Justin Eckstein's "Sound Tactics"

Justin Eckstein is Associate Professor of Communication, Media, and Design Arts at Pacific Lutheran University and Affiliate Faculty in the Department of Communication at the University of Washington. He is the coeditor of Cookery: Food Rhetorics and Social Production.

Eckstein applied the “Page 99 Test” to his new book, Sound Tactics: Auditory Power in Political Protests, and reported the following:

Page 99 of my book opens within a case study of HU Resist, a student activist group at Howard University, at a moment of intensification. It documents their shift from a localized student protest to a broader civic movement, interweaving historical resonance, digital amplification, and material solidarity. On this page, readers encounter HU Resist not merely as agitators but as archivists of Black student resistance, building an audiovisual, participatory infrastructure grounded in both community and critique. Their tactical soundwork—chanting, video, and responsive surveying—creates a scene of deliberative listening as much as vocal protest. The page concludes as a financial aid embezzlement scandal breaks, layering institutional critique atop historical commemoration.

The page does not function as an uncanny synecdoche of the book, but it does pulse with its dominant rhythms. A browser landing here would glimpse the book’s commitments: a study of how student sound and speech shape publics, how institutions get narrated from their margins, and how protest reorganizes the auditory. Yet, absent is the theoretical scaffolding that situates HU Resist within broader arguments about heckling, voicing, and institutional aurality. Without that framework, one might misread the work as primarily ethnographic rather than rhetorical. Still, it is a good shortcut—just not a complete one.

The HU Resist case sits at the heart of the book’s wager: that sound—both as noun and adjective—offers a tactical vocabulary for those operating under constraint. Sound as a noun refers to the material vibrations that are heard and felt; sound as an adjective connotes practical judgment, a sense of fittingness within a given situation. Earlier in the chapter, HU Resist had discovered the improvisational force of the heckle, using it during a campus convocation to call out institutional complicity. When the financial aid scandal surfaced, they recalibrated, turning to Rihanna’s “Bitch Better Have My Money” as a sonic indictment of administrative failure. Their ability to pivot, remix, and reframe in response to evolving institutional conditions exemplifies the logic of “sound tactics”: using auditory presence to reorganize what counts as sayable, audible, and actionable within public space.

HU Resist exemplifies the book’s broader claim: that protest sound is not ambient noise but deliberate, moral argument. Across case studies—from student walkouts to urban casseroles—Sound Tactics theorizes how constrained groups use auditory forms to render demands urgent, affectively charged, and institutionally disruptive. These are not just sounds; they are sound judgments. Protesters deploy pitch, rhythm, and repetition as rhetorical resources that compel recognition

Learn more about Sound Tactics at the Penn State University Press website.

--Marshal Zeringue

Matthew F. Schmader's "Uncovering America's First War"

Matthew F. Schmader has been conducting archaeological research in central New Mexico for more than forty years. He has conducted research on sites of every major cultural time period in New Mexico and served as the Albuquerque City Archaeologist for ten years. He is currently an adjunct associate professor in the Department of Anthropology at the University of New Mexico.

Schmader applied the “Page 99 Test” to his new book, Uncovering America's First War: Contact, Conflict, and Coronado's Expedition to the Rio Grande, and reported the following:

My page 99 is actually very important but is on a topic not quite within the main theme of the book. The best quote is: “The scale and pace of other changes (such as architecture and settlement patterns) in the late pre-Contact era of the middle Rio Grande pueblos is paralleled in the ceramic record.” Here I describe that the Ancestral Pueblo world was going through substantial and systemic change in the century or less before the arrival of the first Europeans and outsiders in 1540. This was quite consequential, because those changes in fact helped strengthen pre-Contact Pueblo social organizations to a degree that helped it withstand a major impact from the outside. Without these changes, the Pueblos may have been less resilient to great external stresses.

The main storyline of the book is about the collision between the world’s greatest superpower at the time—the burgeoning Spanish empire—and the most populated area of the American Southwest, which was located in the Rio Grande valley of New Mexico. The book details material signs of conflict, of battles fought between not only Europeans and Pueblos, but also involving hundreds of Mexican Native soldiers brought to bolster the European ranks. The stand-off was epic, a life and death struggle for the very survival of Indigenous cultures versus the forces of European expansionism. The Ancestral Pueblos succeeded where other societies went extinct, and the Europeans came up empty in their quest to find Asia. What emerged instead is a blend of cultures unique to the American Southwest, with syncretism in religion, intermarriage, and unique lifeways. It was a painful birthing process, marked by constant Indigenous resistance and by Spanish determination to establish some sort of colony. As often happens in history, nobody got everything they sought and the outcome produced unexpected results—in this case, New Mexican culture.

