Vital center. Radical middle. Amid the red state/blue state divide, is there now space for an iconoclastic militant moderate? In this unusual and remarkably readable collection of short essays on a wide variety of hot-button public issues--race, affirmative action, surrogate motherhood, diversity, immigration, compensation of 9/11 victims, exclusion of gays from the Boy Scouts and the military, the 2004 election, the rule of law in developing countries, the invasion of Iraq, and many more--Yale Law School professor Peter H. Schuck reveals the distinctive sensibility and policy orientation of a militant moderate: pragmatic, reformist, nonideological, empirically minded, and skeptical of many liberal and conservative pieties.

In this book Mushirul Hasan articulates a vision of Islam or rather the many different kinds of Islam, instead of the frightening monolith of popular perception, living in harmony with other faiths, and of Indian Muslims, inheritors of the great Indian civilization, living in a plural society. Engaging with the debates surrounding the society, polity, and history of India's Muslims, and using historical and literary sources, as well as the writings of modern Muslim thinkers like Aziz Ahmad and Mohammad Mujeeb, Hasan traces the development of contemporary ideas about Muslims from the mid-nineteenth century onwards, through British rule and the partition, to the present day. For Hasan, a truly secular reading of Indian history reveals Indian Islam as one that exists in a pluralist milieu.

Radical Islam is a major affliction of the contemporary world. Each year, radical Islamists carry out terrorist attacks that result in a massive death toll, almost all involving noncombatants and innocents. Estimates of how many Muslims could be considered followers of radical Islam vary widely, and there are few guides to help determine moderates versus radicals. Observers often sit at the extremes, either seeing all Muslims as open or closeted jihadis or recoiling from any attempt to link Islam with international terror. Both positions are overly simplistic, and the lack of rational principles to absolve the innocent and identify the accomplices of terror has led to governments and individuals mistakenly accepting jihadis as moderate. What is Moderate Islam? brings together an array of scholars—Muslims and non-Muslims—to provide this missing insight. This wide-ranging collection examines the relationship among Islam, civil society, and the state. The contributors—including both Muslims and non-Muslims—investigate how radical Islamists can be distinguished from moderate Muslims, analyze the potential for moderate Islamic governance, and challenge monolithic conceptions of Islam.

Understanding the political and socio-economic factors which give rise to youth recruitment into militant organizations is central to grasping some of the most important issues that affect the contemporary Middle East and Africa. In this book, Khalid Mustafa Medani explains why youth are attracted to militant organizations, examining the specific role economic globalization plays in determining how and why militant activists emerge. Based on extensive fieldwork, Medani offers an in-depth analysis of the impact of globalization, neoliberal reforms and informal economic networks on the rise and evolution of moderate and militant Islamist movements. In an original contribution to the study of Islamist and ethnic politics, he shows the importance of understanding when and under what conditions religious rather than other forms of identity become politically salient. This title is also available as Open Access on Cambridge Core.

Radical Skin, Moderate Masks explores a voice trapped by the War on Terror. How can a Muslim speak about politics? And, in what tone can they argue? In today's climate can they "talk back" without being defined as a moderate or radical? And, what do the conditions put on their political choices reveal about liberalism and its deep and historical relationship with racism? This timely work looks at ongoing debates and how they call for Muslims to engage in a "de-radicalisation" of their voice and identities. The author takes his lessons from Fanon and uses them to make sense of his many readings of Said's Orientalism. He reflects on the personal and scholarly difficulty of writing this very book. An autoethnography follows. It shows (rather than tells of) the felt demand to use a pleasing "Apollonian" liberalism. This approved language, however, erases a Muslim's ability to talk about the "Dionysian" more Asiatic parts of their faith and politics.

Long before September 11, 2001, Daniel Pipes publicly warned Americans that militant Islam had declared war on America--yet sadly, Americans failed to take heed. The publication of Militant Islam Reaches America finally brought Pipes the attention he deserves. Dividing his work into two parts, Pipes first defines militant Islam, stressing the large and crucial difference between Islam, the faith, and the ideology of militant Islam. He then discusses the relatively new subject of Islam in the United States, and how it has developed rapidly in the last decade. In Militant Islam Reaches America, the product of thirty years of extensive research, Pipes provides one of the most incisive examinations of the growing radical Islamic movement ever written.The paperback edition includes a new essay, "Jihad and the Professors."

In Militant Citizenship: Rhetorical Strategies of the National Woman's Party, 1913-1920, Belinda A. Stillion Southard explores the ways in which the militant NWP negotiated institutional opposition and secured such a prominent position in national politics.