Here are 100 books that The Belt fans have personally recommended if you like
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In the 1950s, my mother and father left the red dirt of Oklahoma for the forests of Idaho to escape their families’ poverty. Instead of sharecropping, my father became a logger, but my aunt and her husband, a drilling rig roughneck, moved to the deserts of Saudi Arabia to work for Aramco and live in the American compound of Abqaiq. I remember the gifts they brought me: camel hide purses, Aladdin slippers. The Saudis, too, were experiencing rapid modernization and expanding wealth. I became fascinated by the conflict inherent in the sudden enmeshing of cultures and meteoric shift in power and privilege.
I planned to read this book for research but ended up so immersed in the story that I kept forgetting to take notes. The narrative, a “clever inversion of Conrad’s Heart of Darkness,” follows the travels and travails of a young protagonist tangled in the contradictions of his African childhood, his formal education in England, and his return home with what he sees as the boon of modern thought. Part mystery, part romance, part history, part monomyth, part psychological thriller, the novel is set in an “unsettled and violent no-man’s-land between…tradition and innovation, holiness and defilement...” This book fascinated and haunted me even as it informed me about the complexities, dichotomies, and dissonance of colonization. Shot through with “allusions to Arabic and European fiction, Islamic history, Shakespeare, Freud, and classical Arabic poetry,” Salih’s novel should first be read for what it is: a brilliant work of art.
After years of study in Europe, the young narrator of Season of Migration to the North returns to his village along the Nile in the Sudan. It is the 1960s, and he is eager to make a contribution to the new postcolonial life of his country. Back home, he discovers a stranger among the familiar faces of childhood—the enigmatic Mustafa Sa’eed. Mustafa takes the young man into his confidence, telling him the story of his own years in London, of his brilliant career as an economist, and of the series of fraught and deadly relationships with European women that led…
In the 1950s, my mother and father left the red dirt of Oklahoma for the forests of Idaho to escape their families’ poverty. Instead of sharecropping, my father became a logger, but my aunt and her husband, a drilling rig roughneck, moved to the deserts of Saudi Arabia to work for Aramco and live in the American compound of Abqaiq. I remember the gifts they brought me: camel hide purses, Aladdin slippers. The Saudis, too, were experiencing rapid modernization and expanding wealth. I became fascinated by the conflict inherent in the sudden enmeshing of cultures and meteoric shift in power and privilege.
Translated into English by Peter Theroux, this gorgeously written and emotionally stunning novel is told from the perspective of the Bedouin inhabitants during a time when Americans were arriving by the shipload to develop the oilfields they had discovered. The story is both epic and intimate (and, at points, wittily ironic) and opened my eyes to the vast destruction not only of the land and its people but the very core of their culture. Banned in several Middle Eastern countries, including Saudi Arabia, this is the first volume of a trilogy (and I recommend them all).
The first English translation of a major Arab writer's novel that reveals the lifestyle and beliefs of a Bedouin tribe in the 1930s. Set in an unnamed Persian Gulf kingdom, the story tells of the cultural confrontation between American oilmen and a poor oasis community.
In the 1950s, my mother and father left the red dirt of Oklahoma for the forests of Idaho to escape their families’ poverty. Instead of sharecropping, my father became a logger, but my aunt and her husband, a drilling rig roughneck, moved to the deserts of Saudi Arabia to work for Aramco and live in the American compound of Abqaiq. I remember the gifts they brought me: camel hide purses, Aladdin slippers. The Saudis, too, were experiencing rapid modernization and expanding wealth. I became fascinated by the conflict inherent in the sudden enmeshing of cultures and meteoric shift in power and privilege.
A simple yet elegantly written memoir about growing up in mid-century as a Palestinian Arab Bedouin. Diqs’ focus is not on politics but on family, tribe, and tradition as he details his boyhood and his people’s dislocation and transition from nomads tending their sheep to an agrarian, village-based culture. Diqs’ written memories provided me with a profound and intimate awareness of the details of Bedouin life before the partitioning of Palestine and the petroleum industry’s impact on the Middle East.
In the 1950s, my mother and father left the red dirt of Oklahoma for the forests of Idaho to escape their families’ poverty. Instead of sharecropping, my father became a logger, but my aunt and her husband, a drilling rig roughneck, moved to the deserts of Saudi Arabia to work for Aramco and live in the American compound of Abqaiq. I remember the gifts they brought me: camel hide purses, Aladdin slippers. The Saudis, too, were experiencing rapid modernization and expanding wealth. I became fascinated by the conflict inherent in the sudden enmeshing of cultures and meteoric shift in power and privilege.