Learn more about Uncovering America's First War at the University of New Mexico Press website.

--Marshal Zeringue

Joan C. Williams's "Outclassed"

Described as having "something approaching rock star status” in her field by The New York Times Magazine, Joan C. Williams is an award-winning scholar of social inequality. She is the author of White Working Class, and has published on class dynamics in The New York Times, Washington Post, The Atlantic, The New Republic and more. She is Distinguished Professor of Law and Hastings Foundation Chair (emerita) at University of California College of the Law San Francisco.

Williams applied "the Page 99 Test" to her new book, Outclassed: How the Left Lost the Working Class and How to Win Them Back, and reported the following:

If one turns to page 99 of my book, they will learn a lot about why people believe in conspiracy theories. While this is good reading, it’s only a very small sliver of what I write about, so I don’t think the Page 99 Test works for my book.

I spend a few pages talking about conspiracy theories, and why people like them, because they are an important element of the distrust in government that has been building over the past several years in America.  My book, overall, is about how the Democratic Party lost working class voters—and the cultural competence people on the Left are going to have to learn if they want to woo these voters back. The working class has felt powerless for too long when it comes to our government and the decisions it makes. Believing in a conspiracy theory, or declaring that you are going to “do your own research,” on a given topic feels empowering. It’s a welcome feeling for the believer; for everyone else, it should be a sign that inequality is eroding the social fabric of our nation.

Most of the rest of Outclassed walks readers through how we got to a point where the working class is more aligned with the Republican Party than the Democratic Party, and the many ways that activists and leaders on the Left make unforced errors in their outreach to those working-class voters. College-educated voters need to understand the ways working-class attitudes towards religion, immigration, and traditional gender roles reflect the material conditions of working-class lives. The final section provides a detailed roadmap on how the Left can forge cross-class coalitions on climate, guns, and more. These conversations are the key to winning back working- class voters from the far Right; without these conversations that cut across party lines, we can’t hope to make change in our nation.

Visit Joan C. Williams's website.

--Marshal Zeringue

Chris Foss's "The Importance of Being Different"

Chris Foss is Professor of English at the University of Mary Washington and co-editor of the 2016 essay collection Disability in Comic Books and Graphic Narratives.

He applied "the Page 99 Test" to his new book, The Importance of Being Different: Disability in Oscar Wilde’s Fairy Tales, with the following results:

The Good Soldier is one of my all-time favorite novels, so I was really hoping to be able to fall in with Ford on this, but in general I would have to say that the Test does not work particularly well with my book. My page 99 is the second page in the fourth and final content chapter, which offers a close reading of Wilde’s famous fairy tale “The Happy Prince.” This page consists primarily of the chapter’s second paragraph (framed by the last 7 ½ lines of the opening paragraph and the first 4 lines of the third paragraph). This 24 ½-line paragraph exclusively serves as a summary of a critical essay written by Julia Miele Rodas on the character of Bertha Plummer from Charles Dickens’s The Cricket on the Hearth, so there is no mention of Wilde or his fairy tales anywhere in this paragraph. It does serve as a hat tip to one of the book’s features, which is that all six chapters contain their own different Dickensian connection, each briefly relating some aspect of my take on that chapter’s Wilde work to a new Dickens novel, but if readers were to go by page 99 and the sheer number of its lines devoted to Dickens, they could not be blamed for assuming this is yet another book on Boz.

That being said, there are some snippets from the partial paragraphs that do provide a snapshot of the book’s concern with Wilde’s fairy tale. The end of the first one acknowledges the tension in “The Happy Prince” between the era’s more typical renderings of disability as a form of martyrdom and the story’s disability-aligned protagonist who stands out as an agential provider of succor who slots into the role of benefactor rather than recipient of such aid. The start of the third paragraph then raises the important issue of Wilde’s relation to the peculiar protagonists he features in these texts and the extent to which he is self-consciously spoofing sentimentality and/or more earnestly engaging in a form of utopian re-visioning of the importance of being different.

Learn more about The Importance of Being Different at the University of Virginia Press.

