Middle East Books

A lovely collection of versions of Rumi translated by the great linguistic scholar John Moyne and Coleman Barks. They are quatrains and odes and they attest to the divine. My absolute favourite has to be Ode 388:

I would love to kiss you.
The price of kissing is your life.

Now my love is running toward my life shouting,
What a bargain, let's buy it.

but for poets, Ode 1315 has to run a close second:

We've given up making a living.
It's all this crazy love poetry now.

It's everywhere. Our eyes and our feelings
focus together, with our words.


Don't pass this one by!

Here is Mevlana. In his words he lives with us, harmonizing our souls, hearts, and minds. Taking us beyond our ordinary lives into a world of transcendent knowledge filled with light and love. I have never found anyone else who comes close. Yeats, Hafiz, e.e., T.S., Kabir, Whitman, Ginsburg all wonderful but none have the level of transcendent awareness that pours through Mevlana. Thanks to Coleman's enlightened translations the words seize us with their power.

The open secret, available to all but few listen. That is the feeling you get when you let these wonderful writings flow over and through you.

Some short, some longer, each writing is a treasure. The more you read (or listen if you've been fortunate to get the audio condensed version from this work) the deeper each verse becomes. I've owned the printed copy for years and every read brings new wonders and old friends.

The cream of Rumi is brought to this work and Coleman Barks does wonderful interpretations. The work as a whole weaves a tapestry that, in the end, leaves you feeling part weaver and part thread. The possibility of the "Beloved" as "Lover" becomes manifest. The drunk, intoxicated by the bliss of the presence of God, overflows with sacred wine and wants to dance. The sharing of a deep spiritual presence at dawn with those nearest you becomes a yearning that you want each and every day.

This book is a cornerstone in the rediscovery of Rumi and Islam for that matter. It provides a glimpse, from the lovers' point of view, into a world traditionally dominated by the warrior spirit.

After reading you yearn for the association of others who have similar thoughts. You realize that "the pot drips what's in it" and you yearn to associate with gentle people who enjoy this book as much as you.

Certainly "Open Secret" is a must read and a must own. It is every bit worth the price and a classic in the genre.

This text with versions of Rumi is wonderful for its contemporary language and revelation of Rumi's insights which read as if they came out of a psychologically astute book of modern poetry. My partner and I used Quatrains # 388 and #158 in our wedding ceremony. In this thirteenth century visionary writing I once again am reminded of the ageless quality of human insight and wisdom with its imperative that we remain alert to revelation about to burst upon us. The introduction Moyne and Bark have written for it is a sweet gift as well.
"Open Secret" is a keeper!

This is an amazing book of poetry, the words just dance off the page. this is a good place to start if you're interested in the poetry of Rumi.
The translations are well done and don't sacrifice the emotional content of the poetry to fit the words. Give yourself or someone else a wonderful experience and read this book. You'll be very happy that you did.

A Genie in the House of Saud: Zubis Rises (A Genie in the House of Saud)

A bit arachaic in language and cultural approach, but the narrative pictures Doughty draws are fascinating; submersion into a little known cultural and time. Great for anthropological studies.

I must, grudgingly, give this monumental classic work of travel and adventure five stars, despite the fact that I don't really like the author. Doughty was probably not a very nice, friendly person; his life and opinions seem centered around a strict, almost fanatical and unforgiving, religiosity (he was a very fervent christian). Nevertheless, what he set out to do, he did with ample success and eficiency; and what he set out to do is not so simple as it seems at first sight,in my opinion, except for one of his main, but most superficial goals: to redeem the English language from the poverty and oversimplicity it had fallen into (Doughty believed the English language had fallen from grace since Spencer: I wonder, what would he think of it now?).

"Travels..." is an account of Doughty's two years of wandering through the Desert, in the 2nd half of the 19th century, with Hejaz and Nejd nomads. Unlike many other travellers before him (such as Sir Richard Burton), he never even tried to pretend he was a muslim, but admited to the nomads he travelled with that he was christian....and then went on, once and again for two years, to argue christianity's superiority over Islam and to explain how the fact that they were muslims excited his pity at seeing them fooled by their fraudulent Islamic beliefs. We know that traveleng in Arabia in those times was quite risky and dangerous, so it is a wonder that he was not killed by the nomads he was travelling with after they had to hear, for the hundredth time, how their faith was a fraud!!! This pious propensity, or even thirst for martyrdom (some times the provocations seem to point at that), is also quite trying for the reader.

However, if you can stomach the religious dissertations in his very special saintly style, the reading is rewarding indeed. Doughty had the (undeserved, I think with envy)luck to find the remains of the Nabataean town of Hegra, which he describes in some depth, with sketches of the tombs and copies of the inscriptions he found there. Who doesn't dream of finding the abandoned, lost, ancient town, built by a mysterious half-forgotten people? His descriptions of life with a Nomadic tribe of those times, with its unbelievable hardships, due to the famine-level subsistence usual among nomads, are an etnographic work of first rank. His report of the abuse, threats and indignities he had to suffer at the hands of the nomads because of his refusal to deny his christianity are unintentionally funny, in spite of himself.

But it is when we see that Doughty constantly compares the nomads of the desert with the Patriarchs of the Bible, and we know he can imagine himself in the company of Abraham's or Ishmael's tribes, when we learn the extent of the religious significance that this journey had for him. The ignorance and fanaticism that he finds in these nomads, he imagines in the Patriarchs of the Bible. For him Christianity, his own faith, was the light and salvation that took people out of the pitiful and primitive state these nomads live in. In fact, his journey is actually a pilgrimage to invest his religion with a significance that maybe he had been in the process of losing from sight.

