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Leading the second wave of post 9/11 terrorist books, American Jihad reveals that America is rampant with Islamic terrorist networks and sleeper cells and Emerson, the expert on them, explains just how close they are to each of us.
What are the motives behind Osama bin Laden's and Al-Qaeda's jihad against America and the West? Innumerable attempts have been made in recent years to explain that mysterious worldview. In Landscapes of the Jihad, Faisal Devji focuses on the ethical content of this jihad as opposed to its purported political intent. Al-Qaeda differs radically from such groups as Egypt's Muslim Brotherhood and Indonesia's Jemaah Islamiyah, which aim to establish fundamentalist Islamic states. In fact, Devji contends, Al-Qaeda, with its decentralized structure and emphasis on moral rather than political action, actually has more in common with multinational corporations, antiglobalization activists, and environmentalist and social justice organizations. Bin Laden and his lieutenants view their cause as a response to the oppressive conditions faced by the Muslim world rather than an Islamist attempt to build states.Al-Qaeda culls diverse symbols and fragments from Islam's past in order to legitimize its global war against the "metaphysical evil" emanating from the West. The most salient example of this assemblage, Devji argues, is the concept of jihad itself, which Al-Qaeda defines as an "individual duty" incumbent on all Muslims, like prayer. Although medieval Islamic thought provides precedent for this interpretation, Al-Qaeda has deftly separated the stipulation from its institutional moorings and turned jihad into a weapon of spiritual conflict. Al-Qaeda and its jihad, Devji suggests, are only the most visible manifestations of wider changes in the Muslim world. Such changes include the fragmentation of traditional as well as fundamentalist forms of authority. In the author's view, Al-Qaeda represents a new way of organizing Muslim belief and practice within a global landscape and does not require ideological or institutional unity.Offering a compelling explanation for the central purpose of Al-Qaeda's jihad against the West, the meaning of its strategies and tactics, and its moral and aesthetic dimensions, Landscapes of the Jihad is at once a sophisticated work of historical and cultural analysis and an invaluable guide to the world's most prominent terrorist movement.
Our heroine in Part One of the Muslim Romance Trilogy—The Year I Learned to Text; Why Am I Having Sex with a Muslim in My Basement?— actress/comedian/realtor Julie, returns and is now sixty-two. Her Marriage Islam-Style husband is forty. Her chemical addiction to the black-eyed, always-tardy Persian Prince remains insatiable, as her two loyal dogs and opinionated cat watch it all go down. When the honeymooners’ salacious pillow talk turns to Taliban training camps, dropping walls on homosexuals, and killing Republican presidents, conservative Julie must choose between love of country and the greatest physical and spiritual connection she’s ever known. “A truly out-of-the-box articulate storyteller, if Ms. Montague has not yet succeeded in having the Ayatollahs issue a fatwa against her, she surely will be successful this time. Juliet’s hysterically funny romantic satire will soon become a collector’s item when Jihad Honeymoon in Hollywood is banned along with the author, when she is placed in the informal witness program along with Salman Rushdie. Be sure to take home Book No. 2 in The Muslim Romance Trilogy today, so you can say you knew her when.”- Steven Emerson,author of American Jihad; the Terrorists Living Among Us. “The Fifty Shades of Grey Trilogy is an unintentionally humorous lap cat compared to the Bengal cougar of this long-awaited sequel to The Year I Learned to Text; Why Am I Having Sex with a Muslim in My Basement? Juliet Montague continues to weave more colorful erotic tales in this intentionally funny, heartbreaking saga of love gone wrong.”- C. Stephen Foster,author of Awakening the Actor Within
Jihad vs. McWorld is a groundbreaking work, an elegant and illuminating analysis of the central conflict of our times: consumerist capitalism versus religious and tribal fundamentalism. These diametrically opposed but strangely intertwined forces are tearing apart--and bringing together--the world as we know it, undermining democracy and the nation-state on which it depends. On the one hand, consumer capitalism on the global level is rapidly dissolving the social and economic barriers between nations, transforming the world's diverse populations into a blandly uniform market. On the other hand, ethnic, religious, and racial hatreds are fragmenting the political landscape into smaller and smaller tribal units. Jihad vs. McWorld is the term that distinguished writer and political scientist Benjamin R. Barber has coined to describe the powerful and paradoxical interdependence of these forces. In this important new book, he explores the alarming repercussions of this potent dialectic for democracy. A work of persuasive originality and penetrating insight, Jihad vs. McWorld holds up a sharp, clear lens to the dangerous chaos of the post-Cold War world. Critics and political leaders have already heralded Benjamin R. Barber's work for its bold vision and moral courage. Jihad vs. McWorld is an essential text for anyone who wants to understand our troubled present and the crisis threatening our future.
