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Archive for the 'Current Events' Category

Tuesday, August 23rd, 2016

Dismantling Fantasies of Consent and Violence: Three Excerpts from Hunting Girls

Hunting Girls

“From fairytales to pornography, popular culture is filled with girls and women, unconscious or sleeping, “enjoying” nonconsensual sex. And until we change our fantasies, it is going to be difficult to change our realities.” — Kelly Oliver

This week, our featured book is Hunting Girls: Sexual Violence from The Hunger Games to Campus Rape, by Kelly Oliver. Today, we have a few excerpts for you, all of which testify to Kelly Oliver’s gift for drawing connections between literature, film, popular culture, and rape culture. In the first excerpt, Oliver traces a distressing (and frighteningly current) male fantasy back to a fourteenth-century Catalan tale. In the second excerpt, Oliver considers the fraught relationship between the law and consent, exposing the dangers of focusing on one moment of affirmative consent in what is, in fact, an ongoing negotiation between sexual subjects. Finally, in the third excerpt, Oliver examines certain representations in recent literature and film of girls who “give as good as they get,” and shows how these representations send mixed messages–are our Katniss Everdeens and Tris Priors feminist revenge fantasies, or do their actions on screen normalize and valorize violence toward women?

Don’t forget to enter our book giveaway for a chance to win a free copy of Hunting Girls!

Excerpt 1

Excerpt 2

Excerpt 3

Sunday, May 15th, 2016

The Catastrophes of Today and the Catastrophe of 1948 in Syria

Palestinians in Syria

Today, May 15, is the 68th anniversary of the Nakba. In recognition of the anniversary, Anaheed Al-Hardan, author of Palestinians in Syria: Nakba Memories of Shattered Communities, has written a blog post linking the events of 1948 and today in Syria.

The Catastrophes of Today and the Catastrophe of 1948 in Syria
By Anaheed Al-Hardan

Yarmouk Camp in Damascus is today unrecognizable even to those who knew the camp’s every alleyway and corner. The rubble, the ruins of bombed buildings, tired and hungry people, and haunted alleyways and streets are the painful remains of a shattered community. Yarmouk is not the only Palestinian locality in Syria, of course, but it was in many ways the Palestinians’ social, cultural, political, and even symbolic heart. It has therefore become emblematic of the catastrophe of the Palestinians in Syria whose communities may neither survive nor heal.

Whatever remained of the camp after the exodus of its people in December 2012 continues to be leveled in the wake of the April 2015 appearance of the Islamic State of Iraq and Syria (ISIS) fighters as yet another armed group in and within its vicinity. The UN Relief and Works Agency for Palestine Refugees in the Near East (UNRWA) is today only able to distribute aid to the camp’s environs. A relief worker with access to the environs of the camp privately noted that of the estimated 18,000 who remained in Yarmouk following the December 2012 exodus, only 2,000–4,000 now remain. The Qadsayya suburb of Damascus, where many Yarmouk families have been displaced to, has a market that reminds one of the previous bustling markets of Yarmouk’s Lubya Street, I was told by a former resident of Yarmouk in Beirut. Lubya Street, named after a village in the Tiberias subdistrict of historic Palestine, is today a devastated and sniped shadow of its former self, destroyed sixty-four years after the destruction of its namesake.

Qadsayya is no longer a safe haven from the war, like most areas meant to be safe havens in the Damascus and the Rural Damascus Governorates. Nothing new, a friend in Qadsayya told me. The “problems” have also arrived here, and the area is under lockdown. People cannot leave, as rents have skyrocketed and landowners are asking for a year’s rent in advance. A year later, she tells me that they no longer know how things are and do not keep up with word-of-mouth news; they simply try to get on with their lives. I would eventually ask her about the new Lubya Street in Qadsayya, and she sends photos of it that are worlds away from the Lubya Street of Yarmouk. She tells me that it is in fact a sight that makes her cry: zinc shacks erected by the people of Yarmouk in order to sell rationed vegetables and secondhand clothes.