And it is this, the fact that this author had set out for a journey with the intention of profoundly despising the people he was going to live with, what makes me despise him as a person, even though I see the importance of his work. Although Doughty repeats, now and then, the common, admiring expressions that were usual and fashionable to speak about the nomadic Arabs of those times -all the usal "noble savage" stuff-, we can read between lines (and later on, directly) that he thinks they are repulsive, inferior creatures. He goes to Arabia thinking he will be a superior among primitives, and he leaves Arabia, two years later, convinced that this has, indeed, been the case. In my opinion, the one who comes out the worst from the experience, is himself, although I have to thank him for recording his experiences and so, giving me the oportunity of reading between lines and learning from that.

I would like to add that this is not a complete edition of Doughty's work, which I read in the Dover two-volume edition, with an introduction by T.E.Lawrence and translations (of the Nabatean inscriptions) by Ernest Renan, and with some beautifully drawn maps.

There are few travel books that can stand up to the depredations of time - indeed, travel literature by its nature tends to be ephemeral. We may peruse the Victorian travelers, but mainly to get a sense of the exotic, from a time when it still was that way.

Fewer travel books still can claim to have had a conscious impact beyond their own genre. One thinks of Stendahl's travels in the South of France, Radishchev's journey from Petersburg to Moscow, or Stephens and Catherwood in the Yucatan. But Doughty is in a class by himself.

This remarkably eccentric man with the remarkably eccentric writing style set off into one of the last fringes of society, to a world where the art of the word was cultivated and where a man's worth was set by his speech. He is not an easy read. Yet his writing reflects the sense of a major intellect from one culture confronted by a tradition which is very old, very venerable and yet totally alien from that in which he was raised. That he sought to explain it by creating a new way of writing is perhaps not remarkable.

Many writers of the last century have been quite vocal about the debt that they owe him; one sometimes wonders if this is honored more in the breach than we would like to believe. But try him on for size, but be prepared to be patient. You will find that his style will win you over if you are.

Doughty had reflected his belief throughout his journey and I am not surprised. He decreased the Bedw traditions and tried to link it completely to the teaching of Islam. He knew from the beginning that the Bedw tradition especially in the northern part of the Arabian Peninsula has nothing to do with the teaching of Islam. It was basically their culture. He did used the Bedw to serve his purpose since he wrote this book only to the western readers at that time to capture their imagination of the Arabian desert and to lay down the first step toward the colonization period that took place 30 years later.
Doughty in his book has described the Bedew life with many details that have shocked me. Since he lived with my great grandfather (Tollog) during his stay on al Harra, I was able to tell how close he was to reflect the real life of my tribe.
If we ignore his belief's reflection in his writing, we can conclude that his book is truly a masterpiece in detailing the life of one of the most isolated part of the world in 1800 century.

After reading this work detailing the 1870s [mis]adventures of the legendary Charles M. Doughty, one comes to understand much better why T.E.Lawrence so admired the Bedu and mistrusted the Arab city dweller. Doughty's "travels" really amounted to being "driven" through hostile lands occupied by "fanatics," continuously handed off from one group of outlaws and thieves to another. "I found in them an implacable fanaticism," wrote Doughty. "All their life is passed in fraud and deceipt." Sacred oaths, swearing in the name of God out of mere habit, traditional mores of protecting the fellow-traveller in one's charge honored mostly in the breach. One friendly Arab acquaintance along the tortured path tells Doughty, "I hope that your life may be preserved: but they will not suffer you to dwell amongst them! You will be driven from place to place. As many among them as have travelled, are liberal; but the rest, no." Abdullah el-Kenneyny advised Doughty, "I am even now in amazement! that in such a country, you openly avow yourself to be an Englishman; but how may you pass even one day in safety. You have lived hitherto with the Bedu; but it is otherwise in the townships."

Early on, the strange language seemed humorous and distracting, but it soon grows on you. "Give me a hand" becomes "Lend me a grip of thy five." Robbed, stripped, insulted, the intrepid Doughty gives the evil-doers the back of his hand as often as he dared, many times with his hand on a revolver hidden under his robes. One bluff carried off successfully against fellow travellers, who were sworn, of course, to defend him -- "By the life of Him who created us, in what instant you show me a gun's mouth, I will lay dead your carcasses upon this earth."

Occasionally some paragraph seems to be the obvious inspiration for a like passage in Lawrence's "Seven Pillars of Wisdom," an exquisitely detailed description of how a camel comes to a halt and lies down being one of the most obvious examples.

A major feature of this work is the great care taken by the author to use and then explain the Arabic vocabulary for places and things unique to the Arab culture. Each and every page is peppered with these terms. There is a fine glossary, praise God, the Merciful One!

The first half of this collection of selected passages from the massive original work will give readers warm feelings for the Bedouin and sweet dreams of wandering amongst them at peace with God and nature. The second half will likely wipe out any such urge. Civilizations still clash, 130 years later. Extremists rear their ugly heads on both sides of a vast chasm. Will the next 130 years bring much fundamental change?

What is most interesting about this book -- which centers on the poetry of the Bedouin tribe of Awlad Ali -- is not the poetry per se, but that it gives an insider's view of the craft of Ethnography. It shows, through the eyes of a skilled ethnographer, and almost by indirection and in reverse order, how meaning is attached to cultures by the people who live in them.

By peeling back the skin of the Awlad Ali culture - one of the nomadic tribes that once hovered around the edge of the Western Egyptian Desert -- we learn, not just "the ways" of this and similar Nomadic tribes, but more generally, the steps needed to attach meaning to the onion called culture. This analysis reveals, layer-by-layer, the structure and texture of the Awlad Ali worldview. It also reveals the various ideologies that supported its construction.

The Awlad Ali tribe is a society based on blood kinship, on honor, and on a kind of fierce tribal autonomy and independence. And however abstract these categories may seem, and however much they may seem settled at birth, they are in fact constantly being re-negotiated in the tribe's everyday efforts to survive: "lived deeds" in the Awlad Ali culture always trump ascribed status and words. The culture has especially derogatory names and references to those who talk, but fail to act.

