Branimir Anzulovic was born in Zagreb Croatia. He has a degree in philosophy from the University of Zagreb, and a doctorate in comparative literature from Indiana University. He has taught at Prescott College and Indiana University, and worked in the Yugoslav service of the Voice of America in Washington, D.C. He is now an independent researcher residing in Vienna, Virginia. Among his publications are theater and film reviews, and essays in cultural history and literary criticism.
With its close proximity to the Middle East and North Africa and its cultural and commercial ties to the US and the Americas, Europe has naturally become the new logistical center of radical Islam.
The book gives an insight of mostly Muslim residents of four major European cities-Amsterdam, Paris, Munich and London-on the causes and effects of terrorism, their role in that struggle, where things are likely headed and some possible solutions to what some have described as a "clash of civilizations".
All exchanges between the author and respondents are outlined-straightforward and unfiltered-as they occurred, with some relevant background information to help clarify the particular situation being discussed.
It is worth noting that there is no support or indictment of any religion from the author's perspective although it is very interesting to find out how religion is used to justify-sometimes implicitly-the views of the respondents.
In Nationalizing Iran, Afshin Marashi explores the changes that made possible this transformation of Iran into a social abstraction in which notions of state, society, and culture converged. He follows Naser al-Din Shah on a tour of Europe in 1873 that led to his importing a new public image of monarchy-an image based on the European late imperial model-relying heavily on the use of public ceremonies, rituals, and festivals to promote loyalty to the monarch. Meanwhile, Iranian intellectuals were reimagining ethnic history to reconcile “authentic” Iranian culture with the demands of modernity. From the reform of public education to the symbolism surrounding grand public ceremonies in honor of long-dead poets, Marashi shows how the state invented and promoted key features of the common culture binding state and society. The ideological thrust of that century would become the source of dramatic contestation in the late twentieth century.
Marashi's study of the formative era of Iranian nationalism will be valuable to scholars and students of history, sociology, political science, and anthropology, as well as journalists, policy makers, and other close observers of contemporary Iran.
Michael Eppel begins with the myths and realities of the origins of the Kurds, describes the effect upon them of medieval Muslim states under Arab, Persian, and Turkish dominance, and recounts the emergence of tribal-feudal dynasties. He explores in detail the subsequent rise of Kurdish emirates, as well as this people’s literary and linguistic developments, particularly the flourishing of poetry. The turning tides of the nineteenth century, including Ottoman reforms and fluctuating Russian influence after the Crimean War, set in motion an early Kurdish nationalism that further expressed a distinct cultural identity. Stateless, but rooted in the region, the Kurds never achieved independence because of geopolitical conditions, tribal rivalries, and obstacles on the way to modernization. A People Without a State captures the developments that nonetheless forged a vast sociopolitical system.
The Mountain Wreath is the anathema upon the Ottomanization of some small areas of Montenegro.
Njegosh dedicates the Mountain Wreath
to the dust of the Father of Serbia, Karageorge Petrovich.
The Mountain Wreath is the epic about
the glory of the Cross of the Serbs in Montenegro. In the 19th century, Alfred Lord Tennyson, (1809—1892), referred to Montenegrins as the mighty race of the
mountaineers—the defenders of Christian faith.
Njegosh, our great and beloved
Prince-Bishop of Montenegro
was a wise judge of his time, but Time itself is the ultimate judge. Today
there are some small areas in Montenegro
populated by the Slavic Muslims who love their Montenegro and build it in a brotherly
unity together with other Montenegrins.