Offers a new interpretation of the lynching of Sam Hose through the lens of the religious culture in the evangelical American South.

The U.S. is the most violent industrialized country in the world, and lynching - that is, murder endorsed by the community - may be a key to understanding America's heritage of violence and perhaps point to solutions that can eradicate it. While lynchings are predominantly racial in tone and motive, Christopher Waldrep's sweeping study of the meaning and uses of lynching from the colonial period to the present reveals that the definition of the term has shifted dramatically over time, and that the victims and perpetuators of lynching were as diverse as its many meanings. By examining lynching from a comparative and temporal perspective, Waldrep teaches us important lessons not only about racial violence in America, but about the ways in which communities define and justify crime and the punishment of its criminals.

Black Vanguards and Black Gangsters: From Seeds of Discontent to a Declaration of War examines the extent to which black gangsterism is a product of civil rights gains, community transition, black flight, social activism, and failed grassroots social movement groups. Unfortunately, the voice of the ghetto was politically tempered, silenced, ignored, and at times rebuked by a black leadership that seemed to be preoccupied with a middle-class integrationist agenda. As a result, a once strong sense of universal brotherhood became fractured and the mood of the oppressed shifted to confusion only to be tempered by relentless frustration, out of which emerged black gangs.

In the tradition of Melissa Faye Greene and her award-winning Praying for Sheetrock, extraordinarily talented debut author Laura Wexler tells the story of the Moore's Ford Lynching in Walton County, Georgia in 1946—the last mass lynching in America, fully explored here for the first time. July 25, 1946. In Walton County, Georgia, a mob of white men commit one of the most heinous racial crimes in America's history: the shotgun murder of four black sharecroppers—two men and two women—at Moore's Ford Bridge. Fire in a Canebrake, the term locals used to describe the sound of the fatal gunshots, is the story of our nation's last mass lynching on record. More than a half century later, the lynchers' identities still remain unknown. Drawing from interviews, archival sources, and uncensored FBI reports, acclaimed journalist and author Laura Wexler takes readers deep into the heart of Walton County, bringing to life the characters who inhabited that infamous landscape—from sheriffs to white supremacists to the victims themselves—including a white man who claims to have been a secret witness to the crime. By turns a powerful historical document, a murder mystery, and a cautionary tale, Fire in a Canebrake ignites a powerful contemplation on race, humanity, history, and the epic struggle for truth.

"Hobbs unearths four lynchings that are critical to the understanding of the origins of civil rights in Florida. The oral histories from the victims' families and those in the communities make this a valuable contribution to African American, Florida, and civil rights history."--Derrick E. White, author of The Challenge of Blackness "A compelling reminder of just how troubling and violent the Sunshine State's racial past has been. A must read."--Irvin D.S. Winsboro, editor of Old South, New South, or Down South? Florida is frequently viewed as an atypical southern state--more progressive and culturally diverse--but, when examined in proportion to the number of African American residents, it suffered more lynchings than any of its Deep South neighbors during the Jim Crow era. Investigating this dark period of the state's history and focusing on a rash of anti-black violence that took place during the 1940s, Tameka Hobbs explores the reasons why lynchings continued in Florida when they were starting to wane elsewhere. She contextualizes the murders within the era of World War II, contrasting the desire of the United States to broadcast the benefits of its democracy abroad while at home it struggled to provide legal protection to its African American citizens. As involvement in the global war deepened and rhetoric against Axis powers heightened, the nation's leaders became increasingly aware of the blemish left by extralegal violence on America's reputation. Ultimately, Hobbs argues, the international implications of these four murders, along with other antiblack violence around the nation, increased pressure not only on public officials in Florida to protect the civil rights of African Americans in the state but also on the federal government to become more active in prosecuting racial violence.

Lynch mobs in late nineteenth- and early twentieth-century America exacted horrifying public torture and mutilation on their victims. In Lynching and Spectacle, Amy Wood explains what it meant for white Americans to perform and witness these sadistic spectacles and how lynching played a role in establishing and affirming white supremacy. Lynching, Wood argues, overlapped with a variety of cultural practices and performances, both traditional and modern, including public executions, religious rituals, photography, and cinema, all which encouraged the horrific violence and gave it social acceptability. However, she also shows how the national dissemination of lynching images ultimately fueled the momentum of the antilynching movement and the decline of the practice. Using a wide range of sources, including photos, newspaper reports, pro- and antilynching pamphlets, early films, and local city and church records, Wood reconfigures our understanding of lynching's relationship to modern life. Wood expounds on the critical role lynching spectacles played in establishing and affirming white supremacy at the turn of the century, particularly in towns and cities experiencing great social instability and change. She also shows how the national dissemination of lynching images fueled the momentum of the antilynching movement and ultimately led to the decline of lynching. By examining lynching spectacles alongside both traditional and modern practices and within both local and national contexts, Wood reconfigures our understanding of lynching's relationship to modern life.