It is from the inbetween of the imagined and the actual “Lubya Street” of Qadsayya and the Lubya Street of Yarmouk that I frequented daily all those years ago that I must now think through memories and histories of the 1948 Nakba in Syria. These memories also need to be thought from the inbetween of images of what remains of Lubya Street in Yarmouk and memories of Lubya in Palestine. What does it mean to think through Nakba memories of communities shattered in Palestine in 1948 three and a half years into the beginning of their shattering anew in Syria? And what implications does this have for Nakba memories and histories in Syria before and after 2011? The Palestinian refugee communities of the Syria that made their Nakba memories and histories possible no longer exist as they did prior to 2011 and continue to be devastated. While this has clear implications for the meanings of the catastrophe of 1948 in light of the new catastrophe, I can neither write a conclusion to the unfolding tragic events nor a conclusive summary of the new meanings of the Nakba in post-2011 Syria. In what follows, I think through the catastrophe of today and the catastrophe of 1948 by moving between the past and the present. This is the past that made memories of 1948 possible, and this is the present marked by a catastrophe that is being made legible through an insistence by the post-Palestine generations, displaced within Syria and beyond, that it far exceeds the Nakba of 1948.

*** (more…)

Wednesday, May 4th, 2016

What Is Intellectual Freedom Today?

Hermeneutic Communism

The following is a blog post by Santiago Zabala, coauthor of, among other works, Hermeneutic Communism: From Heidegger to Marx:

What Is Intellectual Freedom Today?
By Santiago Zabala

In order to respond to this important question, it is first necessary to emphasize that there isn’t much difference among philosophers, theologians, scientists, or artists when it comes to intellectual freedom. Whatever the training, traditions, or debates the intellectually free are those who know how their disciplines are framed. For example, when the scientist Laurent Ségalat, in his book La Science à bout de souffle?, criticized how the management of funds has become more important than search for truth in his field, he was both pointing out what frames his discipline and also exercising intellectual freedom. Only those who thrust us into the “absence of emergency” are intellectually free today.

When Martin Heidegger said in the 1940s that the “only emergency is the absence of emergency,” he was referring to a “frame” (“Ge-stell”), a technological power that had grown beyond our ability to control it. Today this framing power is globalization, where emergencies, as Heidegger specified, do not arise when something doesn’t function correctly but rather when “everything functions . . . and propels everything more and more toward further functioning.” This is why he was so concerned with the specialization and compartmentalization of knowledge that would inevitably limit and frame independent and critical thought. So to be intellectually free today means disclosing the emergency at the core of the absence of emergency, thrusting us into knowledge of those political, technological, and cultural impositions that frame our lives. (more…)

Monday, March 14th, 2016

Michael Marder on Trump Metaphysics

Michael Marder

“Trump trumps metaphysics.”—Michael Marder

Michael Marder, author of The Philosopher’s Plant among other books in plant studies, recently turned his attention to another kind of life form: Donald Trump. In Trump Metaphysics, a recent essay for the Los Angeles Review of Books Philosophical Salon, Marder looks at metaphysics as a way to understand Trump’s recent electoral success. More precisely, he examines how Trump’s refutation of traditional metaphysics has exposed the failings of conventional politics and broadened his own appeal. As Marder writes, “Trump trumps metaphysics.”

Marder begins the essay by asking three questions, which he relates back to some of the core debates in metaphysics but have recently been linked to the candidacy of Donald Trump: “How to distinguish the real from the fake? What level of ignorance is simply unacceptable in public affairs? How to view matters of principle, or something like ‘the inner essence,’ behind changing appearances?” In considering the controversy around Trump’s evasiveness on his positions as well as his dispute with Romney in which counter-charges of being a fake or phony were leveled, Marder comes back to metaphysics’ interest in the authentic self. Marder writes:

It is simply futile to chastise Trump from the standpoint of stale metaphysical values, because he embodies a system, which has a long time ago outgrown and abandoned these same values. What does it mean to decry a candidate for the office of president as a “fake” in a country where a Hollywood actor was president (more precisely, enacted the role of president), for two consecutive terms? Does it make sense to bemoan this candidate’s ignorance less than eight years after the end of George W. Bush’s terms in office? Where is the logic of accusing him of vulgarity when the official pick of the Republican establishment for the presidential race hints at differences in penis sizes as momentous for the outcome of the contest?


