100 books like Children of the Jinn

I first became interested in the Kurds during a 1998 journey I took to Iran to work on my first book about the Middle East, Neither East nor West. While there, I traveled to Sanandaj, Iran’s unofficial Kurdish capital, where I was immediately struck by how different the area seemed from the rest of the Islamic Republic—heartbreaking in its lonesome beauty, and defiant. Despite a large number of Revolutionary Guards on the streets, the men swaggered and women strode. These people are not cowed, I thought—no wonder they make the Islamic government nervous. I had to find out more.

I first became interested in the Kurds during a 1998 journey I took to Iran to work on my first book about the Middle East, Neither East nor West. While there, I traveled to Sanandaj, Iran’s unofficial Kurdish capital, where I was immediately struck by how different the area seemed from the rest of the Islamic Republic—heartbreaking in its lonesome beauty, and defiant. Despite a large number of Revolutionary Guards on the streets, the men swaggered and women strode. These people are not cowed, I thought—no wonder they make the Islamic government nervous. I had to find out more.

As a teenager in 1991, I watched a coalition of Western powers bombard Iraq into submission. Twelve years later, “regime change” was the agenda. Iraq descended into sectarianism, civil war, and Islamist insurgency. Western depictions had reduced Iraq to an authoritarian state with a megalomaniac leader and no history of its own. These events and the accompanying vilification of Iraq and its people convinced me to study the country’s history. I try to bring nuance and depth to a story so often told superficially. I think history is about giving life to the voices and perspectives of the past. The result, I hope, is an authentic and unbiased portrayal of Iraqi history.

I first became interested in the Kurds during a 1998 journey I took to Iran to work on my first book about the Middle East, Neither East nor West. While there, I traveled to Sanandaj, Iran’s unofficial Kurdish capital, where I was immediately struck by how different the area seemed from the rest of the Islamic Republic—heartbreaking in its lonesome beauty, and defiant. Despite a large number of Revolutionary Guards on the streets, the men swaggered and women strode. These people are not cowed, I thought—no wonder they make the Islamic government nervous. I had to find out more.

Like the main character in my book, I went to Kurdish Iraq as a well-meaning (but admittedly naive) teacher, and fell in love with the Kurdish people and their culture. To be more specific, it was village women I really bonded with. Listening to their stories, and watching them try to cope with so many practical restrictions, tore at my heart. Part of me wanted to “liberate” them from the seemingly outdated traditions that held them back. Simultaneously, I couldn’t help but envy them for the solaces their tight community offered them -- and which Western society denied me. Rather than claiming to be an expert on Kurds, I am now someone who studies them with the greatest respect. The humble Kurdish villagers gave me moral examples that I wish every Westerner could be fortunate enough to have.

My maternal great-grandparents were Irish immigrants. My paternal grandfather left Liverpool in the late 19th century to go to Australia. I’d love to know their children’s stories! Some of the families I visited as a social worker (mid-1960s) were immigrants, struggling to make sense of a new language and a new culture. I met a child who had come here alone as an illegal immigrant and had been a house slave until the social services settled her with a foster family. I met author Hanna Jansen and her many adopted children from war-torn countries. Fiction gives us many powerful stories about children forced to flee from their homes because of war, tyranny, hunger, poverty, natural disasters.

I have always been interested in political and social events around me, and being from Turkey, it was inevitable not to be surrounded by the news of the conflict between the Turkish state and the PKK that has been going on for decades. However, perhaps due to being a member of the non-Muslim minority community of Turkey myself, I have always been interested in the ‘non-mainstream’ explanations of a state-ethnic group conflict. This interest in alternative explanations led me to study an MSc in Nationalism Studies and to a PhD in Sociology at the University of Edinburgh, with the focus of my thesis being Kurdishness in Turkey. 

Like the main character in my book, I went to Kurdish Iraq as a well-meaning (but admittedly naive) teacher, and fell in love with the Kurdish people and their culture. To be more specific, it was village women I really bonded with. Listening to their stories, and watching them try to cope with so many practical restrictions, tore at my heart. Part of me wanted to “liberate” them from the seemingly outdated traditions that held them back. Simultaneously, I couldn’t help but envy them for the solaces their tight community offered them -- and which Western society denied me. Rather than claiming to be an expert on Kurds, I am now someone who studies them with the greatest respect. The humble Kurdish villagers gave me moral examples that I wish every Westerner could be fortunate enough to have.

I was the partner and late-life collaborator of the late social ecology theorist Murray Bookchin. Shortly before his death his 2006, the Kurdish freedom movement took up his ideas, as Abdullah Öcalan, the PKK’s thought leader, had recommended them. Öcalan created a new ideology based in part on social ecology, promoting face-to-face democracy through citizen assemblies and councils; the liberation of women; a cooperative economy; and an ecological orientation. In several northern provinces of Syria, activist Kurds started building liberatory institutions based on these ideas, at first illicitly, under the Assad regime’s brutal persecution. Then a few years later, after the Syrian civil war erupted in 2011, the northern provinces declined to take sides in the conflict but instead created a revolution, turning the democratic, gender-equal institutions they had been building into the polity of self-governing provinces, known as Rojava (now known as the Democratic Autonomous Administration of North and East Syria). As a result of my connection with Bookchin, I was privileged to visit three times and witnessed the revolution.

I was the partner and late-life collaborator of the late social ecology theorist Murray Bookchin. Shortly before his death his 2006, the Kurdish freedom movement took up his ideas, as Abdullah Öcalan, the PKK’s thought leader, had recommended them. Öcalan created a new ideology based in part on social ecology, promoting face-to-face democracy through citizen assemblies and councils; the liberation of women; a cooperative economy; and an ecological orientation. In several northern provinces of Syria, activist Kurds started building liberatory institutions based on these ideas, at first illicitly, under the Assad regime’s brutal persecution. Then a few years later, after the Syrian civil war erupted in 2011, the northern provinces declined to take sides in the conflict but instead created a revolution, turning the democratic, gender-equal institutions they had been building into the polity of self-governing provinces, known as Rojava (now known as the Democratic Autonomous Administration of North and East Syria). As a result of my connection with Bookchin, I was privileged to visit three times and witnessed the revolution.