Butler engages Jewish philosophical positions to articulate a critique of political Zionism and its practices of illegitimate state violence, nationalism, and state-sponsored racism. At the same time, she moves beyond communitarian frameworks, including Jewish ones, that fail to arrive at a radical democratic notion of political cohabitation. Butler engages thinkers such as Edward Said, Emmanuel Levinas, Hannah Arendt, Primo Levi, Martin Buber, Walter Benjamin, and Mahmoud Darwish as she articulates a new political ethic. In her view, it is as important to dispute Israel’s claim to represent the Jewish people as it is to show that a narrowly Jewish framework cannot suffice as a basis for an ultimate critique of Zionism. She promotes an ethical position in which the obligations of cohabitation do not derive from cultural sameness but from the unchosen character of social plurality. Recovering the arguments of Jewish thinkers who offered criticisms of Zionism or whose work could be used for such a purpose, Butler disputes the specific charge of anti-Semitic self-hatred often leveled against Jewish critiques of Israel. Her political ethic relies on a vision of cohabitation that thinks anew about binationalism and exposes the limits of a communitarian framework to overcome the colonial legacy of Zionism. Her own engagements with Edward Said and Mahmoud Darwish form an important point of departure and conclusion for her engagement with some key forms of thought derived in part from Jewish resources, but always in relation to the non-Jew.Butler considers the rights of the dispossessed, the necessity of plural cohabitation, and the dangers of arbitrary state violence, showing how they can be extended to a critique of Zionism, even when that is not their explicit aim. She revisits and affirms Edward Said’s late proposals for a one-state solution within the ethos of binationalism. Butler’s startling suggestion: Jewish ethics not only demand a critique of Zionism, but must transcend its exclusive Jewishness in order to realize the ethical and political ideals of living together in radical democracy.

    Now her past is catching up to her as she races to unravel a mystery that spans centuries—and threatens to change the course of history. As Israeli and Palestinian leaders prepare to make a joint announcement at the Tower of London, an influential scholar is tortured and murdered in his well-appointed home in St. John’s Wood. Academic researcher Ayesha Ryder believes the killing is no coincidence. Sir Evelyn Montagu had unearthed shocking revelations about T. E. Lawrence—the famed Lawrence of Arabia. Could Montagu have been targeted because of his discoveries? Ryder’s search for answers takes her back to her old life in the Middle East and into a lion’s den of killers and traitors. As she draws the attention of agents from both sides of the conflict, including detectives from Scotland Yard and MI5, Ryder stumbles deeper into Lawrence’s secrets, an astounding case of royal blackmail, even the search for the Bible’s lost Ark of the Covenant. Every step of the way, the endgame grows more terrifying. But when an attack rocks London, the real players show their hand—and Ayesha Ryder is left holding the final piece of the puzzle.

    Not because of the kiss, but because it was the day her father announced that the family was moving from St. Louis all the way to Palestine. Though her father grew up there, Liyana knows very little about her family’s Arab heritage. Her grandmother and the rest of her relatives who live in the West Bank are strangers and speak a language she can’t understand. It isn’t until she meets Omer that her homesickness fades. But Omer is Jewish, and their friendship is silently forbidden in this land. How can they make their families understand? And how can Liyana ever learn to call this place home?

    The novel has been translated into German and Arabic and won the PEN Oakland Award for literary excellence. Critic Ishmael Reed calls it "a monumental book." This revised edition includes a new introduction. When we first encounter Palestinian Yousif Safi in June 1947, he is filled with hopes for his education abroad to study law, and with daydreams of his first love, the beautiful Salwa. But as the future of Palestine begins to look bleak due to the pressure on the United Nations from the international Zionist movement, Yousif is frustrated by his fellow Arabs' inability to thwart the Zionist encroachment and by his own inability to prevent the impending marriage of Salwa to an older suitor chosen by her parents. As Palestinians face the imminent establishment of Israel, Yousif resolves to face his own responsibilities of manhood. Despite the monumental odds against him, Yousif vows to win back both his loves--Salwa and Palestine--and create his world anew.

    Anton Shammas, the first Arab to write a novel in Hebrew, has given us a riveting look at a people we hear too little about: Palestinian Christians. Arabesques was chosen as one of the best books of 1988 by the editors of the New York Times Book Review.

    The assumption has been that such ideas are universal, encrusted in natural law. But, as Immanuel Wallerstein argues in this short and elegant philippic, these concepts are, in fact, not global. Rather, their genesis is firmly rooted in European thought and their primary function has been to provide justification for powerful states to impose their will against the weak under the smoke screen of what is supposed to be both beneficial to humankind and historically inevitable.With great acuity Wallerstein draws together discussions of the idea of orientalism, the right to intervene, and the triumph of science over the humanities to explain how strategies designed to promote particular Western interests have acquired an all-inclusive patina.Wallerstein concludes by advocating a true universalism that will allow critical appraisal of all justifications for intervention by the powerful against the weak. At a time when such intervention—in the name of democracy and human rights—has returned to the center stage of world politics, his treatise is both relevant and compelling.

    In this book, Muhammad Abdel Haleem examines its recurrent themes and for the first time sets them in the context of the Qur'an's linguistic style. Haleem examines the background to the development of the surahs (chapters) and the ayahs (verses) and the construction of the Qur'an itself.

     In the year 1119, these noblemen found their calling as protectors of the faithful on a dangerous pilgrimage to newly conquered Jerusalem. Now, historian Sharan Newman elucidates the mysteries and misconceptions of the Templars, from their true first founding and role in the Crusades to more modern intrigues, including: - Were they devout knights or secret heretics? - Did they leave behind a fantastic treasure-hidden to this day? - How did they come to be associated with the Holy Grail? - Did they come to America before the time of Columbus? - Does the order still exist?