Robert Schmuhl's "Ireland's Exiled Children"

Robert Schmuhl is the Walter H. Annenberg-Edmund P. Joyce Chair of American Studies and Journalism at the University of Notre Dame, and the author or editor of a dozen books.

He applied the “Page 99 Test” to his most recent book, Ireland's Exiled Children: America and the Easter Rising, and reported the following:

On page 99 of Ireland's Exiled Children, President Woodrow Wilson is preparing for the Paris Peace Conference of 1919 and making his decision that the future of Ireland will not become an issue in the upcoming negotiations. Ultimately, this decision alienated many in Ireland and in Irish America. Wilson, of course, had championed "self-determination" for small nations, and Irish people on both sides of the Atlantic Ocean thought the president was including Ireland in his thinking. He wasn't. He considered the fate of Ireland a domestic matter to be resolved by Great Britain. A quoted memo on page 99 and written by a British official notes "the president assured him 'that as far as he was concerned he would not allow Ireland to be dragged into a Peace Conference.'" The word dragged is telling.

Throughout his two terms in the White House, Wilson ducked and dodged when confronted by the Irish Question as best he could. Though he did everything a Democrat could do to appeal to Irish American voters in 1912 and 1916, he kept substantive matters related to the Easter Rising of 1916 and the struggle for Irish independence afterwards at a distance. For a long time, Irish Americans perceived him as an ally; however, a review of his papers in the Library of Congress and elsewhere reveal a strong bias against those of Irish ancestry living in the U.S.

Ireland's Exiled Children focuses on four individuals to tell the story of America's role and involvement in the Easter Rising. John Devoy raised money to support the buying of arms for the rebellion, and he plotted and schemed for decades to defeat the British in Ireland. Joyce Kilmer wrote compellingly about the Rising as a journalist and poet, explaining the significance of the event and its aftermath to the American public. Woodrow Wilson sought to avoid the complexities of Ireland's fate and, in time, blamed the Irish in America for the failure of the Senate to ratify the Versailles Treaty and U.S. participation in the League of Nations. And Eamon de Valera, who was born in New York and fought during the Rising, used his American connections throughout his life to advance politically, although how he avoided execution after receiving a death sentence in 1916 remains something of a mystery.

Timed to appear on the centenary of the Rising, Ireland's Exiled Children is the first full-scale study of U.S. participation and response to a defining moment in modern Irish history.

Learn more about Ireland's Exiled Children at the Oxford University Press website.

--Marshal Zeringue

Joseph Mazur's "Fluke: The Math and Myth of Coincidence"

Joseph Mazur is an emeritus professor of mathematics at Marlboro College, and the author of several popular mathematics books, including the highly acclaimed Enlightening Symbols: A Short History of Mathematical Notation and Its Hidden Powers and What's Luck Got to Do with It?: The History, Mathematics, and Psychology of the Gambler's Illusion.

Mazur applied the “Page 99 Test” to his new book, Fluke: The Math and Myth of Coincidence, and reported the following:

From page 99:

We are often deceived by the magnitude of our world. It is bigger than we think; it is smaller than we think. A hundred years ago we stayed close to our towns and villages. My great uncles and great aunts in Poland surely didn’t wander far from their shtetl. Today, because of our international mobility, we bump into friends and relatives without surprise. We don’t quite fathom the hugeness of the world when we can get from New York to Hong Kong in fifteen hours. If I ask you how many people in the world have committed suicide in the time it took you to read this paragraph, you might very well say zero. But to give you some sense of how large this world really is, let me tell you that, according to estimates from the World Health Organization, on average every forty seconds someone, someplace in the world, performs a successful suicide. That’s 2,160 people, every day, on average! The rate varies according to country. In India, where suicide is illegal, the rate is almost double the global average.

