Why am I passionate about this?
I’m a history professor at Western Washington University. I first got interested in understanding social movements, power, and political violence in the late 1990s and early ‘00s as a young anarchist. Later, while studying history in graduate school, I realized that much of what I thought I knew about the FBI, violence, and radical movements of the 1960s and ‘70s was inaccurate. I don’t have any magic solutions to the problems facing humanity, but I believe that studying history—including the history of political violence—can help us better understand our present moment and how we might build a more just and peaceful world.
Daniel's book list on the history of terrorism and counterterrorism
Why did Daniel love this book?
Anthropologist Mahmood Mamdani wrote Good Muslim, Bad Muslim shortly after the 9/11 attacks. The book is a rebuttal of the U.S. government’s justifications for the War on Terror and military invasions of Afghanistan and Iraq, which relied heavily on the inaccurate notion that terrorism is a product of anti-modern passions embedded in Islamic culture. Mamdani uses history as a corrective, illustrating how such “culture talk” has deep roots in European imperialism, and how a violent strand of political Islam emerged from modern anticolonial movements in the Middle East and gained global influence amid U.S. covert military operations in the second half of the Cold War, particularly in Afghanistan. I learn something new every time I reread this fantastic book for my U.S. and International Terrorism history course.
1 author picked Good Muslim, Bad Muslim as one of their favorite books, and they share why you should read it.
In this brilliant look at the rise of political Islam, the distinguished political scientist and anthropologist Mahmood Mamdani brings his expertise and insight to bear on a question many Americans have been asking since 9/11: how did this happen?
Mamdani dispels the idea of “good” (secular, westernized) and “bad” (premodern, fanatical) Muslims, pointing out that these judgments refer to political rather than cultural or religious identities. The presumption that there are “good” Muslims readily available to be split off from “bad” Muslims masks a failure to make a political analysis of our times. This book argues that political Islam emerged…