Moreover, cultural meaning and societal rules remain close to the ground: that is, closely attached to survival needs. Ascribed status - that is patrilineal genealogy, maleness, etc. definitely have a pride of place in the culture, but these do not settle the matter of status once and for all: What one does with these is the final arbiter of ones position and status within the tribe.

As an American peeping into another culture, what I learned in a somewhat painfully indirect way is that most of rest of the world - even primitive tribes -- still speak and relate to each other in the language of humanity: poetry, songs, prayer, proverbs, folklore, tales, myths, etc. To them, these are not mere cultural trinkets, ornamentations and affectations, to be tossed about during holidays, or to be commercialized and then tossed aside, or just the colorful tools used to promote a particular kind of politics or political organization, but they are the real meat of human discourse. They serve as the actual conduits through which deep human feelings are conveyed and transmitted.

As a backdrop to our own culture, there are at least two lessons to be learned (indirectly and in relief) from this book:

(1) That it is possible to construct a cultural worldview (a complete cosmology of meaning) entirely without the need for a category called "race" or without reference to the idea of a "religion." The author, who was Christian and a partly-white female, lived in the home of the tribe she was studying for two years, which was nominally Muslim, but with all of the many intersecting categories of meaning: race and religion, were never mentioned to her or ever played a role in tribal discourse.

(2) That we Americans live in a social world that is bereft of normal meaningful human attachments and discourse. In comparison to the Awlad Ali tribe, we live in a world of greatly diminished humanity in which racism, acquisition of things, commodification and consumerization of those things, rationalizations and political spin, false piety, rationing of intangibles qualities, knee-jerk bipartisanism, sublimated hatred, and artistic shallowness, are substitutes for real meaning.

Is this all just an inevitable part of modernity? It is difficult to know, but we must be grateful to this author for showing us with great skill that there are other images of, and paths to meaningfulness.

Ten Stars

the book is written by an american woman with mideastern roots -- she provides great insight into the traditionals of the bedouin and arab worlds. I read this before I went to Egypt and it provided great foundation for understanding the culture of the town and village. I like her writing style -- she makes anthopological analysis interesting by explaining in the context of her interactions with the bedouins.

I agree with the other reviewers. It was the best ethnography I can remember reading. What struck a chord with me was her description and explanation of the women's submission to the men, that the submissiveness was valuable only when it was voluntarily given. The idea of women being submissive to men is not only Islamic, but exists also in Christianity.

Lila Abu Lughod, an Arab American woman, lived among the Awlad Ali tribes of the North West of Egypt for two years. Veiled Sentiments is the book she wrote on the lives and poetry of Awlad Ali. Abu Lughod field work was clearly not carried out from a "superior" stance; she sympathized with her subjects and dealt with them as equal human beings rather than inferior specimen or cultures. Abu Lughod attitude, intelligence, training and tremendous analystical ability helped her in developing great insight and understanding of this fascinating culture.

Abu Lughod analysis of concepts such as "hishma" was truly incisive and shed a great deal of light on the nature of modesty between women and men and amongst men and women. The analysis seems to explain behaviors and norms witnessed elsewhere in Egypt and indeed other parts of the Middle East.

An important thesis of Abu Lughod is that the Awlad Ali people often communicated in very conservative and modest way directly through words; they only said what was proper and fitted the norms. Yet a second mode of communication far more true and expressive was found in their little songs or poems.

Abu Lughod discussed gender relation amongst Awlad Ali at length and the relationship between women and the families of their husbands and the society at large. I really enjoyed this book and would highly recommend it. For an excellent work on veiling and gender issues, I would recommend Leila Ahmed's Women & Gender in Islam.

"Veiled Sentiments" is academic. It is the outcome of the author's living in a Bedouin community in northern Egypt (the Western Desert) for two years, a feat of no mean proportions.

Lila Abu-Lughod came to a deep understanding of such aspects of the culture as blood ties, veiling and poetry not only because of her talent and training but also because she has ties to that culture. She calls academics like herself "halfies" because they belong both "inside and outside the communities they write about." She realizes that such a situation benefits them in terms of gathering knowledge within close cultures.

The veiling of women (or rather women's veiling of themselves) is an important topic because of recent events including world politics and of the ongoing research in feminism. It is also important because it is so often misunderstood and so difficult to understand even when it is explained.

After reading Abu-Lughod's renowned (in the world of academics) book, "Veiled Sentiments," I think I have a better handle on veiling than I ever would have had otherwise. It was not easy to absorb the concepts that surround it. That it took ¼ of a 315 page book to do it (a conservative estimate) is a testament to the intricacies of and the psychological motivations behind this cultural /religious practice.

Learning more about veiling alone made this study one well worth reading. But the surprise for both the reader, and-as explained by Ms. Abu-Lughod-the author herself is the discovery of this culture's use of poetry. To take it one step further, the insight into how societies in general (at least ours and that of the Bedouins) similarly use their poetry and relate to it.

Abu-Lughod finds that poetry is used somewhat differently among women in the Awlad ` Ali tribes than it is used by men. Because I am writing my own book of poetry called "Skyscapes: A Woman's View," I was especially interested in this aspect of "Sentiments;" it also was, by the author's own admission, an amazing and important cultural discovery. A group of women in China have their own secret language apart from the men; now this anthropologist brings to our attention how the poetry and veiling customs of these women reveal their emotions and are rooted in the traditions of a society in which they live quite separately from men.

Though this book is not meant for mainstream readers, I hope that many who have no ties to anthropology will make an effort to read it. I believe that women will find it especially interesting but men will also find pertinent information for today's political climate within its pages. No amount of travel could impart the depth of understanding of this culture, and-by extension-similar cultures that this book does.