Monday, January 11th, 2016

Donald Trump and the Destruction of the American Century — Brian Edwards

Brian Edwards, After the American Century

In a recent article in Salon, They’ve destroyed us worldwide: Donald Trump, George W. Bush and the destruction of the American century, Brian Edwards, author of After the American Century: The Ends of U.S. Culture in the Middle East, examines what has happened to the more hopeful version of America that the country once exported. While acknowledging that the idea of “The American Century,” always had the ulterior motive to strengthen the United States militarily, economically, and politically, there was also a sense that American culture was infused with a sense of hope and innovation that could be taken up by others. Edwards writes, “The American century was built on a positive aura, not hate. From the romantic comedies of classic Hollywood to Coke’s ‘I’d like to teach the world to sing,’ America exported the promise of love.”

Even during the “American Century,” anti-Americanism, of course existed, but the recent events surrounding Donald Trump’s comments about Muslims coupled with recent U.S. policies have presented a very different portrait of the United Stated, particularly in the Middle East and North Africa. As Edwards suggests, “Trump’s bearing is all swagger, but he and his zealous supporters project a weak and defensive stance to the world. They have redefined the United States as hostile and fearful.”

Recent developments also represent a shift from the post-9/11 period Edwards explores in his book. In the wake of the terrorist attacks, many advocated for and implemented initiatives that resurrected the cultural cold war policies:

So, Hillary Clinton could be found championing the hip-hop initiatives that looked a lot like the jazz tours of a half-century earlier. In 2011, commenting on a state-sponsored trip of a hip-hop artist to Damascus, she said: ‘Hip-hop is America. . . . I think we have to use every tool at our disposal.’ As secretary of state, she was early to embrace what was called digital diplomacy, with young staffers leading the charge.

Over the past decade and a half, I have been charting the fate of American cultural products in the Middle East and North Africa, with extensive research in the region during a remarkable time. From Fez to Tehran, young Arabs and Iranians are intimately familiar with American popular culture. As I argue in my new book, After the American Century: The Ends of U.S. Culture in the Middle East, a newer generation across the Middle East and North Africa made a distinction between America as a creator of cultural products and the United States as a geopolitical entity. That meant that through the 1990s and 2000s, they could continue to enjoy and consume our attractive culture without contradicting their increasing dismay regarding our policies in their region.


Wednesday, December 9th, 2015

Michael Mann on the Assault on Climate Science

The Hockey Stick and the Climate Wars, Michael Mann

“Let’s end the McCarthy-like assault on science led by the Lamar Smiths of the world. Our nation is better than that.”—Michael Mann, New York Times

Yesterday, we linked to Michael Mann’s important op-ed in the New York Times on social media but also wanted to feature it here on our blog. In his piece, The Assault on Climate Science, Mann describes the recent efforts of Lamar Smith, the Texas Republican who is chairman of the House Committee on Science, Space and Technology, to challenge and obfuscate the findings of scientists regarding climate change. Smith, a climate-change-denier, has “issued various subpoenas to Kathryn D. Sullivan, the administrator of the National Oceanic and Atmospheric Administration, demanding all internal notes, emails and correspondence concerning a study its scientists published in the journal Science.” As Mann argues that while Smith is entitled to ask for all pertinent scientific data and findings — and should do so — asking for correspondence between scientists risks the confidentiality that is crucial for frank discourse.

As Mann points out, this kind of intimidation of scientists is not new — Mann himself was the victim of it in 2005. At the time, many politicians — both Republicans and Democrats — came to his defense. The picture in 2015 is far bleaker as Republicans have done nothing to rein in the actions of Lamar Smith.

Mann concludes by writing:

While there is no doubt climate change is real and caused by humans, there is absolutely a debate to be had about the details of climate policy, and there are prominent Republicans participating constructively in that discourse. Let’s hear more from these sensible voices. And let’s end the McCarthy-like assault on science led by the Lamar Smiths of the world. Our nation is better than that.

