Kennedy. Marilyn Monroe. A page-turning reconstruction of an enchanting after-party by the New York Times bestselling author of Manhunt: The 12-Day Chase for Lincoln’s Killer. On the night of May 19, 1962, the marquee of the old Madison Square Garden boasted: “BEST THING TODAY…JOHN F. KENNEDY / 2ND BEST THING…MARILYN MONROE.”Few things illustrate the magnetism of the Kennedy era like Marilyn Monroe co-headlining the President’s massive birthday fundraiser, and suggestively crooning “Happy Birthday.” But only a privileged few know what happened months earlier, when the two icons spent a weekend at a private summit hosted by Bing Crosby, and later, after the New York extravaganza, at the top secret, invitation-only midnight affair at a millionaire’s Manhattan town house.For more than half a century, this exclusive, no-press-allowed after-party has been shrouded in rumor and myth. Lot 6191 in the 2010 auction of White House photographer Cecil Stoughton’s archive—“Marilyn Monroe at JFK Party”—included twenty-three prints. Their negatives, marked in Stoughton’s hand with “Sensitive material, Do not file,” were seized by the National Archives. Among the collection: the sole existing photograph of Marilyn and the president. Spellbound by the intimacy of the image and the force of public imagination, bestselling historian James Swanson masterfully reconstructs the fabled soiree, bringing alive a night that history nearly left behind.

    His analysis of documents written in Arabic, Persian, and Turkish illuminates differences between Muslim political thinking and Western political theory, and clarifies the perception, discussion, and practices of politics in the Islamic world."Lewis's own style, combining erudition with a simple elegance and subtle humor, continues to inspire. In an era of specialization and narrowing academic vision, he stands alone as one who deserves, without qualification, the title of historian of Islam."—Martin Kramer, Middle East Review"A superb effort at synthesis that presents all the relevant facts of Middle Eastern history in an eminently lucid form. . . . It is a book that should prove both rewarding and congenial to the Muslim reader."—S. Parvez Manzor, Muslim World Book Review"By bringing his thoughts together in this clear, concise and readable account, [Lewis] has placed in his debt scholars and all who seek to understand the Muslim world."—Ann K. S. Lambton, Bulletin of the School of Oriental and African Studies"[Lewis] constructs a fascinating account of the ways in which Muslims have conceived of the relations between ruler and ruled, rights and duties, legitimacy and illegitimacy, obedience and rebellion, justice and oppression. And he shows how changes in political attitudes and concepts can be traced through changes in the political vocabulary."—Shaul Bakhash, New York Review of Books

    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.

    Covert information warfare is being waged by world powers, rogue states—such as Russia, China, Iran, and North Korea—and even terrorist groups like ISIS. This conflict has been designed to defeat and ultimately destroy the United States. This new type of warfare is part of the Information Age that has come to dominate our lives. In iWar, Bill Gertz describes how technology has completely revolutionized modern warfare, how the Obama administration failed to meet this challenge, and what we can and must do to catch up and triumph over this timely and important struggle.

    The trail of two key figures, an accused Pakistani mastermind and his American operative, traces the rise of a complex, international threat.

    

    By looking at massacres in schools and offices as post-industrial rebellions, Mark Ames is able to juxtapose the historical place of rage in America with the social climate after Reaganomics began to effect worker's paychecks. But why high schools? Why post offices? Mark Ames examines the most fascinating and unexpected cases, crafting a convincing argument for workplace massacres as modern day slave rebellions. Like slave rebellions, rage massacres are doomed, gory, sometimes inadvertently comic, and grossly misunderstood. Going Postal seeks to contextualize this violence in a world where working isn't—and doesn’t pay—what it used to. Part social critique and part true crime page-turner, Going Postal answers the questions asked by commentators on the nightly news and films such as Bowling for Columbine.

    She spent much of her childhood picketing abortion clinics and being home-schooled in the ways of conservative-Republican Christianity. As a teen she firmly believed that putting the right people in power would save the nation.But as she moved into adulthood, Alisa confronted unexpected complexities on issues that used to seem clear-cut. So, she set about evaluating the strident partisanship she had grown up with, considering other perspectives while staying true to the deep respect she held for her parents and for the Christian principles that had always motivated her.Raised Right is not only an intriguing chronicle of Alisa’s personal journey; it also provides a fascinating glimpse into the worldview of a younger generation of faith––followers of Christ who believe that the term “Christian” is not synonymous with a single political party or cultural issue.Whether you are moderate, conservative, or progressive, Raised Right will prompt you to consider more deeply what it means to affirm Christ-like justice, mercy, and righteousness in the current cultural landscape. And it will give you a deeper understanding of how the new generation of Christians approaches the intersection of faith and politics.

    

    The terrain is dense with ugly claims and counterclaims: one side is charged with Holocaust denial, the other with exploiting a tragedy while denying the tragedies of others.In this pathbreaking book, political scientist Gilbert Achcar explores these conflicting narratives and considers their role in today's Middle East dispute. He analyzes the various Arab responses to Nazism, from the earliest intimations of the genocide, through the creation of Israel and the destruction of Palestine and up to our own time, critically assessing the political and historical context for these responses. Finally, he challenges distortions of the historical record, while making no concessions to anti-Semitism or Holocaust denial. Valid criticism of the other, Achcar insists, must go hand in hand with criticism of oneself.Drawing on previously unseen sources in multiple languages, Achcar offers a unique mapping of the Arab world, in the process defusing an international propaganda war that has become a major stumbling block in the path of Arab-Western understanding.

    Forcibly removed from the ancient village of Ein Hod by the newly formed state of Israel in 1948, the Abulhejas are moved into the Jenin refugee camp. There, exiled from his beloved olive groves, the family patriarch languishes of a broken heart, his eldest son fathers a family and falls victim to an Israeli bullet, and his grandchildren struggle against tragedy toward freedom, peace, and home. This is the Palestinian story, told as never before, through four generations of a single family. The very precariousness of existence in the camps quickens life itself. Amal, the patriarch's bright granddaughter, feels this with certainty when she discovers the joys of young friendship and first love and especially when she loses her adored father, who read to her daily as a young girl in the quiet of the early dawn. Through Amal we get the stories of her twin brothers, one who is kidnapped by an Israeli soldier and raised Jewish; the other who sacrifices everything for the Palestinian cause. Amal’s own dramatic story threads between the major Palestinian-Israeli clashes of three decades; it is one of love and loss, of childhood, marriage, and parenthood, and finally of the need to share her history with her daughter, to preserve the greatest love she has. The deep and moving humanity of Mornings in Jenin forces us to take a fresh look at one of the defining political conflicts of our lifetimes.