By definition, coincidences are events that happen without apparent cause. Apparent to whom? It does not mean there is no cause. The world generally works by cause and effect. I say generally, because there are acausal phenomena in physics, psychology, and religion. But the word apparent tells us that the moment we learn the cause of a coincidental phenomenon, its status diminishes to a simple time-space event. That must mean that coincidences are relative to the people affected by them. It also means that the unapparent cause is there, waiting to be discovered. If there is no cause at all, then it happens by chance.

The monkey problem brings up a century old question of whether or not a monkey could write a line of Shakespeare by randomly striking the keys of a typewriter. Yes, it’s not only possible, but also sure to happen. That’s because the prediction powers of mathematics differs from real life pragmatics. Given enough time, a well-fed and well-rested monkey will, not only type a single line of Shakespeare but also someday in her enduringly extensive life plunk out the entire contents of the British Museum.

For a simple explanation let’s not expect the British Museum, not the complete works of Shakespeare, and not even a sonnet, just the line shall I compare thee to a summer’s day? If our dear little golden monkey were to hit the letters s-h-a-l-l-I-c-o-m-p-a-r-e t-h-e-e-t-o-a-s-u-m-m-e-r-’-s-d-a-y in that order, we would surely consider it a grand coincidence.

She has a 25 to 1 chance of typing the first letter of shall, assuming the keyboard is limited to just lowercase English letters. And since one key hit is relatively independent of any others[1], her probability of typing the first five letters are just 26 × 26 × 26 × 26 × 26 = 11,881,376, or odds against hitting those letters as 11,881,375 to 1. Very slim odds, but not infinite to 1; and so, if she persists, she shall have a better than even chance of typing shall after twelve million more tries.

From page 99 of Fluke, and perhaps a few pages following, we learn how hard it is to randomly generate a Shakespeare sentence. We surmise that it would take an army of humans to sift through interminable sheaves of nonsense before recognizing anything of literary value. Readers understand that random monkey finger play cannot compete with human creativity. Readers deduce that words on a page live in the human spirit. They come from the collective intelligence of the human condition. The monkey problem feeds the mathematician’s curiosity, and perhaps the philosopher’s diggings of logical analysis, as well. The coldness of random letters on a page would not only be detected, but also scoffed as chilling emptiness. In other words, literature worthy of the true sense of authorship is a dynamical system of interplays between author, subject, and character, an autonomous cerebral collaboration that cannot be even approximated by simple random play.
__________
[1] The keys hits are independent; however, some hits might be more likely than others, given their position on the keyboard.

Learn more about Fluke at Joseph Mazur's website and read about his five best books on gambling.

The Page 99 Test: What's Luck Got to Do with It?.

Writers Read: Joseph Mazur.

--Marshal Zeringue

Frank L. Holt's "The Treasures of Alexander the Great"

Frank L. Holt is Professor of History at the University of Houston and the author of Lost World of the Golden King, Into the Land of Bones, Alexander the Great and the Mystery of the Elephant Medallions, and Thundering Zeus.

He applied the “Page 99 Test” to his new book, The Treasures of Alexander the Great: How One Man's Wealth Shaped the World, and reported the following:

Imagine judging a movie by watching its 99th minute, or asking customer number 99 whether to order the soup of the day, or worse yet, walking through a bookstore and reading page 99 of everything on the shelves. The catch, call it catch-99 if you wish, is that Ford Madox Ford’s random sample works only if the rule itself fails. The moment it succeeds and becomes common practice, film-makers will make sure that minute 99 is a thriller, restaurants will treat customer 99 to the finest cuisine, and publishers will tell typesetters to flag page 99 for special editing: Rules are made to be brokered. Meanwhile, for those curious about page 99 of The Treasures of Alexander the Great, it falls exactly half way through the text (the notes begin on page 199). Appropriately, page 99 reflects half the story. It captures the noble side of the young king’s character and conquests. There readers discover that Alexander singled out his mother and sister to share in his war-won wealth, and that his generosity extended as well to the royal women of Persia and to the wives, widows, and concubines of his soldiers. This is the good-hearted leader of the Greeks who warred to make a better world for winners and losers alike. He built cities and temples, funded the arts, honored the deities of diverse lands, and left money enough to raise the standard of living for generations to come. A different sampling, however, takes the reader into the darker corners of this great drama. The vast treasures that Alexander shared and invested were the spoils of war, and it does no good to bleach the blood out of history. War transfers wealth violently through battles, sieges, massacres, confiscations, enslavement, deportation, and even outright extermination. This book calculates as fully as possible not only the good that Alexander did in his short life, but also the evils that his victories unleashed.

