UNC Press Presents Podcast

“Museums can be very painful sites for Native peoples,” writes Amy Lonetree, associate professor of history at UC-Santa Cruz and a citizen of the Ho Chunk Nation, “as they are intimately tied to the colonization process.”

Such a contention appears incongruous to most; museums are supposed to be places of wonder and learning, after all, pillars of our democratic culture. But consider the history. From the wholesale plunder of cultural artifacts and human remains — “If you desecrate a white grave, you wind up in prison,” Walter Eco-Hawk puts it, “but desecrate an Indian grave, and you get a Ph.D.” — to racist representations of disappearance and primitivity, museums are deeply implicated in colonialism.

Yet as Lonetree powerfully proposes in Decolonizing Museums: Representing Native America in National and Tribal Museums (University of North Carolina Press, 2012), it doesn’t need to be that way. Assessing new efforts of collaboration, accountability, and control at Mille Lacs Indian Museum, The National Museum of the American Indian, and The Ziibiwing Center of Anishinaabe Culture & Lifeways, Lonetree lays out a path toward decolonization, putting these once aloof institutions to the task of sovereignty, survivance, and the telling of hard truths. This work is not only politically vital, but ultimately makes for a better museum.

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What does a wedding in Karbala in the year 680 have to do with South Asian Muslims today? As it turns out, this event informs contemporary ideas of personal piety and social understanding of gender roles. The battlefield wedding of Qasem and Fatimah Kubra on 7 Muharram is commemorated annually by Hyderabadi Shi’a Muslims. In Gender, Sainthood, and Everyday Practice in South Asian Shi’ism (University of North Carolina Press, 2011), Karen Ruffle, Assistant Professor of History of Religions and Women’s and Gender Studies at the University of Toronto, explores the relationship between devotional literature and ritual practice in the formulation of social consciousness and embodied ethics. She accomplishes this task through great ethnographic detail and deep investigation into a rich literary tradition of devotional hagiographical texts. Ruffle argues that hagiography when enacted through contemporary ritual performances establishes typologies of Shi’i sainthood. Altogether, these localized models of ethics and gendered normativity reflect the realities of the religiously plural geographies Hyderabadi Shi’a Muslims inhabit. In our conversation, we discuss annual mourning assemblies, Husaini ethics, imitable sainthood, gender roles, martyrdom and kinship, the relationship between texts and performance, The Garden of the Martyrs, vernacular and cosmopolitan Islams, sectarian affiliation and religious identity, and the homogenization of Shi’ism.

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There is exactly one strong woman in the movie “The Godfather,” and she’s not Italian. (It’s “Kay Adams,” played by the least Italian-looking actress alive, Diane Keaton.) Such is the stereotype about Italian women, at least in the U.S. They are always in the background, sometimes cooking for la famiglia, sometimes counting rosary beads, sometimes simply missing (as in the case of “The Godfather” films). Alas, it’s all wrong. In her pathbreaking book Living the Revolution: Italian Women’s Resistance and Radicalism in New York City (University of North Carolina Press, 2010), Smith College historian Jennifer Guglielmo dives into the archives to show that before the First World War Italian women were at the forefront of radical, predominantly socialist politics in the New York City region. They organized parties and unions; protested and marched for fairness and against injustice; they struck and stood fast on the picket line; they wrote and published newspapers, flyers and books. And, in their daily lives, they tried as best they could to “live the Revolution.” As Jennifer points out, though, Italian women had to adapt. The ways they did so involved becoming both American and “white.” It’s a fascinating story remarkably well told. I urge you to read it.

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Restaurants almost feel indigenous to American landscape, whether you're weaving past them by the thousands when you're driving through a metropolis on the East or West Coast or whether, like me, you find yourself in a small town in the middle of the Midwest, which still manages to boast one Indian restaurant, two Middle Eastern restaurants, and a handful of Mexican and Chinese restaurants. But did you ever wonder just how someone living in Athens, Ohio, could end up eating seaweed egg drop soup on a Tuesday night in September? How exactly did we, as Americans, come to embrace such a rich and ethnically diverse restaurant culture?

This is one of the many fascinating questions that Andrew P. Haley explores in Turning the Tables: Restaurants and the Rise of the American Middle Class, 1880-1920 (University of North Carolina Press, 2011). Haley's book tells the story of a middle-class revolution, one that changed American restaurants from aristocratic establishments in the thrall of French culture and French food to democratic places where middle-class Americans with a few extra dollars could enjoy a night out without worrying about whether they had on the right evening gown or knew the correct pronunciation of "menu." Along the way, Haley makes insightful observations about subjects that range from the rise of middlebrow culture in America to the practice of tipping.

A winner of this year's James Beard Award for scholarly work, Turning the Tables is that rare book that's satisfying to read if you're interested in academic ideas like the history and origins of class consciousness or if you're just curious about why that stereotype of the snooty French waiter remains with us.

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Most historians have understood Native American history through the use of the “middle ground” metaphor. Notably, historian Richard White used this metaphor to explain the social relationships between Native American with European Americans in the Great Lakes region in the seventeenth- and eighteenth-centuries. Increasingly, more studies have also emerged to explain such encounters between Native Americans and African Americans, particularly in the Southeast. Angela Pulley Hudson, Assistant Professor of History at Texas A&M, is firmly engaged within this wide body of literature in her first published monograph, Creek Paths and Federal Roads: Indians, Settlers, and Slaves and the Making of the American South (University of North Carolina Press, 2010). She vividly describes the history of Creeks and their ideas about encounters with outsiders of their land along the geographic borders of Georgia, Alabama and Tennessee from the early national era to the Indian Removal Act of 1830. Her work not only contributes to the analysis of contested borderlands in American history, but also complicates our understanding about the intersections of racial, gender and kinship boundaries in an eloquent way that makes for a great read.