Monday, December 7th, 2015

Book Giveaway! The Best Business Writing and Best American Magazine Writing

The Best Business Writing 2015  The Best American Magazine Writing 2015

As 2015 comes to a close, we are featuring two books that help provide some perspective on the year that was: This week one of our featured books is The Best Business Writing 2015, edited by Dean Starkman, Martha M. Hamilton, and Ryan Chittum and The Best American Magazine Writing 2015, edited by Sid Holt for the American Society of Magazine Editors, and and introduction by Evan Ratliff, editor of The Atavist.

In addition to featuring the books on the blog, we will also be posting about the book on twitter, and facebook.

We are also offering a FREE copy of After the American Century to one winner. To enter the contest please e-mail pl2164@columbia.edu and include your name and address. The winner will be selected Wednesday, December 11th at 1:00 pm.

Friday, December 4th, 2015

The Resurgence of American Orientalism — Brian T. Edwards

After the American Century, Brian Edwards

“The persistence of Orientalist patterns of representing the Middle East and North Africa is visible in a staggering quantity of representations of the region in contemporary U.S. literature, television serials, comedy, and consumer culture … American Orientalism has been not only renewed but also extended and exaggerated.”—Brian T. Edwards

In After the American Century: The Ends of U.S. Culture in the Middle East, Brian Edwards considers what happens to American culture as it circulates in the Middle East. In the book’s epilogue, “Embracing Orientalism in the Homeland,” Edwards discusses the ways in which Middle Eastern and North African culture is received in the United States, and how they reflect a renewal of Orientalism.:

So what does make it back to the United States? What works do U.S. publishers and distributors circulate? The sad truth is that when creative works by authors from the Middle East and North Africa have reached larger audiences in the United States during the first decade and a half of the twenty-first century, they have tended to confirm prevailing and debilitating stereotypes about the region. As noted in earlier chapters, Ali Behdad and Juliet Williams identify a recent phenomenon they call “neo-Orientalism”: texts about the Middle East published in English by writers with origins in the region whose “self-proclaimed authenticity sanctions and authorizes their discourse.” In their important essay, Behdad and Williams focus on the high number of memoirs by Iranian women published in English in the first decade of the twenty-first century, such as the best-selling Reading Lolita in Tehran (2003) by Azar Nafisi and Journey from the Land of No: A Girlhood Caught in Revolutionary Iran (2004) by Roya Hakakian. Such works are explicitly political in their intent and either explicitly or implicitly justify U.S. intervention in the region through what Behdad and Williams call their “ahistorical historicism.” Namely, these authors purport to teach American readers the history of some aspect of the region that has gone wrong while at the same time making historical errors or misleading statements—say, Nafisi’s inaccurate history of veiling in Iran before the revolution—and suggest that outside assistance is required to set Iran back on its correct course.

For Behdad and Williams, Marjane Satrapi’s wonderful graphic novel Persepolis—written and first published in Paris in 2000—was the excep­tion that proved the rule in large part (in their analysis) because of the ways in which Satrapi refused a New York Times reporter’s attempt to essentialize her as a Muslim invested in “denounc[ing] Islamic fanaticism.” (In her interview with Deborah Solomon in the New York Times Magazine, Satrapi turned Solomon’s questions on themselves. Solomon disagreed with Satrapi when the latter claimed that Iranian veiling and Western unveiling of women are “equally reductive” of women. Satrapi then called out the West­ern hypocrisy around body image and plastic surgery: “If in Muslim coun­tries they try to cover the woman, in America they try to make them look like a piece of meat.”) One might go further and note that within her comics themselves, Satrapi is able efficiently to critique both Iranian contradictions in the obsession with the dangers of American culture and the shallow ways in which the West regards Iran. Her simple, even naive style of draw­ing allows her, via her autobiographical character Marji, to reveal the par­adoxes inherent in both Iran’s and the West’s regard of each other.


Thursday, December 3rd, 2015

Shrek in Casablanca, Ben Affleck in Tehran: American Culture in Middle East Circulation

In the following video, Brian Edwards, author of After the American Century: Ends of Circulation in Cairo, Casablanca, and Tehran, takes two cases where American cultural products make their way to the Middle East and North Africa, where they are taken up by publics in ways their producers never imagined. Edwards asks how culture circulates now, when the reputation of the US is continually changing, and when the pathways cultural products travel are unpredictable, accelerated, and full of diversions.

