By the eve of the 20th century, Middle Georgia was a rural region transitioning from the aftermath of the Reconstruction Era into the modern age. This collection of new essays describes the lives of the common people of the day. A grisly mass murder underscored issues of race, class and poverty. African Americans struggled for self-betterment against the rise of Jim Crow. Women striving to overcome gender barriers found a hero in a pioneering female pilot. The government worked to protect communities from the influenza pandemic of 1918. Fighting boll weevils and declining cotton prices, farmers diversified crops and developed a national pimento pepper industry.

Between the 1890s and 1920s, cities in the vast region stretching from the Mediterranean Sea to the Indian Ocean were experiencing political, social, economic, and cultural changes that had been set in motion at least since the early nineteenth century. As the age of pre-colonial empires gave way to colonial and national states, there was a sense that a particular liberalism of culture and economy had been irretrievably lost to a more intolerant age. Avoiding such dichotomies as East/West and modernity/tradition, this book provides a comparative analysis of contested versions of the concept of modernity. The book examines not only the "high" culture of scholars and the literati, but also popular music, the visual arts, and journalism. The contributors incorporate discussion of the way in which the business in both commodities and ideas was conducted in the increasingly cosmopolitan cities of the time.

As the COVID-19 virus swept across the nation in spring 2020, infection and hospitalization rates in states like West Virginia remained relatively low. By that July, each of Appalachia's 423 counties had recorded confirmed cases. The coronavirus pandemic has taken an enormous toll on the health of individuals and institutions throughout the region—a stark reminder that even isolated rural populations are subject to historical, biological, ecological, and geographical factors that have continually created epidemics over the past millennia. In Appalachian Epidemics: From Smallpox to COVID-19, scholars from diverse disciplinary backgrounds assess two centuries of public health emergencies and the subsequent responses. This volume peers into the trans–Appalachian South's experience with illness, challenging the misconception that rurality provides protection against maladies. In addition to surveying the impact of influenza, polio, and Lyme disease outbreaks, Appalachian Epidemics addresses the less-understood social determinants of health. The effects of the opioid crisis and industrial coal mining complicate the definition of disease and illuminate avenues for responding to future public health threats. From the significance of regional stereotypes to the spread of misinformation and the impact of racism and poverty on public health policy, Appalachian Epidemics makes clear that many of the natural, political, and socioeconomic forces currently shaping the region's experiences with COVID-19 and other crises have historical antecedents.

Innovatively looking at the complex interactions between indigenous peoples and modern imperialism in Arabia and Balkans, Foundations of Modernity challenges previous analytical models that attempt to capture the complexity of human interactions during the1800-1912 period in ways that instigates the paradigmatic shift of the "Euro-centric" perspective of modern world history.

Wael B. Hallaq boldly argues that the "Islamic state," judged by any standard definition of what the modern state represents, is both impossible and inherently self-contradictory. Comparing the legal, political, moral, and constitutional histories of premodern Islam and Euro-America, he finds the adoption and practice of the modern state to be highly problematic for modern Muslims. He also critiques more expansively modernity's moral predicament, which renders impossible any project resting solely on ethical foundations. The modern state not only suffers from serious legal, political, and constitutional issues, Hallaq argues, but also, by its very nature, fashions a subject inconsistent with what it means to be, or to live as, a Muslim. By Islamic standards, the state's technologies of the self are severely lacking in moral substance, and today's Islamic state, as Hallaq shows, has done little to advance an acceptable form of genuine Shari'a governance. The Islamists' constitutional battles in Egypt and Pakistan, the Islamic legal and political failures of the Iranian Revolution, and similar disappointments underscore this fact. Nevertheless, the state remains the favored template of the Islamists and the ulama (Muslim clergymen). Providing Muslims with a path toward realizing the good life, Hallaq turns to the rich moral resources of Islamic history. Along the way, he proves political and other "crises of Islam" are not unique to the Islamic world nor to the Muslim religion. These crises are integral to the modern condition of both East and West, and by acknowledging these parallels, Muslims can engage more productively with their Western counterparts.

