The mysterious, highly influential hidden world of Yale’s secret societies is revealed in a definitive and scholarly history. Secret societies have fundamentally shaped America’s cultural and political landscapes. In ways that are expected but never explicit, the bonds made through the most elite of secret societies have won members Pulitzer Prizes, governorships, and even presidencies. At the apex of these institutions stands Yale University and its rumored twenty-six secret societies. Tracing a history that has intrigued and enthralled for centuries, alluring the attention of such luminaries as Ernest Hemingway, William Faulkner and F. Scott Fitzgerald, Skulls and Keys traces the history of Yale’s societies as they set the foundation for America’s future secret clubs and helped define the modern age of politics. But there is a progressive side to Yale’s secret societies that we rarely hear about, one that, in the cultural tumult of the nineteen-sixties, resulted in the election of people of color, women, and gay men, even in proportions beyond their percentages in the class. It’s a side that is often overlooked in favor of sensational legends of blood oaths and toe-curling conspiracies. Dave Richards, an alum of Yale, sheds some light on the lesser known stories of Yale’s secret societies. He takes us through the history from Phi Beta Kappa in the American Revolution (originally a social and drinking society) through Skull and Bones and its rivals in the nineteenth and twentieth centuries. While there have been articles and books on some of those societies, there has never been a scholarly history of the system as a whole.

The first comprehensive examination of the nineteenth-century Ku Klux Klan since the 1970s, Ku-Klux pinpoints the group's rise with startling acuity. Historians have traced the origins of the Klan to Pulaski, Tennessee, in 1866, but the details behind the group's emergence have long remained shadowy. By parsing the earliest descriptions of the Klan, Elaine Frantz Parsons reveals that it was only as reports of the Tennessee Klan's mysterious and menacing activities began circulating in northern newspapers that whites enthusiastically formed their own Klan groups throughout the South. The spread of the Klan was thus intimately connected with the politics and mass media of the North. Shedding new light on the ideas that motivated the Klan, Parsons explores Klansmen's appropriation of images and language from northern urban forms such as minstrelsy, burlesque, and business culture. While the Klan sought to retain the prewar racial order, the figure of the Ku-Klux became a joint creation of northern popular cultural entrepreneurs and southern whites seeking, perversely and violently, to modernize the South. Innovative and packed with fresh insight, Parsons' book offers the definitive account of the rise of the Ku Klux Klan during Reconstruction.

Finalist for the 2021 The Next Generation Indie Book Award in the Autobiography/Biography Category presented by the Independent Book Publishing Professionals Group Bronze Winner, 2020 Foreword INDIES Book of the Year Award in the Biography Category In 1977, a thirty-nine-year-old Italian American professor of Renaissance literature, A. Bartlett Giamatti, was chosen as the next president of Yale University, a radical act that was immediately perceived as a threat to the university's embedded, eugenics-driven, Anglo-Saxon mentality. Eugenics, as practiced in America, and especially at Yale, locked into place those who were deemed "unfit" due to beliefs about their ethnicity, class, and racial character, beliefs that had endured for decades and to which Giamatti's selection, as an Italian American and therefore, to some, one of the "unfit," was an open rebuke. In Fearless, Neil Thomas Proto explores the origins of Giamatti's ethical convictions, including his insistence on fairness, his respect for the duty of responsible citizenship, and his advocacy for people on the margins. Proto argues that these convictions, which would inform Giamatti's time at Yale as well as his brief tenure as commissioner of Major League Baseball, can be understood only in the context of Giamatti's family and the deeply entwined and conflicted histories of Yale and New Haven itself—a history that Giamatti, who had been both a student and a professor at Yale and who had Italian American relatives in New Haven, knew very well. Historian Sean Wilentz wrote that "Bart Giamatti was a phenomenon who lived the lives of several men even though his own ended tragically early." Giamatti confirmed his underlying imperative through to the end of his life: "Rest," he wrote, "will come by never resting." Fearless is a story about persistence against forces ugly, embedded, and more pernicious than simply racial and ethnic discrimination, and about the principled embrace of civic duty passed on generationally and used fully as the ethical sword and shield necessary to challenge them.

Honored in his own time as one of the most prominent Indian public intellectuals, Henry Roe Cloud (c. 1884–1950) fought to open higher education to Indians. Joel Pfister’s extensive archival research establishes the historical significance of key chapters in the Winnebago’s remarkable life. Roe Cloud was the first Indian to receive undergraduate and graduate degrees from Yale University, where he was elected to the prestigious and intellectual Elihu Club. Pfister compares Roe Cloud’s experience to that of other “college Indians” and also to African Americans such as W. E. B. Du Bois. Roe Cloud helped launch the Society of American Indians, graduated from Auburn seminary, founded a preparatory school for Indians, and served as the first Indian superintendent of the Haskell Institute (forerunner of Haskell Indian Nations University). He also worked under John Collier at the Bureau of Indian Affairs, where he was a catalyst for the Indian New Deal. Roe Cloud’s white-collar activism was entwined with the Progressive Era formation of an Indian professional and managerial class, a Native “talented tenth,” whose members strategically used their contingent entry into arenas of white social, intellectual, and political power on behalf of Indians without such access. His Yale training provided a cross-cultural education in class-structured emotions and individuality. While at Yale, Roe Cloud was informally adopted by a white missionary couple. Through them he was schooled in upper-middle-class sentimentality and incentives. He also learned how interracial romance could jeopardize Indian acceptance into their class. Roe Cloud expanded the range of what modern Indians could aspire to and achieve.