Here, she explores the opposite impulse, one that has been so effectively suppressed that we lack even a term for it: the desire for collective joy, historically expressed in ecstatic revels of feasting, costuming, and dancing.Ehrenreich uncovers the origins of communal celebration in human biology and culture. Although sixteenth-century Europeans viewed mass festivities as foreign and "savage," Ehrenreich shows that they were indigenous to the West, from the ancient Greeks' worship of Dionysus to the medieval practice of Christianity as a "danced religion." Ultimately, church officials drove the festivities into the streets, the prelude to widespread reformation: Protestants criminalized carnival, Wahhabist Muslims battled ecstatic Sufism, European colonizers wiped out native dance rites. The elites' fear that such gatherings would undermine social hierarchies was justified: the festive tradition inspired French revolutionary crowds and uprisings from the Caribbean to the American plains. Yet outbreaks of group revelry persist, as Ehrenreich shows, pointing to the 1960s rock-and-roll rebellion and the more recent "carnivalization" of sports. Original, exhilarating, and deeply optimistic, "Dancing in the Streets" concludes that we are innately social beings, impelled to share our joy and therefore able to envision, even create, a more peaceable future.

    

    Now, at a time of self-reflection in America following a bitter election campaign that has left the country divided, McCullough has collected some of his most important speeches in a brief volume designed to identify important principles and characteristics that are particularly American. The American Spirit reminds us of core American values to which we all subscribe, regardless of which region we live in, which political party we identify with, or our ethnic background. This is a book about America for all Americans that reminds us who we are and helps to guide us as we find our way forward.

    "The Last Nizam" is the story of an extraordinary dynasty, the Nizams of Hyderabad, and how the heir to India's richest princely state gave up a kingdom and retired to the dusty paddocks of outback Australia. With vivid detail and anecdote John Zubrzycki charts the rise of the Nizams to fabulous wealth and prominence under the Mughal emperors of India, giving a rich and vibrant portrait of a realm soaked in blood and intrigue. Above all he describes the strange - sometimes comic, sometimes tragic - life of Mukarram Jah, His Exalted Highness, the Rustam of the Age, the Aristotle of the Times, Wal Mamaluk, Asaf Jah VIII, the Conqueror of Dominions, the Regulator of the Realm, Nawab Mir Barakat Ali Khan Bahadur, The Victor in Battles, the Leader of Armies, the last Nizam, the man who left behind the diamonds of Golconda and the palaces of Hyderabad to drive bulldozers in the Australian bush. A delicate and detailed work, "The Last Nizam" adds a crucial chapter to the history of India, capturing the very scent of wine, women and wealth whose appetites kept the Nizams in news and scandal while simultaneously deepening their legend.

    Fascinated by this charismatic young figure, Mick Brown traveled to meet him, and found himself drawn into the labyrinthine web of intrigue surrounding the 17th Karmapa's recognition and early life.

    Honest, open, and heartfelt, Reagan’s letters reveal a man who felt most comfortable and natural with pen in hand, and a man who reached out to friend and foe alike throughout his life. Reagan: A Life in Letters is as important as it is astonishing and moving.

    By the end of the decade Britain's inner cities were in the midst of a crack epidemic. Narrated by the leader of the Harginey Drugs Squad, 'Crack House' describes a series of breathtaking raids as well as arrests, beatings, stabbings and shootings.

    The gift is a perfect example of what Mauss calls a total social phenomenon, since it involves legal, economic, moral, religious, aesthetic, and other dimensions. He sees the gift exchange as related to individuals and groups as much as to the objects themselves, and his analysis calls into question the social conventions and economic systems that had been taken for granted for so many years. In a modern translation, introduced by distinguished anthropologist Mary Douglas, The Gift is essential reading for students of social anthropology and sociology.

    Frederick Starr tells the fascinating but largely unknown story of Central Asia's medieval enlightenment through the eventful lives and astonishing accomplishments of its greatest minds--remarkable figures who built a bridge to the modern world. Because nearly all of these figures wrote in Arabic, they were long assumed to have been Arabs. In fact, they were from Central Asia--drawn from the Persianate and Turkic peoples of a region that today extends from Kazakhstan southward through Afghanistan, and from the easternmost province of Iran through Xinjiang, China.Lost Enlightenment recounts how, between the years 800 and 1200, Central Asia led the world in trade and economic development, the size and sophistication of its cities, the refinement of its arts, and, above all, in the advancement of knowledge in many fields. Central Asians achieved signal breakthroughs in astronomy, mathematics, geology, medicine, chemistry, music, social science, philosophy, and theology, among other subjects. They gave algebra its name, calculated the earth's diameter with unprecedented precision, wrote the books that later defined European medicine, and penned some of the world's greatest poetry. One scholar, working in Afghanistan, even predicted the existence of North and South America--five centuries before Columbus. Rarely in history has a more impressive group of polymaths appeared at one place and time. No wonder that their writings influenced European culture from the time of St. Thomas Aquinas down to the scientific revolution, and had a similarly deep impact in India and much of Asia.Lost Enlightenment chronicles this forgotten age of achievement, seeks to explain its rise, and explores the competing theories about the cause of its eventual demise. Informed by the latest scholarship yet written in a lively and accessible style, this is a book that will surprise general readers and specialists alike.

    Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements.Not only is this book a sensitive ethnography of a critical but largely ignored dimension of the Islamic revival, it is also an unflinching critique of the secular-liberal principles by which some people hold such movements to account. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries? Politics of Piety is essential reading for anyone interested in issues at the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.