--Marshal Zeringue

Pancho McFarland's "Food Autonomy in Chicago"

Pancho McFarland is a professor of sociology at Chicago State University. His latest work includes the coedited volume, Mexican-Origin Food, Foodways and Social Movements; Toward a Chican@ Hip Hop Anti-Colonialism; The Chican@ Hip Hop Nation: Politics of a New Millennial Mestizaje; and Chicano Rap: Gender and Violence in the Postindustrial Barrio. Since 2008, he has worked in the decolonial food movement as executive director of the Green Lots Project. He is a certified permaculture designer and became director of The Permaculture Institute of Chicago in 2020.

McFarland applied the “Page 99 Test” to his new book, Food Autonomy in Chicago, and reported the following:

Page 99 of Food Autonomy in Chicago is from the chapter, “Learning from the Land: CommUnity Pedagogy in Place.” This chapter describes pedagogical approaches used by members of the sector of the Black food autonomy movement of which I have been a part for the past 18 years. The discussion about the land as teacher found on page 99 extends from the previous page:

The students not only learn about the historical genius of African, Indigenous, and diasporic foodways but also how to employ this genius in their own lives. In Indigenous food systems throughout the world complementary planting is used as a technique to improve plant growth, resist disease and pests, and develop soil. ‘Las tres madres’ teach students a practical lesson they can employ in their plots as well as further illustrate the genius of Indigenous people. Along with teaching complementarity, soil conservation, and polyculturalism, las tres madres teach survival, subsistence, and spirit…Through touching the seeds and lovingly tending them, we learn the deep lessons of reciprocity that they teach. We see how they provide a model for human relationships and the values of respect and interdependence central to Indigenous social organization. We see how the uniqueness of each is nurtured when they grow together. The mothers teach us that life requires diversity to thrive as their yields increase in direct proportion to their cooperation.

Page 99 is a good place to land if you want to get a general understanding of the book. It captures a lot about what the book is about. The browser will read words like Indigenous, Indigenous Knowledge, land as teacher, reciprocity, responsibility, in lak’ ech, and maiz narratives. Thus, The Page 99 Test is a generally good ‘browser’s shortcut.’ However, it misses a few things that might mislead the reader who happens upon this page. You won’t read about important concerns of the book such as Black American traditions and identity, Indigenous/Black anarchism, gender and race. The browser might miss that the book is an analysis of a primarily Black food movement in Chicago.

The book is an autoethnographic account of my work and that of my camaradas. Primary amongst our concerns is teaching Indigenous (including African and Black American) lifeways in our movement spaces especially gardens and small farms. We have developed a set of ever-evolving pedagogical practices that center elders and the land as our primary teachers. I call these practices CommUnity Pedagogy. This discussion of how ‘las tres madres’ (corn, beans and squash) teach with the assistance of the ‘fourth mother’ (or gardener) is a great example of all that we try to do in this movement; teach sustainability, reindigenize our identities and practices, solve food and health related problems, resist current systemic abuses to Black, Indigenous and other people of color, and work collectively to create a new world. This discussion provides the reader with a glimpse of how we creatively imagine and cultivate a “world in which all worlds fit” using Indigenous Knowledge modified to take on contemporary challenges, technologies and circumstances.

Learn more about Food Autonomy in Chicago at the University of Georgia Press website.

--Marshal Zeringue

Steve Gowler's "Thoughts that Burned"

Steve Gowler is Chester D. Tripp Chair in Humanities Emeritus, Berea College, where he taught from 1993 to 2024. His articles on nineteenth-century religious thought and literature have appeared in the New England Quarterly, Church History, the Anglican Theological Review, and Southern Humanities Review.

Gowler applied the “Page 99 Test” to his new book, Thoughts That Burned: William Goodell, Human Rights, and the Abolition of American Slavery, and reported the following:

Readers dropping into Thoughts that Burned on page 99 find themselves amid revolutionary ferment in Rhode Island in 1841-42. The Dorr Rebellion pitted Charterists, who supported only modest changes to the state’s Royal Charter of 1663, which allowed only propertied white men to vote, against Dorrites (named for their leader, Thomas Wilson Dorr) who pushed for a new constitution that would expand the franchise to landless merchants and mechanics. A former resident of Providence, RI, and a proponent of radical democracy, the abolitionist William Goodell, the subject of Thoughts that Burned, followed the events in Rhode Island avidly. He instinctively supported the Dorrites, though he lamented their refusal to extend the vote to Black men. When he visited Providence in the late spring of 1842 the air was charged with the threat of violence.

