In Purifying the Land of the Pure, Farahnaz Ispahani analyzes Pakistan's policies towards its religious minority populations, both Muslim and non-Muslim, since independence in 1947.

Pakistan was carved out in 1947 to protect the subcontinent's largest religious minority. But soon after Independence, political, religious and social leaders proclaimed it an Islamic State.Purifying the Land of the Pure is an analysis of the country's policies towards its religious minority populations, as well as an attempt to set the record straight about why Pakistan was created and where it moved away from Jinnah's modern pluralist vision to that of a purely Sunni Islamic nation. Farahnaz Ispahani brings to the subject an uncommon combination: the rigour of a scholar and the ground-level experience of a parliamentarian. A crucial addition to the literature on Pakistan.

Since at least the attacks of September 11, 2001, one of the most pressing political questions of the age has been whether Islam is hostile to religious freedom. Daniel Philpott examines conditions on the ground in forty-seven Muslim-majority countries today and offers an honest, clear-eyed answer to this urgent question. It is not, however, a simple answer. From a satellite view, the Muslim world looks unfree. But, Philpott shows, the truth is much more complex. Some one-fourth of Muslim-majority countries are in fact religiously free. Of the other countries, about forty percent are governed not by Islamists but by a hostile secularism imported from the West, while the other sixty percent are Islamist. The picture that emerges is both honest and hopeful. Yes, most Muslim-majority countries are lacking in religious freedom. But, Philpott argues, the Islamic tradition carries within it "seeds of freedom," and he offers guidance for how to cultivate those seeds in order to expand religious freedom in the Muslim world and the world at large. It is an urgent project. Religious freedom promotes goods like democracy and the advancement of women that are lacking in the Muslim-majority world and reduces ills like civil war, terrorism, and violence. Further, religious freedom is simply a matter of justice--not an exclusively Western value, but rather a universal right rooted in human nature. Its realization is critical to the aspirations of religious minorities and dissenters in Muslim countries, to Muslims living in non-Muslim countries or under secular dictatorships, and to relations between the West and the Muslim world. In this thoughtful book, Philpott seeks to establish a constructive middle ground in a fiery and long-lasting debate over Islam.

Drawing upon Muslim Europe's own voices, institutions, and experiences, this compelling work reframes the debates on European secularism, the historic role of Shari'a law in diverse European states, Muslims and Nazis, Muslims and Communists, and the contributions of Muslims to Europe today.

Sunni Islam has played an ambivalent role in Turkey's Kurdish conflict--both as a conflict resolution tool and as a tool of resistance. Under the Banner of Islam uses Turkey as a case study to understand how religious, ethnic, and national identities converge in ethnic conflicts between co-religionists. Gülay Türkmen asks a question that informs the way we understand religiously homogeneous ethnic conflicts today: Is it possible for religion to act as a resolution tool in these often-violent conflicts? In search for answers to this question, in Under the Banner of Islam, Türkmen journeys into the inner circles of religious elites from different backgrounds: non-state-appointed local Kurdish meles, state-appointed Kurdish and Turkish imams, heads of religious NGOs, and members of religious orders. Blending interview data with a detailed historical analysis that goes back as far as the nineteenth century, she argues that the strength of Turkish and Kurdish nationalisms, the symbiotic relationship between Turkey's religious and political fields, the religious elites' varying conceptualizations of religious and ethnic identities, and the recent political developments in the region (particularly in Syria) all contribute to the complex role religion plays in the Kurdish conflict in Turkey. Under the Banner of Islam is a specific story of religion, ethnicity, and nationalism in Turkey's Kurdish conflict, but it also tracks a broader narrative of how ethnic and religious identities are negotiated when resolving conflicts.

World War II and Islamically informed Soviet patriotism -- Institutionalizing Soviet Islam, 1944-1958 -- SADUM's new ambitions, 1943-1958 -- The anti-religious campaign, 1959-1964 -- The muftiate on the international stage -- The Brezhnev Era and its aftermath, 1965-1989

Kimberley Patton examines the environmental crises facing the world's oceans from the perspective of religious history. Much as the ancient Greeks believed, and Euripides wrote, that "the sea can wash away all evils," a wide range of cultures have sacralized the sea, trusting in its power to wash away what is dangerous, dirty, and morally contaminating. The sea makes life on land possible by keeping it "pure." Patton sets out to learn whether the treatment of the world's oceans by industrialized nations arises from the same faith in their infinite and regenerative qualities. Indeed, the sea's natural characteristics, such as its vast size and depth, chronic motion and chaos, seeming biotic inexhaustibility, and unique composition of powerful purifiers-salt and water-support a view of the sea as a "no place" capable of swallowing limitless amounts of waste. And despite evidence to the contrary, the idea that the oceans could be harmed by wasteful and reckless practices has been slow to take hold. Patton believes that environmental scientists and ecological advocates ignore this relationship at great cost. She bases her argument on three influential stories: Euripides' tragedy Iphigenia in Tauris; an Inuit myth about the wild and angry sea spirit Sedna who lives on the ocean floor with hair dirtied by human transgression; and a disturbing medieval Hindu tale of a lethal underwater mare. She also studies narratives in which the sea spits back its contents-sins, corpses, evidence of guilt long sequestered-suggesting that there are limits to the ocean's vast, salty heart. In these stories, the sea is either an agent of destruction or a giver of life, yet it is also treated as a passive receptacle. Combining a history of this ambivalence toward the world's oceans with a serious scientific analysis of modern marine pollution, Patton writes a compelling, cross-disciplinary study that couldn't be more urgent or timely.