Representations of Islam in United States Comics, 1880-1922 examines the depiction of Islam, Muslims, and the Islamic world in U.S. popular culture, particularly comics and related artifacts, between 1880 and 1922. Through cartoons, comics, editorial cartoons, serialized advertisements and other materials the book unfolds a narrative about how the Islamic world and its people were understood by the American government and its people. This “knowledge,” garnered from popular culture of the day, produced a lens through which domestic and international relationships were created and maintained. Representing a wide swath of U.S. popular culture and discourse, the reflections these artifacts offer are united in their depiction of the “Oriental” in an era that is largely assumed to have been marked by American un-interest in the region, peoples and religion. An exciting contribution to a growing field, this book resituates the U.S. within the Islamic world, using the everyday medium of comics to provide a fresh perspective on the subject.

Ever since the first appearances of Superman and Batman in comic books of the late 1930s, superheroes have been a staple of the popular culture landscape. Though initially created for younger audiences, superhero characters have evolved over the years, becoming complex figures that appeal to more sophisticated readers. While superhero stories have grown ever more popular within broader society, however, comics and graphic novels have been largely ignored by the world of academia. In Enter the Superheroes:American Values, Culture, and the Canon of Superhero Literature, Alex S. Romagnoli and Gian S. Pagnucci arguethat superheroes merit serious study, both within the academy and beyond. By examining the kinds of graphic novels that are embraced by the academy, this book explains how superhero stories are just as significant. Structured around key themes within superhero literature, the book delves into the features that make superhero stories a unique genre. The book also draws upon examples in comics and other media to illustrate the sociohistorical importance of superheroes—from the interplay of fans and creators to unique narrative elements that are brought to their richest fulfillment within the world of superheroes. A list of noteworthy superhero texts that readers can look to for future study is also provided. In addition to exploring the important roles that superheroes play in children’s learning, the book also offers an excellent starting point for discussions of how literature is evolving and why it is necessary to expand the traditional realms of literary study. Enter the Superheroes will be of particular interest to English and composition teachers but also to scholars of popular culture and fans of superhero and comic book literature.

Christianity has been in Japan for five centuries, but embraced by less than one percent of the population. It’s a complicated relationship, given the sudden appearance in Japan of Renaissance Catholicism which was utterly unlike the historic faiths of Shinto and Buddhism; Japan had to invent a word for “religion” since Japan did not share the west’s reliance on faith in a personal God. Japan’s views of this “outsider” religion resemble America’s view of the “outsider” Islamic faith. Understanding this through the book Orientalism by Edward Said, Patrick Drazen samples depictions of Christianity in the popular Japanese media of comics and cartoons. The book begins with the work of postwar comics master Tezuka Osamu, with results that range from the comic to the revisionist to the blasphemous and obscene.

Black Morocco: A History of Slavery, Race, and Islam chronicles the experiences, identity and achievements of enslaved black people in Morocco from the sixteenth century to the beginning of the twentieth century. Chouki El Hamel argues that we cannot rely solely on Islamic ideology as the key to explain social relations and particularly the history of black slavery in the Muslim world, for this viewpoint yields an inaccurate historical record of the people, institutions and social practices of slavery in Northwest Africa. El Hamel focuses on black Moroccans' collective experience beginning with their enslavement to serve as the loyal army of the Sultan Isma'il. By the time the Sultan died in 1727, they had become a political force, making and unmaking rulers well into the nineteenth century. The emphasis on the political history of the black army is augmented by a close examination of the continuity of black Moroccan identity through the musical and cultural practices of the Gnawa.

In “The Turk” in the Czech Imagination (1870s-1923), Jitka Malečková describes Czechs’ views of the Turks in the last half century of the existence of the Ottoman Empire and how they were influenced by ideas and trends in other countries, including the European fascination with the Orient, images of “the Turk,” contemporary scholarship, and racial theories. The Czechs were not free from colonial ambitions either, as their attitude to Bosnia-Herzegovina demonstrates, but their viewpoint was different from that found in imperial states and among the peoples who had experienced Ottoman rule. The book convincingly shows that the Czechs mainly viewed the Turks through the lenses of nationalism and Pan-Slavism – in solidarity with the Slavs fighting against Ottoman rule.

How does the Qur'an depict the religious Other? Historically, this question has provoked extensive debate among Islamic scholars about the identity, nature, and status of such religious Others. Today, this debate assumes great importance because of the widening experience of religious plurality, which prompts inquiry into convergences and divergences in belief and practice as well as controversy over the appropriate forms of interaction among different religions. The persistence of religious violence also gives rise to difficult questions about the relationship between the depiction of religious Others, and intolerance and oppression. Scholars have traditionally accounted for the coexistence of religious similarity and difference by resorting either to models that depict religions as isolated entities or models that arrange religions in a static, evaluative hierarchy. In response to the limitations of this discourse, Jerusha Tanner Lamptey constructs an alternative conceptual and hermeneutical approach that draws insights from the work of Muslim women interpreters of the Qur'an, feminist theology, and semantic analysis. She employs this approach to reevaluate, reinterpret, and reenvision the Qur'anic discourse on religious difference. Through a close reading of the Qur'anic text, she distinguishes between two forms of religious difference: hierarchical and lateral. She goes on to explore the complex relationality that exists among Qur'anic concepts of hierarchical religious difference and to articulate a new, integrated model of religious pluralism. Using an interdisciplinary approach to confront existing Islamic scholarship, Lamptey's Never Wholly Other offers a new genre of theology.