Daisy Al-Amir is one of the more visible figures in women's fiction in the Arab world today. This collection of stories, originally published in Lebanon as Ala La'ihat al-Intizar, is the most recent of her five publications. Her stories intimately reflect women's experiences in the chaotic worlds of the Lebanese civil war and the rise of Saadam Hussain as Iraq's leader. Set in Iraq, Cyprus, and Lebanon, the stories shed light on an unusual Middle East refugee experience—that of a cultural refugee, a divorced woman who is educated, affluent, and alone.
Al-Amir is also a poet and novelist, whose sensual prose grows out of a long tradition of Iraqi poetry. But one also finds existential themes in her works, as Al-Amir tries to balance what seems fated and what seems arbitrary in the turbulent world she inhabits. She deals with time and space in a minimalist, surreal style, while studying the disappointments of life through the subjective lens of memory. Honestly facing the absence of family and the instability of place, Al-Amir gives lifelike qualities to the inanimate objects of her rapidly changing world.
In addition to the stories, two examples of the author's experimental poems are included. In her introduction, Mona Mikhail places these stories and poems in the context of contemporary Islamic literature and gender studies.
Combining different disciplinary perspectives, War and Diplomacy argues that the key events that portended the beginning of the end of the multiethnic Ottoman Empire were the The Russo-Turkish War of 1877–1878 and the Treaty of Berlin. The essays in this volume analyze how the war and the treaty permanently transformed the political landscape both in the Balkans and in the Caucasus. The treaty marked the end of Ottoman hegemony in the Balkans by formally recognizing the independence or de facto sovereignty of Romania, Serbia, and Montenegro, and the autonomy of Bulgaria.
By introducing the unitary nation-state as the new organizing concept, the treaty planted the seeds of future conflict, from the Balkan Wars of 1912–1913 and the First World War to the recent civil wars and ethnic cleansing in former Yugoslavia. The magnitude of the defeat of the Ottoman Empire by Russia—and eventually by the other great powers—and the human, material, and territorial losses that followed proved fatal to the project of Muslim liberal reform and modernization that the Ottoman state had launched in the middle of the 19th century.
War and Diplomacy offers the first comparative examination of the treaty and its socio-political implications for the Balkans and the Caucasus by utilizing the theoretical tools and approaches of political science, sociology, history, and international relations. Representing the latest scholarship in the field of study, this volume documents the proceedings of a conference on the Treaty of Berlin that was held at the University of Utah in 2010. It provides an important contribution to understanding the historical background of these events.
War and Diplomacy documents the proceedings of the first of three conferences:
1878 Treaty of Berlin (in 2010)
Balkan Wars (in 2011)
World War I (in 2012)
Proceedings of the final two conferences will also be published by the University of Utah Press.
Highlighting trends that belie the government’s claim that Islamic values have taken hold—including rising rates of suicide, drug use, and sex outside of marriage—Varzi argues that by concentrating on images and the performance of proper behavior, the government’s campaign to produce model Islamic citizens has affected only the appearance of religious orthodoxy, and that the strictly religious public sphere is partly a mirage masking a profound crisis of faith among many Iranians. Warring Souls is a powerful account of contemporary Iran made more vivid by Varzi’s inclusion of excerpts from the diaries she maintained during her research and from journal entries written by Iranian university students with whom she formed a study group.
Finding "streams in the desert" has never been more urgent for the peoples of the Middle East. Rapid population growth and a rising standard of living are driving water demand inexorably upward, while the natural supply has not increased since Biblical times. Ensuring a fair and adequate distribution of water in the region is vitally important for building a lasting peace among the nations of the Middle East.
Addressing water needs from a geographical perspective, the contributors to this book analyze and assess the impact of scarce water resources in the Jordan River basin countries and territories (Israel, Jordan, Lebanon, Palestine, and Syria) as these long-time antagonists work toward peace. After geographical and historical overviews, the authors envision the future-what the water issues may be when Israel and Syria begin negotiating, the "hydro-security" needs of each nation, and the difficulties of planning for uncertainty. Without proposing any one ideal scheme, they discuss the possibilities for cooperative sharing of water resources, while honestly acknowledging the political constraints that may limit such projects. The final essay speaks to the needs of the one party so rarely represented at the negotiating table—the Jordan River itself.
The Ways of the Desert, translated from the French, offers an introduction to the North African Arab nomads—their way of life, customs, dress, and religion. The companion to this volume, The Horses of the Sahara, provides a detailed description and history of the great breeds of Arab horses. While part of this book is devoted to descriptions of the various animals that are both hunted and used for hunting, its appeal goes well beyond its attraction for those with a special interest in the lore of desert hunt and chase. General Daumas and his major collaborator-informant, the Emir Abd-el-Kader, together provide sensitive insights into the total culture of the North African desert people of the nineteenth century.
Both spiritual and material aspects of desert life are encompassed in this work, which ranges from translations of Arab poetry to descriptions of the uses of the fat and remains of the ostrich. The patterns of conviction and conduct described form an important part of the rich cultural heritage of the modern Maghreb nations.
The way of life described in this book is often presented from what comes very close to being an inside point of view. Occasionally Daumas feels obliged to disapprove of certain practices or beliefs or to criticize his Arab friends, but in large part his underlying sympathy for the Arab people permits his informants to speak clearly through his pen.
General Melchior Joseph Eugene Daumas took part in the conquest of Algeria by France and, for his distinguished service, was named Director of the Bureau of Algerian Affairs in the French Ministry of War. During the campaigns and the occupation that followed, he studied and attempted to understand the native peoples with an objectivity and sympathy unusual among the colonialists of the period. He recorded a way of life that has changed much since the nineteenth century, and much of what he recorded has since been lost. His account, as well as being an important source for the historian and ethnographer, provides for the general reader a fascinating record of the vanishing ways of the desert.
Since November 8, 1942, when American troops in Operation Torch first landed on the beaches of North Africa, almost a million Americans—military personnel and their dependents—have lived in Morocco. Their impact on the political and social evolution of Morocco has been significant, but historians and political scientists before this book had made little effort to chart its course or to assess its outcome.
The naval base at Port Lyautey in Morocco was the first foreign base captured by American troops in World War II, and United States objectives in Morocco continued to be primarily military. In 1942, as the price for French support against the Axis, the United States pledged its support for the restoration of the prewar French colonial empire. In 1950, faced with the threat of Soviet aggression, the United States negotiated an agreement with France and built four United States Air Force bases in Morocco without consultation with or notification of the Moroccan government.
In spite of its sterile diplomatic policy and both Communist and Moroccan nationalist demands for evacuation of United States military bases, the United States retained essential military facilities in Morocco for many years. Leon Blair concludes that American military personnel and their dependents favorably conditioned Moroccan public opinion. By their egalitarianism, humanitarianism, and evident interest, they reinforced the idealistic image of the United States that was held by the majority of Moroccans.
These Americans were neither individually nor collectively conscious agents in a campaign to modify Moroccan public opinion; they were simply a Western window in the Arab world, through which two civilizations might view one another. In the long run, they made a greater contribution in peace than in war.
“In a display of rationality uncommon to discussions of the Israeli-Palestinian conflict, Nusseibeh takes an impartial vantage point, trying to sort out a mess largely generated by overblown and hyperactive political identities.”—Boston Review
“[This] philosophical and balanced book is unfailingly sensitive and empathetic to both sides.”—Publishers Weekly
Can a devout Jew be a devout Jew and drop the belief in the rebuilding of the Temple? Can a devout Muslim be a devout Muslim and drop the belief in the sacredness of the Rock? Can one right (the right of return) be given up for another (the right to live in peace)? Can one claim Palestinian identity and still retain Israeli citizenship? What is a Palestinian state worth? For over sixty years, the Israeli-Palestinian conflict has been subjected to many solutions and offered many answers by diverse parties. Yet, answers are only as good as the questions that beget them. It is with this simple, but powerful idea, the idea of asking the basic questions anew, that the renowned Palestinian philosopher and activist Sari Nusseibeh begins his book.
What Is a Palestinian State Worth? poses questions about the history, meaning, future, and resolution of the Israel/Palestine conflict. Deeply informed by political philosophy and based on decades of personal involvement with politics and social activism, Nusseibeh’s moderate voice—global in its outlook, yet truly grounded in his native city of Jerusalem—points us toward a future which, as George Lamming once put it, is colonized by our acts in this moment, but which must always remain open.
Walid Ikhlassi evokes the individual's struggle for dignity and significance in the Syrian city of Aleppo during the French mandate of the forties and fifties. His characters' seeking of personal fulfillment parallels the struggle of the nation for self-definition. The changing political and cultural landscape of Syria challenges individuals in their attempts to live lives of integrity, as Ikhlassi provides analytical insights into the civil society of Syria, the axis of his writing.
From the boy Antara who personifies the Arab legend of a half-African slave warrior/hero to everyday middle-aged lovers, Ikhlassi's characters fight colonial oppression and corruption from the newly formed government. Foreign and internal forces challenge the evolution of a modern nation rooted in traditional Arab values. Its strong and determined men and women refuse to accept victimhood. The introduction by author and critic Elizabeth Warnock Fernea places the stories in their historical and literary context.
An avowed experimentalist, Ikhlassi portrays the modern human situation through techniques as widely divergent as realism, surrealism, interior monologue, and stream-of-consciousness. Selections of his work have been translated into English, Russian, French, German, Dutch, Armenian, and other languages.
Ancient Greece has for too long been studied in isolation from its Near Eastern neighbors. And the ancient Near East itself has for too long been seen as an undifferentiated cultural monolith. Classics and Near Eastern Studies, in our modern universities, continue to be separated by various disciplinary, linguistic, and ideological walls. Yet there is a growing trend to dismantle these divides and look at the Greek world within its fullest geographical and cultural contexts.
This book aims to bring the comparative study of Greek and Near Eastern cosmogonies to a new level. It analyzes themes such as succession myths, expressions of poetic inspiration, and claims to cosmic knowledge, as well as the role of itinerant specialists in the transmission of theogonies. Rather than compiling literary parallels from different periods and languages and treating the Near East as a monolithic matrix, the author focuses on the motifs specific to the North-West Semitic tradition with which the Greeks had direct contact in the Archaic period. Focusing on Hesiod’s Theogony, the Orphic texts, and their Ugaritic, Phoenician, and Hebrew counterparts, Carolina López-Ruiz avoids traditional diffusionist assumptions and proposes instead that dynamic cultural interaction led to the oral and intimate transmission of stories and beliefs.
Denise Schmandt-Besserat opened a major new chapter in the history of literacy when she demonstrated that the cuneiform script invented in the ancient Near East in the late fourth millennium BC—the world's oldest known system of writing—derived from an archaic counting device. Her discovery, which she published in Before Writing: From Counting to Cuneiform and How Writing Came About, was widely reported in professional journals and the popular press. In 1999, American Scientist chose How Writing Came About as one of the "100 or so Books that shaped a Century of Science."
In When Writing Met Art, Schmandt-Besserat expands her history of writing into the visual realm of communication. Using examples of ancient Near Eastern writing and masterpieces of art, she shows that between 3500 and 3000 BC the conventions of writing—everything from its linear organization to its semantic use of the form, size, order, and placement of signs—spread to the making of art, resulting in artworks that presented complex visual narratives in place of the repetitive motifs found on preliterate art objects. Schmandt-Besserat then demonstrates art's reciprocal impact on the development of writing. She shows how, beginning in 2700-2600 BC, the inclusion of inscriptions on funerary and votive art objects emancipated writing from its original accounting function. To fulfill its new role, writing evolved to replicate speech; this in turn made it possible to compile, organize, and synthesize unlimited amounts of information; and to preserve and disseminate information across time and space.
Schmandt-Besserat's pioneering investigation of the interface between writing and art documents a key turning point in human history, when two of our most fundamental information media reciprocally multiplied their capacities to communicate. When writing met art, literate civilization was born.
Rashid al-Daif’s provocative novel Who’s Afraid of Meryl Streep? takes an intimate look at the life of a recently married Lebanese man. Rashoud and his wife struggle as they work to negotiate not only their personal differences but also rapidly changing attitudes toward sex and marriage in Lebanese culture. As their fragile bond disintegrates, Rashoud finds television playing a more prominent role in his life; his wife uses the presence of a television at her parents’ house as an excuse to spend time away from her new home. Rashoud purchases a television in the hopes of luring his wife back home, but in a pivotal scene, he instead finds himself alone watching Kramer vs. Kramer. Without the aid of subtitles, he struggles to make sense of the film, projecting his wife’s behavior onto the character played by Meryl Streep, who captivates him but also frightens him in what he sees as an effort to take women’s liberation too far.
Who’s Afraid of Meryl Streep? offers a glimpse at evolving attitudes toward virginity, premarital sex, and abortion in Lebanon and addresses more universal concerns such as the role of love and lust in marriage. The novel has found wide success in Arabic and several European languages and has also been dramatized in both Arabic and French.
Early Iranians believed evil had to have a source outside of God, which led to the concept of an entity as powerful and utterly evil as God is potent and good. These two forces, good and evil, which have always vied for superiority, needed helpers in this struggle. According to the Zoroastrians, every entity had to take sides, from the cosmic level to the microcosmic self.
One of the results of this battle was that certain humans were thought to side with evil. Who were these allies of that great Evil Spirit? Women were inordinately singled out. Male healers were forbidden to deal with female health disorders because of the fear of the polluting power of feminine blood. Female healers, midwives, and shamans were among those who were accused of collaborating with the Evil Spirit, because they healed women. Men who worked to prepare the dead were also suspected of secret evil. Evil even showed up as animals such as frogs, snakes, and bugs of all sorts, which scuttled to the command of their wicked masters.
This first comprehensive study of the concept of evil in early Iran uncovers details of the Iranian struggle against witchcraft, sorcery, and other "evils," beginning with their earliest texts.
When the Abbasids overthrew the Umayyad dynasty in 750 CE, an important element in legitimizing their newly won authority involved defining themselves in the eyes of their Islamic subjects. Nadia Maria El Cheikh shows that ideas about women were central to the process by which the Abbasid caliphate, which ushered in Islam’s Golden Age, achieved self-definition.
In most medieval Islamic cultures, Arab Islam stood in opposition to jahl, or the state of impurity and corruption that existed prior to Islam’s founding. Over time, the concept of jahl evolved into a more general term describing a condition of ignorance and barbarism—as well as a condition specifically associated in Abbasid discourse with women. Concepts of womanhood and gender became a major organizing principle for articulating Muslim identity. Groups whose beliefs and behaviors were perceived by the Abbasids as a threat—not only the jahilis who lived before the prophet Muhammad but peoples living beyond the borders of their empire, such as the Byzantines, and heretics who defied the strictures of their rule, such as the Qaramita—were represented in Abbasid texts through gendered metaphors and concepts of sexual difference. These in turn influenced how women were viewed, and thus contributed to the historical construction of Muslim women’s identity.
Through its investigation of how gender and sexuality were used to articulate cultural differences and formulate identities in Abbasid systems of power and thought, Women, Islam, and Abbasid Identity demonstrates the importance of women to the writing of early Islamic history.
Vivid sources for reconstructing the lives of Assyrian women
In this collection Cécile Michel translates into English texts related to wives and daughters of merchants and to their activities in nineteenth-century BCE Aššur and Kaneš. Discovered in excavations of the Old Assyrian private archives at Kültepe (ancient Kaneš) in Central Anatolia, these letters sent from Aššur reflect the preeminent role of Assyrian women within the family and in the domestic economy, as well as their contribution to long-distance trade. Contracts and other legal texts excavated at Kültepe attest to Assyrian and Anatolian women as parties in marriage and divorce contracts, last wills, loans, and purchase contracts. These unique finds paint a vivid portrait of women who aspire to be socially respected and provide a rare opportunity to reconstruct their daily lives as both businesswomen and housewives.