Learn more about The Treasures of Alexander the Great at the Oxford University Press website.

--Marshal Zeringue

Catherine Newman's "Catastrophic Happiness"

Catherine Newman writes the cooking and lifestyle blog Ben & Birdy. Her books include Catastrophic Happiness: Finding Joy in Childhood's Messy Years and Waiting for Birdy; her middle-grade novel is due out in 2017.

Newman applied the “Page 99 Test” to Catastrophic Happiness and reported the following:

From page 99:

The baby poops and cries and spits up into your bra, and it is all one big long meditation, halfway between tedium and franticness. (“Wake me if I actually do anything,” Ben said recently, watching a very long video we’d taken of him as a newborn, kicking microscopically on his changing table.) The baby wants to play Candy Land and Hi-Ho Cherry-o and some weird zoo game where you’re both dying dolphins, and you breathe in and out slowly through your nose and notice the way the sunlight is catching the down along those ripe peaches of her biceps. The baby wants to read Maisy’s Bed Time and Maisy’s Morning on the Farm and Where’s Maisy? and your brain threatens to contract and shrivel into a dried pea rattling around your skull, but instead you inhale the baby’s summer-smell scalp that is pressed fragrantly against your face (and also you occupy your mind with estimating Lucy Cousins’ net worth). The falling-asleep baby wants you to scratch her mosquito bites, and when you say you'd really prefer not to, she snatches your hand in her own and uses it as a disembodied scratcher, dragging your nails across her stomach and forearms until the darkly lashed eyes flutter and close, the beloved rose of her face open and slack in sleep.

Well! Weirdly, that's kind of the book in a nutshell. In fact, it's really just that, for the 98 pages that precede this passage, and the hundred or so that come after. Just joking! (Sort of.) The book it comes from, Catastrophic Happiness, is a memoir about raising children, and it's about that kind of dead-zone that doesn't get written about as much as the crazy baby years and the wild teen years--just the regular school-aged children who kill you softly with their magic and awfulness, with your own love and boredom. Page 99 is actually in the middle of a chapter specifically about boredom--about bored kids and also the bored adults caring for them. It used to be called, "In Praise of Boredom," because I actually think it's so vital to be bored, to have that kind of weird mental downtime, to know what to do with bored energy that isn't drugs or crime or video games. But also how boredom is kind of a segue to mindfulness. To paying attention to all the beautiful moments as life passes you by--as your kids grow like a stop-motion film of a flower opening, and they're halfway out the door even as you're catching your breath, stopping to notice your own incredible luck, your welling gratitude.

Visit Catherine Newman's website.

--Marshal Zeringue

Kiri Paramore's "Japanese Confucianism"

Kiri Paramore is University Lecturer in Japanese History at Leiden University. He studied Asian History at the Australian National University and worked for the Australian Department of Foreign Affairs and Trade before moving to Japan to study Area Studies and Intellectual History at the University of Tokyo. He has been awarded research fellowships from the Institute of East Asian Studies at the University of California, Berkeley, and the Institute of Chinese Literature and Philosophy at Academia Sinica, Taipei, where he was Visiting Research Professor from 2011–12. His first book was Ideology and Christianity in Japan.