(Carolyn Howard-Johnson is the author of "This is the Place..." )

This is not your typical guide book. "Go here, stay here, visit this museum, etc...". This is a comprehensive field guide with detailed information on every aspect of culture, traditions and history of the people and land of Afghanistan. The book is a daunting 768 pages, but it is very managable. It is broken down regionally with emphasis on ethnicity. This is especially valuable when trying to understand the intracacies of modern Afghanistan, i.e. Dealing with a Hazara is differnt from dealing with a Pashtun as they have different cultural backgrounds. This book has helped me survive two deployments to Afghanistan. It has also helped me to appreciate and respect the people and land, so that I fully understand the importance of saving this beutiful land and vibrant culture from descending back into the darkness of taliban rule.

"A river is not contaminated by having a dog drink from it." Afghan proverb

This is a great informative book about the history and culture of Afghanistan. Lots of nice photos too! It's compact and they fit a lot of info into this fairly compact book. Also has some travel advice for tourists. Paperback.

When I picked up this book, I was prepared for a dense, AAA/Lonely Planet-style guidebook (filled with useful information, but not meant to be read from cover to cover). Instead I was surprised to find a very readable and richly informative book on the history and sites in Afghanistan.

Rather than writing a summarized narrative of the history of a particular city, castle, or mosque, the authors use numerous first person accounts from travelers from throughout Afghanistan's history from Alexander's historians to British explorers in the 20th century. These first hand accounts are fascinating. He also includes poems and folk tales translated from historical documents and local interviews. The combined effect of all of these first-hand accounts is a feeling of intimate familiarity with each region described.

The book opens with the history of Afghanistan and is very detailed for being so concise. The rest of the book is broken down into regions. Some regions, notable Kandahar, are left out due to the fact that security was still to dangerous at the time of writing (2006) for the authors to visit. The northeast area of Badakshan opens the account and it is hard not to want to visit this mountainous area after having read the tales. It works its way around the country counterclockwise hitting the areas around Mazar-e-Sharif, Heart, Bamiyan, Ganzi and Kabul to name a few.

Even if you never go to Afghanistan this book could define the concept of the armchair traveler.

I am currently deployed to Kabul and after reading and reviewing many guides and books this is the best guide and historic account I have found. Another great book is Taliban by Rashid.

This is something betweeen a Planet Earth travel book and an historical compendium of facts and figures. It is quite useful and interesting but some of the material will be outdated rather quickly so a Planet Earth guide, it is not. I like it and am glad I purchased it.

A considerable amount of history during the early Middle Ages was written by Middle Easterners, and their scholarship should be taken seriously, as shown in this book. There is a lot of information appropriate to the issues in the region even now. See other reviews in the resource library at civilsociety dot seedwiki

As other reviewers have noted, this book is an engrossing, highly informative text, that is (generally) quite an easy read. It can be gory and propagandistic at times, as some have noted. Overall, it's a very good digest of Muslim narratives of several key events.

The main drawback is that I would not consider this a stand-alone book, particularly on a lot of the convoluted political arrangements - I'd suggest Wasserman's "Templars & the Assassins: The Militia of Heaven" for that - and I really don't think one can get the full understanding of the Muslim mentality in fighting the Crusaders from it. For that I'd suggest al-Sulami's "Way of Sufi Chivalry" (for those on a budget) or preferably Sabzawari's "Royal Book of Spiritual Chivalry" (for those who aren't) to get into the mindset of the Muslim warriors. For while "Arab Historians" includes a lot personal commentary from the authors, these last two books were written as guides for the emirs and warriors, and once reading them one gets the feeling that "Arab Historians" was written by some military public relations officer.

Still a highly recommended, enjoyable read, though.

Once you've read the popular histories of the Crusades, and your appetite for the original source materials has been whetted by the excerpts in Payne, Runciman, etc., you will want this book. It's THE source reader for the Arab perspectives, better in many ways than The Crusades Through Arab Eyes (Maalouf). You get the flavor of the culture as well as their particular slant on the events and personalities. And the snarky footnotes can be delicious!

A very good source, especially for those who have read about the Crusades and understand the context of the writings. This book is not an overview of the crusades or of a single crusade; it is selections from the writings of Arabic historians placed in a chronological order. Easy to read, detailed and engrossing; both useful and enjoyable.

A good book. It has many parallels with accounts of the original Muslim invasions and subsequent 700 year occupation of most of the Iberian (Spain/Portugal) Penninsula. Due to this initial Muslim invasion and occupation of Christian Europe, the Christian Crusades were launched into Spain and the Holy Land. Same story in the Balkans and Anatolia with the Seljuk and Ottoman Turk invasions of those Christian lands. First hand accounts of events always make for good reading. A good book, unfortunately I lost it.

Bazaar Stories tells the odyssey of one woman's journey to her past which paves the way to her future. Told in short stories, it is a joy to read and a very fast read as well!

Beautiful, uplifting & heartfelt are just a few words to describe the experience you will have reading this wonderful book.

Although these wonderful stories take place in Iran, they are reminders to all of us to find the true miracles in life by taking the time to connect with people, whether strangers or family members.

Do yourself a favor and buy this book. Buy one for yourself and one or more as a gift (which is truly what this book is).

Hemila Pedram's Bazaar Stories is more than a travel diary through the soul of Iran, but a journey of physical and spiritual healing--an adventure into the resplendent generosity of the human heart. Hemila takes her reader with her on walks through the winding streets of Persian bazaars to encounter delightful characters of profound kindness or subtle insight. Artists and craftspeople, shopkeepers, and people of all walks of life tell their stories and offer their visions of happiness on the streets of this often misrepresented country.

Hemila presents a universal spiritual vision, not of one religion or another, but from a grounded foundation of human generosity that will always surprise us around every corner. This is a timely book of subtle beauty and quiet power. I highly recommend it!

A breath of fresh air. The Author has an insight to human character.This book has compassion, love, and humor. This kind of literature about Iran is rare. Some characters are unforgettable. I liked the Taxi Driver's story, very funny.It was refreshing to read a book on Iran outside of the sensationalized headline news.I have a much better idea of these people now.
I recommend it.

