New Books in Middle Eastern Studies

The first in-depth study of the collaborative intellectual exchange between the European and the Arabic Republics of Letters. Beyond Orientalism: Ahmad Ibn Qasim Al-Hajari Between Europe and North Africa (U California Press, 2023) reformulates our understanding of the early modern Mediterranean through the remarkable life and career of Moroccan polymath Ahmad Ibn Qâsim al-Hajarî (ca. 1570-1641). By showing Hajarî’s active engagement with some of the most prominent European Orientalists of his time, Oumelbanine Zhiri makes the case for the existence of an Arabic Republic of Letters that operated in parallel to its European counterpart.A major corrective to the long-held view of Orientalism that accords agency only to Europeans, Beyond Orientalism emphasizes the active role played by Hajarî and other “Orientals” inside and outside of Europe in some of the most significant intellectual movements of the age. Zhiri explores the multiple interactions between these two networks of intellectuals, decentering Europe to reveal how Hajarî worked collaboratively to circulate knowledge among Europe, North Africa, and the Middle EastOumelbanine Zhiri is Professor of French and Comparative Literature at the University of California, San Diego. She has published books and articles on Leo Africanus and François Rabelais and on the cultural history of the connection between Europe and North Africa in the early modern period.Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

From the image offered by the Babylonian Talmud, Jewish elites were deeply embedded within the Sasanian Empire (224-651 CE). The Talmud is replete with stories and discussions that feature Sasanian kings, Zoroastrian magi, fire temples, imperial administrators, Sasanian laws, Persian customs, and more quotidian details of Jewish life. Yet, in the scholarly literature on the Babylonian Talmud and the Jews of Babylonia, the Sasanian Empire has served as a backdrop to a decidedly parochial Jewish story, having little if any direct impact on Babylonian Jewish life and especially the rabbis. Babylonian Jews and Sasanian Imperialism in Late Antiquity (Cambridge UP, 2024) advances a radically different understanding of Babylonian Jewish history and Sasanian rule. Building upon recent scholarship, Simcha Gross portrays a more immanent model of Sasanian rule, within and against which Jews invariably positioned and defined themselves. Babylonian Jews realized their traditions, teachings, and social position within the political, social, religious, and cultural conditions generated by Sasanian rule.New Books in Late Antiquity is presented by Ancient Jew ReviewSimcha Gross about his book Babylonian Jews and Sasanian Imperialism in Late Antiquity.Michael Motia teaches in Classics and Religious Studies at UMass Boston Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Today I talked to Christopher Paul Clohessy about Half of My Heart: The Narratives of Zaynab, Daughter of Alî (Gorgias Press, 2020).As Abû ʿAbd Allâh al-Ḥusayn, son of ʿAlî and Fâṭima and grandson of Muḥammad, moved inexorably towards death on the field of Karbalâʾ, his sister Zaynab was drawn ever closer to the centre of the family of Muḥammad, the 'people of the house' (ahl al-bayt). There she would remain for a few historic days, challenging the wickedness of the Islamic leadership, defending the actions of her brother, initiating the commemorative rituals, protecting and nurturing the new Imâm, al-Ḥusayn's son ʿAlî b. al-Ḥusayn b. ʿAlî b. Abî Ṭâlib, until he could take his rightful place. This is her story.Adam Bobeck received his PhD in Sociocultural Anthropology from the University of Leipzig. His PhD was entitled “Object-Oriented ʿAzâdâri: Ontology and Ritual Theory”. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In the contemporary world, political violence has been an unavoidable issue for everyone. It is therefore essential to criticize political violence in a textured way. The Iraqi Ba’th state’s Anfāl operations (1987-1991) is one of the twentieth century’s ultimate acts of destruction of the possibility of being human. It remains the first and only crime of state in the Middle East to be tried under the 1948 UN Genocide Convention, the 1950 Nuremberg Principles, and the 1969 Iraqi Penal Code and to be recognized as genocide, crimes against humanity, and war crimes in Baghdad between 2006 and 2007. Being Human: Political Modernity and Hospitality in Kurdistan-Iraq (Rutgers UP, 2024) offers an unprecedented pathway to the study of political violence. It is a sweeping work of anthropological hospitality, returning to the Anfāl operations as the violence of political modernity only to turn to the human survivors’ hospitality and acts of translation - testimonial narratives, law, politics, archive, poetry, artworks, museums, memorials, symbolic cemeteries, and infinite pursuit of justice in the Kurdistan Region of Iraq. Being Human gathers together social sciences, humanities, and the arts to understand modernity's violence and its living on.Fazil Moradi is Visiting Associate Professor at Faculty of Humanities, University of Johannesburg; Associate Researcher at the Institute for Social Anthropology, Austrian Academy of Sciences; and Affiliated Scholar at the Center for the Study of the Holocaust, Genocide, and Crimes against Humanity at the Ralph Bunche Institute for International Studies, Graduate Center—City University of New York. Apart from Being Human, his recent publications include Memory and Genocide: On What Remains and the Possibility of Representation (co-ed. by Maria Six-Hohenbalken and Ralph Buchenhorst, Routledge 2017); and ‘Tele-Evidence: On the Translatability of Modernity’s Violence’ (Special Issue, co-edited by Richard Rottenburg, Critical Studies 2019); and editor of ‘In Search of Decolonised Political Futures: Engaging Mahmood Mamdani’ s Neither Settler Nor Native’ (Special Issue in Anthropological Theory, 2023).Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of economic anthropology, hope and time studies, and the anthropology of borders and frontiers. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Pakistan, founded less than a decade after a homeland for India's Muslims was proposed, is both the embodiment of national ambitions fulfilled and, in the eyes of many observers, a failed state. Muslim Zion: Pakistan as a Political Idea (Harvard UP, 2013) cuts to the core of the geopolitical paradoxes entangling Pakistan to argue that India's rival has never been a nation-state in the conventional sense. Pakistan is instead a distinct type of political geography, ungrounded in the historic connections of lands and peoples, whose context is provided by the settler states of the New World but whose closest ideological parallel is the state of Israel.A year before the 1948 establishment of Israel, Pakistan was founded on a philosophy that accords with Zionism in surprising ways. Faisal Devji understands Zion as a political form rather than a holy land, one that rejects hereditary linkages between ethnicity and soil in favor of membership based on nothing but an idea of belonging. Like Israel, Pakistan came into being through the migration of a minority population, inhabiting a vast subcontinent, who abandoned old lands in which they feared persecution to settle in a new homeland. Just as Israel is the world's sole Jewish state, Pakistan is the only country to be established in the name of Islam.Revealing how Pakistan's troubled present continues to be shaped by its past, Muslim Zion is a penetrating critique of what comes of founding a country on an unresolved desire both to join and reject the world of modern nation-states. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Today I talked to Julia Caterina Hartley about Iran and French Orientalism: Persia in the Literary Culture of Nineteenth-Century France (Bloomsbury. 2023).New translations of Persian literature into French, the invention of the Aryan myth, increased travel between France and Iran, and the unveiling of artefacts from ancient Susa at the Louvre Museum are among the factors that radically altered France's perception of Iran during the long nineteenth century. And this is reflected in the literary culture of the period. In an ambitious study spanning poetry, historiography, fiction, travel-writing, ballet, opera, and marionette theatre, Julia Hartley reveals the unique place that Iran held in the French literary imagination between 1829 and 1912. Iran's history and culture remained a constant source of inspiration across different generations and artistic movements, from the 'Oriental' poems of Victor Hugo to those of Anna de Noailles and Théophile Gautier's strategic citation of Persian poetry to his daughter Judith Gautier's full-blown rewriting of a Persian epic. Writing about Iran could also serve to articulate new visions of world history and religion, as was the case in the intellectual debates that took place between Michelet, Renan, and Al-Afghani. Alternatively joyous, as in Félicien David's opera Lalla Roukh, and ominous, as in Massenet's Le Mage, Iran elicited a multiplicity of treatments. This is most obvious in the travelogues of Flandin, Gobineau, Loti, Jane Dieulafoy, and Marthe Bibesco, which describe the same cities and cultural practices in altogether different ways. Under these writers' pens, Iran emerges as both an Oriental other and an alter ego, its culture elevated above that of all other Muslim nations. At times this led French writers to critique notions of European superiority. But at others, they appropriated Iran as proto-European through racialist narratives that reinforced Orientalist stereotypes. Drawing on theories of Orientalism and cultural difference, this book navigates both sides of this fascinating and complex literary history. It is the first major study on the subject.Julia Hartley is a Lecturer in Comparative Literature at the University of Glasgow. She was previously Laming Fellow at the Queen’s College Oxford and Edward W. Said Visiting Fellow at Columbia University. She is the author of Reading Dante and Proust by Analogy (2019) and peer-reviewed articles in Iranian Studies and Nineteenth-Century French Studies.Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube channel. Twitter. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Dr. Lucia Ardovini, an expert on contemporary Muslim political movements, discusses the Muslim Brotherhood's identity crisis post-2013. The conversation delves into their internal debates on roles between preaching and leadership amid political repression. Ardovini highlights the emergence of new political parties by former members and the Brotherhood's youth engaging with secular groups. The discussion also covers the organization's evolving identities and the tensions between traditionalists and progressives as they adapt to a changing political landscape.

