History

In October 1999 during a trip to Cairo, Cyrus Kadivar, an exiled Iranian living in London, visited the tomb of the last shah and opened a Pandora’s box. Haunted by nostalgia for a bygone era, he recalled a protected and idyllic childhood in the fabled city of Shiraz and his coming of age during the 1979 Iranian revolution. Back in London, he reflected on what had happened to him and his family after their uprooting and decided to conduct his own investigation into why he lost his country. He spent the next ten years seeking out witnesses who would shed light on the last days of Pahlavi rule. Among those he met were a former empress, ex-courtiers, disaffected revolutionaries, and the bereaved relatives of those who perished in the cataclysm.

In Farewell Shiraz, Kadivar tells the story of his family and childhood against the tumultuous backdrop of twentieth-century Iran, from the 1905–1907 Constitutional Revolution to the fall of Mohammad Reza Shah Pahlavi, before presenting accounts of his meetings with key witnesses to the Shah’s fall and the rise of Khomeini. Each of the people interviewed provides a richly detailed picture of the momentous events that took place and the human drama behind them.

Combining exquisite vignettes with rare testimonials and first-hand interviews, Farewell Shiraz draws us into a sweeping yet often intimate account of a vanished world and offers a compelling investigation into a political earthquake whose reverberations still live with us today.

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To read an excerpt, click here.

For the Table of Contents, click here.

“I have many wonderful memories of Shiraz.”–Cyrus Kadivar. Click here to read the blog post by the author.

This new collection of studies presents fresh insights into a war fought over unusually difficult terrain and with exceptional supply demands. From the ongoing Italian geomorphic study of the Alamein arena to individual memories of non-combatant Alexandrians, from the Free French to the seasoned colonial forces of Australia, India, New Zealand, and South Africa, and from vital naval engagements and the siege of Malta to the study of Rommel’s leadership and the Churchill–Montgomery duo, this book presents the reader with a detailed yet broad reassessment of the complexities of the war in North Africa between 1941 and 1943, its technology, philosophy, military doctrine, strategy, tactics, logistics, and the associated local and international politics. Writing from the perspectives of some of the many nations whose armies were involved in the conflict, fifteen historians bring to their work the precision of their national historical archival sources in clear and spritely narratives.

Based on the personal journals of Robert Grenville Gayer-Anderson (1881–1945), Egyptologist, poet, surgeon, soldier, psychic, and noted collector, this candid and charming historical biography tells of Gayer-Anderson’s strange and eclectic life in the final days of the British empire. As a child, he crossed an unforgiving America with his entrepreneurial and eccentric Irish parents. As a man, he immersed himself in the Arab way of life as colonials seldom did; he saw ghosts and witches, sailed the Nile, wrestled Turks and crocodiles, fought at Gallipoli, smoked opium, performed surgery in the desert, gathered and cared for artefacts and boys in his Cairene home, survived an assassination attempt and, in the name of science and Henry Wellcome, in flowery glades he boiled the flesh from the skulls of Nuba warriors. His personal journals are filled with frank accounts of his exploits and of the illustrious and colorful people who wandered by: Lawrence of Arabia, Gordon, Kitchener, Conan-Doyle, Eric Gill, and Stephen Spender, among others. Drugs, race, class, family, sex, and selfhood are vividly mixed in this tale of two wars, colonial life, medicine, anthropology, and psychic phenomena. The stiff-upper-lipped ritual of a very British upbringing vied with his Romantic and consuming love of beauty, vividly embodied in the Gayer-Anderson Museum in Cairo, which to this day houses his vast collection of carpets, furniture, glassware, and other curios.

Waqfs (pious endowments) long held a crucial place in the political, economic, and social life of the Islamic world. Waqfs were major sources of education, health care, and employment; they shaped the city and contributed to the upkeep of religious edifices. They constituted a major resource, and their status was at stake in repeated struggles to impose competing definitions of legitimacy and community. Closer examination of the diverse legal, institutional, and practical aspects of waqfs in different regions and communities is necessary to a deeper understanding of their dynamism and resilience. This volume, which evolved from papers delivered at the 2005 American University in Cairo Annual History Seminar, offers a meticulous set of studies that fills a gap in our knowledge of waqf and its uses.

