"A timely, topical book grounding Russia's recent turn towards conservativism in pre-1917 culture and explaining what this shift could mean for the rest of the world" ; "There is no question that tensions between Russia and America are on the rise. The forced annexation of Crimea, the downing of Malaysia Airlines flight 17, and the Russian government's treatment of homosexuals have created diplomatic standoffs and led to a volley of economic sanctions. Much of the blame for Russia's recent hostility towards the West has fallen on steely-eyed President Vladimir Putin, and Americans have begun to wonder if they are witnessing the rebirth of Cold War-style dictatorship. Not so fast, argues veteran historian Walter Laqueur. For two decades Laqueur has been ahead of the curve, predicting events in post-Soviet Russia with uncanny accuracy. In Putinism, he deftly demonstrates how three long-standing pillars of Russian ideology: a strong belief in the Orthodox Church, a sense of Eurasian 'manifest destiny, ' and a fear of foreign enemies, continue to exert a powerful influence on the Russian populace. As a result, Putin may well be much more a servant of his people than we think. Topical and provocative, Putinism contains much more than historical analysis. Looking to the future, Laqueur explains how the tendency to view Russia as a Cold War relic is dangerous and premature. Russia can, and will, continue to challenge the West so it is in our best interest to figure out exactly who it is we are facing--and what they want--before it is too late"

"This investigation into the dreams and stereotypes of the Western world that fuel hatred in the hearts of Al Qaeda and its ilk argues that the origins of those dreams lie in the West itself. The anti-Western virus has found a ready host in the Islamic world for a number of reasons, but it is not native there. The West that these jihadis imagine themselves fighting is the same menace that has haunted the thoughts of revolutionary groups since the early nineteenth century. Occidentalism identifies its main oppositions - the timid, soft bourgeois versus the heroic revolutionary; the machine society versus the organically knit one of "blood and soil"; the sterile Western mind, all reason and no soul, versus the "inner life" of the spirit - and provides a new conceptual framework for understanding them, as we must to face the world's most pressing issues."--BOOK JACKET.

At the turn of the twenty-first century, in spite of growing globalization there remains in the world a split between the West and the rest. The manner in which this split has been imagined and represented in Western civilization has been the subject of intense cross-disciplinary scrutiny, much of it under the rubric of “orientalism.” This debate, sparked by the 1978 publication of Edward Said’s Orientalism identifies the “Orient” as the Islamic world and to a lesser extent Hindu India. “Orientalism” signifies the way the West imagined this terrain. Going beyond Said’s framework, in their introduction to the volume, Kalmar and Penslar argue that orientalism is based on the Christian West’s attempts to understand and manage its relations with both of its monotheistic Others—Muslims and Jews. According to the editors, Jews have almost always been present whenever occidentals talked about or imagined the East; and the Western image of the Muslim Orient has been formed and continues to be formed in inextricable conjunction with Western perceptions of the Jewish people. Bringing together essays by an array of international scholars in a wide range of disciplines, Orientalism and the Jews demonstrates that, since the Middle Ages, Jews have been seen in the Western world as both occidental and oriental. Jews formed the model for medieval depictions of Muslim warriors. Representations of biblical Jews in early modern Europe provided essential sustenance for Western fictions about the Muslim world. And many of the Western protagonists of imperialism “discovered” real or imaginary Jews wherever their expeditions took them. Today orientalist attitudes by Israelis target not only Arabs but also the mizrahi (“oriental”) Israelis with roots in the Arab world as Others.

Jewish cultures existing in the Western world during the last two centuries have been and continue to be read as hyphenated phenomena within a specific national context, such as German-Jewish or American-Jewish culture. Yet to what extent do such nationalized constructs of Jewish culture and identity still dominate Jewish self-expressions, and the discourses about them, in the rapidly globalizing world of the twenty-first century? In a world in which Diaspora societies have begun to reshape themselves as part of a super- or nonnational identity, what has happened to a cosmopolitan Jewish identity? In a post-Zionist world, where one of the newest and most substantial Diaspora communities is that of Israelis, in the new globalized culture, is "being Jewish" suddenly something that can reach beyond the older models of Diasporic integration or nationalism? Which new paradigms of Jewish self-location, within the evolving and conflicting global discourses, about the nation, race, Genocides, anti-Semitism, colonialism and postcolonialism, gender and sexual identities does the globalization of Jewish cultures open up? To what extent might transnational notions of Jewishness, such as European-Jewish identity, create new discursive margins and centers? Is there a possibility that a "virtual makom (Jewish space)" might constitute itself? Recent studies on cosmopolitanism cite the Jewish experience as a key to the very notion of the movement of people for good or for ill as well as for the resurgence of modern nationalism. These theories reflect newer models of postcolonialism and transnationalism in regard to global Jewish cultures. " This book was originally published as a special issue of the European Review of History.