Deborah R. Coen‘s new book chronicles how the earthquake emerged and receded as a scientific object through the nineteenth and twentieth centuries. Half of the chapters in The Earthquake Observers: Disaster Science from Lisbon to Richter (University of Chicago Press, 2012) treat local experiments in planetary science in Scotland, Switzerland, imperial Austria, and California, all places that relied on networks of ordinary citizens in the course of developing modern seismology. The other chapters look at the international circulation of the stories of earthquake witnesses as evidence for an emerging global science of disaster. Coen’s book is both carefully argued and full of surprises. We learn of Kant producing what was essentially the first work of modern seismology. We learn of a geologist who studied both global tectonics and the ways that some neighborhood drinking-water supplies came from the drainage of cemeteries. We learn of the connection between evidence for earthquakes and ghosts in Britain. (I learned that my hometown of Closter, NJ was the site of an important earthquake observation in the nineteenth century.) The Earthquake Observers excavates a multilingual documentary archive that spans newspapers, seismographs, cartoons, philosophical tracts, romantic letters, and much more. It’s a fascinating multi-sited study of the changing nature of material and human instruments through which communities have understood modern disasters, and it is well worth reading.

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Andra Gillespie is the author of The New Black Politician: Cory Booker, Newark, and Post-Racial America (NYU Press, 2012). She is an Associate Professor of Political Science at Emory University and earned her Ph.D. from Yale University. Her new book focuses on the rise of one of the most well-known mayors in the country, Cory Booker. Gillespie tracks Booker’s rise through the complex politics of the city of Newark, NJ. As one of the few US cities with a history of African American mayors, Booker’s story is unique, but also illustrative. By challenging long-time Mayor Sharpe James, Booker — a newcomer to the city — confronted a deep and protective political establishment. The strategies Booker used, some effective, others less so, help Gillespie explain a larger phenomenon of the “post-racial America”. The book’s clear and personal writing make this an engaging read for political scientists and those interested in urban politics.

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Historian Stephen Hall passionately engages in the history of nineteenth-century African American intellectual life in his first monograph, A Faithful Account of the Race: African American Historical Writing in Nineteenth-Century America (University of North Carolina Press, 2009). This work traces the long nineteenth-century and how black historical writers evoked various themes at different moments, including ancient African history, biblical history, the paradox of American slavery, and challenges to black citizenship during the Reconstruction era. He unearths of a plethora of black historical sources in the nineteenth century in various forms, including speeches, sermons, newspapers, and literary texts, which each serve as precursors to the black historical writing of the twentieth century. His work reveals the complexities of African American intellectual history, and would be a great inclusion for undergraduate or graduate course, or for a general audience of readers who would be interested in learning more about the important history he illuminates. Listen in.

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Kevin Gray Carr‘s beautiful new book explores the figure of Prince Shotoku (573? – 622?) the focus of one of the most widespread visual cults in Japanese history. Introducing us to a range of stories materialized in both verbal and visual narratives, Plotting the Prince: Shotoku Cults and the Mapping of Medieval Japanese Buddhism (University of Hawai’i Press, 2012) frames Shotoku as a symbolic vessel.

Part I of the book looks at the changing identities of the prince as objects of devotion and veneration, tracing his visual cult through the fourteenth century. In this context, the figure of Shotoku, across multiple lives and associations with other religious figures, grounded a new sacred topography whose center had shifted away from India and China and toward the spaces of Japan.

Part II of the book focuses on the visual culture that mapped the various identities of the prince onto the Japanese sacral landscape. Carr introduces the notion of “cognitive maps” that integrated the elements of time, space, and personhood into the many renderings of Shotoku’s life that were simultaneously cartographic, narrative, and iconic. In addition to this fine-grained and innovative analysis of the time and space of visual materials, Carr also shows readers the centrality of stories and storytelling in helping us make sense of the world around us, and of our own place in it.

