Lesson plans for intermediate grades.

Islam is one of the most misunderstood concepts in the West. Myths and stereotypes surround it. This clear and penetrating volume helps readers to make sense of Islam. It offers a penetrating guide to the diversity and richness of contemporary knowledge about Islam and Muslim society. Throughout, the emphasis is upon the value of pluralistic approaches to Islam, rather than condensing complexity with unifying concepts such as `Orientalism'. Interdisciplinary in scope and organization, the book cuts through the bewildering and seemingly anarchic diversity of contemporary knowledge about Islam and Muslim society. The methodological difficulties and advantages of Western researchers focusing on Islam are fully documented. The book demonstrates how gender, age, status and `insider' / `outsider' status impacts upon research and inflects research findings.

For most of the twentieth century, considered opinion in the United States regarding Palestine has favored the inherent right of Jews to exist in the Holy Land. That Palestinians, as a native population, could claim the same right has been largely ignored. Kathleen Christison's controversial new book shows how the endurance of such assumptions, along with America's singular focus on Israel and general ignorance of the Palestinian point of view, has impeded a resolution to the Arab-Israeli conflict. Christison begins with the derogatory images of Arabs purveyed by Western travelers to the Middle East in the nineteenth century, including Mark Twain, who wrote that Palestine's inhabitants were "abject beggars by nature, instinct, and education." She demonstrates other elements that have influenced U.S. policymakers: American religious attitudes toward the Holy Land that legitimize the Jewish presence; sympathy for Jews derived from the Holocaust; a sense of cultural identity wherein Israelis are "like us" and Arabs distant aliens. She makes a forceful case that decades of negative portrayals of Palestinians have distorted U.S. policy, making it virtually impossible to promote resolutions based on equality and reciprocity between Palestinians and Israelis. Christison also challenges prevalent media images and emphasizes the importance of terminology: Two examples are the designation of who is a "terrorist" and the imposition of place names (which can pass judgment on ownership). Christison's thoughtful book raises a final disturbing question: If a broader frame of reference on the Palestinian-Israeli conflict had been employed, allowing a less warped public discourse, might not years of warfare have been avoided and steps toward peace achieved much earlier?

An accessible and broad ranging survey of Western perceptions of Islam and the Middle East.

Originally conceived as a military history, this second edition completes the story of the Middle Eastern populations that underwent significant transformation in the nineteenth century, finally imploding in communal violence, paramilitary activity, and genocide after the Berlin Treaty of 1878. Now called The Ottomans 1700-1923: An Empire Besieged, the book charts the evolution of a military system in the era of shrinking borders, global consciousness, financial collapse, and revolutionary fervour. The focus of the text is on those who fought, defended, and finally challenged the sultan and the system, leaving long-lasting legacies in the contemporary Middle East. Richly illustrated, the text is accompanied by brief portraits of the friends and foes of the Ottoman house. Written by a foremost scholar of the Ottoman Empire and featuring illustrations that have not been seen in print before, this second edition is essential reading for both students and scholars of the Ottoman Empire, Ottoman society, military and political history, and Ottoman-European relations.

This volume assembles a wide range of studies that together provide—through their interdisciplinary range, international scope, and historical emphases—an original scholarly exploration of one of the most important topics in recent nineteenth-century studies: the emergence in the nineteenth century of forms of global experience that have developed more recently into rapidly expanding processes of globalization and their attendant collisions of race, religion, ethnicity, population groups, natural environments, national will and power. Emphasizing such links between global networks past and present, the essays in this volume engage with the latest work in postcolonial, cosmopolitan, and globalization theory while speaking directly to the most pressing concerns of contemporary geopolitics. Each essay examines specific cultural and historical circumstances in the formation of nineteenth-century worlds from a range of disciplinary perspectives, including economics, political history, natural history, philosophy, the history of medicine and disease, religious studies, literary criticism, art history, and colonial studies. Detailed in their particular modes of analysis yet integrated into a collective conversation about the nineteenth century’s profound impact on our present worlds, these inquiries also explore the economic, political, and cultural determinants on nineteenth-century types of transnational experience as interweaving forces creating new material frameworks and conceptual models for comprehending major human categories—such as race, gender, subjectivity, and national identity—in global terms. As nineteenth-century global intersections differ in important ways from the shapes of globalization today, however, the essays in this volume generate new ways of understanding emergent patterns of worldwide experience in the age of imperialism and thereby stimulate fresh insights into the dynamics of global formations and conflicts today.

This book examines the development of Sufi movements that have migrated from their place of origin to become global religious networks.

Gathering architectural pieces from all over the world, the Paris Universal Exposition of 1867 introduced to fairgoers the notion of an imaginary journey, a new tourism en place. Through this and similar expositions, the world's cultures were imported to European and American cities as artifacts and presented to nineteenth-century men and women as the world in microcosm, giving a quick and seemingly realistic impression of distant places. elik examines the display of Islamic cultures at nineteenth-century world's fairs, focusing on the exposition architecture. She asserts that certain sociopolitical and cultural trends now crucial to our understanding of historical transformations in both the West and the world of Islam were mirrored in the fair's architecture. Furthermore, dominant attitudes toward cross-cultural exchanges were revealed repeatedly in Westerners' responses to these pavilions, in Western architects' interpretations of Islamic stylistic traditions, and in the pavilions' impact in such urban centers. Although the world's fairs claimed to be platforms for peaceful cultural communication, they displayed the world according to a hierarchy based on power relations. elik's delineation of this hierarchy in the exposition buildings enables us to understand both the adversarial relations between the West and the Middle East, and the issue of cultural self-definition for Muslim societies of the nineteenth century. Gathering architectural pieces from all over the world, the Paris Universal Exposition of 1867 introduced to fairgoers the notion of an imaginary journey, a new tourism en place. Through this and similar expositions, the world's cultures were imported to European and American cities as artifacts and presented to nineteenth-century men and women as the world in microcosm, giving a quick and seemingly realistic impression of distant places. elik examines the display of Islamic cultures at nineteenth-century world's fairs, focusing on the exposition architecture. She asserts that certain sociopolitical and cultural trends now crucial to our understanding of historical transformations in both the West and the world of Islam were mirrored in the fair's architecture. Furthermore, dominant attitudes toward cross-cultural exchanges were revealed repeatedly in Westerners' responses to these pavilions, in Western architects' interpretations of Islamic stylistic traditions, and in the pavilions' impact in such urban centers. Although the world's fairs claimed to be platforms for peaceful cultural communication, they displayed the world according to a hierarchy based on power relations. elik's delineation of this hierarchy in the exposition buildings enables us to understand both the adversarial relations between the West and the Middle East, and the issue of cultural self-definition for Muslim societies of the nineteenth century.