Because 20th Century Aramco was a closed company inside a closed culture inside a closed country, and because the laws of Shariaand strict corporate guidelines silenced the stories of women, I found it frustrating if not impossible to uncover narratives written by female Arab authors. Then I discovered Basrawi’s fascinating memoir about growing up in Dhahran. It provided riveting insight into the life of a teenage girl whose father was one of the first Saudi Muslim employees allowed to live inside the gated community. Basrawi vividly details coming of age in the middle of a white community and her eventual move to Beirut, where she endures the strife of the country’s civil war. Her account is rare, invaluable, and poignantly told—a reminder that it is literature that offers the greatest understanding of the immediate and lasting effects of colonial imperialism.
Fadia, a Saudi Arab, grew up in the strictly circumscribed and tailor-made 'desert Disneyland' of Aramco (the Arabian American Oil Company). This slice of modern, suburban, middle America was located in Dhahran, Aramco's administrative headquarters in Saudi Arabia, a theocratic Muslim kingdom run according to strict Wahabbi Shari'a law. Eventually, after only brief holidays abroad visiting relatives in colourful Arab cities like Medina, Damascus and Alexandria, Fadia moved to Beirut, the glitzy 'Paris of the Middle East', to attend high school. In Beirut she fell in love with a passionate and idealistic Lebanese journalist with whom she eloped against her…
When I was at university in the 1980s, I thought I wanted to become the ambassador to France. Then one of my roommates made me promise to take a women’s studies class—any class—before I graduated. I opted for “The History of Women’s Peace Movements.” Descending into historical archives for the first time, I held in my hands crumbling, 100-year-old letters of World War I-era feminists who audaciously insisted that for a peaceful world to flourish, women must participate in its construction. My life changed course. I became a professor and a historian, and I have been following the trail of feminist, internationalist, social justice pioneers ever since.
Readers of my book frequently tell me how surprised they are by Chapter 3, which tells the story of the fearless Egyptian women who took to the streets in 1919 to demand an end to British colonial rule and the establishment of a democratic state. To those readers interested in learning more about Egypt’s female revolutionaries, I happily point to Margot Badran’s pathbreaking scholarship and, in particular, to this book, which explains why feminism and nationalism ran hand-in-hand for so many Egyptian women in the early twentieth century.
The emergence and evolution of Egyptian feminism is an integral, but previously untold, part of the history of modern Egypt. Drawing upon a wide range of women's sources--memoirs, letters, essays, journalistic articles, fiction, treatises, and extensive oral histories--Margot Badran shows how Egyptian women assumed agency and in so doing subverted and refigured the conventional patriarchal order. Unsettling a common claim that "feminism is Western" and dismantling the alleged opposition between feminism and Islam, the book demonstrates how the Egyptian feminist movement in the first half of this century both advanced the nationalist cause and worked within the parameters of Islam.
I do not know about the origins of my passion but hardships did influence me, the values of Islam shaped my personality and infused passion required to speak up against injustices. When I write, I speak my mind and try to put my heart and soul into it and that’s how the passionate story of ‘The Broken Silence’ came into existence. It is composed over a period of 23 years; that speaks up and documents the genocidal sanctions imposed on Iraq that caused the pathetic deaths of about a million innocent children - “This book is a historic documentation of one man’s passionate efforts to do his part to speak truth to power.”
There is an incorrect accusation that Islam is a violent religion. It is not, andthis book shows thatin the early days of Islam, the Prophet's battles were always defensive in nature and fought for the sake of truth. I think this bookshows that Muhammad's (peace be upon him) behavior and conduct as the army commander was extraordinarily humane compared to similar commanders of this time. And it shows that he was the "Prophet of Mercy' not only in life but in war. And for that reason, I recommend this book.
Look at his conquest of Mecca. Mohammad asked his army of 10,000 to burn as many fires as possible when they halted for the night. He wanted to give the impression that his army was huge and convince them to surrender without bloodshed. And when Abu Sufyan, the chief of Meccans, fell into their hands, he…
In the 1980s, I was living in Spain, teaching high school. On weekends and vacations, I traveled throughout the country, fascinated with the remnants of its flourishing medieval civilization, where Jews, Christians, and Muslims mingled. When I later became a historian, I focused on the rich history of Jewish-Christian-Muslim contact in Spain and throughout the Mediterranean. I also wanted to understand conflict and prejudice, particularly the historical roots of antisemitism and islamophobia in Europe. I have increasingly realized that classical religious texts need to be reread and contextualized and that we need to rethink our ideas about religion and religious conflict.