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Audra Wolfe‘s new book, Competing with the Soviets: Science, Technology, and the State in Cold War America (John Hopkins University Press, 2013) offers a synthetic account of American science during the Cold War. Wolfe pulls together a rich and disparate literature to provide a thematic, chronological and accessible story about the distinctive ways that Americans wove science and government together for the five decades after WWII. Beyond the familiar story of physics, Wolfe shows not only how science prospered under federal patronage but how the federal government itself came to depend on science as it tried to deal with the problems it faced around the world and at home. The nature of American science, and the promise of american modernity, was put on display in works and institutions as varied modernization theory and the Apollo missions. Wolfe has written a delightful little book offering the historical state of the art for those interested in thinking about the characteristic relationships forged between science and the state during the Cold War and their lasting consequences.

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Most people who listen to this podcast will have heard of Joseph McCarthy and HUAC (The House Committee on Un-American Activities). His activities and those of HUAC were, however, only the tip of a very large iceberg. In the 1940s and 1950s, the U.S. government conducted something like a “purge” of federal employees with leftist pasts. Thousands of federal workers were invested and hundreds (at least) were terminated. In The Second Red Scare and the Unmaking of the New Deal Left (Princeton UP, 2012), Landon Storrs tells this untold (and very disturbing) story. Listen in.

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R.S. Belcher‘s first book, Six-Gun Tarot (Tor, 2013), has receive widespread praise in the online reviewing community. It tells the fantasy-western-horror story of a Nevada town, called Golgotha, that is home to an unusual assortment of men and women, spirits and angels, and Lovecraftian waiting to unleash havoc upon the world. Throughout the book, Belcher retains a light touch, but also manages to explore the nature of coexistence among different ethnicities, faiths, and ways of life. On top of this, he juggles the points of view of a wide variety of characters. You should give it a try.

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In Media, Society, World: Social Theory and Digital Media Practice (Polity Press, 2012), Nick Couldry provides a sweeping synthesis of his important media theory over the last decade. Couldry reassesses his work on media rituals, media power, and the “hidden injuries” of representation in light of cross-cultural diversity as well as the sudden eruption of social media. The book argues convincingly that these theories remain relevant to a social media age, in a rich, chapter-by-chapter engagement with contemporary social theory. Couldry makes a cogent case for a “practice approach” to media studies that treats a wide range of social activity–and not just production or consumption–as media-related and worthy of study. The book is concerned with big themes–social order, justice and power–but also furnishes a toolkit of mid-range theories that deserve to be applied, and wrestled with, in empirical research. Media, Society, World provides a nuanced verdict on the prospects of digital democracy, advances a de-territorialized notion of “media cultures,” and furnishes a theory of media power through a highly original rethinking of Pierre Bourdieu’s field theory. The concluding chapter asks readers to engage with a literature–and a set of questions–that media scholars rarely address: media justice in the context of moral and political philosophy. The book is a major statement from the leading media theorist working today.

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In Creating Room to Read: A Story of Hope in the Battle for Global Literacy (Viking Press, 2013), John Wood presents this big idea: you can change the world if want to. The nice thing about John’s book is that he doesn’t tell you the “theory” of world-changing (though he does discuss “social entrepreneurship”), he tells you how he did using his own experience. John saw that a lot of people around the world couldn’t read and created an organization to teach them. This involved building a dedicated team, fund-raising, finding out what his clients–illiterate, impoverished children–wanted, and giving it to them in a flexible way. John’s “Room to Read” has built thousands of libraries around the world and taught hundred of thousands of children to read. That’s something.

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Deploying hashtags and hunger strikes, flash mobs and vigils, the Idle No More movement of First Nation peoples in Canada is reaching a global audience. While new technology and political conditions alter the landscape of dissent, Indigenous activists using a wide tactical array to further their demands is not anything new, the media’s breathless claims notwithstanding.

Frederick E. Hoxie has composed a powerful new book highlighting this truth. In eight moving chapters stretching from the American Revolution to the contemporary period of self-determination, This Indian Country: American Indian Activists and the Place They Made(Penguin 2012) introduces us to courageous men and women whose names might not be familiar but whose legacies are still felt. Facing down a settler state determined on their erasure, they struggled to carve out a place for Native nationhood within — but not necessarily of— the polity that surrounded them.

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