In this book Hemila does a wonderful job showing the beauty and pain of being human. She show us that if we are open, there are wonderful possibilities in the everyday world around us. Reading these stories brought back many beautiful moments in time from my own travels. I would recommend this book to everyone!

This book was a delight. It was easy to read, interesting, informative and insightful. I got to see the ordinary everyday life of Iran and as a bonus got the authors "spiritual" insights on each of the stories. I wish everyong would read this book. It is so important for all of us in the world to see our similarities. I think this book promotes peace.

This is a fascinating first-hand account of the Holy Land as seen by the author-journalist. While much of the writing deals with the disappearance of Christians in the Holy Land and the causes of their emigration,the author presents a balanced view of the three Abrahamic faiths and the difficulties encountered in their living together in this country. Although written in 2000, the information presented is still current as the struggles continue. If anything, the situation is even worse now that when the book was written. The suthor interviewed many individuals as he traveled throughout the Holy Land, and I found their stories very interesting.

_The Body and the Blood_ by Charles M. Sennott is an excellent, important, and timely book, one of the best I have ever read on the modern Middle East. In this work he sought to do three things; one, tour the lands that Jesus visited as chronicled in the New Testament, describing what these locales are like today, two, report the problems of the indigenous Christians of the Middle East, and three, to discuss their role in the region.

The Christian presence in the lands Jesus lived in is unfortunately a diminishing one and Sennott was keen to document the historical, economic, political, and religious reasons for this ongoing exodus. In some ways the history of Christians in the Holy Land has always been one of emigration; nearly all of the apostles emigrated, fearing reprisals not only from Rome but also from such Jewish groups as the Sadducees. In the intervening centuries Christians have generally been a minority in the region, except perhaps during a brief period under the Byzantine Empire (in the fifth and sixth centuries).

While small, the Christian presence has endured until the 20th century, where particularly in the latter part of the century (and the early years so far of this century) it has been running the real risk of dying out completely in many areas. According to the census data kept by the Ottoman Empire, the Christian population in 1914 was 24% of what we could call today Israel/Palestine, Egypt, Jordan, Lebanon, Syria, Iraq, and Turkey; today it is no more than 5%. In British ruled Palestine it was as much as 20% of the population (though some put the figure at 13%), while today in Israel/Palestine it is less than 2%. About 35% of the total Christian population of Israel/Palestine (about 60,000 out of 700,000 total) were among those refugees who fled the fighting in 1948 and were not permitted by Israel to return. The Coptic Church in Egypt - one of the oldest in Christendom, tracing its roots back to Saint Mark the Evangelist, said to have arrived in Egypt in A.D. 60 - is steadily declining as well. The Copts number in 2000 about 5 million, or 6% of Egypt's population of 70 million; in the early 1970s there were 4 million but a bigger percentage of the population at around 12%. In early 20th century Jordanian Christians were 13% of the population; in 2000 they are only 2%. Lebanon has gone from in 1932 a 51.2% Christian population to a 25% one today.

Why have Christians emigrated in such large numbers or otherwise declined as a percentage of the overall population? There are many factors and the author was quick to point out that the reasons for leaving were not always religious in nature. Generally Christian communities have a lower birthrate, while in many areas Muslims have soaring birthrates. In some areas there has been a steady rate of conversion to Islam, generally among young women and as a result of marriage to Muslims.

War has played a big factor in emigration, with in particular Palestinian Christians leaving in waves with each major Arab-Israeli conflict and many thousands of Maronite Christians leaving Lebanon in the fifteen years of civil war (from 1975 to 1990 850,000 Christians fled the country).

The Christians, whether Copts in Egypt, Palestinian Christians, or Maronite Christians in Lebanon, generally had higher levels of education and were wealthier and were therefore better able to move, had more to lose in regional conflicts (such as the many Israeli crackdowns on Palestinian travel and trade with Israel, economically crippling to many Christian-owned businesses), and had to face resentment and jealousy from less well-off Muslim neighbors. Further, they generally had much stronger ties to the West, with Western churches in Europe, North America, and Australia (along with already resident immigrant communities in those nations) often times actively encouraging their emigration. In addition, as more and more of a particularly Christian family immigrated to a particular locale, the pressure mounted on those that remained to join their relations overseas.

However, religion can and does play a role in Christian emigration, and the very fact that Christians are leaving only serves to exacerbate the situation in the Middle East. Christians in Palestine, Egypt, and Lebanon were an important secular and moderating influence in those areas. A minority, the Christians as leaders and as individuals did not emphasis religious differences or indeed religion at all, but instead often promoted unifying traits, whether bloodline among individual families or simply by being Arab. Their very existence and role in the economic and in particular the political life of the nations they inhabited served to promote a sense of pluralism and secular government, a factor working against (particularly in recent years) an increasing "climate of intolerance," whether radical Islamic (particularly in Lebanon with Hezbollah, Egypt, and among the Palestinians) or religiously Zionist. With Christian emigration pluralism and secular governments face an uncertain future.

The increasing role of radical, highly religious Islam has sundered many once mixed Christian-Muslim communities everywhere from Upper Egypt to the West Bank, with Christians futilely pointing out common ties and interests, pleas unheard by angry youths stirred up by radical Muslim clerics, their hatred whipped up against "infidels" and "Crusaders" despite the fact that the indigenous Christians had in general been in the region for millennia and that often tribes and families had both Christian and Muslim branches; suddenly a neighbor your knew all your life was "the enemy." Sometimes this growing divide was encouraged by Israel, whether accidentally by giving preferential treatment to the often better educated, wealthier, and less combative Christians or deliberately by seeking to fracture Palestinians in a divide and rule strategy among Christians and Muslims. Other times the Christians did this to themselves, as the Maronite Christians of Lebanon, eager and greedy to stay in power, would ally with one outside group after another (such as France or Israel) against Muslim factions in their own country.