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Minkah Makalani is the author of a new intellectual history on the efforts of early twentieth century black radicals to organize an international movement, one that would address both racial and class oppression around the globe. The book is called In the Cause of Freedom: Radical Black Internationalism from Harlem to London, 1917-1939 (The University of North Carolina Press, 2011). As the title suggests, the focus of the study is on two black radical groups: One in Harlem, the African Blood Brotherhood; and the other in London, the International African Service Bureau. The book examines among other things, “how they communicated across continents.” This is important not only because it illustrates that race was a concern outside of the U.S., but to show just how intricately race and class are linked; so much so that the two cannot be separated.

This new study explores provocative questions, and also definitively adds to ongoing debates regarding:

* African Americans and communism

* Tensions about which is more important, race or class?

* Definitions of black radicalism

* International black figures of the Harlem Renaissance

* The relationship among artists, the arts and politics during the Harlem Renaissance

* How the Communist Party perceived race in relation to class oppression

These and other insightful topics are addressed at length in this wonderful history. But you can find an appetizing introduction to them in this lively interview. Please, listen in.

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Isaac Campos is the author of Home Grown: Marijuana and the Origins of Mexico’s War on Drugs (University of North Carolina Press, 2012). Campos is an assistant professor of history at the University of Cincinnati. His book traces the intellectual history of marijuana from Europe to Mexico and the ways in which usage of the drug was portrayed – as a source of madness and violence — in the Mexican media. Campos turns on its head the popular myth that drug regulation in Mexico derives from US sources. For political scientists and for all those interested in the issue, the book offers a deep historical context for the current “war on drugs” and related violence in the US and in Mexico.

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Americanists have long employed a trope of regionalism to better understand American religions, beliefs, and practices. As many of us know, either by academic study or, more often, personal experience, the United States feels different in New England as compared to the Midwest, the West Coast, or the Deep South. Regional variations on culture play an important role in shaping our identities and informing our religious practices.

Scholars of American Buddhism, however, have been slow to recognize the importance of this trope in how they study Buddhism in the United States. In his new book, Dixie Dharma: Inside a Buddhist Temple in the American South (University of North Carolina Press, 2012), Jeff Wilson approaches his subject with just this sort of regional gaze. How is Buddhism fundamentally different in the American South as opposed to the West Coast where the majority of ethnographic surveys to date have been done? How do Buddhist negotiate their minority religious status in an overwhelmingly Evangelical Christian culture? How does the physical environment affect their practices? How do they engage with the South’s specific racial history? The focus of his work is one particular community, the Ekoji Buddhist Sangha in Richmond, Virginia. Housed under one roof are five different Buddhist communities who must, first out of necessity and later out of friendship, share space and practice together.

Apart from his use of regionalism as a methodological tool, it is this ethnographic survey that makes Wilson’s book truly engaging. Dixie Dharma is the first book to focus on Buddhism as practiced in the American South, making it an important contribution to an emerging field of study.

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The term “Indian Country” evokes multiple themes. Encompassing legal, geographic, and ideological dimensions, “Indian Country” is commonly understood to be a space outside of or surrounded by the boundaries of the United States. It’s also been used for a pan-tribal, continental consciousness, found, for example, in the popular periodical Indian Country Today. For non-Natives familiar with the term, however, it’s safe to say what the term does not connote: cities. Indian County is “out there” somewhere, a dusty reservation remote from the bustle of modern life.

Historian Nicolas G. Rosenthal argues that this concept is not only problematic but wholly inaccurate. In Reimagining Indian Country: Native American Migration and Identity in Twentieth-Century Los Angeles University of North Carolina Press, 2012), Rosenthal illuminates the forces that drew or forced Indian people to Los Angeles, the “urban Indian capital of the United States,” and the process of forming individual and communal identities away from tribal homelands. Los Angeles typifies a larger trend. In 1940, the census counted 27,000 Indians living in cities, about 8% of the total Native population. By 1950, it spiked to 45%. In 1980, 53%. While the majority of Rosenthal’s compelling narrative focuses on city of angels, he also reckons with these wider trends, reconceptualizing “Indian Country” to reflect a complicated and diverse reality. His intervention is invaluable.

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Jessica Teisch‘s new book Engineering Nature: Water Development and the Global Spread of American Environmental Expertise (University of North Carolina Press, 2011) examines the ways that Californian engineers attempted to reshape their world in the late 19th century. Engineered irrigation appealed to both private individuals and the state as a way of mediating California’s competing interests, creating prosperity and fulfilling an American agrarian ideal. Ideas about irrigation, settlement and development circulated the world and Teisch shows how California’s experts circulated to Australia, South Africa and Palestine, frequently returning with new knowledge then applied to California. Despite their aspirations, few of California’s engineers were as successful as they wished but they had a lot to contend with. Teisch’s engineers inserted themselves into the tumultuous social transformations of the turn of the twentieth century, attempting to shape capitalism, all levels of government and even the developing nation state.

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