Home › Archive for Uncategorized

Uncategorized

A Feast of Books from Across the NGL

Posted on by

At this time of year, people across the UK are getting ready to enjoy a range of festive treats, so we at the NGL thought, what better occasion to also celebrate the cuisine belonging to the areas of the world covered in our collections. Within this delectable selection is included not only a range of cookbooks – from The Korean Kitchen to three medieval Arabic cookbooks, translated by Nawal Nasrallah (whose other fascinating, food-related books can be found on SOLO) – but also books that explore the cultural significance of food to various cultures.

The book display for this blog post. Books are laid out on a blue table. Behind is a blue noticeboard with images of food and drink.

For example, in Earthly Delights: Economies and Cultures of Food in Ottoman and Danubian Europe, the authors provide essays on a range of topics, from hospitality to the spice trade, while the book Korean Court Banquet discusses all the requirements for a Chŏson imperial feast, including not only dishes but also outfits and musical accompaniments.

The book cover for 'Earthly Delights'. The background is mostly red with a thick dark blue stripe on the left. At the bottom of the image is a depiction of the Last Supper.
The book cover for 'Korean Court Banquet'. The title is in a white rectangle in the centre of the image. Behind it are miniature illustrations of Korean court officials in red, blue and white outfits on a beige background.

If you are interested in the religious significance of food in particular, you can look to Korean Temples & Food, which includes some details of the diets of Korean Buddhist monks and nuns, both historically and in the present day. There are also recipes so that you can try recreating some of these dishes at home, and this book explains how they contain ‘foodstuffs carefully chosen to help the eater reduce the “Three Poisons” of greed, ignorance, and hatred’. This means that they are, among other things, free from animal products as well as garlic, chives, leeks, onions and asafoetida, as it is believed that these vegetables disrupt the mind.

A dark brown wooden table photographed from above, laid with dishes of dishes of Korean temple food, including multiple dishes of fried green vegetables, a dish of cabbage rolls, a dish of potatoes, and a dish of vermicelli noodles. The dishes are arranged three concentric circles from the centre of the image.
Examples of Korean temple food.

Similarly, food and drink to be avoided (most notably alcohol) are a key theme in the fifth sura of the Qu’ran, which is the subject of The Banquet by Michael Cuypers. This is, however, not this sura’s only subject (other topics covered notably include instructions for washing and prohibitions on murder) and, part of Cuypers aim in his book is to find an interpretive framework that demonstrates the harmony between the different subjects addressed, as well as between this sura and the rest of the Qu’ran.

The book cover of 'The Banquet'. The book's details are in an ornate font on a gold background.
An image of the beginning of the fifth sura of the Qu'ran in Arabic.

The Memorial Feast for Kökötöy-khan, an excerpt from the Epic of Manas,provides a literary example of the significance of food – specifically to the Kyrgyz people of Central Asia. Food items are named repeatedly throughout the text, conveying layers of associated meaning, from abundance to poverty to hospitality. Key among them is kumis or airag, an ancient fermented beverage, traditionally made from mare’s milk, which is still made and consumed by peoples across the region today.

A small glass filled with kumis with the bottle it came from behind. They are both standing on a white tablecloth.
A glass of kumis being held by a hand. In the background can be seen a blue vat and the lower half of a sitting man also holding a glass of kumis.

Finally, to finish with something sweet, also included in the display is Taleen Voskuni’s culinary love story Lavash at First Sight in which two Armenian-American women bond over Armenian cuisine. You might remember this tale of belonging, identity, and finding oneself, from the Queer Armenian Library display earlier this year. The blog post accompanying that display can still be found here, and the books can also still be found on our shelves.

The book cover for 'Lavash at First Sight'. The book's details are in red and purple text on a bright green background. Underneat is an illustration of two women touching hands over a table of food.

It’s not possible to talk about all the books in the display here, nor indeed, all the many fantastic books about food around the world contained in the Bodleian Libraries, but we hope that you’ve enjoyed this look at the NGL’s culinary collections, and maybe even found some inspiration. If you’d like to share any gastronomical discoveries from these books, we’d love to see photos and comments – but, unfortunately, food and drink still aren’t allowed in the NGL, so you’ll just have to eat them all yourself at home while we’re very jealous!

Bibliography

Barbu, V. and Jianu, A. (eds.), Earthly Delights: Economies and Cultures of Food in Ottoman and Danubian Europe, c. 1500-1900, Leiden, Brill, 2018.

Chung, T. and Samuels D., The Korean Table: From Barbecue to Bibimbap: 100 Easy-to-Prepare Recipes, North Clarendon VT., Tuttle Pub., 2008.