Wednesday, December 2nd, 2015

Why Culture? — Brian Edwards, Author of “After the American Century”

After the American Century, Brian T. Edwards

“Analysts of foreign affairs tend to relegate understanding culture as irrelevant to the hard work of political science and international relations…. I am increasingly convinced that this is an error—and a costly one. Cultural products and debates over them help to explain the world we live in.”—Brian T. Edwards

The following is a post by Brian T. Edwards, author of After the American Century: The Ends of U.S. Culture in the Middle East:

The devastating acts of murder and violence in France last month targeted a rock concert, a soccer match, and cafés in Paris’s dynamic 10th arrondissement. This past January, a satirical magazine most famous for its cartoons was attacked. The sites where these terrible crimes took place were not simply gathering places. They were locations where people go to consume or produce “culture.”

In the general hysteria of our times, we tend to reduce cultural products and their consumption to simple rather than complex things. Rushing to keep up with an ever more dire geopolitical landscape, an easy binarism prevails: us versus them, civilization versus barbarism. Paris becomes simply the romantic city of lights under attack, the debate over Charlie Hebdo a simple question of freedom of speech.

But this replaces a more nuanced sense of how culture is both contested and how cultural products can offer a window onto the complexities of life in various parts of the planet during a time of global transformation.

Many analysts of foreign affairs tend to relegate understanding culture as irrelevant to the hard work of political science and international relations. The humanities and humanistic social sciences (such as cultural anthropology) are all well and good, from this perspective, but secondary when it comes to understanding or negotiating international relations.

I am increasingly convinced that this is an error—and a costly one. Cultural products and debates over them help to explain the world we live in with a nuance that is missing from social science formulas or the distant perspective that media talking heads take.

When I read or listen to accounts of the great and ancient tensions between Sunni and Shia, or analysts who chart the national rivalries between states like a giant game of Risk, I feel that the discussion is too abstract and fails to reflect the realities as I have come to understand them based on more than two decades of discussions with people in the Middle East and North Africa.


Tuesday, December 1st, 2015

Interview with Brian T. Edwards, author of “After the American Century”

Brian T. Edwards, After the American Century

“Culture jumps publics all the time in the digital age, and what it means and where it goes is completely unpredictable. Diplomats are well aware of the technologies by which to spread culture in the twentieth-first century, but they have not yet caught up with the logics of the circulation of culture in the digital age.”—Brian Edwards

The following is an interview with Brian T. Edwards, author of After the American Century: The Ends of U.S. Culture in the Middle East

Question: Is that a real photo on the cover or is it photoshopped?

I took the cover photograph in Isfahan, about 200 miles south of Tehran. Isfahan was once one of the major cities of the world, twice the capital of Persia, and is filled with architectural masterpieces from the Safavid dynasty with a city square that is simply breathtaking in its scale. So when I turned a corner and came across this mural, with Mickey Mouse popping out of a jack-o-lantern and Walt Disney birds, it struck me that America was another empire that had left its mark on this city—part of the urban landscape now, with people passing by going about their daily business. Maybe it was the pumpkin, but there was something autumnal in that fading mural that hinted at the passing of the American empire.

I showed the photo to one of my Iranian students. He said it reminded him of the walls in the kindergartens and nursery schools when he was growing up, where pictures of Mickey Mouse were painted everywhere. The Simpsons were popular too, he said. It was expensive to buy notebooks and school supplies with these American cartoon characters, while the walls were free. Later in the book (page 117), I include a photo I took of a food court in a Tehran shopping mall, where you can see a similar phenomenon with Shrek, another American cartoon character who has had a profound impact in Iran.

Q: What does the book’s subtitle mean? Why “ends”? Do you mean to suggest that American culture is no longer present in the Middle East?