In the late nineteenth and early twentieth centuries imprisoned black women faced wrenching forms of gendered racial terror and heinous structures of economic exploitation. Subjugated as convict laborers and forced to serve additional time as domestic workers before they were allowed their freedom, black women faced a pitiless system of violence, terror, and debasement. Drawing upon black feminist criticism and a diverse array of archival materials, Sarah Haley uncovers imprisoned women's brutalization in local, county, and state convict labor systems, while also illuminating the prisoners' acts of resistance and sabotage, challenging ideologies of racial capitalism and patriarchy and offering alternative conceptions of social and political life. A landmark history of black women's imprisonment in the South, this book recovers stories of the captivity and punishment of black women to demonstrate how the system of incarceration was crucial to organizing the logics of gender and race, and constructing Jim Crow modernity.

Drawing on a vast archive of world history, anthropology, geography, cultural theory, postcolonial studies, gender studies, literature, and art, Susan Stanford Friedman recasts modernity as a networked, circulating, and recurrent phenomenon producing multiple aesthetic innovations across millennia. Considering cosmopolitan as well as nomadic and oceanic worlds, she radically revises the scope of modernist critique and opens the practice to more integrated study. Friedman moves from large-scale instances of pre-1500 modernities, such as Tang Dynasty China and the Mongol Empire, to small-scale instances of modernisms, including the poetry of Du Fu and Kabir and Abbasid ceramic art. She maps the interconnected modernisms of the long twentieth century, pairing Joseph Conrad with Tayeb Salih, E. M. Forster with Arundhati Roy, Virginia Woolf with the Tagores, and Aimé Césaire with Theresa Hak Kyung Cha. She reads postcolonial works from Sudan and India and engages with the idea of Négritude. Rejecting the modernist concepts of marginality, othering, and major/minor, Friedman instead favors rupture, mobility, speed, networks, and divergence, elevating the agencies and creative capacities of all cultures not only in the past and present but also in the century to come.

Assembling scholarship on the subject of nationalism from around the world, this Research Handbook brings to the attention of the reader research showcasing the unprecedented expansion of the scholarly field in general and offers a diversity of perspectives on the topic. It highlights the disarray in Western social sciences and the rise in the relative importance of previously independent scholarly traditions of China and post-Soviet societies. Nationalism is the field of study where the mutual relevance of these traditions is both most clearly evident and particularly consequential.

How do ideas take shape? How do concepts emerge into form? This book argues that they take shape quite literally in the human body, often appearing on stage in new styles of performance. Focusing on the historical period of modernity, Performance and Modernity: Enacting Change on the Globalizing Stage demonstrates how the unforeseen impact of economic, industrial, political, social, and psychological change was registered in bodily metaphors that took shape on stage. In new styles of performance-acting, dance, music, pageantry, avant-garde provocations, film, video and networked media-this book finds fresh evidence for how modernity has been understood and lived, both by stage actors, who, in modelling new habits, gave emerging experiences an epistemological shape, and by their audiences, who, in borrowing the strategies performers enacted, learned to adapt to a modernizing world.

It is widely held today that classical Islamic law frees wives from any obligation to do housework. Wives’ purported exemption from domestic labor became a talking point among Muslims responding to Orientalist stereotypes of the “oppressed Muslim woman” by the late nineteenth century, and it has been a prominent motif in writings by Muslim feminists in the United States since the 1980s. In Wives and Work, Marion Holmes Katz offers a new account of debates on wives’ domestic labor that recasts the historical relationship between Islamic law and ethics. She reconstructs a complex discussion among Sunni legal scholars of the ninth to fourteenth centuries CE and examines its wide-ranging implications. As early as the ninth century, the prevalent doctrine that wives had no legal duty to do housework stood in conflict with what most scholars understood to be morally and religiously right. Scholars’ efforts to resolve this tension ranged widely, from drawing a clear distinction between legal claims and ethical ideals to seeking a synthesis of the two. Katz positions legal discussion within a larger landscape of Islamic normative discourse, emphasizing how legal models diverge from, but can sometimes be informed by, philosophical ethics. Through the lens of wives’ domestic labor, this book sheds new light on notions of family, labor, and gendered personhood as well as the interplay between legal and ethical doctrines in Islamic thought.