While Boyarin challenges what we thought we knew about Judaism and Christianity, Fred Donner does the same for the history of the origins of Islam. Most of what we know, or think we know, about Muhammad comes from the hadiths (traditions), sayings, and deeds of the prophet that were transmitted orally and put down in writing two centuries after the prophet’s death. Leaving aside hadith and the traditional biographies of the prophet, Donner looks at what we can say about Muhammad and his first followers based on the Quran alone. While the terms “Islam” and “Muslim” are present in the Quran, Islam is not a "religion" apart from other monotheisms.
On the contrary, Muhammad had no intention of founding a new "religion," but saw himself as the successor to earlier prophets, from Adam to Jesus and the apostles, who all preached the same message: condemnation of idolatry, declaration of unity…
The origins of Islam have been the subject of increasing controversy in recent years. The traditional view, which presents Islam as a self-consciously distinct religion tied to the life and revelations of the prophet Muhammad in western Arabia, has since the 1970s been challenged by historians engaged in critical study of the Muslim sources.
In Muhammad and the Believers, the eminent historian Fred Donner offers a lucid and original vision of how Islam first evolved. He argues that the origins of Islam lie in what we may call the "Believers' movement" begun by the prophet Muhammad-a movement of religious reform…
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…
I am a Professor of Islamic Thought and Global Philosophy at Carleton University in Ottawa, Canada. Perpetually drawn to ideas and concepts that seek to explain the underlying nature of things, I predictably read and write books on such topics as consciousness, self-awareness, mysticism, God, philosophy of religion, metaphysical poetry, and virtue ethics. The titles listed here are in my own area of expertise (Sufi philosophy). Intellectually rigorous and spiritually informed, they each represent perfect points of entry into Sufism, which is an ocean without a shore.
The findings in this book have
opened my eyes to a truly unique moment in the history of cross-cultural
translation and non-Western philosophy by showing how pre-modern Indian
metaphysical teachings in Sanskrit were refashioned by the Persian Sufi
philosophical tradition in early modern South Asia. I particularly recommend Translating
Wisdom because it clearly points to an alternative quest for wisdom for those
who wish to escape the stranglehold of Anglo-American and European epistemic
systems.
A free open access ebook is available upon publication. Learn more at www.luminosoa.org.
During the height of Muslim power in Mughal South Asia, Hindu and Muslim scholars worked collaboratively to translate a large body of Hindu Sanskrit texts into the Persian language. Translating Wisdom reconstructs the intellectual processes and exchanges that underlay these translations. Using as a case study the 1597 Persian rendition of the Yoga-Vasistha-an influential Sanskrit philosophical tale whose popularity stretched across the subcontinent-Shankar Nair illustrates how these early modern Muslim and Hindu scholars drew upon their respective religious, philosophical, and literary traditions to forge a common vocabulary…
I am a history professor who is drawn to history out of a love of recovering and making accessible otherwise forgotten voices and stories of the past. I’m especially interested in relationships between Jews and Muslims and how they’ve dealt with minorityhood, displacement, colonialism, and modernization. I’ve written four books, two focusing on Muslims and two on Jews, as well as numerous articles. Among my greatest pleasures as a scholar is seeing my readers begin with an interest in the stories of one religious group (either Muslims or Jews) and then become so curious about the drama, joy, and conflicts of the era that they become interested in the stories of the other as well.
Drawing on memoirs, Jews and Islamic Law in Early 20th-Century Yemenprovides an engaging portrait of Yemeni Jews in the decades before their mass migration to Israel. Wagner chronicles the vast social and political challenges that Yemenis faced and how these impacted the intimate ties and sometimes formidable tensions between Jews and Muslims. His book is one of the most entertaining in Jewish studies. Like the memoir writers upon whom he draws, Wagner has an eye for a good story. We learn about Jews from all walks of life – upstanding rabbis and merchants, but also practitioners of magic, bootleggers, swindlers, and ruffians who are unafraid to brawl with Muslims. All of these stories are carefully analyzed and contextualized by Wagner, who is deeply learned in both Jewish and Islamic literature.
In early 20th-century Yemen, a sizable Jewish population was subject to sumptuary laws and social restrictions. Jews regularly came into contact with Islamic courts and Muslim jurists, by choice and by necessity, became embroiled in the most intimate details of their Jewish neighbors' lives. Mark S. Wagner draws on autobiographical writings to study the careers of three Jewish intermediaries who used their knowledge of Islamic law to manipulate the shari'a for their own benefit and for the good of their community. The result is a fresh perspective on the place of religious minorities in Muslim societies.