Paramore applied the “Page 99 Test” to his new book, Japanese Confucianism: A Cultural History, and reported the following:

What is Confucianism? What role does and did it play in Japanese society and history, and how is that similar or different to what happened (and is still happening) in China? Each part of my book focuses on a different social activity to answer these questions. So chapter by chapter we march through education, religion, knowledge, politics, warfare, and so on. Page 99 is part of a section dealing with medicine. Confucianism is often described as being against innovation and science. This chapter instead demonstrates how most scientists in East Asia were Confucians. It argues Confucianism was the primary push factor in promoting medical innovation from the 1400s right up until the late 1800s. In the nineteenth century Confucianism even supported the institutionalization of Western medical practice in Japan. In other parts of the book other similarly counterintuitive stories of Confucianism are told. The book explains how the popularization of Confucianism in medieval Japan was the work of Zen Buddhist monks from China, how early Japanese liberals and socialists first arose in Confucian study circles in the nineteenth century, and how in early modern Japan Confucianism was associated with the rise of a form of rampant ultra-individualism. In each of these strange social manifestations of Confucianism in Japan there was an underlying interaction with China - sometimes a reflection of China, sometimes a reaction against it, but always slightly and intriguingly different. This difference, encountered in various disparate aspects of history and social life through the course of the book, demonstrates the plurality of Confucianism globally, and thereby challenges the usual equation of Confucianism with Chinese culture. This book will be enjoyed both by readers interested in Japanese society and history, and those engaged with the bigger question of the role of China and Chinese civilization in current imaginations of future global society and past global histories.

Learn more about Japanese Confucianism at the Cambridge University Press website.

--Marshal Zeringue

Andrew B. Kipnis's "From Village to City"

Andrew B. Kipnis is Professor of Anthropology in the School of Culture, History and Language of the College of Asia and the Pacific at The Australian National University.

He applied the “Page 99 Test” to his new book, From Village to City: Social Transformation in a Chinese County Seat, and reported the following:

Over the past 25 years the Chinese county seat of Zouping has developed from a relatively impoverished town of 30,000 people to a bustling city of more than 350,000, complete with factories and high rises, parks and bus routes, shopping malls and school campuses, and its own bureaucracy, hospitals, school system and police force. In this book, I depict the transformations of Zouping as a place, the transformations of the lives of the formerly rural but now urban people who reside there, and the interrelations between the two. While examining a site that has industrialized and urbanized, that has undergone a demographic transition and increased integration into national and global markets, I pay close attention to how practices, imaginaries, ideologies, dreams and nightmares from the past are reproduced in the present. I develop new ways of theorizing the transformations typically associated with “modernization” through the concept of “recombinant urbanization.” While Zouping is clearly prospering, it is not depict a utopia. Dynamics of patriarchy, alienation and anomie, processes of class formation and exclusion, and problems like pollution and traffic jams accompany more positive changes like increasing material comfort and growing cosmopolitanism.

The book is organized into two parts, the first giving overviews of different ways the place has changed and the second focusing on the lives of the different groups of people who have moved to the city. Page 99 comes in the third chapter of the first part, which examines how the consumptive universe of Zouping has evolved over the past 25 years. The chapter focuses on the new technologies people have come to consume and the ways in which these technologies both transform people’s lives and enable them to reproduce practices from the past in new ways. Much of page 99 is devoted to the recent history of internet cafes and computing technology. Internet cafes had an early peak during the 1990s but faded late in the decade as most people began purchasing their own computers. But the cafes re-emerged during the 2000s as Zouping began attracting a large number of migrant workers who had no place to keep a computer. Male migrant workers use the cafes primarily for gaming, but also chat with friends from their hometowns. One surprising use of computers has been in primary school classrooms. Many literature teachers now require students to contribute to a class blog rather than keep a handwritten diary. The result has been an increase in the amount students write, but a decrease in handwriting abilities. An eleven year old boy I knew, whose father ran an electronics repair shop, wrote almost every day about his father’s TV repairs. He would detail the twists and turns of each repair—when a replaced part or re-soldered wire did or did not make the TV work again. Because of the importance of written characters in Chinese society, some teachers and parents lament the decline in handwriting ability and worry that it will affect the children’s future careers as some employers still ask for handwritten materials in the job search process.

