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A Tale of Three Cities
Born in a rough-and-tumble neighborhood of Dublin, John F. Timoney moved to New York with his family in 1961. Not long after graduating from high school in the Bronx, he entered the New York City Police Department, quickly rising through the ranks to become the youngest four-star chief in the history of that department. Timoney and the rest of the command assembled under Police Commissioner Bill Bratton implemented a number of radical strategies, protocols, and management systems, including CompStat, that led to historic declines in nearly every category of crime. In 1998, Mayor Ed Rendell of Philadelphia hired Timoney as police commissioner to tackle the city's seemingly intractable violent crime rate. Philadelphia became the great laboratory experiment: Could the systems and policies employed in New York work elsewhere? Under Timoney's leadership, crime declined in every major category, especially homicide. A similar decrease not only in crime but also in corruption marked Timoney's tenure in his next position as police chief of Miami, a post he held from 2003 to January 2010.
Beat Cop to Top Cop: A Tale of Three Cities documents Timoney's rise, from his days as a tough street cop in the South Bronx to his role as police chief of Miami. This fast-moving narrative by the man Esquire magazine named "America's Top Cop" offers a blueprint for crime prevention through first-person accounts from the street, detailing how big-city chiefs and their teams can tame even the most unruly cities.
Policy makers and academicians have long embraced the view that the police could do little to affect crime in the long term. John Timoney has devoted his career to dispelling this notion. Beat Cop to Top Cop tells us how.
The Conversion of Roman Cappadocia
In a richly textured investigation of the transformation of Cappadocia during the fourth century, Becoming Christian: The Conversion of Roman Cappadocia examines the local impact of Christianity on traditional Greek and Roman society. The Cappadocians Basil of Caesarea, Gregory of Nyssa, Gregory of Nazianzus, and Eunomius of Cyzicus were influential participants in intense arguments over doctrinal orthodoxy and heresy. In his discussion of these prominent churchmen Raymond Van Dam explores the new options that theological controversies now made available for enhancing personal prestige and acquiring wider reputations throughout the Greek East.
Ancient Christianity was more than theology, liturgical practices, moral strictures, or ascetic lifestyles. The coming of Christianity offered families and communities in Cappadocia and Pontus a history built on biblical and ecclesiastical traditions, a history that justified distinctive lifestyles, legitimated the prominence of bishops and clerics, and replaced older myths. Christianity presented a common language of biblical stories and legends about martyrs that allowed educated bishops to communicate with ordinary believers. It provided convincing autobiographies through which people could make sense of the vicissitudes of their lives.
The transformation of Roman Cappadocia was a paradigm of the disruptive consequences that accompanied conversion to Christianity in the ancient world. Through vivid accounts of Cappadocians as preachers, theologians, and historians, Becoming Christian highlights the social and cultural repercussions of the formation of new orthodoxies in theology, history, language, and personal identity.
Oral Torah as Written Tradition in Medieval Jewish Cultures
In Becoming the People of the Talmud, Talya Fishman examines ways in which circumstances of transmission have shaped the cultural meaning of Jewish traditions. Although the Talmud's preeminence in Jewish study and its determining role in Jewish practice are generally taken for granted, Fishman contends that these roles were not solidified until the late eleventh and early twelfth centuries. The inscription of Talmud—which Sefardi Jews understand to have occurred quite early, and Ashkenazi Jews only later—precipitated these developments. The encounter with Oral Torah as a written corpus was transformative for both subcultures, and it shaped the roles that Talmud came to play in Jewish life.
What were the historical circumstances that led to the inscription of Oral Torah in medieval Europe? How did this body of ancient rabbinic traditions, replete with legal controversies and nonlegal material, come to be construed as a reference work and prescriptive guide to Jewish life? Connecting insights from geonica, medieval Jewish and Christian history, and orality-textuality studies, Becoming the People of the Talmud reconstructs the process of cultural transformation that occurred once medieval Jews encountered the Babylonian Talmud as a written text. According to Fishman, the ascription of greater authority to written text was accompanied by changes in reading habits, compositional predilections, classroom practices, approaches to adjudication, assessments of the past, and social hierarchies. She contends that certain medieval Jews were aware of these changes: some noted that books had replaced teachers; others protested the elevation of Talmud-centered erudition and casuistic virtuosity into standards of religious excellence, at the expense of spiritual refinement. The book concludes with a consideration of Rhineland Pietism's emergence in this context and suggests that two contemporaneous phenomena—the prominence of custom in medieval Ashkenazi culture and the novel Christian attack on Talmud—were indirectly linked to the new eminence of this written text in Jewish life.
The beer of today—brewed from malted grain and hops, manufactured by large and often multinational corporations, frequently associated with young adults, sports, and drunkenness—is largely the result of scientific and industrial developments of the nineteenth century. Modern beer, however, has little in common with the drink that carried that name through the Middle Ages and Renaissance. Looking at a time when beer was often a nutritional necessity, was sometimes used as medicine, could be flavored with everything from the bark of fir trees to thyme and fresh eggs, and was consumed by men, women, and children alike, Beer in the Middle Ages and the Renaissance presents an extraordinarily detailed history of the business, art, and governance of brewing.
During the medieval and early modern periods beer was as much a daily necessity as a source of inebriation and amusement. It was the beverage of choice of urban populations that lacked access to secure sources of potable water; a commodity of economic as well as social importance; a safe drink for daily consumption that was less expensive than wine; and a major source of tax revenue for the state. In Beer in the Middle Ages and the Renaissance, Richard W. Unger has written an encompassing study of beer as both a product and an economic force in Europe.
