The subjects of Salman Rushdie's collection of non-fiction range from The Wizard of Oz, U2, India and Indian writing, the death of Princess Diana, and football, to twentieth-century writers including Angela Carter, Arthur Miller, Edward Said, J. M. Coetzee and Arundhati Roy. In a central section, 'Messages from the Plague Years', Rushdie focuses on the fight against the Iranian fatwa, presenting texts both personal and political, which show for the first time how it was to live through those days. Rushdie's columns for the New York Times confront current issues - Kashmir, Northern Ireland, Kosovo, Islam and the West - as well as lighter topics such as reality TV, sport and sleaze. The book ends with the lectures that give it its title - Rushdie's exploration of the theme of frontiers: crossing them, breaking taboos, and - in the light of September 11 - the world of permeable frontiers in which we all live.
For twelve years Mohamed ElBaradei negotiated every key nuclear confrontation of our time. Dealing with the nuclear aspirations of Libya and North Korea, standing up to the Bush administration on Iraq, and managing the West's turbulent stand-off with Iran, the mild-mannered Egyptian lawyer emerged as the one independent, objective voice, unique in maintaining credibility in the Arab world and the West alike. Now, for the first time, he tells the story of what really happened behind the scenes, and assesses the threat that nuclear weapons continue to pose to our future.
A REVELATORY AND DARKLY COMIC ADVENTURE THROUGH A NATION ON THE VERGE OF A NERVOUS BREAKDOWN—FROM THE HALLS OF CONGRESS TO THE BASES OF BAGHDAD TO THE APOCALYPTIC CHURCHES OF THE HEARTLAND Rolling Stone’s Matt Taibbi set out to describe the nature of George Bush’s America in the post-9/11 era and ended up vomiting demons in an evangelical church in Texas, riding the streets of Baghdad in an American convoy to nowhere, searching for phantom fighter jets in Congress, and falling into the rabbit hole of the 9/11 Truth Movement. Matt discovered in his travels across the country that the resilient blue state/red state narrative of American politics had become irrelevant. A large and growing chunk of the American population was so turned off—or radicalized—by electoral chicanery, a spineless news media, and the increasingly blatant lies from our leaders (“they hate us for our freedom”) that they abandoned the political mainstream altogether. They joined what he calls The Great Derangement. Taibbi tells the story of this new American madness by inserting himself into four defining American subcultures: The Military, where he finds himself mired in the grotesque black comedy of the American occupation of Iraq; The System, where he follows the money-slicked path of legislation in Congress; The Resistance, where he doubles as chief public antagonist and undercover member of the passionately bonkers 9/11 Truth Movement; and The Church, where he infiltrates a politically influential apocalyptic mega-ministry in Texas and enters the lives of its desperate congregants. Together these four interwoven adventures paint a portrait of a nation dangerously out of touch with reality and desperately searching for answers in all the wrong places. Funny, smart, and a little bit heartbreaking, The Great Derangement is an audaciously reported, sobering, and illuminating portrait of America at the end of the Bush era.
What we know of the marked body in nineteenth-century American literature and culture often begins with The Scarlet Letter's Hester Prynne and ends with Moby Dick's Queequeg. This study looks at the presence of marked men and women in a more challenging array of canonical and lesser-known works, including exploration narratives, romances, and frontier novels. Jennifer Putzi shows how tattoos, scars, and brands can function both as stigma and as emblem of healing and survival, thus blurring the borderline between the biological and social, the corporeal and spiritual.
Examining such texts as Typee, Uncle Tom's Cabin, Captivity of the Oatman Girls, The Morgesons, Iola Leroy, and Contending Forces, Putzi relates the representation of the marked body to significant events, beliefs, or cultural shifts, including tattooing and captivity, romantic love, the patriarchal family, and abolition and slavery. Her particular focus is on both men and women of color, as well as white women-in other words, bodies that did not signify personhood in the nineteenth century and thus by their very nature were grotesque. Complicating the discourse on agency, power, and identity, these texts reveal a surprisingly complex array of representations of and responses to the marked body--some that are a product of essentialist thinking about race and gender identities and some that complicate, critique, or even rebel against conventional thought.
In the decade following the 1993 Oslo Peace Accords, some 100,000 diasporic Palestinians returned to the West Bank and Gaza. Among them were children and young adults who were born in exile and whose sense of Palestinian identity was shaped not by lived experience but rather through the transmission and re-creation of memories, images, and history. As a result, "returning" to the homeland that had never actually been their home presented challenges and disappointments for these young Palestinians, who found their lifeways and values sometimes at odds with those of their new neighbors in the West Bank and Gaza.
This original ethnography records the experiences of Palestinians born in exile who have emigrated to the Palestinian homeland. Juliane Hammer interviews young adults between the ages of 16 and 35 to learn how their Palestinian identity has been affected by living in various Arab countries or the United States and then moving to the West Bank and Gaza. Their responses underscore how much the experience of living outside of Palestine has become integral to the Palestinian national character, even as Palestinians maintain an overwhelming sense of belonging to one another as a people.