Here are 100 books that Genealogies of Religion fans have personally recommended if you like
Genealogies of Religion.
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As a Moldovan emigrant growing up in Greece, I believed that Western institutions were centers of excellent knowledge. After studying in the USA and the UK and conducting research with Muslim and Christian communities in Africa, I became aware of colonial, ethnocentric, and universalizing tendencies in gender, religion, and domestic violence studies and their application in non-western contexts. International development had historically followed a secular paradigm congruent with Western societies’ perception of religion and its role in society. My work has since sought to bridge religious beliefs with gender analysis in international development work so that the design of gender-sensitive interventions might respond better to domestic violence in traditional religious societies.
Oyèrónké Oyěwùmí’s was the first book I encountered when I started to critically engage with Western feminist scholarship as a Master's student in the UK.
This book made a major intervention by challenging theories of gender in Western social sciences and questioning their relevance to African societies. I especially loved the book because Oyěwùmí offered a detailed presentation of gender realities in the Oyo-Yorùbá society of Nigeria that paid attention to human relations holistically and situationally and did not assume gender inequality on the basis of female/male bodies.
A must-read analysis for anyone working to decolonize gender theory.
The "woman question", this book asserts, is a Western one, and not a proper lens for viewing African society. A work that rethinks gender as a Western contruction, The Invention of Women offers a new way of understanding both Yoruban and Western cultures. Oyewumi traces the misapplication of Western, body-oriented concepts of gender through the history of gender discourses in Yoruba studies. Her analysis shows the paradoxical nature of two fundamental assumptions of feminist theory: that gender is socially constructed in old Yoruba society, and that social organization was determined by relative age.
As a Moldovan emigrant growing up in Greece, I believed that Western institutions were centers of excellent knowledge. After studying in the USA and the UK and conducting research with Muslim and Christian communities in Africa, I became aware of colonial, ethnocentric, and universalizing tendencies in gender, religion, and domestic violence studies and their application in non-western contexts. International development had historically followed a secular paradigm congruent with Western societies’ perception of religion and its role in society. My work has since sought to bridge religious beliefs with gender analysis in international development work so that the design of gender-sensitive interventions might respond better to domestic violence in traditional religious societies.
Saba Mahmood’s book is an intellectually stimulating and insightfully written study of a grassroots women’s mosque movement in Cairo, Egypt.
Speaking to a North American audience, Mahmood challenged secular-liberal theorizations of human agency and views that depicted Muslim women in patriarchal societies as without agency. Her nuanced and multi-dimensional study evidenced a considerably more complex picture of moral choice, agency, and Islamist politics that centered on the women’s own understandings and interpretation of a complex religious and political landscape.
It is Mahmood’s balanced and reflexive approach that makes this book a deeply educational study for students and scholars alike.
Politics of Piety is a groundbreaking analysis of Islamist cultural politics through the ethnography of a thriving, grassroots women's piety movement in the mosques of Cairo, Egypt. Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements. Not only is this book a sensitive ethnography of a critical but largely ignored dimension…
As a Moldovan emigrant growing up in Greece, I believed that Western institutions were centers of excellent knowledge. After studying in the USA and the UK and conducting research with Muslim and Christian communities in Africa, I became aware of colonial, ethnocentric, and universalizing tendencies in gender, religion, and domestic violence studies and their application in non-western contexts. International development had historically followed a secular paradigm congruent with Western societies’ perception of religion and its role in society. My work has since sought to bridge religious beliefs with gender analysis in international development work so that the design of gender-sensitive interventions might respond better to domestic violence in traditional religious societies.
Laura McClusky’s investigation of conjugal abuse among a Mayan community in Belize is one of the most ethnographically compelling books I have read on lived experiences of domestic violence.
McClusky was motivated to write this book because most domestic violence research had been clinical or sociological and had focused solely on the experience of violence, often approaching the phenomenon in a “peopleless manner.”
Refreshingly, McClusky decided to focus on the emotions, desires, motivations, and personal experiences of living women more holistically, thus overcoming tendencies to reduce women to the experience of violence and granting them the recognition as agents of actions that they deserve.
Marriage among the Maya of Central America is a model of complementarity between a man and a woman. This union demands mutual respect and mutual service. Yet some husbands beat their wives. In this pioneering book, Laura McClusky examines the lives of several Mopan Maya women in Belize. Using engaging ethnographic narratives and a highly accessible analysis of the lives that have unfolded before her, McClusky explores Mayan women's strategies for enduring, escaping, and avoiding abuse. Factors such as gender, age inequalities, marriage patterns, family structure, educational opportunities, and economic development all play a role in either preventing or contributing…
As a Moldovan emigrant growing up in Greece, I believed that Western institutions were centers of excellent knowledge. After studying in the USA and the UK and conducting research with Muslim and Christian communities in Africa, I became aware of colonial, ethnocentric, and universalizing tendencies in gender, religion, and domestic violence studies and their application in non-western contexts. International development had historically followed a secular paradigm congruent with Western societies’ perception of religion and its role in society. My work has since sought to bridge religious beliefs with gender analysis in international development work so that the design of gender-sensitive interventions might respond better to domestic violence in traditional religious societies.