Egypt is revered as the home of the famous Desert Ascetics, who first embraced a monastic life and established homosocial communities on the borders of their urban centres in the Nile Valley. Regarded as angels and warriors, the wisdom of the Desert Ascetics formed part of the oral and literary tradition of wonder-working saints whose commitment to asceticism was legendary and inspirational. Desert Ascetics of Egypt (ARC Humanities Press, 2020) grounds the mythologized stories of Desert Ascetics in the materiality of the desert, demonstrating the closeness of the desert, the connections between non-monastic and monastic communities, and the exciting insights into lived monasticism through the archaeology of monasticism in Egypt.New Books in Late Antiquity is presented by Ancient Jew Review.Darlene L. Brooks Hedstrom is the Myra and Robert Kraft and Jacob Hiatt Associate Professor of Christian Studies at Brandeis University, the Senior Archaeological Consultant for the Yale Monastic Archaeology Project, and Co-Director of Monastic Archaeology in Scotland at Lindores Abbey.Michael Motia teaches in Classics and Religious Studies at UMass Boston. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In the aftermath of the First World War the Western great powers sought to redefine international norms according to their liberal vision. They introduced Western-led multilateral organizations to regulate cross-border flows which became pivotal in the making of an interconnected global order. In contrast to this well-studied transformation, in Against the Liberal Order: The Soviet Union, Turkey, and Statist Internationalism, 1919-1939 (Oxford University Press, 2024), Samuel Hirst considers in detail for the first time the responses of the defeated interwar Soviet Union and early Republican Turkey who challenged this new order with a reactive and distinctly state-led international politics.As Mustafa Kemal Atatürk took up arms in 1920 to overturn the terms of the Paris settlement, Vladimir Lenin provided military and economic aid as part of a partnership that both sides described as anti-imperialist. Over the course of the next two decades, the Soviet and Turkish states coordinated joint measures to accelerate development in spheres ranging from aviation to linguistics. Most importantly, Soviet engineers and architects helped colleagues in Ankara launch a five-year plan and build massive state-owned factories to produce textiles and replace Western imports. Whilst the Kemalists' cooperation with the Bolsheviks has often been described as pragmatic, this book demonstrates that Moscow and Ankara actually came together in an ideological convergence rooted in anxiety about underdevelopment relative to the West, gradually arriving at statist internationalism as an alternative to Western liberal internationalism.Drawing on extensive archival research and offering an often-ignored and non-Western perspective on the history of international relations and diplomacy, Against the Liberal Order presents a novel interpretation of the international order of the interwar period that crosses the borders of historical disciplines and contributes to questions of current concern in world politics. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In their book Women, Households, and the Hereafter in the Qur’an: A Patronage of Piety (Oxford UP/Institute of Ismaili Studies, 2024), Karen Bauer and Feras Hamza make a compelling and thought-provoking argument about the role of everyday life in the Qur’an. They aptly demonstrate that the idea of households and women is integral to the salvific message of the Qur’an, to the Qur’an’s understanding of piety and morality, and to Islamic theology. By doing this, the book also makes an important case for the limitations of applying modern ideals and frameworks to the Qur’an, given the 7th century context that sets the stage for the social structures in the text. For instance, the social arrangement of the 7th century community, of the broader society, was reciprocal and inherently set up certain people to be disadvantaged. But that set-up necessitated a focus on piety and morality that would ensure that the privileged protect the marginalized. Yet, the equality component is significant: as Feras Hamza explains in this interview, in the patronage of piety, currency is piety “and the payout is the reward in the afterlife, and once the currency is piety, not material, then everyone can participate.” In other words, since piety is available to everyone, it becomes emancipatory for everyone.What’s unique about this book isn’t simply that the authors make discoveries about the Qur’an’s transformative and emancipatory message about people and communities who are marginalized and vulnerable, which many other scholars have already highlighted; but the main contribution of this book is the way that it shows the equal moral agency of women and men by narrating the developmental story of the Qur’an. Women aren’t simply a separate subject, aside from the Qur’an, but are integral to the developmental story of the Qur’an. For instance, the authors highlight some of the major developments from the early to later Meccan surahs, where women become pious subjects in their own right, to early and later Medinan surahs, where women’s moral agency comes to its fruition, as seen in linguistics shifts. This idea of the developmental narrative of the Qur’an is a key point in the book and in the interview: Bauer and Hamza consistently show that the moral thread of the Qur’an stays the same, which is that life is a moral test, but its specifics change, evolving from being less nuanced in early Meccan surahs to more so in Medinan ones. Women are related to the theology, to Muhammad, to morality, to ethics, to law. As the authors point out, the Qur’an’s purpose of including so many verses on marriage and women is that these issues are clearly connected to larger questions of morality and especially moral agency. The subject of women and the everyday life therefore cannot be isolated from these other categories. The Qur’an is all daily life, and daily life is connected to the hereafter.In this interview, we discuss dissonances between the tradition and the Qur’an and the harms of taking Qur’anic verses in isolation. The authors explain why they believe that households and daily life haven’t really been associated with Qur’anic piety and the sacred realm in the study of the Qur’an before. They discuss in detail the idea of the developmental narrative that emerges from their study. We end with the authors’ idea that, to quote them, “women’s agency did not undermine the Qur’anic patriarchy but was constructed from within it” (p 359), as they explain what this might mean for our world today. Learn more about your ad choices. Visit megaphone.fm/adchoicesSupport our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies