100 Books Like The Belt

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.

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). 

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.

Because 20th Century Aramco was a closed company inside a closed culture inside a closed country, and because the laws of Sharia and 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.

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.

Drawing on memoirs, Jews and Islamic Law in Early 20th-Century Yemen provides 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.

This is a warm, family story about the moon. Yasmeen watches every night as the crescent moon gradually grows and the family takes part in the celebration of Ramadam. When the moon has reached its full size it starts to shrink, until finally, Yasmeen can no longer pick it out in the dark sky. We share Yasmeen’s excitement as the moon waxes and wanes, before becomes a sliver in the sky and the night of the moon has arrived. Eid!! Yasmeen and her family celebrate with relatives, friends, and neighbors, sharing traditional food and exchanging gifts. Ramadan takes place after the sun has gone down and the pictures are in deep blues and greens. When Eid arrives the pictures are in vibrant reds and oranges, and are filled with people celebrating. This is a family story as well as containing information about a Muslim celebration. I would strongly recommend it… show more.

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.

This is an extremely fine book that traces and discusses the origins or intellectual roots of Islamic renewal and reformism in Indonesia (and the Malay world in general). What makes this book special is that, among others, the author used rare academic sources (e.g., Arabic biographic dictionaries that have never before been analyzed or utilized as research materials) to reconstruct the history of Indonesia’s Islamic reformism. The book shows that an orthodox form of Islam in Southeast Asia was the product of intellectual and religious networks between Muslim societies in the archipelago and the Malay-Indonesian Islamic scholars in the Haramain (Mecca and Medina) who transmitted Islamic scholarships, knowledge, and discourses to them since the seventeenth century. 

This choice might be idiosyncratic, but it is one that deeply matters to how I think about the wider question of religious hatred.

In short, if we want to understand any form of prejudice, or the reasons why one group of people hates another group of people, why one group of people is disadvantaged in society compared to others, then we need to understand the question of how different types of prejudice relate to each other.

In the late nineteenth and early twentieth centuries, Western societies often spoke of a “Jewish question” (or problem). In the late twentieth and early twenty-first centuries, this has become a “Muslim question” (or problem). Sometimes it is hard to tell the difference except the group the enmity is directed against, but it’s often both.