By Noah Feldman
A courageous and well timed exam of America's nice difficulty within the Muslim worldPublished simply because the usa went to conflict in Iraq, After Jihad positioned Noah Feldman "into the guts of an unruly brawl now raging in coverage circles over what to do with the Arab international" (The manhattan occasions publication Review).A 12 months later, the questions Feldman raises-and answers-are on the middle of each severe dialogue approximately America's function on the earth. How can Islam and democracy be reconciled? How can the U.S. sponsor rising Islamic democrats with out appeasing radicals and terrorists? will we responsibly stay allies with sturdy yet repressive Arab regimes, chaotic rising democracies, and Israel as well?After Jihad made Feldman, in a stroke, the best Western authority on rising Islamic democracy--and the main famous adviser to the Iraqis drafting a structure for his or her newly freed state. This paperback edition--which incorporates a new preface taking account of modern events--is the easiest unmarried booklet at the nature of Islam at the present time and at the types Islam is probably going to soak up the arrival years.
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Extra resources for After Jihad: America and the Struggle for Islamic Democracy
Indeed while often rejected in the context of September 11, it frequently acted as the first point of reference for interpretations of the meaning of that day’s events (Acharya 2002a; Pipes 2002; Said 2001). One of the reasons that it has become such a feature of the debate is the way in which key parties to the debate and elements of the media evoked this discourse of civilizational identity in their rhetoric. Most prominent here is the rhetoric of Osama bin Laden, with whom the perpetrators of the attacks were linked.
Bush told the UN General Assembly: “We face an enemy that hates not our policies, but our existence, the tolerance of openness and creative cultures that defines us” (Bush 2001b). It is worth noting that the freedom that Blair and Bush advocate is not only expressed in political terms but also in economic, primarily in free trade and the principles of capitalism. Democracy and the free market are clearly represented as key elements of civilization that bring wealth and prosperity and enhance cooperation.
Why Civilizational Identity and Why Now? Assumptions about a clear standard of civilization that privileged Western culture as superior, prominent in nineteenth-century European thought, waned somewhat in the twentieth century. The experiences of the World Wars and of the Holocaust undermined any such assumptions about Europe and the West as the font of civilization. Furthermore, as international norms shifted in the twentieth century away from the support of colonialism and racial inequality, the previous associations between “civilization” as a concept and imperialism led to a discrediting of the term in certain political contexts.
After Jihad: America and the Struggle for Islamic Democracy by Noah Feldman