Virtual Library

A surprising number of Jews lived, literally and figuratively, "beyond the Pale" of Jewish Settlement in tsarist Russia during the half-century before the Revolution of 1917. Thanks to the availability of long-closed Russian archives, along with a wide range of other sources, Benjamin Nathans reinterprets the history of the Russian-Jewish encounter.

In the wake of Russia's "Great Reforms," Nathans writes, a policy of selective integration stimulated social and geographic mobility among the empire's Jews. The reaction that culminated, toward the turn of the century, in ethnic restrictions on admission to universities, the professions, and other institutions of civil society reflected broad anxieties that Russians were being placed at a disadvantage in their own empire. Nathans's conclusions about the effects of selective integration and the Russian-Jewish encounter during this formative period will be of great interest to all students of modern Jewish and modern Russian history.

Citizenship, Inequality, and Difference offers a concise and sweeping overview of citizenship's complex evolution, from ancient Rome to the present. Political leaders and thinkers still debate, as they did in Republican Rome, whether the presumed equivalence of citizens is compatible with cultural diversity and economic inequality. Frederick Cooper presents citizenship as claim-making--the assertion of rights in a political entity. What those rights should be and to whom they should apply have long been subjects for discussion and political mobilization, while the kind of political entity in which claims and counterclaims have been made has varied over time and space.

Citizenship ideas were first shaped in the context of empires. The relationship of citizenship to nation and empire was hotly debated after the revolutions in France and the Americas, and claims to imperial citizenship continued to be made in the mid-twentieth century. Cooper examines struggles over citizenship in the Spanish, French, British, Ottoman, Russian, Soviet, and American empires, and he explains the reconfiguration of citizenship questions after the collapse of empires in Africa and India. He explores the tension today between individualistic and social conceptions of citizenship, as well as between citizenship as an exclusionary notion and flexible and multinational conceptions of citizenship.

Citizenship, Inequality, and Difference is a historically based reflection on some of the most fundamental issues facing human societies in the past and present.

In this "In Focus" introduction, I begin by offering an overviewof anthropology's engagements with human rights following the American Anthropological Association's (AAA) 1947 "Statement on Human Rights." After offering a rereading of the Statement, I describe the two major anthropological orientations to human rights that emerged in the 1980s and 1990s, following several decades of relative disengagement. Finally, I locate the articles in relation to this history and indicate how, when taken as a whole, they express a new key or register within which human rights can be studied, critiqued, and advanced through anthropological forms of knowledge. This "In Focus" is in part an argument for an essentially ecumenical anthropology of human rights, one that can tolerate, and indeed encourage, approaches that are both fundamentally critical of contemporary human rights regimes and politically or ethically committed to these same regime.

Surrendering to Utopia is a critical and wide-ranging study of anthropology's contributions to human rights. Providing a unique window into the underlying political and intellectual currents that have shaped human rights in the postwar period, this ambitious work opens up new opportunities for research, analysis, and political action. At the book's core, the author describes a "well-tempered human rights"—an orientation to human rights in the twenty-first century that is shaped by a sense of humility, an appreciation for the disorienting fact of multiplicity, and a willingness to make the mundaneness of social practice a source of ethical inspiration.

In examining the curious history of anthropology's engagement with human rights, this book moves from more traditional anthropological topics within the broader human rights community—for example, relativism and the problem of culture—to consider a wider range of theoretical and empirical topics. Among others, it examines the link between anthropology and the emergence of "neoliberal" human rights, explores the claim that anthropology has played an important role in legitimizing these rights, and gauges whether or not this is evidence of anthropology's potential to transform human rights theory and practice more generally.

Universal equality is a treasured political concept in France, but recent anxiety over the country's Muslim minority has led to an emphasis on a new form of universalism, one promoting loyalty to the nation at the expense of all ethnic and religious affiliations. This timely book offers a fresh perspective on the debate by showing that French equality has not always demanded an erasure of differences. Through close and contextualized readings of the way that major novelists, philosophers, filmmakers, and political figures have struggled with the question of integrating Jews into French society, Maurice Samuels draws lessons about how the French have often understood the universal in relation to the particular.

Samuels demonstrates that Jewish difference has always been essential to the elaboration of French universalism, whether as its foil or as proof of its reach. He traces the development of this discourse through key moments in French history, from debates over granting Jews civil rights during the Revolution, through the Dreyfus Affair and Vichy, and up to the rise of a "new antisemitism" in recent years. By recovering the forgotten history of a more open, pluralistic form of French universalism, Samuels points toward new ways of moving beyond current ethnic and religious dilemmas and argues for a more inclusive view of what constitutes political discourse in France.

In this landmark new text, Mark Frezzo explores the sociological perspective on human rights, which he shows to be uniquely placed to illuminate the economic, political, social, and cultural conditions under which human rights norms and laws are devised, interpreted, implemented, and enforced. Sociologists treat human rights not as immutable attributes but as highly contested claims that vary across historical time and geographic space, and investigate how human rights can serve either to empower or to constrain social actors, from large societies to small communities and identity groups. Frezzo guides readers through the scholarly, pedagogical, and practical applications of a sociological view of major debates such as foundationalism vs. social constructionism, universalism vs. particularism, globalism vs. localism, and collective vs. individual rights.

In the third edition of his classic work, revised extensively and updated to include recent developments on the international scene, Jack Donnelly explains and defends a richly interdisciplinary account of human rights as universal rights. He shows that any conception of human rights—and the idea of human rights itself—is historically specific and contingent. Since publication of the first edition in 1989, Universal Human Rights in Theory and Practice has justified Donnelly’s claim that "conceptual clarity, the fruit of sound theory, can facilitate action. At the very least it can help to unmask the arguments of dictators and their allies."

 The French government’s 2004 decision to ban Islamic headscarves and other religious signs from public schools puzzled many observers, both because it seemed to infringe needlessly on religious freedom, and because it was hailed by many in France as an answer to a surprisingly wide range of social ills, from violence against females in poor suburbs to anti-Semitism. Why the French Don’t Like Headscarves explains why headscarves on schoolgirls caused such a furor, and why the furor yielded this law. Making sense of the dramatic debate from his perspective as an American anthropologist in France at the time, John Bowen writes about everyday life and public events while also presenting interviews with officials and intellectuals, and analyzing French television programs and other media.

Bowen argues that the focus on headscarves came from a century-old sensitivity to the public presence of religion in schools, feared links between public expressions of Islamic identity and radical Islam, and a media-driven frenzy that built support for a headscarf ban during 2003-2004. Although the defense of laïcité (secularity) was cited as the law’s major justification, politicians, intellectuals, and the media linked the scarves to more concrete social anxieties — about “communalism,” political Islam, and violence toward women.