Learn more about From Village to City at the University of California Press website.

--Marshal Zeringue

Dov Waxman's "Trouble in the Tribe"

Dov Waxman is Professor of Political Science, International Affairs, and Israel Studies, and the Stotsky Professor of Jewish Historical and Cultural Studies at Northeastern University. He is also the co-director of the university’s Middle East Center. An expert on Israel, his research focuses on the Israeli-Palestinian conflict, Israeli foreign policy, U.S.-Israel relations, and American Jewry’s relationship with Israel.

He applied the “Page 99 Test” to his new book, Trouble in the Tribe: The American Jewish Conflict over Israel, and reported the following:

Trouble in the Tribe examines the growing debate and divisions over Israel within the American Jewish community. There used to be a broad consensus among American Jews in strong support of Israel, but that consensus has steadily eroded and there is now a bitter argument over Israeli policies, especially towards the Palestinians. In the book, I identify the four main ‘camps’ in this argument, and I describe their contrasting views in some depth.

Page 99 outlines the views of those on the American Jewish right:

Unlike the center-right, […] the right completely opposes the establishment of a Palestinian state (unless it is located in Jordan), and it rejects even the possibility of a two-state solution to the Israeli-Palestinian conflict. The most it is prepared to offer the Palestinians is some kind of autonomy under Israeli rule. The right’s firm opposition to a Palestinian state is based not only on its deep suspicion of Palestinian intentions but also on its conviction that the entire Land of Israel, including all of Judea and Samaria (the West Bank), rightfully belongs to the Jewish people, whether on historical or theological grounds. Nevertheless, those on the American Jewish right tend to offer security arguments to justify Israel’s continued control over the West Bank, rather than the historical and religious arguments that those on the Israeli right often make. They stress the risk to Israel if it withdraws from the West Bank, not the historical or divine right of Israel to possess this territory.

As a corollary to the right’s belief that Israel should have sovereignty over all of Judea and Samaria, the right also insists that Israel is absolutely entitled to establish Jewish settlements throughout the entire area. Whereas the center-right’s attitude toward Israel’s settlement enterprise in the West Bank is lukewarm and noncommittal, the right is committed to the settlement project for historical, religious, and security reasons—claiming, for instance, that Israeli settlement building actually promotes peace by demonstrating Israel’s strength and determination. The right, therefore, provides financial, political, and moral support to Jewish settlements.

Notwithstanding its support for the Israeli settlement movement, only a minority within the American Jewish right—almost all of them Orthodox and ultra-Orthodox (haredim)—really have a strong religious attachment to the Land of Israel, and even fewer believe that an Israeli withdrawal from the West Bank would be a violation of God’s will (unlike much of the Israeli right). In general, the American Jewish right is driven more by ideology, than by theology or eschatology. Revisionist Zionism and neo-conservatism shape its perspective on the Israeli-Palestinian conflict much more than Judaism does.

Most American Jews do not hold this view. Although they are divided over whether a Palestinian state should be established in the near future, a majority of American Jews continues to support an eventual two-state solution to the conflict. But while those on the right are a minority within the American Jewish community, they are highly mobilized and vocal. They constantly criticize mainstream American Jewish organizations for not being assertive enough in their defense of Israel, and they vociferously denounce American Jewish organizations and individuals on the left who are outspoken in their criticisms of Israel. What makes the American Jewish right particularly important today is the fact that most of the members of the current Israeli government share its hardline views.

Learn more about the book and author at Dov Waxman's website.

--Marshal Zeringue

Loring M. Danforth's "Crossing the Kingdom"

Loring M. Danforth is Charles A. Dana Professor of Anthropology at Bates College in Lewiston, Maine. He is the author of The Death Rituals of Rural Greece, Firewalking and Religious Healing, The Macedonian Conflict: Ethnic Nationalism in a Transnational World, and Children of the Greek Civil War: Refugees and the Politics of Memory (with Riki Van Boeschoten).