Features
Cécile Michel is Senior Researcher at the National Center for Scientific Research (CNRS, France) and Professor at Hamburg University (Germany). She is a member of the international group of scholars in charge of the decipherment of the 23,000 tablets found at Kültepe (ancient Kaneš) and of the Kültepe archaeological team. She is the coeditor of and contributor to The Role of Women in Work and Society in the Ancient Near East (2016), Textile Terminologies from the Orient to the Mediterranean and Europe, 1000 BC to 1000 AD (2017), and Mathematics, Administrative and Economic Activities in Ancient Worlds (2020).
Exiled, displaced, tortured, and grieving—each of the five Iraqi women whose lives and losses come to us through Haifa Zangana's skillfully wrought novel is searching in her own way for peace with a past that continually threatens to swallow up the present.
Majda, the widow of a former Ba'ath party official who was killed by the government he served. Adiba, a political dissident tortured under Saddam Hussein's regime. Um Mohammed, a Kurdish refugee who fled her home for political asylum. Iqbal, a divorced mother whose family in Iraq is suffering the effects of Western economic sanctions. And Sahira, the wife of a Communist politician, struggling with his disillusionment and her own isolation. Bound to one another by a common Iraqi identity and a common location in 1990s London, these women come together across differences in politics, ethnic and class background, age, and even language. In narrating the friendship that develops among them, Zangana captures their warmth and humor as well as their sadness, their feelings of despair along with their search for hope, their sense of uprootedness, and their yearnings for home.
Weaving between the women's memories of Iraq—nostalgic and nightmarish—and their lives as exiles in London, Zangana's novel gives voice to the richness and complexity of Iraqi women's experiences. Through their stories, the novel represents a powerful critique of the violence done to ordinary people by those who hold power both in Iraq and in the West.
Richter-Devroe's ethnographic approach draws from revealing in-depth interviews and participant observation in Palestine. The result: a forceful critique of mainstream conflict resolution methods and the failed woman-to-woman peacebuilding projects so lauded around the world. The liberal faith in dialogue as core of "the political" and the assumption that women's "nurturing" nature makes them superior peacemakers, collapse in the face of past and ongoing Israeli state violences.
Instead, women confront Israeli settler colonialism directly and indirectly in their popular and everyday acts of resistance. Richter-Devroe's analysis zooms in on the intricate dynamics of daily life in Palestine, tracing the emergent politics that women articulate and practice there. In shedding light on contemporary gendered "politics from below" in the region, the book invites a rethinking of the workings, shapes, and boundaries of the political.
What does it mean to be human? Humanism has mostly considered this question from a Western perspective. Through a detailed examination of a vast literary tradition, Hamid Dabashi asks that question anew, from a non-European point of view. The answers are fresh, provocative, and deeply transformative. This groundbreaking study of Persian humanism presents the unfolding of a tradition as the creative and subversive subconscious of Islamic civilization.
Exploring how 1,400 years of Persian literature have taken up the question of what it means to be human, Dabashi proposes that the literary subconscious of a civilization may also be the undoing of its repressive measures. This could account for the masculinist hostility of the early Arab conquest that accused Persian culture of effeminate delicacy and sexual misconduct, and later of scientific and philosophical inaccuracy. As the designated feminine subconscious of a decidedly masculinist civilization, Persian literary humanism speaks from a hidden and defiant vantage point-and this is what inclines it toward creative subversion.
Arising neither despite nor because of Islam, Persian literary humanism was the artistic manifestation of a cosmopolitan urbanism that emerged in the aftermath of the seventh-century Muslim conquest. Removed from the language of scripture and scholasticism, Persian literary humanism occupies a distinct universe of moral obligations in which "a judicious lie," as the thirteenth-century poet Sheykh Mosleh al-Din Sa'di writes, "is better than a seditious truth."
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