Drawing from archives in the Low Countries and England to assemble an impressively complete history, Unger describes the transformation of the industry from small-scale production that was a basic part of housewifery to a highly regulated commercial enterprise dominated by the wealthy and overseen by government authorities. Looking at the intersecting technological, economic, cultural, and political changes that influenced the transformation of brewing over centuries, he traces how improvements in technology and in the distribution of information combined to standardize quality, showing how the process of urbanization created the concentrated markets essential for commercial production.
Weaving together the stories of prosperous businessmen, skilled brewmasters, and small producers, this impressively researched overview of the social and cultural practices that surrounded the beer industry is rich in implication for the history of the period as a whole.
The Ancien Regime of the Novel
Fiction has become nearly synonymous with literature itself, as if Homer and Dante and Pynchon were all engaged in the same basic activity. But one difficulty with this view is simply that a literature trafficking in openly invented characters is a quite recent development. Novelists before the nineteenth century ceaselessly asserted that their novels were true stories, and before that, poets routinely took their basic plots and heroes from the past. We have grown accustomed to thinking of the history of literature and the novel as a progression from the ideal to the real. Yet paradoxically, the modern triumph of realism is also the triumph of a literature that has shed all pretense to literalness.
Before Fiction: The Ancien Régime of the Novel offers a new understanding of the early history of the genre in England and France, one in which writers were not slowly discovering a type of fictionality we now take for granted but rather following a distinct set of practices and rationales. Nicholas D. Paige reinterprets Lafayette's La Princesse de Clèves, Rousseau's Julie, ou la Nouvelle Héloïse, Diderot's La Religieuse, and other French texts of the seventeenth and eighteenth centuries in light of the period's preoccupation with literal truth. Paige argues that novels like these occupied a place before fiction, a pseudofactual realm that in no way leads to modern realism. The book provides an alternate way of looking at a familiar history, and in its very idiom and methodology charts a new course for how we should study the novel and think about the evolution of cultural forms.
The Black Experience in New York City Before World War I
In the years between 1880 and 1915, New York City and its environs underwent a tremendous demographic transformation with the arrival of millions of European immigrants, native whites from the rural countryside, and people of African descent from both the American South and the Caribbean. While all groups faced challenges in their adjustment to the city, hardening racial prejudices set the black experience apart from that of other newcomers. Through encounters with each other, blacks and whites, both together and in opposition, forged the contours of race relations that would affect the city for decades to come.
Before Harlem reveals how black migrants and immigrants to New York entered a world far less welcoming than the one they had expected to find. White police officers, urban reformers, and neighbors faced off in a hostile environment that threatened black families in multiple ways. Unlike European immigrants, who typically struggled with low-paying jobs but who often saw their children move up the economic ladder, black people had limited employment opportunities that left them with almost no prospects of upward mobility. Their poverty and the vagaries of a restrictive job market forced unprecedented numbers of black women into the labor force, fundamentally affecting child-rearing practices and marital relationships.
Despite hostile conditions, black people nevertheless claimed New York City as their own. Within their neighborhoods and their churches, their night clubs and their fraternal organizations, they forged discrete ethnic, regional, and religious communities. Diverse in their backgrounds, languages, and customs, black New Yorkers cultivated connections to others similar to themselves, forming organizations, support networks, and bonds of friendship with former strangers. In doing so, Marcy S. Sacks argues, they established a dynamic world that eventually sparked the Harlem Renaissance. By the 1920s, Harlem had become both a tragedy and a triumph—undeniably a ghetto replete with problems of poverty, overcrowding, and crime, but also a refuge and a haven, a physical place whose very name became legendary.
Asian Peoples and Cultures in European Travel Writing, 1245-1510
A distinct European perspective on Asia emerged in the late Middle Ages. Early reports of a homogeneous "India" of marvels and monsters gave way to accounts written by medieval travelers that indulged readers' curiosity about far-flung landscapes and cultures without exhibiting the attitudes evident in the later writings of aspiring imperialists. Mining the accounts of more than twenty Europeans who made—or claimed to have made—journeys to Mongolia, China, India, Sri Lanka, and Southeast Asia between the mid-thirteenth and early sixteenth centuries, Kim Phillips reconstructs a medieval European vision of Asia that was by turns critical, neutral, and admiring.
In offering a cultural history of the encounter between medieval Latin Christians and the distant East, Before Orientalism reveals how Europeans' prevailing preoccupations with food and eating habits, gender roles, sexualities, civility, and the foreign body helped shape their perceptions of Asian peoples and societies. Phillips gives particular attention to the texts' known or likely audiences, the cultural settings within which they found a foothold, and the broader impact of their descriptions, while also considering the motivations of their writers. She reveals in rich detail responses from European travelers that ranged from pragmatism to wonder. Fear of military might, admiration for high standards of civic life and court culture, and even delight in foreign magnificence rarely assumed the kind of secular Eurocentric superiority that would later characterize Orientalism. Placing medieval writing on the East in the context of an emergent "Europe" whose explorers sought to learn more than to rule, Before Orientalism complicates our understanding of medieval attitudes toward the foreign.
Southern Italy in the Ninth and Tenth Centuries
Histories of medieval Europe have typically ignored southern Italy, looking south only in the Norman period. Yet Southern Italy in the ninth and tenth centuries was a complex and vibrant world that deserves to be better understood. In Before the Normans, Barbara M. Kreutz writes the first modern study in English of the land, political structures, and cultures of southern Italy in the two centuries before the Norman conquests. This was a pan-Meditteranean society, where the Roman past and Lombard-Germanic culture met Byzantine and Islamic civilization, creating a rich and unusual mix.