"One of the best and most disturbing war novels in years." —The Wall Street Journal “War porn,” n. Videos, images, and narratives featuring graphic violence, often brought back from combat zones, viewed voyeuristically or for emotional gratification. Such media are often presented and circulated without context, though they may be used as evidence of war crimes. War porn is also, in Roy Scranton’s searing debut novel, a metaphor for the experience of war in the age of the War on Terror, the fracturing and fragmentation of perspective, time, and self that afflicts soldiers and civilians alike, the global networks and face-to-face moments that suture our fragmented lives together. In War Porn three lives fit inside one another like nesting dolls: a restless young woman at an end-of-summer barbecue in Utah; an American soldier in occupied Baghdad; and Qasim al-Zabadi, an Iraqi math professor, who faces the US invasion of his country with fear, denial, and perseverance. As War Porn cuts from America to Iraq and back again, as home and hell merge, we come to see America through the eyes of the occupied, even as we see Qasim become a prisoner of the occupation. Through the looking glass of War Porn, Scranton reveals the fragile humanity that connects Americans and Iraqis, torturers and the tortured, victors and their victims.

As a photographer covering conflicts and natural disasters for international publications, Christoph Bangert is regularly confronted with a dilemma: On the one hand he tries to document events as truthful to his own experience as possible but on the other hand he needs to accommodate several layers of self-censorship. Using his images taken during the past ten years in Afghanistan, Iraq, Indonesia, Lebanon and Gaza, Bangert started an experiment: What would happen if we suppressed our need for self- censorship? The result is a raw yet personal book.

Who is the “Faithful and Discreet Slave”? If you are a Jehovah’s Witness, no doubt you have a deep love for the truth. Chances are, you would also agree that “no matter how much Bible reading we have done, we would never have learned the truth on our own” (The Watchtower, December 1, 1990, p. 19). Most of what you know about Jehovah God and his Word you learned from the “faithful and discreet slave class.” This is why you go door to door: to share what you have learned with others. But isn’t it possible that some of the Watchtower Society’s teachings could be wrong? After all, they’ve been wrong in the past. Wasn’t C. T. Russell wrong when he expected to be taken to heaven in 1914? Wasn’t J. F. Rutherford wrong when he predicted that men like Moses and David would soon be resurrected and live in the Watchtower’s mansion in San Diego? And isn’t it possible that N. H. Knorr and F. W. Franz were wrong in saying that the generation of 1914 would live to see the end of this wicked system of things? If “God’s organization” was wrong about these things, shouldn’t we consider the possibility that they are still wrong about other, more important doctrines as well? Why is it, then, that most Witnesses will never question the Society’s teachings, even when they “teach commands of men as doctrines” (Matthew 15:9)? What gives them this kind of authority? As you know, their claim to authority rests entirely on their interpretation of Jesus’ parable of the “faithful and discreet slave”: “Who really is the faithful and discreet slave whom his master appointed over his domestics, to give them their food at the proper time? Happy is that slave if his master on arriving finds him doing so. Truly I say to you, He will appoint him over all his belongings” (Matthew 24:45-47). They believe this text makes them God’s channel for providing spiritual food to his people. “In 1919 that slave was identified as the remnant of anointed Christians. Since then, as represented by the Governing Body of Jehovah’s Witnesses, it has been the center of theocracy on earth” (The Watchtower, January 15, 1994, p. 16). Since so much rests on this passage, it is only right that we examine just what Jesus meant in this parable. The Society insists that Jesus was speaking not of individuals, but of a group of people who are members of an organization. The problem is, in Luke’s account, Jesus specifically applies the parable to individuals. “Indeed, everyone to whom much was given, much will be demanded of him; and the one whom people put in charge of much, they will demand more than usual of him” (Luke 12:48). The parable has to do with Christian stewardship. In fact, it follows the same pattern as the parable of the talents (Matthew 25:14-30) or minas (Luke 19:12-27). A master departs, leaving work for his slaves. When he returns, he evaluates their faithfulness and rewards or punishes them accordingly. It’s interesting that the Society applies these parables to individuals, while applying the “faithful and discreet slave” parable (Matthew 24:45-51) to an organization. Their interpretation is inconsistent. This teaching on the faithful stewardship of individuals is reflected elsewhere in Scripture. “In proportion as each one has received a gift, use it in ministering to one another as fine stewards of God’s undeserved kindness expressed in various ways” (1 Peter 4:10). “Let a man so appraise us as being subordinates of Christ and stewards of sacred secrets of God. Besides, in this case, what is looked for in stewards is for a man to be found faithful” (1 Corinthians 4:1, 2). Can you say that Jesus is your Master? If so, think about what it says of your stewardship when you accept the Watchtower’s teachings without question, knowing that the Bible never approves of such a practice. Have you noticed that the Society often encourages others to examine their religion, but discourages you from doing the same? How ironic that the Society’s first president, C. T. Russell, wrote: “If any one knows anything better, let him take it. If any of you ever find anything better, we hope you will tell us” (The Watchtower, December 1, 1990, p.19). We think we have something better! We encourage you to compare the teachings of the Watchtower Society with those of solid evangelical Christians. Otherwise, how will you know you’ve really been feeding on the best spiritual food? As a suggestion, start by reading a book (like Systematic Theology by Wayne Grudem) which examines the biblical basis for the different views of all the major doctrines. We pray that Jehovah will guide you as you seek to be a faithful slave of our Lord, Jesus Christ.