Presents a look at "homegrown" Islamist terrorism, from 9/11 to the present, discusses the perpetrators who have acted both in the U.S. and abroad, and examines the controversial tactics used to track potential terrorists. --Publisher's description.
Counter Jihad provides a sweeping account of America's military campaigns in the Islamic world and fills a gaping void in our understanding of the War on Terror.
The term 'jihad' has come to be used as a byword for fanaticism and Islam's allegedly implacable hostility towards the West. But, like other religious and political concepts, jihad has multiple resonances and associations, its meaning shifting over time and from place to place. Jihad has referred to movements of internal reform, spiritual struggle and self-defence as much as to 'holy war'. And among Muslim intellectuals, the meaning and significance of jihad remain subject to debate and controversy. With this in mind, Twenty-First Century Jihad examines the ways in which the concept of jihad has changed, from its roots in the Qur'an to its usage in current debate. This book explores familiar modern political angles, and touches on far less commonly analysed instances of jihad, incorporating issues of law, society, literature and military action. As this key concept is ever-more important for international politics and security studies, Twenty-First Century Jihad contains vital analysis for those researching the role of religion in the modern world.
Long before the devastation of September 11, 2001, the war on terror raged. The problem was that only one side, radical Islam, was fighting it as a war. For the United States, the frontline was the courtroom. So while a diffident American government prosecuted a relative handful of “defendants,” committed militants waged a campaign of jihad—holy war—boldly targeting America’s greatest city, and American society itself, for annihilation. The jihad continues to this day. But now, fifteen years after radical Islam first declared war by detonating a complex chemical bomb in the heart of the global financial system, former federal prosecutor Andrew C. McCarthy provides a unique insider’s perspective on America’s first response. McCarthy led the historic prosecution against the jihad organization that carried out the World Trade Center attack: the “battalions of Islam” inspired by Omar Abdel Rahman,the notorious “Blind Sheikh.” In Willful Blindness, he unfolds the troubled history of modern American counterterrorism. It is a portrait of stark contrast: a zealous international network of warriors dead certain, despite long odds, that history and Allah are on their side, pitted against the world’s lone superpower, unsure of what it knows, of what it fights, and of whether it has the will to win. It is the story of a nation and its government consciously avoiding Islam’s animating role in Islamic terror. From the start, it led top U.S. law enforcement and intelligence agencies to underestimate, ignore, and even abet zealots determined to massacre Americans. Even today, after thousands of innocent lives have been lost, the United States averts its eyes from this harsh reality.
The jihad has been at the centre of the West's securitization discourse for more than a decade. Theorists constantly use the jihadist as a discursive tool to further their neoliberal, military and market agendas, perpetuating massive gaps of understanding between 'the West', Muslims and jihadists themselves. They are helped by Muslim interlocutors, who all too often play the role of 'good' Muslims explaining the motifs of the 'bad' Muslims. This timely book argues that Muslim theory and fiction has been significantly commodified to cater to the needs of western ideology. It skillfully critiques the ideological contradictions of the debate around the jihadist by offering a comprehensive analysis of Muslim and non-Muslim cultural critics. Ranging from Edward Said to Slavoj Zizek, from Don DeLillo to Orhan Pamuk and from Mohammed Siddique Khan to Osama bin Laden, this vastly heterogeneous discourse produces a multi-dimensional Muslim response. O'Rourke examines some of its critical fault lines in postcolonial theory and literary analysis. This groundbreaking book argues that the temptation to appropriate the figure of the jihadist offers a fertile area from which to launch a discussion about the limits of current theory.
Juxtaposing "ecumenism" and "jihad", two words that many would consider strange and at odds with each other, Peter Kreeft argues that we need to change our current categories and alignments. We need to realize that we are at war and that the sides have changed radically: many of our former enemies (e.g. Muslims) are now our friends, and some of our former friends (e.g. humanists) are now our enemies. Documenting the spiritual and moral decay that has taken hold of modern society, Kreeft issues a wake-up call to all God-fearing Christian, Jews and Muslims to unite together in a "religious war" against the common enemy of godless secular humanism, materialism and immorality. Aware of the deep theological differences of these monotheistic faiths, Kreeft calls for a moratorium on our polemics against each other so that we can form an alliance to fight together to save western civilization. He cites numerous examples of today's Protestants, Jews, Catholics and Muslims working together to solve moral and spiritual problems. God is calling for this unity, Kreeft says, and if we respond, God will do something wonderful.