Throughout the ages, Egypt has been a key to Africa and the Middle East. That was true in the past and is still true today, although Egypt’s influence and role have varied over time. During the modern period, it was ruled by a series of often dynamic governors, until it fell under the British empire, only to be restored to independence and become once again a regional leader under Gamal Abd al-Nasser. His successors, Anwar al–Sadat, and even more so, Hosni Mubarak, have been more concerned with economic development and internal matters, but this strategically located country with its large population could never be ignored. This Historical Dictionary of Egypt, Third Edition covers Egypt’s past two-and-a-half centuries, and concentrates most on the past half century of independence. Thoroughly updated to include significant events over the past decade, it remains a particularly valuable reference tool for anyone who needs accurate and timely information, with its many entries on significant persons, places, and institutions; a chronology and introduction that reach far back in time; and a substantial bibliography.

Labib Habachi, Egypt’s most perceptive and productive Egyptologist, was marginalized for most of his career, only belatedly receiving international recognition for his major contributions to the field. In Labib Habachi: The Life and Legacy of an Egyptologist, Jill Kamil presents not only a long-overdue biography of this important scholar, but a survey of Egyptian archaeology in the twentieth century in which Habachi’s work is measured against that of his best-known contemporaries—among them Selim Hassan, Ahmed Fakhry, Abdel Moneim Abu Bakr, and Gamal Mokhtar. The account of Habachi’s major discovery, the Sanctuary of Heqaib on Elephantine in 1946, was shelved by Egypt’s Antiquities Department for thirty years. When it was finally released for publication, it became the subject of a heated controversy between Habachi and a western scholar that was never resolved. To construct her picture of Labib Habachi, Jill Kamil draws on a wide range of sources, including a long personal acquaintance with the subject. Tracing the arc of Habachi’s career, Kamil sets his life’s work in its full context, providing a valuable perspective on the development of Egyptian Egyptology and the sometimes fraught relationship between Egypt’s scholars and the western archaeological establishment.

First published in 1844, these letters are the collected observations of Sophia Poole, who lived in Cairo from 1842 until 1849 with her brother, the well known Orientalist Edward Lane, and her two children. During her residence, Poole learned Arabic and adopted Egyptian clothing that enabled her not only to observe day-to-day life in the streets and markets but also to enter hammams and harems and interact on an intimate level with Egyptian women of different classes. Poole ultimately had access, in fact, to the highest levels of society, including the family of the viceroy Mohamed Ali Pasha, and recorded her experiences there with the same eye for detail and understanding of underlying customs as she brought to bear in the marketplace. She moves effortlessly from situation to situation—the pasha’s daughter smoking her jewel-encrusted pipe, the homesick slave-girl, the occupation of ladies of leisure—one scene after another is unfolded in her writing that reveals not only a mind that observes and records but a human being who attempts to feel and understand a different culture. In contrast to her brother’s dense works of research, Sophia Poole’s was cast in the form of letters to a friend. These letters cover her arrival in Alexandria and trip up the Nile to Cairo, as well as her life in Cairo, with its visits to surrounding villages. Letters from an Englishwoman in Egypt is at once entertaining and informative. If Edward Lane kept alive for posterity a post-medieval Cairo that has since disappeared, then his sister in her work no doubt complemented that great achievement by presenting the same world from a feminine perspective that he as a man could not have access to.

