Here are 100 books that The Invention Of Women fans have personally recommended if you like
The Invention Of Women.
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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.
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…
It is April 1st, 2038. Day 60 of China's blockade of the rebel island of Taiwan.
The US government has agreed to provide Taiwan with a weapons system so advanced that it can disrupt the balance of power in the region. But what pilot would be crazy enough to run…
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.
A Duke with rigid opinions, a Lady whose beliefs conflict with his, a long disputed parcel of land, a conniving neighbour, a desperate collaboration, a failure of trust, a love found despite it all.
Alexander Cavendish, Duke of Ravensworth, returned from war to find that his father and brother had…
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.
Talal Asad’s genealogical analysis of the concept of religion in Western thought is a classic.
Asad, a Saudi-born anthropologist, proposed that it was the unique product of Western modernity and secularism to perceive religious discourse in the public arena as a disguise for power, which created a bias towards it in public life. This bias was then internationalized through the transposition of an inherently ethnocentric concept of religion.
Among other insights, Asad stressed the need to approach religious traditions in reference to the experience of the believers and the texts or traditions they invoke in their everyday life. A seminal piece of work that can provide a point of reference for anyone working to decolonize religious studies.
In "Geneologies of Religion", Talal Asad explores how religion as a historical category emerged in the West and has come to be applied as a universal concept. The idea that religion has undergone a radical change since the Christian Reformation-from totalitarian and socially repressive to private and relatively benign-is a familiar part of the story of secularization. It is often invokved to explain and justify the liberal politics and world view of modernity. And it leads to the view that "politicized religions" threaten both reason and liberty. Asad's essays explore and question all these assumptions. He argues that "religion" is…
I was born and raised in Benin City, Nigeria, surrounded by storytellers who offered me a healthy diet of oral, written, and visual tales. I grew up fascinated with stories of all kinds, especially the fantastic. When I began to tell my own stories, I gravitated toward the speculative, returning to where I first learned about stories. My novels David Mogo, Godhunter and Son of the Storm offer glimpses into the way I braid history and speculation. I have an MFA in Creative Writing from the University of Arizona, and am currently a professor of the same at the University of Ottawa in Ontario, where I live.
Let’s start from the beginning, why don’t we? Any list of fantasy by authors of African descent would, in my opinion, be incomplete without the inclusion of the original oral tales of fantastic beings and events that sparked our imaginations.
Ògbójú Ọdẹ nínú Igbó Irúnmọlẹ̀, the Yoruba-language novel (published in 1938, and translated by Wole Soyinka in 2013 to become Forest of a Thousand Daemons) features the hallmarks of what we’ve come to love in contemporary fantasy: monsters and battles, spellbinders and royalty, warriors and heroes, all presented like the campfire tale that it is.
I remember reading this and immediately regretting that I couldn’t experience it for the first time again. It’s that exhilarating.
"His total conviction in multiple existences within our physical world is as much an inspiration to some of the most brilliant fiction in Yoruba writing as it is a deeply felt urge to 'justify the ways of God to man.'"--Wole Soyinka, translator and Nobel Laureate A classic work of African literature, Forest of a Thousand Daemons is the first novel to be written in the Yoruba language. First published in Nigeria in 1939, it is one of that country's most revered and widely read works, and its influence on Nigerian literature is profound, most notably in the works of Amos…
I love reading adaptations of classics which complicate the original texts in interesting ways, I have just written one myself, The Middle Daughter. Transcultural adaptations, particularly remind us that we are all members of one human family, dealing with the same kind of problems across time and space and cultures. In these times of deepening polarization, it's important to see that there's more that unites us than not.
I read this play in high school, and then later, a university theatre group performed it at our school. It was one of the first plays I ever watched.
It’s a Yoruba (Nigerian) adaptation of Sophocles’ Oedipus Rex (and was in fact my introduction to Oedipus Rex) with Yoruba gods replacing the Greek ones, and like Oedipus Rex is a powerful commentary on how inescapable fate is.
In this play, the theme of Sopocles' "Oedipus Rex" is skillfully transplanted to African soil. King Odewale's progress towards knowledge of the murder and incest that must be expiated before his kingdom can be restored to ealth is unfolded with a dramatic intensity heightened by the richness of the play's Nigerian setting. It had its first performance in Nigeria at the Ife Festival of the Arts in 1968, has since been staged with great success in other West African countries, and was awarded the first prize in the African Arts/Arts d'Afrique playwriting contest in 1969.
The Duke's Christmas Redemption
by
Arietta Richmond,
A Duke who has rejected love, a Lady who dreams of a love match, an arranged marriage, a house full of secrets, a most unneighborly neighbor, a plot to destroy reputations, an unexpected love that redeems it all.
Lady Charlotte Wyndham, given in an arranged marriage to a man she…
Africa can easily become an obsession: an extraordinary continent, blessed with breath-taking beauty and wonderful people, yet cursed by climate, corruption, war, and… crime. This continent is the most incredible setting for stories about people driven to crime, victims of crime, the detection of crime.