This is one of the best books I have read about the Middle East. The set up of the book that follows Jesus' path 2000 years later and the fact that the author looks at the Christian life in these places makes the book so interesting. The writer defenitly has a great perspective because he is right in the middle of the events and talks to real people. He wasn't an outsider.
At the end I want to say that it was heratbreaking to read about the vanishing Christian population. I dont see a way to change the tide which makes it even more sad.
The book also gives good examples of the daily Paletinian life and how Israel make is impossible.
Great book if you are interested in the region.

An excellent book detailing the lives of Chrisitians within the Israeli/Arab world and how they are confront predjudice from both sides. Very well wriiten account of a very complex subject matter.

I picked up this book because of my interest in the subject. I am not so much interested in the religious aspects (although Jerusalem and it's basis in three faiths is always fascinating), as I was in how the conflict between the Arabs and Israelis has poisoned an entire region. After all Christianity was born in this area. As the author points out, many people don't understand how Christians can be challenged by the ongoing situation in the Middle East. The dwindling Christian population of Jerusalem is just one example. I had not really thought of this tertiary effect of the Arab-Israeli conflict because US news tends to be "very "go-go" with the hurly-burly of idiots parading around, making explosives of the real or imaginary, detonating them with the passion of their idiocy, and yet, ignoring the gentle, thoughtful people who are the true makers of society"
As the author points out, Christians and Jews alike lived in the region for a millenia without (largely) rancor. Today, with radical Muslim cleric and their talk of the Crusaders and Jews in the mosques, young radicalized and sometine hopeless Arabs believe the mind poison and feel rage even against their Arab neighbors who have a different religious background. The author also points out the growing radicalization of Orthodox Israelis combining nationalism and religion in a mirror of the Muslims around them. It is an explosive mix (pun intended). The fate of Lebanon with the Maronite Christian population dwindling is telling in of itself. Prior to 1975, many thought Lebanon to be the model of a cosmopolitan Arab state. It was once thought Lebanon would become the pathfinder for the recognition of Israel. This book makes clear just how much Lebanese society has changed.

The author discusses the takeover of the Bethelehem Church of the Manger (where Jesus was believed to have been born). This event was shocking because it seemed to indicate that the Arab-Israeli conflict had spilled over into Christianity's most revered spots.

The book is well-written. Like a book of another generation still worth reading (Thomas Friedman's From Beirut to Jerusalem) this book will give the reader a spot on report from the region regarding not just Christians in peril, but in the larger sense the current situation of the Middle East. To me the Christians in the book are the prism of innocence, if you will, who have no stake in the political battle and yet are overwhelemed by the entire scene of madness. From this prism, you are allowed to glimpse the Arab-Israeli conflict in all its madness.

It is too bad the author could not go to Iraq and visit with the Chaldean Christians who are being terroized by the unstable situation in Iraq. Generations ago, the Iraqi Jews were sacked, and now the Chaldeans are being run out as well.

If you have any interest in the Middle East, whether from the purely political perspective, or you have an interest in Christianity in a time of conflict, or you wish an interesting perspective of what is going on in the Middle East from a different and unique perspective, this is a good book to read. I won't say it is 'fair and balanced,' but in my book your job as reader is to decipher for yourself where you stand on issues as part of good critical reading.

All in all, worth reading.

This represents an interesting and effective approach to a difficult topic. Part two is especially good.

LeBon, Adam. "City of Oranges". W.W. Norton, 2007.

Living Together

Amos Lassen

Some of the most memorable experiences of my life took place in the city of Jaffa, Israel. It is a fascinating place occupying its own little area outside of the thriving metropolis of Tel Aviv. Jaffa sits as a city within a city much like the French Quarter of New Orleans, Jaffa has great restaurants, art galleries, shops and a port but above all, it is a historical site. The streets are narrow as they have always been and the people are a mix of Arabs and Jews, also just as it always been in Jaffa.
Adam LeBon's "City of Oranges" is a balanced look at the history of modern Jaffa and the birth of the State of Israel. LeBon looks at the lives of six families and by doing so makes the Israeli/Palestinian conflict more personal.
Jaffa is a city of layers of people, events and times, of Arabs and Jews living peacefully together, sharing lives and experiences. LeBon looks at the history of Jaffa by looking at Jewish, Christian and Moslem families to show that the struggle in the Middle East is a human struggle. It is the story of longing for a homeland and fortunes that changed and also the history of a multi-ethnic city that was changed by what was happening in the area. LeBon emphasizes the needs of the Jewish people to have a state and shows the tragic consequences this has caused for Arab neighbors. He names neither villains nor heroes but shows us people, like you and me, trying to find a way through what is going on. Adam LeBon, celebrates the capacity for endurance as we read about the ways people come to terms with themselves and each other.
The families that LeBon writes about are Christian Arab notables, Muslim aristocracy, Sephardic Jews and Ashkenazi refugees from Europe. We see the story of Israel told in a microcosm, the struggle for land and the fight for political supremacy and the Jewish ambivalence to fight with their neighbors. We also see Jew and Arab helping each other through the years.
Many of the aspects of the Israel-Arab conflict are captured here. We see the proletarian Jews of Tel Aviv defeating the rich Arabs of Jaffa with their nationalism and we see how violence separated a community that was once solid. It is extremely poignant to read how refugee Jews were chased out of Arab countries and then lived in the lands that once belonged to Arabs who themselves became refugees when the Jews chased them out.
Throughout the book there is an interweaving of history with what was going on in everyday life. This is an intimate history and to me, at least, I did not feel the author's biases as I read. He attempts to understand without judgment and this is not an easy task. He looks at one town and from it gives the history of the State of Israel and the catastrophe of Palestinians by using the lives of Jaffa's Arab and Jewish residents.
LeBon has a wonderful knack for detail and allows individual opinion to be expressed without any type of judgment. Courage and trauma mark the histories of both Arab and Jew and we see clearly that neither side has really listened to the other because as LeBon states "any recognition of each other's losses is a kind of surrender" in a battle for territory as well as memory.
LeBon does condemn (but does so quietly) the excesses of both sides. He talks about the Israeli occupation and the corruption of the Palestinians, Israeli racism, and Palestinian suicide terrorism. His conclusion is one of compromise and I am sure that because of this, there will be readers who find cause to object.
LeBon has done extensive research especially in the lives of the families--two Christians, two Muslims and two Jewish. It is from his interviews with family members, memoirs and private archives that he is able to give us vivid portraits to show us the narrative of the modern Arab/Jewish and Palestinian/Israeli relations. He brings us into the lives of each generation as we witness both political and social upheaval and urban decay and redevelopment and war and its aftermath. It is through the family members that we see the issues of everyday life in Israel today. The families share so much and still sit on opposite sides of issues that are violently divisive yet they still manage to live together, as friends, in the most cosmopolitan city in the Middle East. It is this look at the human lives behind the volatile headlines of the world press that gives us a new look and understanding of an area that is often described as the "powder keg" of the world.