I read Nzegwu’s book after completing my PhD and it left a lingering impression on me.
Her work effectively challenged conceptualizations of gender that assumed an inherently hierarchical relationship between female and male. It also drew attention to the role of colonial laws and judicial edicts in promoting gender inequality in Nigeria’s Igbo society.
Nzegwu's discussion of the Onitsa dual-sex system that had historically embraced sexual difference but still granted women and men respective powers and responsibilities in society told a different story about gender relations in African societies prior to Western colonialism.
Nzegwu’s work echoes Oyěwùmí’s, and together they offer a window into alternative gender realities we can learn from.
My interest in Islam was kindled when I lived in Eritrea, East Africa as a teenager, and in my youth fell in love with the mystical Sufi tradition. I went on to live in the Muslim world for over a decade, making many dear friends whose kindness overwhelmed me. I studied the Qur’an in Cairo and exploring various corners of Muslim civilization, including in India. I have taught Islam and Middle East History for nearly 40 years at the University of Michigan and devoted myself to writing several books and many essays on Islam. For geopolitical reasons, the subject often gets a bad rap these days, but it is an impressive religion that produced a beautiful, intricate civilization. I hope you enjoy these books about it.
Aslan writes engagingly and urgently about Islamic history from a contemporary Muslim-American perspective. He grounds his account in academic scholarship but does not let it overshadow the excitement of the rise of a new world civilization. Aslan attends to the potential within Islam for democracy and for greater rights for women and rejects the bigotted “clash of civilizations” model that sees Muslims as always outsiders in Western society.
Much of the Muslim faith remains largely unknown and misunderstood in the West. To many in the west, Islam means jihad, veiled women and suicide bombers. Yet these represent only fringe elements of the world's fastest growing religion. While there have been a number of successful books on the topic of Islamic history - from Karen Armstrong's Islam: A Brief History to Bernard Lewis's The Crises of Islam, there is surprisingly no book for a popular audience about Islam as a religion, let alone one by an author from an Islamic background. No God But God fills that gap, addressing…
For me, history is always about individuals; what they think and believe and how those ideas motivate their actions. By relegating our past to official histories or staid academic tellings we deprive ourselves of the humanity of our shared experiences. As a “popular historian” I use food to tell all the many ways we attempt to “be” American. History is for everyone, and my self-appointed mission is to bring more stories to readers! These recommendations are a few stand-out titles from the hundreds of books that inform my current work on how food and religion converge in America. You’ll have to wait for Holy Food to find out what I’ve discovered.
The religious history of America has long overlooked the unique spiritual life of Black Americans. Dr. Stephen Finley has been at the forefront of a new generation of researchers and historians chronicling the incredibly rich history of Black New Religious Movements in the United States and how they’ve influenced both popular Black culture and all-American culture.In and Out of This World peels back closely guarded beliefs and practices and gives readers the context to understand them not as fringe lunacy but a logical endpoint to a diverse and robust cosmology. Dr. Finley does what the best historians do—makes us care about people while giving us the information to understand their ideas and beliefs.
With In and Out of This World Stephen C. Finley examines the religious practices and discourses that have shaped the Nation of Islam (NOI) in America. Drawing on the speeches and writing of figures such as Elijah Muhammad, Malcolm X, Warith Deen Mohammad, and Louis Farrakhan, Finley shows that the NOI and its leaders used multiple religious symbols, rituals, and mythologies meant to recast the meaning of the cosmos and create new transcendent and immanent black bodies whose meaning cannot be reduced to products of racism. Whether examining how the myth of Yakub helped Elijah Muhammad explain the violence directed…
For as long as I can remember, I’ve been obsessed with cultural curiosities, extraordinary eccentrics, secret societies, decadent dandies, rebels, devils, and anything weird and wonderful. I parlayed a love of Word and Image into a career in the arts and worked for places including Tate, Thames & Hudson and the British Library. But to be honest with you, that was just a ruse so I could spend more time delving through interesting books and prints. Some people see the world a little differently; I think we all benefit by spending a bit of time in the company of their art. "It's the Ones Who've Cracked That the Light Shines Through."
How can you have a list of cult books without William Burroughs? I nearly put some Burroughs on this list, but as this is for hard-to-impress fans of cult books, you’ve probably already read him. I was also tempted to include Hakim Bey’s Temporary Autonomous Zone, but again, you’ve probably already read him (or object to him on reputation alone). Michael Muhammad Knight takes on both these figures while attempting to write the Great American Queer Islamo-Futurist Novel. Contains hip-hop history, gay fiction, and sacrilege – what’s not to like? A blasphemous blend of autobiography and literary experimentation.