Danforth applied the “Page 99 Test” to his latest book, Crossing the Kingdom: Portraits of Saudi Arabia, and reported the following:

Page 99 of Crossing the Kingdom reveals a good deal about one of the seven portraits of Saudi Arabia I present in this book, but it only offers slight hints to the contents of the other six.

Most Americans know that Saudi Arabia is a land of deserts, camels, and oil; a country of rich sheiks in white robes, oppressed women in black veils, and violent terrorists. They have not met a Saudi architect who encourages Muslims and Christians to struggle together with love to know God, a young Saudi lesbian eager to learn about the lives of gay women in the United States, or a Saudi artist who uses metal gears and chains to celebrate the diversity of the pilgrims who come to the holy city of Mecca as “guests of God.”

With vivid descriptions and moving personal narratives, Crossing the Kingdom presents detailed accounts of seven aspects of contemporary Saudi society and culture: Saudi Aramco, the largest oil company in the world; protests against the ban on women driving; the emerging Saudi art scene; Islamic creationism; archaeology, tourism, and the different attitudes Saudis have to the country’s pre-Islamic past; urban renewal in the city of Jeddah; and the politics of the Hajj, the pilgrimage to Mecca.

Page 99 of Crossing the Kingdom describes the success of Edge of Arabia, a non-profit arts initiative dedicated to promoting the work of contemporary Saudi artists. The first major exhibit of contemporary art in Saudi Arabia, entitled “We Need to Talk,” parallels the efforts of the late King Abdullah, known as the “King of Dialogue,” to promote more open conversations among Saudis about the pressing need for social change in the Kingdom. The artists working with Edge of Arabia are exploring issues such as the place of women in Saudi society and the nature of freedom of speech and religious pluralism in what remains in many ways a very closed and conservative country.

The following passage from page 99 describes the insights into Saudi culture that the work of young Saudi artists has to offer.

The contemporary Saudi art [Edge of Arabia] has presented to international audiences powerfully demonstrates the creativity and vitality of Saudi culture. This success is testament to the dramatic changes that have transformed Saudi society - the rise of individualism and consumerism, the growth of new technologies and social media - but it also confirms the continued relevance of traditional Islamic beliefs and tribal practices. In this way, Edge of Arabia opens an instructive window Europeans are rarely privileged to look through, a window onto the complexity and richness of Saudi culture. Here contemporary Saudi artists are testing the limits of what is possible in their very conservative culture. They are working right at the edge of Arabia.

In Crossing the Kingdom, I hope to offer equally valuable perspectives on the tensions that characterize the rapid changes the Kingdom of Saudi Arabia is undergoing at the beginning of the twenty-first century.

Learn more about Crossing the Kingdom at the University of California Press website.

--Marshal Zeringue

Diego Gambetta & Steffen Hertog's "Engineers of Jihad"

Diego Gambetta is professor of social theory at the European University Institute, Florence, and official fellow of Nuffield College at the University of Oxford. His books include The Sicilian Mafia and Codes of the Underworld. Steffen Hertog is associate professor of comparative politics at the London School of Economics. He is the author of Princes, Brokers, and Bureaucrats.

They applied the “Page 99 Test” to their new book, Engineers of Jihad: The Curious Connection between Violent Extremism and Education, and reported the following:

From page 99:

The cultural context and philosophies that inspire the ideological tenets of radical Islamism and right-wing extremism differ. Although it is remarkable that they should generate so many similarities of sentiment and belief, it is hardly surprising that they also produce differences. These would include, of course, religiosity, as not all right-wing movements are religious, and some are in fact antireligious. This carries further differences downstream; for instance, among right-wingers the quest for purity does not necessarily imply a puritan sexual morality. Recall the propaganda pictures of naked Nazi frolicking in the woods to promote health and parade Aryan beauty. On the other hand, right-wingers conceive of purity in racial terms, while Islamists do not. Moreover, Islamists may accept social inequality, but they do so passively rather than promoting it in the name of some “Darwinian” philosophy. In a related area, order for Islamists is the result of social conformity to a religious law, while for right-wingers order is due either to a strong central power organizing the national community or to the spontaneous working of some “law of the jungle,” in some cases through unbridled market forces. Finally, while some right-wingers reject cultural modernity and invoke traditional values, others embody a muscular version of Western cultural imperialism. Islamists, by contrast, are more like the former and focus exclusively on defending their culture.

Yet, the overlap of weltanschauung between radical Islamism and right-wing extremism and the near complete lack of overlap with left-wing extreme ideology are striking. It suggests that if “engineers” are attracted to extremism other than that of the Islamist kind, it would be to right-wing extremism and not left-wing.

The point of this specific chapter is that right wing and Islamist ideological categories overlap and that much of radical Islamism really is right-wing ideology in religious garb. This is significant because, building on more than 4000 biographies, other chapters in the book show that members of radical right-wing groups have a similar educational profile as Islamist radicals, notably an over-representation of engineers. Members of the radical left, by contrast, include almost no engineers and instead numerous humanities and social science graduates.

These biases apply across very different country contexts. This means that something fundamental must be going on at the individual level to drive different graduates into different types of groups.

Existing political psychology research links three personality traits to right-wing attitudes: proneness to disgust, a desire to draw rigid insider-outsider boundaries, and need for cognitive closure. Using international survey data, we show that these traits are on average stronger among engineers, and weaker among humanities and social sciences graduates. They are also weaker among women, who have a strong presence on the radical left and are largely absent from radical right and Islamism. We explain how both right-wing ideologies and Islamism cater to the three traits, and how these ideologies closely resemble each other. They both aim to purify society, restore a lost social order and hierarchy, and defend a rigidly defined “in-group” against outside challengers.

The book in its first half also tells a story of how economic frustration has led educated elites in the Muslim world into Islamist violence. Such frustration explains some of the over-representation of both engineers and doctors among Islamist extremists there, as they come from the two most elite faculties in the Islamic world. The broader distribution of degrees across the rest of the world’s radical groups however has more to do with the psychological and ideological factors we outline in the book’s second half.

Learn more about Engineers of Jihad at the Princeton University Press website.

--Marshal Zeringue

Mark Sanders's "Learning Zulu"

Mark Sanders is professor of comparative literature at New York University. His books include Complicities: The Intellectual and Apartheid and Ambiguities of Witnessing: Law and Literature in the Time of a Truth Commission.

He applied the “Page 99 Test” to his newest book, Learning Zulu: A Secret History of Language in South Africa, and reported the following:

Although most of what the reader finds on page 99 is background information about the trial of Jacob Zuma, now the president of South Africa, for rape in 2006, there is also the more enigmatic sentence: “The play on ukuluma is insistent.” Why insistent, the reader might ask? And for whom? Most immediately, it refers to the predatory older men known in Zulu as omalume abalumayo (uncles that bite), and to the honorific of Malume (maternal uncle). To be insistent, however, wouldn’t there have to be more than a single example of wordplay? The reader is asked to recall the puns, mentioned elsewhere, that came to the author as he was learning Zulu: ukukhuluma (to speak) plays on ukuluma (to bite), and the idea that to speak is to bite one’s tongue (ulimi), meaning that a price is being exacted for learning the language (ulimi), any language perhaps, and that doing so must involve an alleviation of guilt if it is to succeed at all. At the rape trial, at which Jacob Zuma testified in Zulu, which is his mother tongue, although guilt and punishment are in play at another level, it is the process of learning the Zulu language that allows the author to catch a glimpse of some of the more covert forces at work in the courtroom.

Learn more about Learning Zulu at the Princeton University Press website.

--Marshal Zeringue