Douglas Holmes develops the concept of peasant-worker society to analyze a kind of social formation that has until now gone largely unrecognized and unstudied. His book portrays the dissonant crosscurrents created at the interface of urban industrial and rural peasant spheres. Examining the region of Friuli in northeast Italy, it shows how wage labor was adopted by country folk who maintained ties to small-scale cultivation and indigenous traditions. Holmes draws on the Weberian notion of the "disenchantment of the world" to examine the cultural issues that animate peasant-worker life. What emerges is a vivid picture of the economic, political, religious, and ethnic struggles that infuse the peasant-worker milieu, as traditional representations of reality are pitted against bureaucratic definitions and formulas emanating from Church, state, and market institutions. In addition to providing a general theoretical framework for the analysis of peasant-worker society and culture, Cultural Disenchantments is the first anthropological study of Friuli to be published in English. As such, it elaborates on the historical insights developed by Carlo Ginzburg in his famous study of sixteenthcentury agrarian cults and folk traditions in Friuli.

Douglas Holmes develops the concept of peasant-worker society to analyze a kind of social formation that has until now gone largely unrecognized and unstudied. His book portrays the dissonant crosscurrents created at the interface of urban industrial and rural peasant spheres. Examining the region of Friuli in northeast Italy, it shows how wage labor was adopted by country folk who maintained ties to small-scale cultivation and indigenous traditions. Holmes draws on the Weberian notion of the "disenchantment of the world" to examine the cultural issues that animate peasant-worker life. What emerges is a vivid picture of the economic, political, religious, and ethnic struggles that infuse the peasant-worker milieu, as traditional representations of reality are pitted against bureaucratic definitions and formulas emanating from Church, state, and market institutions. In addition to providing a general theoretical framework for the analysis of peasant-worker society and culture, Cultural Disenchantments is the first anthropological study of Friuli to be published in English. As such, it elaborates on the historical insights developed by Carlo Ginzburg in his famous study of sixteenthcentury agrarian cults and folk traditions in Friuli.

A great many theorists have argued that the defining feature of modernity is that people no longer believe in spirits, myths, or magic. Jason Ā. Josephson-Storm argues that as broad cultural history goes, this narrative is wrong, as attempts to suppress magic have failed more often than they have succeeded. Even the human sciences have been more enchanted than is commonly supposed. But that raises the question: How did a magical, spiritualist, mesmerized Europe ever convince itself that it was disenchanted? Josephson-Storm traces the history of the myth of disenchantment in the births of philosophy, anthropology, sociology, folklore, psychoanalysis, and religious studies. Ironically, the myth of mythless modernity formed at the very time that Britain, France, and Germany were in the midst of occult and spiritualist revivals. Indeed, Josephson-Storm argues, these disciplines’ founding figures were not only aware of, but profoundly enmeshed in, the occult milieu; and it was specifically in response to this burgeoning culture of spirits and magic that they produced notions of a disenchanted world. By providing a novel history of the human sciences and their connection to esotericism, The Myth of Disenchantment dispatches with most widely held accounts of modernity and its break from the premodern past.

Renewing the Christian voice, conscience, and imagination so that we can become compelling witnesses of the Gospel in today's culture. Christianity has an image problem. While the culture we inhabit presents us with an increasingly anti-Christian and disenchanted position, the church in the West has not helped its case by becoming anti-intellectual, fragmented, and out of touch with the relevancy of Jesus to all aspects of contemporary life. The muting of the Christian voice, its imagination, and its collective conscience have diminished the prospect of having a genuine missionary encounter with others today. Cultural apologetics attempts to demonstrate not only the truth of the Gospel but also its desirability by reestablishing Christianity as the answer that satisfies our three universal human longings—truth, goodness, and beauty. In Cultural Apologetics, philosopher and professor Paul Gould sets forth a fresh and uplifting model for cultural engagement—rooted in the biblical account of Paul's speech in Athens—which details practical steps for establishing Christianity as both true and beautiful, reasonable and satisfying. You'll be introduced to: The idea of cultural apologetics as distinct from traditional apologetics. The path from disenchantment with how we understand reality to re-enchantment with the reality of the spiritual nature of things. The practical tools of good cultural engagement: conscience, reason, and imagination. Equip yourself to see, and help others see, the world as it is through the lens of the Spirit—deeply beautiful, mysterious, and sacred. With creative insights, Cultural Apologetics prepares readers to share a vision of the Christian faith that is both plausible and desirable, offering clarity for those who have become disoriented in the haze of modern Western culture.

Central to contemporary debates in the United States on migration and migrant policy is the idea of citizenship, and—as apparent in the continued debate over Arizona’s immigration law SB 1070—this issue remains a focal point of contention, with a key concern being whether there should be a path to citizenship for “undocumented” migrants. In Disenchanting Citizenship, Luis F. B. Plascencia examines two interrelated issues: U.S. citizenship and the Mexican migrants’ position in the United States. The book explores the meaning of U.S. citizenship through the experience of a unique group of Mexican migrants who were granted Temporary Status under the “legalization” provisions of the 1986 IRCA, attained Lawful Permanent Residency, and later became U.S. citizens. Plascencia integrates an extensive and multifaceted collection of interviews, ethnographic fieldwork, ethno-historical research, and public policy analysis in examining efforts that promote the acquisition of citizenship, the teaching of citizenship classes, and naturalization ceremonies. Ultimately, he unearths citizenship’s root as a Janus-faced construct that encompasses a simultaneous process of inclusion and exclusion. This notion of citizenship is mapped on to the migrant experience, arguing that the acquisition of citizenship can lead to disenchantment with the very status desired. In the end, Plascencia expands our understanding of the dynamics of U.S. citizenship as a form of membership and belonging.

A historical narrative of how Israeli expertise in Arab affairs has contributed to the creation of cultural separatism between Jews and Arabs, a separatism that exacerbates the conflict between the two peoples.

Leads scholars and anyone who cares about the humanities into more effectively analyzing the fate of the humanities and digging into the very idea of the humanities as a way to find meaning and coherence in the world. The humanities, considered by many as irrelevant for modern careers and hopelessly devoid of funding, seem to be in a perpetual state of crisis, at the mercy of modernizing and technological forces that are driving universities towards academic pursuits that pull in grant money and direct students to lucrative careers. But as Paul Reitter and Chad Wellmon show, this crisis isn’t new—in fact, it’s as old as the humanities themselves. Today’s humanities scholars experience and react to basic pressures in ways that are strikingly similar to their nineteenth-century German counterparts. The humanities came into their own as scholars framed their work as a unique resource for resolving crises of meaning and value that threatened other cultural or social goods. The self-understanding of the modern humanities didn’t merely take shape in response to a perceived crisis; it also made crisis a core part of its project. Through this critical, historical perspective, Permanent Crisis can take scholars and anyone who cares about the humanities beyond the usual scolding, exhorting, and hand-wringing into clearer, more effective thinking about the fate of the humanities. Building on ideas from Max Weber and Friedrich Nietzsche to Helen Small and Danielle Allen, Reitter and Wellmon dig into the very idea of the humanities as a way to find meaning and coherence in the world. ,