When Michael Muhammad Knight sets out to write the definitive biography of his “Anarcho-Sufi” hero and mentor, writer Peter Lamborn Wilson (aka Hakim Bey), he makes a startling discovery that changes everything. At the same time that he grows disillusioned with his idol, Knight finds that his own books have led to American Muslim youths making a countercultural idol of him, placing him on the same pedestal that he had given Wilson.
In an attempt to forge his own path, Knight pledges himself to an Iranian Sufi order that Wilson had almost joined, attempts to write the Great American Queer…
I was born in Africa and have been infatuated with its history and cultures all my life. Of the 48 countries sharing the African mainland, I have spent time in all but four. True, a few only for a laughably brief stay (I wandered across the Cameroon-Equatorial Guinea border once by mistake, not knowing I had crossed; there was no sign of a border post or any guards. I stayed only for the rest of the day, never leaving the beach, before wading back to Cameroon.) But others I have lived in for years, and have travelled extensively to famous and obscure regions alike, especially in the Sahel.
At first glance, a difficult read. Griault shares many of the faults of French academic writing, opaque and ambiguous in turn. But it is worth the effort. The elderly sage, Ogotemmêli, is patient with outsider obtuseness, and the book is a fascinating look into the complicated and sophisticated cosmology of African spirituality, so different in tone and structure from those we are familiar with in the west. In the end, this book easily puts the lie to commonplace western notions of African religions, that they are mere animism, or obsessed with ancestors. As the Times Literary Supplement put it at the time, ‘… [this] will prove of interest and enlightenment to those still inclined to underestimate African subtlety and sophistication." Too true.
Originally published in 1948 as Dieu D'Eau, this near-classic offers a unique and first-hand account of the myth, religion, and philosophy of the Dogan, a Sudanese people.
I've been writing and providing pastor care for more than thirty years now. Since turning sixty, I have noticed that aging well is not a given. Many people seem to grow increasingly bitter, resentful, and hard. If we want to become more empathetic, grateful, and loving, we have to keep growing and do our spiritual and relational work. We also need trustworthy guides to help us find our way. I hope to be a wise, compassionate guide for my readers.
If you are a parent and your children are over the age of eighteen, you know that your relationship with them shifts radically as they become adults. If you’ve raised your children to be independent thinkers, guess what? They will think and act independently, sometimes making choices that cause pain and confusion. Mary does a terrific job of helping parents remain grounded in their faith as they figure out how to love and support their sons and daughters in this new season. Her love for and knowledge of Scripture is very evident throughout. (Note: I would not have included the word “Wayward” in the title. Mary does not focus on adult kids who have made poor choices, but rather ones whose lives look different than what we might have imagined.)
"Love, Pray, Listen offers empathy and grounded biblical wisdom to help parents thrive, no matter what path their adult kids take."--PASTOR STEVE STROOPE
Wisdom and Hope for Parents of Grown-Ups
As a parent, your role changes drastically after your kids grow up. You fear heartache and strained relationships when your children choose difficult--even seemingly wrong--paths.
Love, Pray, Listen is the gracious, practical resource you need for navigating the rocky terrain of parenting grown-ups. In this book, mom and author Mary DeMuth answers questions like:
* What do I do when my kids make choices that don't align with my values?…
I have been fascinated by the Bible since my earliest days in Sunday school, coloring pictures of Noah’s Ark. Yet, even as a young child I was very skeptical of the Christian interpretation of biblical stories, seeing that they couldn’t possibly be true. But I’ve always respected the Bible as a literary work and sought to understand its details. In my years of researching the Bible and Christian origins, several works stand out as being particularly important in shaping my understanding of Judaism and Christianity. These are those books.
This book was published in 1992, prior to the recent revolution in our understanding of Jewish and Christian origins, but no book has done more to revolutionize my own understanding of Jewish and Christian origins than this one. What is so important about this book is not any specific fact or revelation, but rather the framework that Margaret Barker establishes for understanding the complex development of Jewish concepts of divinity. Barker shows how the polytheistic roots of Semitic religion led to ongoing turmoil within ancient Judaism and interpretations of the scriptures in ways that indicated there were two or more divine beings, not one.
What did "Son of God," "Messiah," and "Lord," mean to the first Christians when they used these words to describe their beliefs about Jesus? In this book Margaret Barker explores the possibility that, in the expectations and traditions of first-century Palestine, these titles belonged together, and that the first Christians fit Jesus' identity into an existing pattern of belief. She claims that pre-Christian Judaism was not monotheistic and that the roots of Christian Trinitarian theology lie in a pre-Christian Palestinian belief about angels--a belief derived from the ancient religion of Israel, in which there was a "High God" and several…