From page 99:

As usual, Goodell’s pen was at the ready. He wrote an article for Joshua Leavitt’s Emancipator and Free American, titled “Lessons of a Single Day, or Sketches and Musings of Twenty-Four Hours in Rhode Island,” which focused on the Charterists’ bad faith in denying the natural rights of most of Rhode Island’s population. Over the next several months, Goodell continued to reflect on the implications of Dorr’s push toward a more democratic polity for his state. In the fall, Goodell published The Rights and the Wrongs of Rhode Island, arguing that the Rhode Island Charter contradicted the United States Constitution and proclaiming that the Declaration of Independence was the “grand expositor and father of Constitutional law.” This claim that the Declaration is the hermeneutical key to the Constitution would be crucial to the legal arguments he developed in the coming years.

This passage mentions Goodell’s signal contribution to the abolitionist movement: his radical antislavery reading of the U.S. Constitution. Along with Gerrit Smith, Lysander Spooner, Alvan Stewart, and, most famously, Frederick Douglass, he argued that the Declaration of Independence was the Rosetta Stone of constitutional interpretation, the lens through which the Constitution was revealed to be, in Douglass’s words, “a glorious liberty document.” Douglass credited Goodell with being one of the most important influences on his understanding of the Constitution and his conversion to political abolitionism.

Page 99 offers a glimpse of an essential aspect of Goodell’s thinking and provides an example of his gravitational attraction to democratic reform; however, it is silent about the book’s other leading theme: the formation of an abolitionist household. Goodell’s wife, Clarissa, and his remarkable daughters, Maria and Lavinia, are frequently on stage in this biography, but on page 99 they remain in the wings.

Visit Steve Gowler's website.

--Marshal Zeringue

Lindsay O'Neill's "The Two Princes of Mpfumo"

Lindsay O’Neill is Associate Professor (Teaching) of History at the University of Southern California and author of The Opened Letter: Networking in the Early Modern British World.

She applied the “Page 99 Test to her latest book, The Two Princes of Mpfumo: An Early Eighteenth-Century Journey into and out of Slavery, and reported the following:

The last full sentence on page 99 alludes to the tragedy at the heart of this book. It states “When the men arrived in Exmouth, Prince James was already persona non grata, and during their stay nothing altered.” Three pages later Prince James will be dead by his own hand. We will never know exactly why he made this choice.

The suicide of Prince James also catches us by surprise. Much of the text shows us two African princes who were savvy survivors who pushed and prodded to make their way home. Prince James and his brother John had left their homeland of Mpfumo, where the capital of Mozambique now stands, on an English ship in 1716 to help raise the status of their kingdom by establishing trading ties with the English. They were enslaved, but they managed to free themselves and make their way to London. There they were minor celebrities and there they managed to convince the English to take them home. When their ship home hit a storm and went into port for repairs in Exmouth, it seemed like it would be a short setback on a triumphal journey home.

In fact, most of page 99 is about connections between people, rather than ruptures. It details how the institutions that supported the princes used their networks to help the men and support their voyage home. Men were found to repair the ship and to show the princes the sites of the city. In fact, even the dark story of Prince James’ suicide has moments of hope. Two pages later, in the midst of his crisis, he went door to door in Exmouth looking for someone to let him in, but it was nearing midnight and no one was awake. If he had knocked a few hours earlier, perhaps things would have ended differently. But the reality of the suffering these men faced, the ever present taint of racism, always lurks in the background of their story. So it is fitting the page ends this way and, as a whole, contains both the light and the dark side of the princes’ tale.

Learn more about The Two Princes of Mpfumo at the University of Pennsylvania Press website.

--Marshal Zeringue

Erin M.B. O'Halloran's "East of Empire"

Erin M.B. O'Halloran is Marie Sklodowska Curie European Research Fellow at the University of Cambridge.

She applied the “Page 99 Test to her new book, East of Empire: Egypt, India, and the World between the Wars, and reported the following:

Conveniently, page 99 begins with the opening of a new sentence, albeit in the middle of a thought. The page is situated toward the end of a chapter on Indian and Arab reactions to Italy’s highly illegal invasion of Ethiopia in 1935, often referred to in the historical literature as the Abyssinian Crisis. The invasion, which violated the League of Nations Charter, provoked widespread outrage across much of the world (East and West), and is often identified as the moment at which the post-WWI international legal order began to cave in. The subheading of this particular section is “Enemies in Common”.