Examining the role of violence in America's past, this collection of essays explores its history and development from slave patrols in the colonial South to gun ownership in the 20th century. The contributors focus not only on individual acts such as domestic violence, murder, duelling, frontier vigilantism and rape, but also on group and state-led acts such as lynchings, slave uprisings, the establishment of rifle clubs, legal sanctions of heterosexual aggression, and invasive medical experiments on women's bodies.

How the history of Texas illuminates America's post–Civil War past Tracing the intersection of religion, race, and power in Texas from Reconstruction through the rise of the Religious Right and the failed presidential bid of Governor Rick Perry, Rough Country illuminates American history since the Civil War in new ways, demonstrating that Texas's story is also America’s. In particular, Robert Wuthnow shows how distinctions between "us" and “them” are perpetuated and why they are so often shaped by religion and politics. Early settlers called Texas a rough country. Surviving there necessitated defining evil, fighting it, and building institutions in the hope of advancing civilization. Religion played a decisive role. Today, more evangelical Protestants live in Texas than in any other state. They have influenced every presidential election for fifty years, mobilized powerful efforts against abortion and same-sex marriage, and been a driving force in the Tea Party movement. And religion has always been complicated by race and ethnicity. Drawing from memoirs, newspapers, oral history, voting records, and surveys, Rough Country tells the stories of ordinary men and women who struggled with the conditions they faced, conformed to the customs they knew, and on occasion emerged as powerful national leaders. We see the lasting imprint of slavery, public executions, Jim Crow segregation, and resentment against the federal government. We also observe courageous efforts to care for the sick, combat lynching, provide for the poor, welcome new immigrants, and uphold liberty of conscience. A monumental and magisterial history, Rough Country is as much about the rest of America as it is about Texas.

In the middle of the third century CE, one North African bishop wrote a treatise for the women of his church, exhorting them to resist such culturally normalized yet immodest behaviors in their cosmopolitan Roman city as mixed public bathing in the nude, and wearing excessive amounts of jewelry and makeup. The treatise appears even more striking, once we realize that the scandalous virgins to whom it was addressed were single women who had dedicated their virginity to Christ. Stories like this one challenge the general assumption among Christians today that the earliest Christians were zealous converts who were much more counterculturally devoted to their faith than typical church-goers today. Too often Christians today think of cultural Christianity as a modern concept, and one most likely to occur in areas where Christianity is the majority culture, such as the American "Bible Belt." The story that this book presents, refutes both of these assumptions. Cultural Christians in the Early Church, which aims to be both historical and practical, argues that cultural Christians were the rule, rather than the exception, in the early church. Using different categories of sins as its organizing principle, the book considers the challenge of culture to the earliest converts to Christianity, as they struggled to live on mission in the Greco-Roman cultural milieu of the Roman Empire. These believers blurred and pushed the boundaries of what it meant to be a saint or sinner from the first to the fifth centuries CE, and their stories provide the opportunity to get to know the regular people in the early churches. At the same time, their stories provide a fresh perspective for considering the difficult timeless questions that stubbornly persist in our own world and churches: when is it a sin to eat or not eat a particular food? Are women inherently more sinful than men? And why is Christian nationalism a problem and, at times, a sin? Ultimately, recognizing that cultural sins were always a part of the story of the church and its people is a message that is both a source of comfort and a call to action in our pursuit of sanctification today.

In the beginning, says the ancient Hindu text the Rg Veda, was man. And from man’s sacrifice and dismemberment came the entire world, including the hierarchical ordering of human society. The Head Beneath the Altar is the first book to present a wide-ranging study of Hindu texts read through the lens of René Girard’s mimetic theory of the sacrificial origin of religion and culture. For those interested in Girard and comparative religion, the book also performs a careful reading of Girard’s work, drawing connections between his thought and the work of theorists like Georges Dumézil and Giorgio Agamben. Brian Collins examines the idea of sacrifice from the earliest recorded rituals through the flowering of classical mythology and the ancient Indian institutions of the duel, the oath, and the secret warrior society. He also uncovers implicit and explicit critiques in the tradition, confirming Girard’s intuition that Hinduism offers an alternative anti-sacrificial worldview to the one contained in the gospels.