Cooperson, M., Perry, C., and Toorawa, S. M. (eds.), Scents and Flavors: A Syrian Cookbook, New York, New York University Press, 2017.

Cuypers, M., The Banquet: A Reading of the Fifth Sura of the Qurʼan, Miami, Convivium, 2009.

Dmitriev, K., Hauser, J., and Urfahʹlī, B. (eds.), Insatiable Appetite: Food as Cultural Signifier in the Middle East and Beyond, Leiden, Brill, 2020.

Elias, L. S., Salloum, H, and Salloum, M., Scheherazade’s Feasts: Foods of the Medieval Arab World, Philadelphia, University of Pennsylvania Press, 2013.

Gelder, G. J. H. V., Of Dishes and Discourse: Classical Arabic Literary Representations of Food, Richmond, Curzon, 2000.

Han, K., Pak, K., and Yŏnse, T., An Analysis of Food Consumption in the Republic of Korea, 1964-67: With Projected Trends, 1968-71, Seoul, Yonsei University, 1969.

Han’guk Kukche Kyoryu Chaedan, Traditional Food: A Taste of Korean Life, Seoul, Seoul Selection, 2010.

Hansik Chaedan, The Korean Kitchen: 75 Healthy, Delicious and Easy Recipes, Hollym International Corp., Elizabeth NJ, 2014.

Hatto, A. T., The Memorial Feast for Kökötöy-khan (Kökötöydün ašı): A Kirghiz Epic Poem, Oxford, Oxford University Press, 1977.

Jegal, Y. S., and Lee, H. J., Let’s Try Korean Cooking: The Simple and Easy Way, Seoul, Hanchic, 2010.

Kim, Chong-su, Korean Court Banquet, Kyŏnggi-do P’aju-si, Kŭl Hangari, 2013.

Kim, S., Kimchi: Traditional Korean Food, Seoul, Ehwa Womans University Press, 2010.

Lee, J., Korean Temples & Food, Seoul, YeinArt Co., 2002.

Nasrallah, N., Treasure Trove of Benefits and Variety at the Table: A Fourteenth-century Egyptian Cookbook, Leiden, Brill, 2018.

Nasrallah, N., Best of Delectable Foods and Dishes from al-Andalus and al-Maghrib, Leiden, Brill, 2021.

Nasrallah, N., Smorgasbords of Andalusi and Maghribi Dishes and Their Salutary Benefits: English Translation of the Thirteenth-century Cookbook Anwa’ al-saydala fi alwan al-atima With Introduction and Glossary, Leiden, Brill, 2025.

Prakash, O., Food and Drinks in Ancient India, From Earliest Times to c. 1200 A.D., Delhi, Munshi Ram Manohar Lal, 1961.

Voskuni, T. Lavash at First Sight, London, Pan Books, 2024.

Black History Month 2025 @ the Nizami Ganjavi Library: Book Recommendation for Born Palestinian Born Black

Posted on by

This Black History Month, I wanted to take the opportunity to highlight the book Born Palestinian Born Black – a powerful poetry volume from Palestinian-American poet Suheir Hammad in the NGL’s collection.

Book cover for Born Palestinian Born Black.

Hammad’s poetry is deeply inspired by and speaks up for the Black Brooklyn communities within which she grew up. For example, as Kenza Oumlil states in his essay “Talking Back”: The poetry of Suheir Hammad, Hammad ‘[inscribes] Brooklyn and hip-hop language on the page in an effort to revalue its aesthetic merit as a form of orality’.[1]

Hammad also writes in the introductions to Born Palestinian Born Black explicitly of the inspiration she owes to African American poet and activist June Jordan – how, ‘The last stanza in June Jordan’s “Moving Toward Home” changed her life’[2]. One of her descriptions of her own writing process is also as ‘a new embroidery, stitched in june jordan’s dark’[3]. As Sirène Harb argues in her essay, Naming Oppressions, Representing Empowerment: June Jordan’s and Suheir Hammad’s Poetic Projects, ‘these resonances and echoes [between the two poets] originate from a shared commitment to coalition-building, solidarity, and the fight against various oppressions and injustices, which reflects the spirit and analytical project of women of color feminism.’[4]

Black and white portrait photograph of June Jordan

This focus on coalition-building is apparent through Hammad’s poetry in different ways – including not only the communities she writes about, but also community-building between speaker and audience. And nowhere in the collection is this made more explicit than in we spent the fourth of July in bed, as Hammad declares ‘my sincere love         for real / is for my peeps         my family        humanity’.[5]