City of Oranges'' is a book that probably all
> sides in the Israeli-Palestinian conflict could read
> profitably. By taking as its subject the
> interweaving
> histories of several families _ Jewish, Christian,
> Muslim _ over more than a century in what was once
> the vibrant port of Jaffa, now an adjunct of Tel
> Aviv,
> it reminds us that the struggle, whether a triumph
> for one party or a tragedy for another, had a human
> cost for all. The book is not only the story of a
> longing for home and homeland amid changing fortune,
> but also the chronicle of an ancient, multi-ethnic
> city and how it was forever altered by the tremors
> that shook the Middle East in the 20th century. The
> author, Adam LeBor, understands the desperate need
> for
> the Jews to found a secure state and the tragic
> consequences this had for some of their Arab
> neighbors. There are no heros or villains in his
> narrative. Only ordinary people trying to find their
> way through extraordinary circumstances. "City of
> Oranges'' refuses to be a book of lamentation or
> triumphalism. Rather, it celebrates the human
> capacity
> for endurance and the simple small ways that people
> make peace with themselves, if not with each other.
>
>
>

OK if the title is too cryptic for you...for something to begin something else has to end or it would just be continuation. Zionism and the establishment of a "Jewish State" in the Middle East would by definition be the signal for the end of the Ottoman Province of Palestine (including parts of Jordan, Syria, Lebanon and Egypt). The new state by definition would be a 'western' style democracy with socialist overtones. So there would have to be a drastic change in how and who ran things.

This book by Adam LeBor does a remarkable job of looking at the changes to Jaffa and Tel Aviv as a microcosm for the who Middle East problem. By looking at the long term (beginning at the end of the nineteenth century) effect of Zionist immigration to the 'Holy Land' (HL, has less of a stigma or side to it). After having lived in relative harmony (as long as the Moslems were the top of the pyramid) for many centuries the influx of European Jews and their European ways would have to upset the balance. Of the three groups, the Christians were put in the most desperate of positions since they were never in charge or control of their destinies.

LeBor does a good job of following the participant families as they go from rulers to ruled, rich to poor, immigrant to ruler, and ruler to emigrant. The best part of the narrative is LeBor's concentration on the effects more than the causes. Causes can be ambiguous but effects are usually straight forward.

Needless to say this is as objective a story as can be written by anyone of the history of the HL over the last one hundred years, and that it will takes decades if not centuries until there is anything like a final settlement of the issues. Just like the scars that remain from the Partition of India, or the expulsion of the Sudeten Germans (from the Czech lands) after WW2; it will take more than the changing of the names of the towns and cities to heal up the wounds and for the scars to fade.

City of Oranges is a refreshingly balanced account of the modern history of Jaffa and the birth of the Jewish state.
LeBor's eye for detail and the rich family accounts bring the story to life, turning a historical account into a thoroughly enjoyable read. Reading about the lives of the six families and their truly amazing experiences manages to personalize the Isreali-Palestinian conflict.
It's an innovative approach that makes this book worth reading for anyone interested in Israel/Palestine.

This is a fascinating book. It starts out a little detailed and slow but once you get into the debt of the story you cannot put it down. It is horrifying and graphic and tears at your insides as you read the passages. It takes you into the debts of his despair and suffering. You begin to realize how his remembering details such as he did actually helped him make it through the ordeal. You also realize it could happen to anyone.

This book will make you think about countries that pretend to be allies of the United States and Britain. Do we play into their politics only to save face with the world?

This book is uncomfortable to read yet offers hope for the human spirit.
I highly recommend it.

What a horrifying story. Thank you very much, William Sampson, for telling about the terrible things that you experienced. I'm amazed at the incredible detail, dates, names, etc. I wonder how I would have done in a similar situation. The Canadian and British governments should be ashamed. The officials involved probably are.

This book about one man's torture at the hands of Saudi Arabian officials is a must-read. To cover up internal problems, Saudis blamed bombings of Westerners on other Westerners. They then tortured the arrested into confessing. It's hard not to be irate reading this book - Saudi Arabia strikes one as the most dangerous and vile country on Earth. Sampson's survival is testament to the human spirit, and his horrific tale makes for gripping and worrying reading.

Not often you pick up a book and have serious trouble putting it down. William Sampson's narrative of the circumstances and events that overtook him in that xenophobic wasteland of Saudi Arabia will send chills up your spine. A true hero, Sampson describes, in alarming detail, the torture and backward, self-serving mentality of his captors. His ordeal exposes the Canadian and British government's incrediable ignorance and willful lack of concern for one of it's citizens when in crisis in a foreign land. Even when faced with a death sentance (beheading), Sampson showed courage and resolve to not let his captors have the satisfaction of breaking his will.

This is a 'must read' book for anyone concerned with 'human rights', 'international relations' and 'politics.

