Pennsylvania Books

It's not the same as reading a book about the history of other structures such as the White House that has been used for a singular purpose in its entire existence. The Old State House was used for many different purposes by a variety of people...all of whom the building had different meaning and worth as a historical relic. To read about Independence Hall from this perspective has added meaning and depth to what I have been able to learn on my own. Excellent work.

Singher gets right to the heart of operatic interpretation! His no-bones-about-it guide leads the singer through aria after aria like a personal coach and includes literal (more or less) translations of the lyrics -- most helpful indeed! Each aria includes background information about the scene and the opera that it comes from, followed by an almost line-by-line instruction that is absolutely right on the money! Each singer should always be encouraged to bring his or her own inspiration and interpretation of the music; Singher's book offers a wonderful and insightful "standard" guide for the performer without overpowering individuality. I couldn't recommend it more highly!!

1. Concerns over "the Vanishing American Jew"- In 1836 (!) Leeser wrote that "in less than the age of one man the name of Israelite will hardly be known in this land, save as an object of memory"

2. Day school vs. Sunday school- In the 1830s Leeser tried to start a Jewish day school, but the lack of interest was so overwhelming that he closed it down. So he held his nose and started the first Sunday school.

3. Church/state battles- In 1864, a group of Presbyterian ministers endorsed a "Christian nation" amendment to the Constitution because "a Christian nation with an atheistical Constitution is an anomaly." Leeser took a strong stand against such nonsense.

4. Intracongregational warfare- In contract renewal negotiations, Leeser retained an attorney (something that raises eyebrows even today in synagogues).

5. Reconciling Orthodoxy with America- Readers need only look to the illustrations of the clean-shaven Leeser and his congregants to notice that his Orthodox congregation was "modern" at least a century before modern was cool.

This text is monumental and meticulously researched, yet it's premises are simple. Deweese examines the historical context of a conversion narrative, both in its Islamic missionization aspects and the history of pre-Islamic Central Asia geography and religious practice. Then he proceeds to analyze two separate narratives-the conversion of Ozbek Khan to Islam and the different narrative versions of this conversion that circulated at different times and in different geographies in the local region. The meat of the book begins, though, with the telling of the earliest recorded version of the coming of the Sufi shakya Baba Tukles and his trial by ordeal, proving Islam the one "true" religion." The rest of the book is concerned with analyzing this myth, which was so central to the dominance and persistance of Islam in the region.

Deweese is careful to note that in popular and academic discourse, the idea persists that Islam has a policy of forced conversion or death for conquered peoples, and also that Islamization often does not graft itself onto populations at a deep level, since "belief" or faith is not emphasized over ritual action. He believes both notions are false, and I agree that the historical evidence is in his favor.

Deweese clearly demonstrates that within an Islamic worldview, the production of "eventually" correct ritual behavior can be a gateway for the grace of Allah to produce correct belief, so there need not be such an emphasis on early zeal for a convert. In other words, you didn't have to understand everything right away to be a good Muslim. Significantly, although Deweese criticizes the common image of Islam as a religion of the sword, he does note that up until the Islamization of Central Asia the main motif of conversion narratives within Islam was that of the "holy war." Deweese understands this as a metaphor for the internal struggle of the individual to submit to Allah. Indeed, this is by far the more common meaning of "jihad" outside of the overt militancy that the American media has a fascination for.

This brings us to the rich exposition Deweese has of the Tukles narrative. He finds that the motif of the traveling founder or progenitor is common in Central Asia mythic motifs. Thus the development of the Tukles conversion narrative is evidence of a syncretic production between the structure of Muslim narrative and the structure of indigenous Central Asian motifs. In other words, conversion stories are the result of what the potential convert brings to the experience, just as much as the party that advocates for conversion.

The most interesting section to me was the section that expounded on the mythic meaning and function of the image of the "crucible" as part of the conversion narrative. Deweese contends that this constitutes a mythic identification with the shamanic figure-a common motif of the transformed individual through sacred disassembly and ritual reassembly. Instead of following early work on this too closely, Deweese asserts that this should be understood not only as the creation of a new individual, but the ritual founding of a new progenitor/First Man and also a sacred Muslim community at the same time.

It's difficult to say anything bad about this book. Deweese, in the Introduction, tells you explicitly what his project is...a analysis of a conversion narrative -- and its different versions and motifs relating to a particular community. About the only thing that one could accuse him of is perhaps viewing the religious community in Central Asia as monolithic, and not exploring the different political functions of the myth to legitimate internal power.

But then again, this is a huge book, and this is only a small omission given the grand scope of the book.

I found this to be very readable. Lots of photos and illustrations that broke up what could have been a very dry, but dramatic text... as a result, this book works for BOTH kids and adults. It frequently refers back to the definitive work from 1968, David McCullough's "Johnstown Flood"... but is a much briefer book designed to tell all sides of the story and illustrates it as well.

From the graphic cover painting, to the wide margins and easy to read type face, this book has been positioned to stand on most school library shelves.... The only problem is that it won't stay there long enough for you to find it.

A fine gift for those of any age who are interested in the Greatest Flood disaster in the USA, that helped to launch the American Red Cross to national prominence.

Definitely consider this book! Reasonably priced, very accessable, recently published in 2000.

*(Now, I'm looking for the other books in the series....)
Enjoy!

PS: I also found the PBS America Experience "The Johnstown Flood" video and thought it did a WONDERFUL job of telling the tale... with emphasis on the life around the lake and townspeople's lives BEFORE the flood. The actually depiction of the flood is fairly short, and comes late in the program, but very worth waiting for. The original short 20 minute documentary won an academy award, and the hour-long expanded video will not disappoint. WARNING: Avoid the Descriptive Audio for the visually handicapped version, unless you need help. The skillful narration sandwiched between the original narrator's voice is distracting and spoils the mood. [David McCullough does a stand-up intro and close at the National Park display too!)
But do watch any version you can find at your library, or order it from Public Broadcasting Service or your local station.!!!!)

He tells the story honestly, and, most importantly, he does not "dumb down" the story.

Text is well researched and presented, and the illustrations are expertly chosen.

After using this book, which both kids and adults should enjoy, the reader will have a true appreciation for why the Johnstown Flood is such a significant story, and one that cannot be forgotten.

Morimoto compares Edwards primarily to Roman orthodoxy as defined by Aquinas and the Council of Trent. In doing so, he shows that many of the differences stem from an inability or unwillingness of both protestants and the defenders of Roman orthodoxy to understand the terminology being used by the other side.

Morimoto also offers frequent comparisons between Edwards and the first generation of reformers (Luther, Calvin, Bucer, etc.). The examples he chooses suggests that Edwards formulations are more in line with historical protestantism than much of modern protestantism, and that the very things (such as his definition of faith) that have embarrassed some Edwards scholars like Perry Miller because they seemed to lean toward Roman doctrinal formulations are in fact the points at which Edwards most strongly echoes the early reformers.

Morimoto observes that recent Edwards scholarship has been more cognizant of this fact. From this, he suggests that the current Protestant and Roman understandings of salvation are closer than they have been at any time in the last three centuries.

Morimoto's thesis is an interesting one, and he supports it well from primary sources. If nothing else, this book should stimulate the thought of its readers and perhaps some interesting debate.

Anyone interested in ecumenism grounded in the common search for the truth will find this book very useful and enlightening.