It is also in this poem that Hammad rhetorically weaves together a community of victims of US violence, in Iraq, Malaysia, the Philippines, Puerto Rica, Yemen, Japan, and Palestine. This is a device that she uses throughout the book, as again and again, she connects sites of injustice. She also finds kinship in marginalisation with her African American neighbours, as in open poem to those who rather we not read… or breathe, she constructs a ‘we’ that connects ‘taino and arawak bodies’, ‘children of children exiled from homelands’, ‘descendents of immigrants’, and ‘survivors of the middle passage’ – all linked in opposition to fascism and imperialism.[6]However, Hammad does not draw one-to-one comparisons between African American and Palestinian experiences, instead presenting each side-by side, connecting them often to illustrate how the trials faced in both are the product of many of the same structural forces.

She also makes clear that these kinships are not only born of suffering. For example, manifest destiny details how Hammad and three of her friends defied the expectations of society and family to forge their own paths and find one another, ‘creating a family’.[7]

A frustrated attempt to establish this sort of connection is furthermore present in fly away. This poem tells of a ‘young brother man’ who decides to escape ‘bein high / and forced / into the back of a police car’ by joining the US Air Force, as Hammad confronts him with the ways that that organisation has inflicted trauma on ‘saigon beirut   greneda’ and asking ‘what if you have to kill people’. He in turn argues that ‘he’s gotta support his moms / give up donations / for the next funeral’ and that he cannot consider these issues ‘cause he’s dealin with / a different kinda fear’. In doing so, she makes a powerful argument about how oppressive systems force the marginalised into competition with one another and for the importance of ‘revolution and peace’ and solidarity as a corrective.[8]

Indeed, I hope that this message of solidarity, enhanced rather than diminished by the acknowledgment of intense suffering worldwide, and this homage to African American communities is one that we can all take from Suheir Hammad’s work this October. I could never do full justice to all of the textures of this poetry collection, so, if anything at all that I have said here has interested you, I can only recommend that you have a look for yourself.

Suheir Hammad reading at PalFest 2010

Bibliography

K. Andrews, K. Crenshaw, and A. Wilson, Blackness at the Intersection, London, Bloomsbury Academic, 2022.

S. Hammad, Born Palestinian Born Black, Brooklyn NY, UpSet Press Inc., 2010.

S. Harb, ‘Naming Oppressions, Representing Empowerment: June Jordan’s and Suheir Hammad’s Poetic Projects’, Feminist Formations, vol. 26, no. 3, 2014, pp.71-99.

J. Jordan, Moving Towards Home: Political Essays, London, Virago, 1989.

J. Jordan, Directed by Desire: The Collected Poems of June Jordan, Port Townsend, 2007.

D. Moore, ‘“Breaking language”: Performance and community in Suheir Hammad’s poetry’. Journal of Postcolonial Writing, vol. 56, no. 1, 2020, pp.110-125.

K. Oumlil, ‘“Talking Back”: The poetry of Suheir Hammad’, Feminist Media Studies, vol. 13, no. 5, pp.850-859.

[1] K. Oumlil, ‘“Talking Back”: The poetry of Suheir Hammad’, Feminist Media Studies, vol. 13, no. 5, p.855

[2] S. Hammad, Born Palestinian Born Black, Brooklyn NY, UpSet Press Inc., 2010, p.12: The stanza itself is also quoted on that page:

 I was born a Black woman

and now

I am become a Palestinian

against the relentless laughter of evil

there is less and less living room

and where are my loved ones?

It is time to make our way home

[3] Ibid., p. 9

[4] S. Harb, ‘Naming Oppressions, Representing Empowerment: June Jordan’s and Suheir Hammad’s Poetic Projects’, Feminist Formations, vol. 26, no. 3, 2014, pp.72.

[5] S. Hammad, idem., p.72

[6] Ibid., p.73-75

[7] Ibid., p.72

[8] Ibid., 46-47

Welcome to the Faculty of Asian and Middle Eastern Studies!

Posted on by

We at the NGL wanted to wish a warm welcome to everyone joining us here for the first time and also to enthusiastically welcome back our returning readers! And what better way to do that than a little introduction to the members of the Faculty for Asian and Middle Eastern Studies through their writing. We hope that this gives you some fun and interesting places to start if you are just getting to know the library, and also that, even if you have been a reader here for years you can still find some hidden gems in this collection.

Image of the book display accompanying this blog post in the issue desk area of the Nizami Ganjavi Library.