Like the book Night, by Elie Weisel, this book shows how even a man imprisoned can fight his captors with the strength of his mind (and body). Samson is challenged in ways many of us "soft" Americans cannot dream of; yet he rises to the challenges and finds ways to stay sane in an insane situation. He learns how he can live without even basic necessities (giving up books is harder than giving up food) so that his torturers cannot use these privileges against him. Samson shows us when he "fails" himself and when he triumphs.
To think that a citizen of a Western country can be abandoned by his country in order to keep good relations is an outrage that needs to be corrected. Samson shared with us his trial so that we might see the truth and perhaps others would be spared.
Thanks so much for this well written, eye-opening book. You are a true hero.

Makiya is not a Zionist or a Neo-Con, so it's hard for the Manichean anti-Americans to demonize his evidence and arguments against the totalitarian-drooling status quo in the Middle East. In the first half off the book, he relays heart-breaking anecdotes about sons unable to kiss their dying mothers after a chemical attack, children raped in front of their parents, prisoners forced to drink gasoline and shot so that they would explode, children surviving mass grave shooting, all in that "noble" Arab Gov't known as Saddam Hussein's Iraq.

The second half of the book is a scathing indictment of the Edward Saids and Noam Chomskys of the world who rationalize the inhumanity all too prevalent in the Mid-East, specifically in Iraq, "Saddam was a victim, The U.S. is worse, Saddam's strong!" and all that junk. Because Makiya isn't a GOP Zionist, these criticisms are particularly strong and persuasive. The book is a much needed call on the part of Arabs and Muslims to adopt a Liberty-based morality instead of a relativistic, ethnic allegience based morality. A good book for all to read.

As an arab-american familiar with the brutal insanity of Saddam Hussein's regime, I've always been puzzled by the Arab talking heads who routinely criticize the U.S. for it's targetting of Iraq. Makiya's writing was instrumental in helping me understand this in somewhat deeper terms than simple anti-americanism, though his insightful and revealing writing has only heightened my frustration.

Regarding the current political climate: You can certainly question the U.S.'s motives, but if you find yourself struggling to find "smoking guns" vis-a-vis terrorism and WMDs to ethically support replacing Saddam's regime, look no further than this book.

Beautifully written; there are points at which you will literally be moved to tears.

Now that the American government is controlling Saddam's infamous Abu Ghraib/Ghurayb prison, the site of many atrocities like those described in Cruelty and Silence, we owe it to ourselves to study the crimes against humanity that were perpetrated there. Arguments about whether the old death chamber should be destroyed or maintained for future generations go without much notice in the United States, as do the reports of ongoing investigations to insure we follow legal guidelines in handling the prisoners we now hold at Abu Ghraib. We owe it to ourselves to operate this facility in a manner which testifies to our philosophy and way of life. And when we question ourselves, the cause in Iraq, the price we pay, the chances of success, we should understand the nature of the vicious regime which created the dysfunctional and factionalized Iraqi society we see today. Cruelty and Silence helps us develop a long-term perspective to the challenges ahead.

This is one of the best books I have read all year. Ten years old, it is still agonisingly relevant. In its bearing witness to human cruelty, human indifference but also human courage, it is as unflinching, as passionate and as magnificent as the works of Primo Levi. Beautifully written, meticulously observed, focussed on people, not abstractions, it is a book that haunts me and will continue to do so for a long time to come. If you have any doubts at all about the rightness of invading Iraq, read this book. There will be no doubts left, only a terrible regret that the ousting of the Saddam regime was not done long, long ago.

Makiya achieves two goals in this 1993 book: he details the "rising curve of cruetly" in Iraq under the rule of Saddam Husein and more broadly throughout the Arab world, and he castigates Arab intellectuals for their silence on this topic.

Even though it is 13 years old, this book is highly relevant today for people trying to understand the middle east. Makiya warns that "Sunni-Shi'i hatred is today [in 1993] the most virulent potential source of new violence," thus accurately predicting Iraq's current quandry. Iraq's Sunni minority will "fight to the bitter end before allowing anything that so much as smells of an Islamic reupblic to be established in Iraq. They see in such a state -- whether rightly or wrongly is irrelevant -- their own annihilation." I wonder if the Bush administration was aware of this viewpoint as it planned the invasion of Iraq.

The book tackles the topic of cruetly through several first-person accounts, including a survivor of the Iraqi occupation of Kuwait, an Iraqi arrested and interrogated by the secret police, and Kurdish witnesses to chemical attacks and mass deportations and shootings. The reader learns about the anarchy of the intifada, the brief and unsuccessful uprising against Saddam in the aftermath of the 1991 Gulf War, where rebels resorted to wanton vengence-killing, and the returning security forces were paid cash bonuses for killing Shi'i males. Based on documents captured by Kurdish fighters, Makiya analyzes the efforts of the Iraqi regime to eliminate the Kurdish independence movement as a threat to B'athist hegemony, an operation code-named "Al-Anfal," a reference from the Koran to parceling out the spoils of war, which appears to have involved the razing of thousands of villages, as well as the killing of 100,000 non-combatants. The author also touches on violence against women, a widespread problem in the mid-east, and apparently a tactic that the Iraqi regime institutionalized as a strategy for dishonoring entire families.

On their own, these stories are chilling, just like other historical accounts of terror and genocide. They are even more disturbing when one stops to consider the implications for peace and prosperity in the middle east today. Makiya notes that the "terrible force of memory...tends always to sow dragons' teeth in the shape of the children and survivors of the dead," and he warns that the legacy of Saddam Husain for Iraq may be a continuation of violence, terror, cruelty, and silence.

In the second part of the book, Makiya takes Arab intellectuals to task for their support of Saddam during the Gulf War and for their wilful ignoring of the violence and terror that characterized his regime and that are all too prevalent throughout the middle east. Ideologies based on cultural nationalism, which ignore the importance of human rights, are "morally bankrupt," in Makiya's view. I found his arguments persuasive, although to be fair I have not read the writings of those he criticizes.