    In a devastating satire on the climate of fear in the UK today, Murray’s analysis is wildly entertaining yet ultimately profound:“If absolutely everybody in the world agrees on something – from the President of the United States to most film-stars, pop-stars, Popes, Bishops, atheists, writers, film-makers, brain-boxes and everyone else – then surely they must be right. Well, no. I think they are wrong. Wildly, terribly, embarrassingly and dangerously wrong, “ writes Murray.ISLAMOPHILIA shows how so many of the celebrities above, have, at some point chosen to abandon any hope or wish to criticize Islam and instead decided to profess some degree of love for it. Love, that Murray points out in the book, is often irrational and certainly misguided: Murray is not afraid to name and shame, and the book’s tour includes novelists Sebastian Faulks and Martin Amis, Boris Johnson, South Park, Tony Blair, Ridley Scott, David Cameron, Liam Neeson, Justin Bieber, Random House Publishers, the BBC, Richard Dawkins, the Prince of Wales and even George Bush. Yes, George Bush.“They may have done this for a range of good and bad reasons. Some of them have to done it to save other people. Some of them have done it to save themselves. Some of them have done it because they are too stupid to do anything else and others because clever people can be really dumb at times.”Murray then goes to detail the extraordinary strategic cultural efforts made in recent years to “rewrite the last few millennia of history, minimising and denigrating the impact of actual scientists and promoting the claims of Islamic proselytisers” and he has fighting words for the version of history depicted by Ridley Scott and others in Hollywood.Artists and writers have been caught off-guard, he alleges, “Having poked at empty hornets nests for so many years they have forgotten the courage required to do the necessary poking at full ones.”He concludes, “Let’s be clear. For the record I don’t think everybody needs to spend their time being offensive about Islam. Not only is there no need to be offensive all the time, but most Muslims just want to get on with their lives as peacefully and successfully as everybody else. But there is an un-evenness in our societies that needs to be righted…to think that the answer to any criticism of Islam or Muslims is a delegitimizing of critics and an indulgence in self-pity is not to make an advance. It is to pave the way for self-harm. For all of us.Where people are telling lies about it we should not be fearful to correct them. And where people are fearful – and genuine reasons to be so do keep coming along – people should remind themselves of something. Which is that just as bravery in one person instils bravery in others, so cowardice in one person has a tendency to be catching.”

    Carlo Ginzburg uses the trial records of Domenico Scandella, a miller also known as Menocchio, to show how one person responded to the confusing political and religious conditions of his time.For a common miller, Menocchio was surprisingly literate. In his trial testimony he made references to more than a dozen books, including the Bible, Boccaccio's Decameron, Mandeville's Travels, and a "mysterious" book that may have been the Koran. And what he read he recast in terms familiar to him, as in his own version of the creation: "All was chaos, that is earth, air, water, and fire were mixed together; and of that bulk a mass formed—just as cheese is made out of milk—and worms appeared in it, and these were the angels."

    But what are the roots of this militant fundamentalism in the Muslim world? In this insightful and wide-ranging history, Charles Allen finds an answer in the eighteenth-century reform movement of Muhammed ibn Abd al-Wahhab and his followers--the Wahhabi--who sought the restoration of Islamic purity and declared violent jihad on all who opposed them, Moslems and pagans alike. As the Wahhabi teaching spread in the nineteenth century, first, to the Arabian peninsula, and then, to the region around the Afghanistan-Pakistan border, their followers brought with them a vicious brand of political ideology and militant conflict. The Wahhabi deeply influenced the rulers of modern Saudi Arabia and their establishment of a strict Islamic code. A more militant expression of Wahhabism took root in the mountains of Afghanistan and Pakistan, where fierce tribes have waged holy war for almost two hundred years. The ranks of the Taliban and al-Qaeda today are filled with young men who were taught the Wahhabi theology of Islamic purity while rifles were pressed into their hands for the sake of jihad. God's Terrorists sheds shocking light on the historical roots of modern terrorism and shows how this dangerous theology lives on today.

    Kaplan braved the dangers of war-ravaged Afghanistan in the 1980s, living among the mujahidin—the “soldiers of god”—whose unwavering devotion to Islam fueled their mission to oust the formidable Soviet invaders. In Soldiers of God we follow Kaplan’s extraordinary journey and learn how the thwarted Soviet invasion gave rise to the ruthless Taliban and the defining international conflagration of the twenty-first century.Kaplan returns a decade later and brings to life a lawless frontier. What he reveals is astonishing: teeming refugee camps on the deeply contentious Pakistan-Afghanistan border; a war front that combines primitive fighters with the most technologically advanced weapons known to man; rigorous Islamic indoctrination academies; a land of minefields plagued by drought, fierce tribalism, insurmountable ethnic and religious divisions, an abysmal literacy rate, and legions of war orphans who seek stability in military brotherhood. Traveling alongside Islamic guerrilla fighters, sharing their food, observing their piety in the face of deprivation, and witnessing their determination, Kaplan offers a unique opportunity to increase our understanding of a people and a country that are at the center of world events.

    Larry Siedentop argues that the core of what is now our system of beliefs, liberalism, emerged much earlier than generally recognized, established not in the Renaissance but by the arguments of lawyers and philosophers in the twelfth and thirteenth centuries.Yet there are large parts of the world - fundamentalist Islam; quasi-capitalist China - where other belief systems flourish and faced with these challenges, understanding our own ideas' origins is more than ever an important part of knowing who we are.