New Books in Religion

How do people justify what others see as transgression? Taking that question to the Persian-Muslim and Latin-Christian worlds over the period 1200 to 1700, Justifying Transgression: Muslims, Christians, and the Law - 1200 to 1700(de Gruyter, 2023) shows that people in both these worlds invested considerable energy in worrying, debating, and writing about proscribed practices. It compares how people in the two worlds came to terms with the proscriptions of sodomy, idolatry, and usury. When historians speak of the gap between premodern practice and the legal theory of the time, they tend to ignore the myriad of justifications that filled this gap. Moreover, a focus on justification evens out many of the contrasts that have been alleged to exist between the two worlds, or the Muslim and Christian worlds more generally. The similarities outweigh the differences in the ways people came to terms with the various rules of divine law. The level of flexibility of the theologians and jurists in charge of divine law varied more over time and by topic than between the two worlds. Both worlds also saw the development of ever more sophisticated justifications. Amid the increasing complexity of justifications, a particular kind of reasoning emerged: that good outcomes are more important than upholding rules for their own sake.
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In this third episode of Season 5, I interview Dr. R.J. Snell, a visiting instructor at Princeton University, the director of academic programs at the Witherspoon Institute, and the editor-in-chief of Public Discourse.

Drawing on his book, Lost in the Chaos (2023), we discuss modern disenchantment, recent attempts at re-enchantment, and the virtue of hope from its pale imitators to its authentic examples, from Anglo-Saxon warriors to Soviet dissidents.

Hosted by Ryan Shinkel, Madison’s Notes is the podcast of Princeton University’s James Madison Program in American Ideals and Institutions. The transcript for this interview is available on our new Substack page, “Madison’s Footnotes.”
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Ken Chitwood's Borícua Muslims: Everyday Cosmopolitanism among Puerto Rican Converts to Islam (University of Texas Press, 2025), uses rich ethnographic fieldwork across multiple cities and the digital space to capture the complex lived realities of Puerto Rican Muslims both on the island and in the United States. The study is attuned to the archipelago’s context that accents Puerto Rican Islam, such as through histories that link it to Andalusian Spain, and culture, especially through foodscapes. Puerto Rico also has a diverse Arab Muslim diasporic population, especially Palestinians. Due to this diversity of Muslim experiences, throughout the book there emerge conversations about the boundaries of Islam in relation to culture, ethnicity, and theology. At times, when these varied communities share ritual and communal space together, questions of authenticity unfold, such as over language or notions of piety. Despite moments of tension around tribalism and questions of legitimacy, we learn that often Islam for both these communities is understood through their experiences of colonialism, and so anti-colonial registers of Islam influence the solidarity building and social justice organizing that unites Puerto Rican and Palestinian Muslims. The book also has an accompanying Spotify playlist that you definitely should check out. This book will be of interest to anyone working on Islam in South America and/or North America, and Arab and Palestinian diasporic studies, and food studies.

Ken Chitwood is a postdoctoral researcher and lecturer with the Department for the Study of Religion at Universität Bayreuth and Affiliate of the University of Southern California's Center for Religion and Civic Culture.

Shobhana Xavier is an Associate Professor of Religious Studies at Queen’s University. More details about her research and scholarship may be found here. She may be reached at [email protected].
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In 1760, following the largest slave revolt in the eighteenth-century British Empire, the Afro-Caribbean word Obeah first appeared in British colonial law. In Archival Irruptions, Katharine Gerbner traces how British authorities in Jamaica came to criminalize Obeah, a practice that was variously seen as a healing method, an Africana religion, a science, and a form of witchcraft. Gerbner shows that in the years directly preceding its criminalization, for enslaved Africans and Maroons, Obeah was a prophetic practice tied to healing and death rites. Drawing on Moravian missionary archives, Gerbner theorizes these descriptions of African religious beliefs, rituals, and concepts as "irruptions" moments when Africana epistemologies break the narrative of a European-authored archival document. In these irruptions, we see European assertions of authority through the lens of Obeah. Moreover, we find that the modern category of religion is rooted in the histories of slavery, rebellion, and the criminalization of Black religious practices. Gerbner's search for archival irruptions not only creates an opportunity to write an alternative narration about Obeah; it provides a new methodology for all those conducting archival research.
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The beginnings of contemporary Jewry are often associated with Jewish figures in Western Europe such as Moses Mendelssohn. But in his book, The Genius: Elijah of Vilna and the Making of Modern Judaism, Eliyahu Stern offers a new and provocative narrative for understanding contemporary Jewish life, which begins in the East, with the leading East European mystic and rabbinic scholar of the 18th century, Elijah ben Solomon, or the “Vilna Gaon.” Eliyahu Stern joined in conversation with Jeremy Dauber for a discussion about the Vilna Gaon, his influence on modern Judaism, and why his legacy has been claimed by traditionalists, enlighteners, Zionists and the Orthodox.

Winner of the 2012 Samuel and Ronnie Heyman Prize for Outstanding Scholarly Publication Finalist for the 2013 Sami Rohr Prize in Jewish Literature

Eliyahu Stern was the Tell fellow at the YIVO Institute in 2004.

This book talk originally took place on November 7, 2013.
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