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aim should be to help the Muslim woman find her voice. Western feminists have a wealth of experience and resources at their disposal. There are three goals they must aspire to in helping their Muslim sisters. The first is to ensure that Muslim girls are free to complete their education; the second is to help them gain ownership of their own bodies and therefore their sexuality; and the third is to make sure that Muslim women have the opportunity not only to enter the workforce but also to stay in it. Unlike Muslim women in Muslim countries and Western women in the past, Muslim women in the West face specific constraints imposed on them by their families and communities. It is not enough to classify their problems as “domestic violence;” they are domestic in practice but legal and cultural in nature. There should be campaigns dedicated to exposing the special circumstances and restrictions of Muslim women and the dangers they face in the West; to educate Muslim men on the importance of women’s emancipation and education and to punish them when they use violence; to protect Muslim women from physical harm.
    The third and final institution I call on to rise to this challenge is the community of Christian churches. I myself have become an atheist, but I have encountered many Muslims who say they need a spiritual anchor in their lives. I have had the pleasure of meeting Christians whose concept of God is a far cry from Allah. Theirs is a reformed and partly secularized Christianity that could be a very useful ally in the battle against Islamic fanaticism. This modern Christian God is synonymous with love. His agents do not preach hatred, intolerance, and discord; this God is merciful, does not seek state power, and sees no competition with science. His followers view the Bible as a book full of parables, not direct commands to be obeyed. Right now, there are two extremes in Christianity, both of which are a liability to Western civilization. The first consists of those who damn the existence of other groups, They take the Bible literally and reject scientific explanations for the existence of man and nature in the name of “intelligent design.” Such fundamentalist Christian groups invest a lot of time and energy in converting people. But much of what they preach is at odds with the core principles of the Enlightenment. At the other extreme are those who would appease Islam—like the spiritual head of the Church of England, the Archbishop of Canterbury, who holds that the implementation of Shari’a in the UK is inevitable. Those who adhere to a moderate, peaceful, reformed Christianity are not as active as the first group nor as vocal as the second. They should be. The Christianity of love and tolerance remains one of the West’s most powerful antidotes to the Islam of hate and intolerance. Ex-Muslims find Jesus Christ to be a more attractive and humane figure than Muhammad, the founder of Islam.
    My time as a nomad is coming to an end. My final destination has turned out to be the United States, as it has been for so many millions of wanderers for over two hundred years. America is now my home. For better or worse, I share in the destiny of other Americans, and I would like to repay their generosity in welcoming me to their unique free society by sharing with them the insights I have gained through my years as a tribal Muslim nomad.
    The message of
Nomad
is clear and can be stated at the outset: The West urgently needs to compete with the jihadis, the proponents of a holy war, for the hearts and minds of its own Muslim immigrant populations. It needs to provide education directed at breaking the spell of the infallible Prophet, to protect women from the oppressive dictates of the Quran, and to promote alternative sources of spirituality.
    The contents of
Nomad
, like those of
Infidel
, are largely subjective. I make no claims to an exclusive possession of the one and only solution to becoming a successful citizen. Human