BE: Quite the opposite! By using the plural of the word “end,” I meant to evoke its multiple meanings—endpoints, uses, meanings, aims. I did also mean to nod at the meaning evoked by “end” in the singular (that something might come after the end of the American century). What I’m interested in discovering in this book is what it means that US culture is popular in the Middle East, almost part of the fabric of life, even while the United States as a political entity is increasingly unpopular. But unlike during the Cold War, or the so-called “American century,” when people like Henry Luce and the US State Department wanted to leverage the popularity of US culture, it now means a lot more than Coca Cola, jeans, or jazz music. Of course American culture still refers to Hollywood movies and hip hop, both of which are popular in the Middle East and have inspired local artists. But American cultural products in the digital age also include platforms like YouTube, Twitter, and Facebook, and cultural forms that are recognized by people in different parts of the world as “American”—say a movie formula, like the teen romance, or action-hero comic books, or cyberpunk. All of these end up in popular culture in the Middle East and North Africa, where they become new things, ultimately unrecognizable to American culture itself. So I’m really interested in what this all means, what the “ends” of these versions of American culture are, where they “end” up.

Q: What’s the deal with Shrek?

BE: Shrek makes two extended appearances in the book and shows different routes a particular cultural object can take in the digital age. In Tehran, I was startled to keep coming across images of the green ogre, from the food court at the shopping mall in the north part of the city to 2-by-3 foot Persian-language books retelling the Shrek story. Most interesting were the competing dubbed versions of the different Shrek movies—some of them more illegal than others—about which people had very strong feelings. I had come to Iran in part to try to understand the debate over the film director Abbas Kiarostami, but instead became obsessed with figuring out what one of my informants meant when she said that Shrek was really an Iranian movie.

I came across a very different Shrek in Morocco, where a hugely popular Moroccan video pirate artist used it in his most famous work. The video pirate, named Hamada, took a dance scene from Shrek and dubbed a popular Moroccan song over the soundtrack. The work that resulted, which became known as Miloudi after the singer whose work was dubbed over a clip of Donkey singing, started a phenomenon in Morocco in the mid 2000s and launched Hamada’s underground career.


Monday, November 30th, 2015

Book Giveaway! After the American Century, by Brian Edwards

This week one of our featured books is After the American Century: The Ends of U.S. Culture in the Middle East by Brian T. Edwards.

In addition to featuring the book and the author on the blog, we will also be posting about the book on twitter, and facebook.

We are also offering a FREE copy of After the American Century to one winner. To enter the contest please e-mail pl2164@columbia.edu and include your name and address. The winner will be selected Wednesday, December 4th at 1:00 pm.

After the American Century offers a fascinating tour of the appropriation and deployment of American popular culture in a globalized, restless Middle East.” — Marc Lynch, author of The Arab Uprising: The Unfinished Revolutions of the New Middle East

After the American Century is a book of exquisite audacity.” — Hamid Dabashi, Hagop Kevorkian Professor of Iranian Studies and Comparative Literature, Columbia University

Thursday, November 19th, 2015

The Attacks in Paris Reveal the Strategic Limits of ISIS — Olivier Roy

Olivier Roy, author of Secularism Confronts Islam and Globalized Islam: The Search for a New Ummah, is a professor at the European Union Institute in Florence. We share his recent article from the New York Times Opinion Pages in the wake of the Paris attacks.

The Attacks in Paris Reveal the Strategic Limits of ISIS
By Olivier Roy

As President François Hollande of France has declared, the country is at war with the Islamic State. France considers the Islamist group, also known as ISIS, to be its greatest enemy today. It fights it on the front lines alongside the Americans in the Middle East, and as the sole Western nation in the Sahel. It has committed to this battle, first started in Mali in 2013, a share of its armed forces much greater than has the United States.

On Friday night, France paid the price for this. Messages expressing solidarity have since poured in from all over the Western world. Yet France stands oddly alone: Until now, no other state has treated ISIS as the greatest strategic threat to the world today.

The main actors in the Middle East deem other enemies to be more important. Bashar al-Assad’s main adversary is the Syrian opposition — now also the main target of Russia, which supports him. Mr. Assad would indeed benefit from there being nothing between him and ISIS: That would allow him to cast himself as the last bastion against Islamist terrorism, and to reclaim in the eyes of the West the legitimacy he lost by so violently repressing his own people.