As the page opens, we are discussing the small but important minority of Indian and Arab anti-colonial leaders, thinkers and activists who warmed to Mussolini in the mid-1930’s: men like Shakib Arslan, Subhas Chandra Bose, Hajj Amin al-Husseini, and Anis Daoud. In the middle of the first paragraph I introduce another sub-set of Mussolini’s Middle Eastern admirers: the ‘Revisionist' Zionists led by Ze’ev Jabotinsky. At the height of the crisis in late 1935, page 99 recounts, "the rightwing movement’s official newspaper, HaYarden, published multiple editorials celebrating the prospect of 'an Ethiopia conquered by Italy, which would thrive and prosper like any other European colony', and warning that reversals in policy would amount to 'a failure for the white race’.”

The next paragraph contrasts the cynical manoeuvring of fascist Italy and its Arab, Indian, and Jewish nationalist allies with the Eastern humanism of the Egyptian author Muhammad Lutfi Goma’a, who rallied his countrymen to the Ethiopian cause, and Indian Muslim internationalists like Shawkat Ali, who had called for the Army of India to intervene against Italy's aggression.

In the page’s final paragraph, I evoke Mattias Olesen’s observation that "the Abyssinian Crisis became a ‘quilting point’ at which national and transnational debates over liberalism and fascism, nationalism and pluralism, and the ongoing struggle against colonialism converged.” I argue that the crisis created a common front across a wide range of Arab and Indian thinkers, "whether expressed in the language of anticolonialism, antifascism, antiracism, or universal ethics. Mobilized in defense of Christian Africans, this was the East at something approaching its most expansive, universal-humanist frontiers. It was equally telling who fell beyond the Eastern consensus: a minority of Islamists, anticolonial nationalists and militant Zionists all perceived in the Italian invasion a classically Machiavellian opening for advancement of narrower agendas.”

The Page 99 Test is pretty successful. Page 99 gives readers a decent overview of some of the key themes and arguments my book makes about Easternism and its discontents. My one reservation is that page 99 might give readers the impression that East of Empire is mostly engaged in text analysis or parsing out competing strands of political thought. I’d like to think there is much meatier storytelling going on in most of the book than you happen to encounter on this particular page.

Intriguingly, several readers have recently told me that Chapter Four, where page 99 is situated, is when the book “really takes off”. This is gratifying, as for some time during the drafting and review process, my editor and I were both less than certain what it was “doing” for the overall argument. That changed in the fall and winter of 2023-4, as I sat down to revise the manuscript. Suddenly, I felt I had new, visceral, and to my mind much more compelling set of insights into what the Abyssinian Crisis meant. The research, the material was all already on the page, and had been for years. But now I finally understood why it mattered to the rest of the story I was telling.

Visit Erin M.B. O'Halloran's website.

--Marshal Zeringue

Carrie N. Baker's "Abortion Pills"

Carrie N. Baker is the Sylvia Dlugasch Bauman Professor of American Studies and the Chair of the Program for the Study of Women and Gender at Smith College. Her books include The Women’s Movement Against Sexual Harassment and Fighting the US Sex Trade, and scores of peer-reviewed scholarly articles on gender, law, and social movements for women’s rights. She is a regular writer and contributing editor at Ms. magazine, covering reproductive rights, discrimination in employment and education, sexual harassment, and the Equal Rights Amendment.

Baker applied the “Page 99 Test to her latest book, Abortion Pills: US History and Politics, and reported the following:

#FreeTheAbortionPill

At page 99, The World Health Organization had just declared that the COVID-19 outbreak was a global pandemic. State and local governments began issuing stay-at-home orders to combat spread of the disease. Many schools and businesses shut down and governors issued orders delaying non-essential medical procedures to preserve protective gear for medical workers. In several states, including Texas, Alabama, Iowa, Ohio and Oklahoma, governors declared abortion was a non-essential medical procedure. In response, reproductive freedom advocates called on Trump’s Food and Drug Administration (FDA) to remove longstanding in-person dispensing requirements for the abortion pill mifepristone so that people could obtain abortion pills without having to travel to abortion clinics to pick them up.

Page 99 describes the National Women’s Health Network’s social media campaign called “Get the Pill Where You Take It—At Home!” with the hashtag #FreeTheAbortionPill, a video, a petition, and digital billboards. “There are more complications and deaths associated with Tylenol than mifepristone,” said Dr. Jamila Perritt of Physicians for Reproductive Health. Page 99 also quotes NWHN’s executive director Cynthia Pearson later reflections on the campaign: “We might not have even tried without the pandemic. But it was just the moment. Things were really different. We realized we could do things now that we couldn’t have done two to four months ago.” Page 99 also quotes New York attorney gender Leticia James: “As the coronavirus spreads across the country and residents are asked to stay at home, the federal government should be doing everything in its power to ensure … that no woman is forced to risk her health while exercising her constitutional right to abortion.”

