever-changing religious and other social identity formations, Śiva’s Saints examines the multiple goals of hagiographical literature like the Ragaḷegaḷu as well as how this text complicates our understandings of what Vīraśaivas today are most well-known for—their bhakti or inner devotion to Siva, their egalitarianism, and their challenging of Brahmanical norms. In doing so, Ben-Herut reveals significant nuances of the social worlds in which Harihara was embedded and to which his Ragaḷegaḷu is responding, most especially who Harihara casts as distinct but familial “others” versus those intimate “others” he agues should be kept out of the community. Through rigorous analysis and sensitivity to context, Śiva’s Saints demonstrates how close attention to the writings about saints can reveal the complex inner and outer workings of religious groups within specific historical social contexts. Dean Accardi is an Assistant Professor of History at Connecticut College. His work focuses on gender, religion, and politics in early modern Kashmir and how saints and sultans of that period continue to be invoked today in contestations over Kashmir’s social, cultural, religious, and political belonging. You can find out more about him and his work at his website or email him at daccardi@conncoll.edu.

Back on the podcast for the second time in two years is Alex Hertel-Fernandez. You might recall his last book Politics at Work which examined the way employers are increasingly recruiting their workers into politics to change elections and public policy. Alex is back with his latest, State Capture: How Conservative Activists, Big Businesses, and Wealthy Donors Reshaped the American States--and the Nation (Oxford University Press, 2019). He is assistant professor in Columbia University’s School of International and Public Affairs.In State Capture, Hertel-Fernandez focuses on the development and political power of  three inter-locking interest groups: the Koch Brothers-run Americans for Prosperity (AFP), the American Legislative Exchange Council (ALEC), and the State Policy Network (SPN). Drawing from an array of sources of data, Hertel-Fernandez shows how, since the 1970s, conservative policy entrepreneurs, large financial contributors, and major corporations built a right-wing "troika" of overlapping and influential lobbying group.

The study of Islam is often focused on subjects involved in legal debates or ritual practice. But our understanding of Muslims should also be informed by everyday practices found in the suburbs. In Suburban Islam (Oxford University Press, 2018), Justine Howe, Assistant Professor of Religious Studies at Case Western Reserve University, examines the social and spiritual contexts of Muslims living outside of Chicago. Her study focuses on a “third space” for American Islam, a community space called the Webb Foundation, and its membership. Muslim identity for many Webb members is shaped by shared ideals about consumer culture, leisure activities, parenting, and the construction of family life. The fluid and open nature of the community provides room for debate and discussion about gendered practices, racial and ethnic divisions within the Muslim community, or religious pluralism. In the growing body of scholarship on Muslims in America Suburban Islam adds a unique vantage point that greatly adds to our overall vision of the community within American religious history. In our conversation we discussed the history of Islam in Chicago, female authority, pluralism in the Qur’an, consumerist practices, the public celebration of the Prophet Muhammad’s birthday, adult educational programming, book groups, jurisprudence classes, religious devotion, and American Muslim suburban culture.Kristian Petersen is an Assistant Professor of Philosophy & Religious Studies at Old Dominion University. He is the author of Interpreting Islam in China: Pilgrimage, Scripture, and Language in the Han Kitab (Oxford University Press, 2017). He is currently working on a monograph entitled The Cinematic Lives of Muslims, and is the editor of the forthcoming volumes Muslims in the Movies: A Global Anthology (ILEX Foundation) and New Approaches to Islam in Film (Routledge). You can find out more about his work on his website, follow him on Twitter @BabaKristian, or email him at kpeterse@odu.edu.

It seems to go against evolutionary theory for an individual to give up its own chances at reproducing in order to increase the fitness of others. Yet social behavior is found throughout nature, from bacteria and social insects to wolves, whales, and of course humans. What makes self-sacrifice to any degree even possible, given that self-interested behavior is the default? In The Philosophy of Social Evolution (Oxford University Press, 2017), Jonathan Birch critically examines the conceptual foundations of social evolution theory, considering debates about kin vs. group selection, cultural as well as genetic transmissible bases of inheritance, and inclusive vs. neighbor-modulated fitness. Birch, an associate professor at the London School of Economics, also discusses the view of multicellular organisms as societies of cells, and extends the concept of genetic relatedness to cultural relatedness by means of common cultural traits.

The Macedonian king Alexander III is best remembered today for his many martial accomplishments and the empire he built from them. Yet as Fred S. Naiden details in Soldier, Priest, and God: A Life of Alexander the Great (Oxford University Press, 2018), this ignores what for his subjects were his even more important responsibilities as a religious figure. Alexander’s religious practices were a vital part of his legitimacy as a ruler of his people, and were interwoven into his daily activities. As his armies advanced into southwestern Asia, Alexander insinuated himself into the religions of the lands he conquered, which aided the acceptance of his rule. This became increasingly difficult the further east he marched, however, as the religious systems he encountered there often contained obligations often at variance from the traditions which he had accepted. As Naiden describes, Alexander’s increasing disregard for the religions he encountered contributed to the difficulties he faced with his later campaigns, fueling both local resistance and rebellions by his own men.