In 1986, when this autobiography opens, the author is a typical fourteen-year-old boy in Asyut in Upper Egypt. Attracted at first by the image of a radical Islamist group as “strong Muslims,” his involvement develops until he finds himself deeply committed to its beliefs and implicated in its activities. This ends when, as he leaves the university following a demonstration, he is arrested. Prison, a return to life on the outside, and attending Cairo University all lead to Khaled al-Berry’s eventual alienation from radical Islam. This book opens a window onto the mind of an extremist who turns out to be disarmingly like many other clever adolescents, and bears witness to a history with whose reverberations we continue to live. It also serves as an intelligent and critical guide for the reader to the movement’s unfamiliar debates and preoccupations, motives and intentions. Fluently written, intellectually gripping, exciting, and often funny, Life Is More Beautiful than Paradise provides a vital key to the understanding of a world that is both a source of fear and a magnet of curiosity for the west.

Marcus Pasha Simaika (1864–1944) was born to a prominent Coptic family on the eve of the inauguration of the Suez Canal and the British occupation of Egypt. From a young age, he developed a passion for Coptic heritage and devoted his life to shedding light on centuries of Christian Egyptian history that had been neglected by ignorance or otherwise belittled and despised. He was not a professional archaeologist, an excavator, or a specialist scholar of Coptic language and literature. Rather, his achievement lies in his role as a visionary administrator who used his status to pursue relentlessly his dream of founding a Coptic Museum and preserving endangered monuments. During his lengthy career, first as a civil servant, then as a legislator and member of the Coptic community council, he maneuvered endlessly between the patriarch and the church hierarchy, the Coptic community council, the British authorities, and the government to bring them together in his fight to save Coptic heritage. This fascinating biography draws upon Simaika’s unpublished memoirs as well as on other documents and photographs from the Simaika family archive to deepen our understanding of several important themes of modern Egyptian history: the development of Coptic archaeology and heritage studies, Egyptian–British interactions during the colonial and semi-colonial eras, shifting balances in the interaction of clergymen and the lay Coptic community, and the ever-sensitive evolution of relations between Copts and their Muslim countrymen.

The most enduring testament to the Mamluk sultanate is its architecture. Not only do Mamluk buildings embody one of the most outstanding medieval architectural traditions, Mamluk architecture is actually a key to the social history of the period. Analysing Mamluk constructions as a form of communication and documentation as well as a cultural index, Mamluk History through Architecture shows how the buildings mirror the complex—and historically unique— military, political, social and financial structures of Mamluk society. With these sharply focused studies of Mamluk architecture and culture, Nasser Rabbat gives new definition to our understanding of a lost world. Both holistically and in case studies, Rabbat demonstrates how history is inscribed into and reflected by a culture’s artefacts. This is a groundbreaking work in the study of architecture and social history in the Middle East and beyond.

Nobody has done more for modern Arabic literature in translation than Denys Johnson-Davies, described by the late Edward Said as “the leading Arabic–English translator of our time.” With more than twenty-five volumes of translated Arabic novels, short stories, plays, and poetry to his name, and a career spanning some sixty years, he has brought the works of a host of writers from across the Arab world to an ever-widening English readership. Here he tells the story of a life in translation, and gives intimate glimpses of many of the Arab writers who are becoming increasingly known in the west. In the 1940s, while teaching at Cairo University, he came to know such iconic figures as Yahya Hakki, Tewfik al-Hakim, Yusuf Idris, and of course Naguib Mahfouz. Later when he lived in Beirut, that other great literary center of the Arab world, he spent time with such poets as Tawfic Sayigh, Badr Shakir al-Sayyab, and Boland al-Haydari. He was already a close friend of Jabra Ibrahim Jabra from his college days at Cambridge, and later of another well-known Palestinian writer, Ghassan Kanafani. In the 1960s he started an influential Arabic literary magazine, Aswat, which published the leading avant-garde writers of the time, and in 1967 he put together the first representative volume of short stories from the Arab world. Then he really put Arabic writing on the international literary map with the establishment of the Heinemann Arab Authors series. Since then he has continued to select and translate the best of Arabic fiction, most recently the classic novella by Yahya Hakki, The Lamp of Umm Hashim (AUC Press 2004). He has also translated three books of Islamic Hadith (with Ezzeddin Ibrahim) and other books of Islamic thought, and has written a large number of children’s books of Middle Eastern history and folktales.