Based in the UK, but a frequent visitor to Southern Africa, having written many non-fiction books, South Africa (and Cape Town in particular) was always going to be my choice of setting for my crime novels. For me, a good novel – within any genre – transports the reader into an unfamiliar world, absorbs them in the lives of the characters, and reveals insights which touch on their own lives.
Visceral, immediate, and engrossing, Adenle’s debut novel features two main characters embroiled in a murder in Lagos. British journalist Guy Collins, an alien in a dangerous, fast-paced city is implicated in a gruesome crime. Amaka, a woman who has devoted herself to the protection of the city’s working girls, speaks for him, hoping that her intervention will be re-payed by Collins in the form of global publicity for her campaign against the people traffickers and body-parts smugglers. Both out of their depth, at great peril, and at the mercy of Nigeria’s mega-city and its huge cast of characters, they find themselves caught in a maze from which there appears no escape.
Guy Collins, a British hack, is hunting for an election story in Lagos. A decision to check out a local bar in Victoria Island ends up badly - a mutilated female body is discarded close by and Collins is picked up as a suspect. In the murk of a hot, groaning and bloody police station cell, Collins fears the worst. But then Amaka, a sassy guardian angel of Lagos working girls, talks the police station chief around. She assumes Collins is a BBC journo who can broadcast the city's witchcraft and body parts trade that she's on a one-woman mission…
When I decided to familiarize myself with eighteenth-century authors of African descent by editing their writings, I didn’t anticipate becoming their biographer. In annotating their writings, I quickly became intrigued and challenged by trying to complete the biographical equivalent of jigsaw puzzles, ones which often lack borders, as well as many pieces. How does one recover, or at least credibly speculate about, what’s missing? Even the pieces one has may be from unreliable sources. But the thrill of the hunt for, and the joy of discovering, as many pieces as possible make the challenge rewarding. My recommendations demonstrate ways others have also met the biographical challenge.
English enslavers called Ancona Robin Robin John and Little Ephraim Robin John “princes” because they were literate English-speaking members of one of two ruling African slave-trading families in present-day southeastern Nigeria.
The lives of the Johns illuminate the surprisingly complex relationships among the participants in the transatlantic slave trade, when African suppliers of enslaved Africans often had as much economic and political power as their European customers.
The English allies of the rival family captured the two men during a trade war between the families in 1767.
They were taken to the Caribbean and North America, with several escapes and recaptures, before being brought to England, where they successfully sued for their freedom. They returned to the family business in Africa.
In 1767, two "princes" of a ruling family in the port of Old Calabar, on the slave coast of Africa, were ambushed and captured by English slavers. The princes, Little Ephraim Robin John and Ancona Robin Robin John, were themselves slave traders who were betrayed by African competitors-and so began their own extraordinary odyssey of enslavement. Their story, written in their own hand, survives as a rare firsthand account of the Atlantic slave experience.
Randy J. Sparks made the remarkable discovery of the princes' correspondence and has managed to reconstruct their adventures from it. They were transported from the coast…
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.
This is far more than a colonial era whodunit, a recounting of yet another colonial atrocity – though it is that in spades. Yes, in 1897 the British occupation army reacted to the killing of a a few colonial officials by razing an empire to the ground, careless of its causes and its effects. So much, so commonplace. But what an empire! The Benin artworks the army looted, subsequently dispersed to museums around the globe, were and still are a revelation to those whose notions of African art were to that point limited to masks and fetishes. A mere catalogue of the pieces would be enough to explain why Picasso, among other artists, was captivated by the art of Africa, but Philips has done more than that – he puts the looted artifacts into their context and into their culture. There is nothing didactic or preachy about this book, but…
'Compelling...humane, reasonable, and ultimately optimistic.' Evening Standard
'[A] valuable guide to a complex narrative.' The Times
In 1897, Britain sent a punitive expedition to the Kingdom of Benin, in what is today Nigeria, in retaliation for the killing of seven British officials and traders. British soldiers and sailors captured Benin, exiled its king and annexed the territory. They also made off with some of Africa's greatest works of art.
The 'Benin Bronzes' are now amongst the most admired and valuable artworks in the…
This book follows the journey of a writer in search of wisdom as he narrates encounters with 12 distinguished American men over 80, including Paul Volcker, the former head of the Federal Reserve, and Denton Cooley, the world’s most famous heart surgeon.
In these and other intimate conversations, the book…
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.
All right, so a Nobel laureate doesn’t need any encomiums from me, but what the hell. Soyinka’s first book in nearly half a century is revealing, enlightening, satirical, gleeful and just plain damn funny, while telling you more about the chaotic politics and sociology of his native Nigeria than you ever thought possible, a wonderful window into Africa’s most populous country.
'Soyinka's greatest novel ... No one else can write such a book' - Ben Okri
'A lion of African literature' - Financial Times
'Chronicles is many things at once: a caustic political satire, a murder mystery, a conspiracy story and a deeply felt lament for the spirit of a nation' - Juan Gabriel Vasquez, New York Times
A FINANCIAL TIMES AND SPECTATOR BOOK OF THE YEAR
To Doctor Menka's horror, some cunning entrepreneur has decided to sell body parts from his hospital for use in ritualistic practices. Already at the end of his tether from the horrors he routinely sees…
