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A passionate manifesto decrying misogyny in the Arab world, by an Egyptian American journalist and activist When the Egyptian journalist Mona Eltahawy published an article in Foreign Policy magazine in 2012 titled "Why Do They Hate Us?" it provoked a firestorm of controversy. The response it generated, with more than four thousand posts on the website, broke all records for the magazine, prompted dozens of follow-up interviews on radio and television, and made it clear that misogyny in the Arab world is an explosive issue, one that engages and often enrages the public. In Headscarves and Hymens, Eltahawy takes her argument further. Drawing on her years as a campaigner and commentator on women's issues in the Middle East, she explains that since the Arab Spring began, women in the Arab world have had two revolutions to undertake: one fought with men against oppressive regimes, and another fought against an entire political and economic system that treats women in countries from Yemen and Saudi Arabia to Egypt, Tunisia, and Libya as second-class citizens. Eltahawy has traveled across the Middle East and North Africa, meeting with women and listening to their stories. Her book is a plea for outrage and action on their behalf, confronting the "toxic mix of culture and religion that few seem willing or able to disentangle lest they blaspheme or offend." A manifesto motivated by hope and fury in equal measure, Headscarves and Hymens is as illuminating as it is incendiary.
Fear is ubiquitous but slippery. It has been defined as a purely biological reality, derided as an excuse for cowardice, attacked as a force for social control, and even denigrated as an unnatural condition that has no place in the disenchanted world of enlightened modernity. In these times of institutionalized insecurity and global terror, Facing Fear sheds light on the meaning, diversity, and dynamism of fear in multiple world-historical contexts, and demonstrates how fear universally binds us to particular presents but also to a broad spectrum of memories, stories, and states in the past. From the eighteenth-century Peruvian highlands and the California borderlands to the urban cityscapes of contemporary Russia and India, this book collectively explores the wide range of causes, experiences, and explanations of this protean emotion. The volume contributes to the thriving literature on the history of emotions and destabilizes narratives that have often understood fear in very specific linguistic, cultural, and geographical settings. Rather, by using a comparative, multidisciplinary framework, the book situates fear in more global terms, breaks new ground in the historical and cultural analysis of emotions, and sets out a new agenda for further research. In addition to the editors, the contributors are Alexander Etkind, Lisbeth Haas, Andreas Killen, David Lederer, Melani McAlister, Ronald Schechter, Marla Stone, Ravi Sundaram, and Charles Walker.
Nellie Bly, Jules Verne, Oscar Wilde, and Louis Pasteur team up during the 1889 World's Fair in Paris to find a killer connected to a virulent plague infecting thousands of Parisians.
How does international context influence state policies toward religious minorities? Using parliamentary proceedings, court decisions, newspaper archives, and interviews, this book is the first systematic study that employs international context in the study of state policies toward religion, and that compares Turkey and France with regard to religious minorities. Comparing Christians in Turkey and Muslims in France, this book argues that policy change toward minorities becomes possible when strong domestic actors find a suitable international context that can help them execute their policy agendas. The Turkish Islamists used the European Union to transform the Turkish politics that brought a reformist moment for Christians in the 2000s. The Far Right in France utilized the rise of Islamophobia in Europe to adopt restrictive policies toward Muslims. Ramazan Kılınç argues that the presence of an international context that can favor particular groups over others, shifts the domestic balance of power, and makes some policies more likely to be implemented than others.
This book traces how and why the secession of the South during the American Civil War was accomplished at ground level through the actions of ordinary men. Adopting a micro-historical approach, Lawrence T. McDonnell works to connect small events in new ways - he places one company of the secessionist Minutemen in historical context, exploring the political and cultural dynamics of their choices. Every chapter presents little-known characters whose lives and decisions were crucial to the history of Southern disunion. McDonnell asks readers to consider the past with fresh eyes, analyzing the structure and dynamics of social networks and social movements. He presents the dissolution of the Union through new events, actors, issues, and ideas, illuminating the social contradictions that cast the South's most conservative city as the radical heart of Dixie.
Why did so many distinguished Western Intellectuals?from G.B. Shaw to J.P. Sartre, and. closer to home, from Edmund Wilson to Susan Sontag? admire various communist systems, often in their most repressive historical phases? How could Stalin's Soviet Union, Mao's China, or Castro's Cuba appear at one time as both successful modernizing societies and the fulfillments of the boldest dreams of social justice? Why, at the same time, had these intellectuals so mercilessly judged and rejected their own Western, liberal cultures? What Impulses and beliefs prompted them to seek the realization of their ideals in distant, poorly known lands? How do their journeys fit into long-standing Western traditions of looking for new meaning In the non-Western world?These are some of the questions Paul Hollander sought to answer In his massive study that covers much of our century. His success is attested by the fact that the phrase "political pilgrim" has become a part of intellectual discourse. Even in the post-communist era the questions raised by this book remain relevant as many Western, and especially American intellectuals seek to come to terms with a world which offers few models of secular fulfillment and has tarnished the reputation of political Utopias. His new and lengthy introduction updates the pilgrimages and examines current attempts to find substitutes for the emotional and political energy that used to be invested in them.