Civil War soldiers enjoyed unprecedented access to obscene materials of all sorts, including mass-produced erotic fiction, cartes de visite, playing cards, and stereographs. A perfect storm of antebellum legal, technological, and commercial developments, coupled with the concentration of men fed into armies, created a demand for, and a deluge of, pornography in the military camps. Illicit materials entered in haversacks, through the mail, or from sutlers; soldiers found pornography discarded on the ground, and civilians discovered it in abandoned camps. Though few examples survived the war, these materials raised sharp concerns among reformers and lawmakers, who launched campaigns to combat it. By the war's end, a victorious, resurgent American nation-state sought to assert its moral authority by redefining human relations of the most intimate sort, including the regulation of sex and reproduction—most evident in the Comstock laws, a federal law and a series of state measures outlawing pornography, contraception, and abortion. With this book, Judith Giesberg has written the first serious study of the erotica and pornography that nineteenth-century American soldiers read and shared and links them to the postwar reaction to pornography and to debates about the future of sex and marriage.

Few cultural issues alarm conservative Protestant families and communities like the seemingly ubiquitous threat of pornography. Thanks to widespread access to the internet, conservative Protestants now face a reality in which every Christian man, woman, and child with a smartphone can access limitless pornography in their bathroom, at work, or at a friend's sleepover. Once confident of their victory over pornography in society at large, conservative Protestants now fear that "porn addiction" is consuming even the most faithful. How are they adjusting to this new reality? And what are its consequences in their lives? Drawing on over 130 interviews as well as numerous national surveys, Addicted to Lust shows that, compared to other Americans, pornography shapes the lives of conservative Protestants in ways that are uniquely damaging to their mental health, spiritual lives, and intimate relationships. Samuel L. Perry demonstrates how certain pervasive beliefs within the conservative Protestant subculture unwittingly create a context in which those who use pornography are often overwhelmed with shame and discouragement, sometimes to the point of depression or withdrawal from faith altogether. Conservative Protestant women who use pornography feel a "double shame" both for sinning sexually and for sinning "like a man," while conflicts over pornography in marriages are escalated by patterns of lying, hiding, blowing up, or threats of divorce. Addicted to Lust shines new light on one of the most talked-about problems facing conservative Christians.

Introduction -- American Girls and National Identity -- Fighting Femininity on Home Soil in Civil War Films, 1908 to -- American Revolution and Other Wars -- Featuring Preparedness and Peace; or, America and the European War, Part I -- From Serial Queens to Patriotic Heroines; or, America and the European War, Part II -- The American Girl and Wartime Patriotism -- Conclusion.

Saw, Hostel, The Devil’s Rejects: this wave of horror movies has been classed under the disparaging label “torture porn.” Since David Edelstein coined the term for a New York magazine article a few years after 9/11, many critics have speculated that these movies simply reflect iconic images, anxieties, and sadistic fantasies that have emerged from the War on Terror. In this timely new study, Aaron Kerner challenges that interpretation, arguing that “torture porn” must be understood in a much broader context, as part of a phenomenon that spans multiple media genres and is rooted in a long tradition of American violence. Torture Porn in the Wake of 9/11 tackles a series of tough philosophical, historical, and aesthetic questions: What does it mean to call a film “sadistic,” and how has this term been used to shut down critical debate? In what sense does torture porn respond to current events, and in what ways does it draw from much older tropes? How has torture porn been influenced by earlier horror film cycles, from slasher movies to J-horror? And in what ways has the torture porn aesthetic gone mainstream, popping up in everything from the television thriller Dexter to the reality show Hell’s Kitchen? Reflecting a deep knowledge and appreciation for the genre, Torture Porn in the Wake of 9/11 is sure to resonate with horror fans. Yet Kerner’s arguments should also strike a chord in anyone with an interest in the history of American violence and its current and future ramifications for the War on Terror.

Bestselling author David Shields analyzed over a decade's worth of front-page war photographs fromTheNew York Timesand came to a shocking conclusion: the photo-editing process ofthe "paper of record,"by way of pretty, heroic, and lavishly aesthetic image selection, pullsthe woolover the eyes of its readers; Shields forces us to face not only the the media's complicity in dubious and catastrophic military campaigns but our own as well.This powerful media mouthpiece, the mightyTimes, far from being a check on governmental power, is in reality a massive amplifier for its dark forces by virtue of the way it aestheticizeswarfare. Anyone baffled by the willful American involvement in Iraq and Afghanistan can't help but see in this book how eagerly and invariably theTimesled the way in making the case for these wars through the manipulation of its visuals. Shields forces the reader to weigh the consequences of our own passivity in the face of these images' opiatic numbing. The photographs gathered inWar Is Beautiful, often beautiful and always artful, are filters of reality rather than the documentary journalism they purport to be.

Updated for a new generation, a resource for overcoming sexual temptation shares the stories of men who have escaped sexual immorality and offers a practical plan for achieving sexual integrity.

For those of us increasingly reliant on email networks in our everyday social interactions, spam can be a pain; it can annoy; it can deceive; it can overload. Yet spam can also entertain and perplex us. This book features theorists writing on spam, porn, censorship, and viruses.