The Turkish government is very clear: Its main enemy is Kurdish separatism. And a victory of Syrian Kurds over ISIS might allow the Kurdistan Workers’ Party, or P.K.K., to gain a sanctuary, and resume its armed struggle against Turkey.

The Kurds, be they Syrian or Iraqi, seek not to crush ISIS so much as to defend their newfound borders. They hope the Arab world will become more divided than ever. They want to seize Sinjar because it is in a Kurdish area. But they won’t attack Mosul, because that would be playing into Baghdad’s hands.

For the Kurds of Iraq, the main danger is seeing a strong central government emerge in Baghdad, for it could challenge the de facto independence of Iraqi Kurdistan today. ISIS stands in the way of the creation of any such power.

The Shiites of Iraq, no matter what pressure they face from America, do not seem ready to die to reclaim Falluja. They will defend sectarian borders, and will never let Baghdad fall. But they are in no hurry to bring the Sunni minority back into Iraq’s political mainstream; if they did, they would have to share power with it. (more…)

Wednesday, November 18th, 2015

́́́Étienne Balibar on the Paris attacks: “In War”

Étienne Balibar, author of Violence and Civility, is a visiting professor at Columbia University and emeritus professor of philosophy at Paris X Nanterre. We share his recent article for openDemocracy in the wake of the Paris attacks.

In War
By Étienne Balibar

Yes, we are at war. Or rather, henceforth, we are all in war. We deal blows, and we take blows in turn. We are in mourning, suffering the consequences of these terrible events, in the sad knowledge that others will occur. Each person killed is irreplaceable.

But which war are we talking about? It is not an easy war to define because it is formed of various types which have been pushed together over time and which today appear inextricable. Wars between states (even a pseudo state like ‘ISIS’). National and international civil wars. Wars of ‘civilisation’ (or something that sees itself as such). Wars of interest and of imperialist patronage. Wars of religions and sects (or justified as such). This is the great stasis or ‘split city’ of the twenty first century, which we will one day compare to its distant parallels (if indeed we escape intact): the Peloponnesian War; the Thirty Years War; or, more recently, the “European civil war” that raged from 1914 to 1945…

In part an outcome of the US offensive in the Middle East (both before and after 9/11), the war has intensified following the offensives in which Russia and France are now playing a major role, each with their own objectives. The war is also rooted in the ferocious rivalry between those states who all aspire to regional hegemony: Iran, Saudi Arabia, Turkey, even Egypt, and in some ways Israel – the only nuclear power of the group at the moment. In a violent collective abreaction, it speeds up all the unsettled affairs of colonisation and empire: oppressed minorities, the creation of arbitrary borders, expropriated mineral resources, disputed areas of influence, gigantic arms contracts. As we just saw, the war seeks, and occasionally finds, support among populations of the ‘other side’. (more…)

Wednesday, October 28th, 2015

International Climate Negotiations

Green Capital

“Over the years, the agendas for climate conferences have tackled new issues, even though the negotiations may have been at a standstill or even backsliding in terms of coordinating actions to reduce greenhouse gas emissions. New topics, such as climate change adaptation, the transfer of low-carbon technology, and innovative financial mechanisms, have been introduced through ad hoc working groups without really opening up new perspectives. The march toward increased cooperation in reducing emissions will be facilitated if these general categories are linked to specific questions that participants have raised, by suggesting they join concrete action programs to come up with solutions.” — de Perthuis and Jouvet

This week, our featured book is Green Capital: A New Perspective on Growth, by Christian de Perthuis and Pierre-André Jouvet, translated by Michael Westlake. The 2015 United Nations Climate Change Conference will be held in Paris from November 30 to December 11 of this year. De Perthuis and Jouvet look back at the complicated history of international climate negotiations and try to outline the contours of the “ideal” future climate agreement in the thirteenth chapter of their book, which we have excerpted here.

Don’t forget to enter our book giveaway for a chance to win a free copy of Green Capital!