The story of Emmett Till’s death at the hands of white Mississippians is well known. For many Americans, it highlights the racism of the Jim Crow South and was a defining moment that helped galvanize a generation of civil rights leaders. In his new book, Elliott J. Gorn (Professor of History at Loyola University Chicago) tells the story of Till’s life and death. The death and trial was a national and international news story, but the exact meaning of events in Mississippi were contested. Moreover, the horrific images of Till’s badly beaten body were published in black publications at a time of a segregated media landscape. Most white Americans did not see them until decades later. In Let the People See: The Story of Emmett Till (Oxford University Press, 2018), Gorn also tells this story of the story of Till’s death—examining how responses to the death varied across the population and showing how public memory of Till’s murder has changed over the intervening years.In this episode of the podcast, Gorn discusses Till’s life, death, and legacy. He explains what happened and how it was received at the time. He also discusses why Till’s death drew so much attention, and how that attention fit into the larger historical context. He touches on why his death feels especially timely today. Finally, he discusses the experience of researching the book.Christine Lamberson is an Associate Professor of History at Angelo State University. Her research and teaching focuses on 20th century U.S. political and cultural history. She’s currently working on a book manuscript about the role of violence in shaping U.S. political culture in the 1960s and 1970s. She can be reached at clamberson@angelo.edu.

Earlier today I caught up with my colleague at Queen’s University Belfast, Andrew R. Holmes, to discuss his outstanding new book, The Irish Presbyterian Mind: Conservative Theology, Evangelical Experience, and Modern Criticism, 1830-1930 (Oxford UP, 2018). Andrew has been working on the history of Irish Presbyterianism for the last fifteen years or so, and along the way has produced some of the most exciting work on the history of evangelicalism in Britain and Ireland. His distinctive vantage point allows Andrew to make compelling and original arguments about culture, community and criticism in the long nineteenth century. In his latest book, Andrew surveys the period in which Irish Presbyterians came together as a community, to debate different ways of being conservative, and to deal with tensions that arose between their increasingly conflicting commitments to the Westminster Confession, their statement of faith, and the new emphasis upon experience that was being promoted in trans-Atlantic evangelicalism. It was evangelical ideas that both pulled Irish Presbyterians together and at the end of the century pushed them apart.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).

Even those among us who think that morality is rooted in timeless normative truths will acknowledge that the overall moral fabric that binds us to one another is subject to various kinds of renovation and expansion.  To take a simplistic example, the advent of the Internet has occasioned a host of new moral concepts attuned to the new ways in which people are able to treat each other --  think of “friending,” “blocking,” trolling, “sub-tweeting,” doxing, and such.  These are new concepts introduced into the moral vernacular for the sake of identifying novel kinds of moral behavior.  That our moral vernacular expands in these ways is obvious enough.  But there’s a distinct question concerning how more innovations become authoritative – that is, how new moral concepts come to bind us in that distinctive way that morality is binding.In Articulating the Moral Community: Toward a Constructive Ethical Pragmatism (Oxford University Press, 2018), Henry S. Richardson develops a fascinating account of how new, authoritative moral norms can be introduced. The book treats core topics in metaethics, moral psychology, and the theory of practical reasoning.

Hidetaka Hirota is an Assistant Professor in the Institute for Advanced Study at Waseda University in Tokyo, Japan. Prior to his current position, he was a Mellon Research Fellow in the Society of Fellows in the Humanities at Columbia University and taught at the City University of New York-City College. Dr. Hirota’s book, Expelling the Poor: Atlantic Seaboard States and the Nineteenth-Century Origins of American Immigration Policy (Oxford University Press, 2018) has received awards from the Immigration and Ethnic History Society, the New England American Studies Association, and the American Conference for Irish Studies, and Dr. Hirota’s book also received a special commendation for the Massachusetts Historical Society book prize.Dr. Hirota’s book focuses on state legislation policies of immigration control in New York and Massachusetts. Dr. Hirota asserts those laws come to act as a framework for subsequent federal policy. While most American Studies scholars have mostly aligned with the dominant theory that our nation had open borders prior to the Chinese Exclusion Act of 1882, Hirota’s research reveals that prior to the 1880s laws of exclusion and deportation were used to to rid communities of the poor and infirm."Hidetaka Hirota's Expelling the Poor is an exceptional, deeply researched, and timely study that transforms our understanding of U.S. immigration history and of Irish American studies. Shockingly, Hirota demonstrates that in the mid-nineteenth century Massachusetts and New York officials, inspired by nativism, anti-Catholicism, and what would now be called neoliberalism, excluded and/or deported roughly 100,000 would-be immigrants to the United States: mostly Irish paupers, many of them helpless widows and orphans, often expelled in the cruelest and most autocratic manner. As Hirota also shows, these vicious state policies were later adopted on the federal level, and, indeed, they are implemented today against the immigrants and refugees that US economic and foreign policies have uprooted from their homes."​--Kerby A. Miller, author of ​Emigrants and Exiles: Ireland and the Irish Exodus to North America.