In the third of six chapters, page 99 (of 237) describes a dramatic turning point in the decades-long fight to increase access to the abortion pill mifepristone. By quoting activists and government officials, page 99 gives browsers a good idea of the whole work. For the book, I conducted interviews with over 80 activists, researchers, policymakers, lawyers and people who have used abortion pills. The book is full of the voices of these folks. In addition to sharing several powerful statements from these interviews, page 99 draws on information from a press release, a newspaper op ed, and a letter written to the FDA from 80 women’s health organizations. By using a broad range of sources and demonstrating the passion of abortion pill advocates, this page is a good representation of the book as a whole. Piquing the browser’s curiosity, this page leaves them without a resolution, which is how the book ends as well. Nevertheless, the advocates’ passion and determination may leave the browser optimistic that they will prevail despite tremendous odds--similar to how the reader may feel at the end of the book, and today if they follow my ongoing coverage of this issue.

In June 2022, the Supreme Court overturned constitutional abortion rights and today 18 states ban first trimester abortions. Despite these restrictions, more people are accessing abortion today with telehealth and abortion pills than before the pandemic due to the creative, determined and courageous activism documented in Abortion Pills: US History and Politics, available open access here.

Visit Carrie N. Baker's website.

--Marshal Zeringue

Catherine Boland Erkkila's "Spaces of Immigration"

Catherine Boland Erkkila is an architectural historian specializing in American cultural landscapes of the nineteenth and twentieth centuries. Her work has received several awards, including the Jacob K. Javits Fellowship, a Newberry Library fellowship, and the Vernacular Architecture Forum’s 2016 Bishir Prize. She previously worked as the managing editor of SAH Archipedia and taught at Rutgers University.

Boland Erkkila applied the “Page 99 Test to her new book, Spaces of Immigration: American Ports, Railways, and Settlements, and reported the following:

Page 99 – Here we join Scottish author Robert Louis Stevenson traveling on an immigrant train across the United States in 1879. A newsboy boards at the Ogden stop in Utah, and becomes a comforting guide to the train’s weary travelers, who otherwise had no way of knowing when or where the train would stop next, or if there would be amenities available. Stevenson, feeling ill at this point in the journey, is especially grateful for the newsboy, who offers him a free pear and lends him reading material while he languishes near the propped-open railcar door, gaining what little relief he could from the train’s stifling air. Another traveler notes the small, high windows on the railcar, a design that allowed railroad companies to ship freight eastward in boxcars and shuttle immigrants westward by adding benches to those same cars. These travel scenes are put into the context of the railway age—where the railroad altered not only the physical landscape itself, but also the 19th-century traveler’s perception of space and time.

The Page 99 Test works surprisingly well with Spaces of Immigration, and readers get a good idea of the book as a whole from that one page. One of my goals for this book was to strike a balance between the individual immigrant experience and the larger cultural and political processes shaping that experience (forces largely driven by conflicts of race and class). On page 99 specifically, Stevenson’s firsthand account of an immigrant train merges with a discussion of the larger capitalist forces at play, wherein white European immigrants were often treated similarly to the freight shipped along the railroad lines (the treatment of nonwhite immigrants is also covered in the book, just not on this specific page). The design of the railcar itself is also discussed on page 99, which clues readers into the fact that this book is written from an architectural history perspective. While this page focuses on immigrant trains, the rest of book uses a similar approach to present the network of physical spaces (ports, immigration stations, waiting rooms, boardinghouses) along an immigrant’s journey.

One of the coolest parts of the Page 99 Test was that this specific page discusses the underlying massive cultural shift that occurred during the railway age. My hope in writing this book is that readers consider how this history relates to the present day. There are so many parallels between the treatment of immigrants now, in 2025, and the racist and nativist rhetoric of the 19th and 20th centuries. Furthermore, we are in the midst of our own massive cultural shift—the digital era, which alters our own perception of space and time—that impacts American culture in an undeniable way. The physical space of detention centers (especially along the US–Mexico border), the relationship between capitalism and immigration, and the restrictive legislation against specific national groups are well rooted in history, and the structure of this book could readily be applied to the contemporary immigration landscape.

Finally, a note to readers: I would love to see this book reach a broader audience! So, please, if you are able to request a copy at your local library, I would greatly appreciate it. An audiobook version will also be available by July 2025.

Follow Catherine Boland Erkkila on Facebook, Instagram, and Threads.

--Marshal Zeringue