Tuesday, October 27th, 2015

Introducing Green Capital

Green Capital

“Despite the supportive discourse of international organizations like the OECD and the World Bank, which has lent credibility to the idea of “green growth,” these new environmental concerns remain on the periphery of political and economic decision making. Worse, following the deep recession of 2008–2009, the outlook of decision makers has shortened: what counts now is a rapid return to growth and the reduction of unemployment. As for the color of growth, they seem to say, we’ll think about that later!” — de Perthuis and Jouvet

This week, our featured book is Green Capital: A New Perspective on Growth, by Christian de Perthuis and Pierre-André Jouvet, translated by Michael Westlake. Today, we are happy to present the introduction to Green Capital, in which de Perthuis and Jouvet explain the necessity and possibility of including and prioritizing climate policy in larger policy discussions, as well as giving a quick run-through of the topics that their book covers.

Don’t forget to enter our book giveaway for a chance to win a free copy of Green Capital!

Monday, October 26th, 2015

Book Giveaway! Green Capital: A New Perspective on Growth

Green Capital

Green Capital takes us on a salutary journey through biodiversity, water shortages, the energy transition, and much more to stress the importance of ‘natural capital.’ The book provides an accessible discussion of the economic value of the environment and of the tragedy of the commons, and it explains why, despite our reluctance to employ them, price signals are necessary to create the right incentives. A call for greater environmental awareness and more common sense, Green Capital is a must-read for all those interested in environmental policy issues.” — Jean Tirole, Toulouse School of Economics and Nobel Laureate in Economics

This week, our featured book is Green Capital: A New Perspective on Growth, by Christian de Perthuis and Pierre-André Jouvet, translated by Michael Westlake. Throughout the week, we will be featuring content about the book and its authors on our blog as well as on our Twitter feed and our Facebook page.

We are also offering a FREE copy of Green Capital. To enter our book giveaway, simply fill out the form below with your name and preferred mailing address. We will randomly select our winners on Wednesday, October 28th at 5:00 pm. Good luck, and spread the word!

Wednesday, September 30th, 2015

Book Giveaway! Beyond Individualism: The Challenge of Inclusive Communities, by George Rupp

Beyond Individualism

“Rupp writes with great clarity and wisdom, and also with unmistakable moral conviction about issues with which he has direct personal engagement. Beyond Individualism is a book of passionate advocacy.” — David N. Hempton, dean, Harvard Divinity School

This week, our featured book is Beyond Individualism: The Challenge of Inclusive Communities, by George Rupp. Throughout the week, we will be featuring content about the book and its authors on our blog as well as on our Twitter feed and our Facebook page.

We are also offering a FREE copy of Beyond Individualism. To enter our book giveaway, simply fill out the form below with your name and preferred mailing address. We will randomly select our winners on Friday, October 2nd at 1:00 pm. Good luck, and spread the word!

Thursday, September 24th, 2015

The Self-Critique of a Pope

Pope Francis Among the Wolves

“Bergoglio’s leadership of the diocese of Buenos Aires and then the presidency of the Argentine Episcopal Conference from 2005 to 2011 were formative: they taught him that governing is not just issuing orders but listening, building consensus, and resolving problems by taking the time to assess them in depth.’” — Marco Politi

This week (just in time for the Pope’s visit to the East Coast!) our featured book is Pope Francis Among the Wolves: The Inside Story of a Revolution, by Marco Politi. Today, we have an excerpt which focuses on Francis’s history in South America during a time of political turmoil.

Don’t forget to enter our book giveaway for a chance to win a free copy!

Wednesday, September 23rd, 2015

The Face of a Parish Priest

Pope Francis Among the Wolves

“Francis has proclaimed a church that does not ‘lock itself up in small things, in small-minded rules,’ does not transform religion into ideology but concentrates on the essential message: ‘Jesus Christ has saved you.’” — Marco Politi

This week (just in time for the Pope’s visit to the East Coast!) our featured book is Pope Francis Among the Wolves: The Inside Story of a Revolution, by Marco Politi. In our second post, Politi describes some of the central characteristics that have defined Francis’s papacy so far, with a special focus on the Pope’s interaction with the Catholic people.

Don’t forget to enter our book giveaway for a chance to win a free copy!