The books on the display range from language-learning essentials (like Media Persian by Dominic Brookshaw) and reading list texts (like Key Terms of the Qur’an by Nicolai Sinai) to explorations of topics from angles you might not expect. They also cover the full range of geographic areas and time periods represented by the NGL’s collections, including Korea (Jeju Language and Tales from the Edge of the Korean Peninsula by Jieun Kiaer), Iran (Early Islamic Iran edited by Edmund Herzig), Turkey (Uncoupling Language and Religion: An Exploration into the Margins of Turkish Literature by Laurent Mignon), India (Negotiating Mughal Law by Nandini Chatterjee), and more!

Indeed, one of the aspects of researching for this display and blog post that I have enjoyed the most has been seeing the repeated emphasis on connections between places, people, and texts. For example, in The History of English Loanwords in Korean, Jieun Kiaer not only examines the changing channels by which English has influenced Korean or the different ways English words become integrated, but also situates those shifts in a wider east Asian context, incorporating Japan and China, and, furthermore, illustrates how these influences are not one way. Similarly, Mohamed-Salah Omri uses the works of Tunisian author, Maḥmūd al-Mas’adī to demonstrate the complex nature of literary influence between European and Arab cultures in Nationalism, Islam and World Literature, and Imre Bangha, in Hungry Tiger discusses the profound but little-explored impact of Rabindranath Tagore’s work and travels on the Hungarian intelligentsia of the early to mid-20th century.

I think that the books featured in the display really highlight one of this faculty and this library’s greatest strengths which is the bringing together of a range of research interests to produce and discover insightful interdisciplinary ideas. I am continually impressed by both how wide-ranging the collections are here, but also how well-connected to one another. I really encourage you to explore as there wasn’t room in the display or this blog post to feature all of the faculty’s great contributions – for example, some of the books not featured are in the bibliography below – and of course there’s even more to discover beyond these works. And that’s to say nothing of the millions of books available to order from off-site storage via SOLO! I hope you enjoy your time at the AMES Faculty and NGL as much as I have and we at the NGL look forward to you visiting us in future!

Bibliography

A. Abdou, Arabic Idioms: A Corpus-Based Study, London, Routledge, 2012.

I. Bangha, Hungry Tiger: Encounters Between Hungarian and Bengali Literary Cultures, New Delhi, Sahitya Akademi, 2008.

U. Bläsing, J. Dum-Tragut, and T. M. van Lint, Armenian, Hittite, and Indo-European Studies: A Commemoration Volume for Jos J.S. Weitenberg, Leuven, Peeters, 2019.

D. Brookshaw, Media Persian, Edinburgh, Edinburgh University Press, 2011.

E. Cakir, Turkish Tutor: Grammar and Vocabulary workbook. Advanced beginner to upper intermediate

N. Chatterjee, Negotiating Mughal Law: A Family of Landlords Across Three Indian Empires Cambridge, Cambridge University Press, 2022.

J. F. Coakley and D. Taylor, Syriac books printed at the Dominican Press, Mosul : with an appendix containing the Syriac books printed at the Chaldean Press, Mosul, Piscataway N.J., Gorgias Press, 2009.

K. Crosby, Theravada Buddhism: Continuity, Diversity and Identity, Chichester, John Wiley & Sons Inc., 2014.

E. Herzig, Early Islamic Iran, London, I.B. Taurus, 2012.

R. Ismail, Rethinking Salafism: The Transnational Networks of Salafi ʻUlama in Egypt, Kuwait and Saudi Arabia, New York, Oxford University Press, 2021.

L. Jabb, Oral and Literary Continuities in Modern Tibetan Literature: The Inescapable Nation, Lanham, Maryland, Lexington Books, 2015.

J. Kiaer, The History of English Loanwords in Korean, Muenchen, Lincom, 2014.

J. Kiaer, Jeju Language and Tales from the Edge of the Korean Peninsula, Muenchen, Lincom, 2014.

J. Kiaer, The old Korean poetry : grammatical analysis and translation, Muenchen, Lincom, 2014.

J. B. Lewis, Frontier Contact Between Choson Korea and Tokugawa Japan, London, Routledge, 2011

J. J. Lowe, Modern Linguistics in Ancient India, Cambridge, Cambridge University Press, 2024.

L. Mignon, Uncoupling Language and Religion: An Exploration into the Margins of Turkish Literature, Boston, Academic Studies Press, 2021.

A. Mokashi, Sapiens and Sthitaprajña : a comparative study in Seneca’s stoicism and the Bhagavadgīta, New Delhi, DK Printworld, 2019.

F. Morrissey, Sufism and the Scriptures: Metaphysics and Sacred History in the Thought of ‘Abd al-Karīm al-Jīlī, London, I.B. Taurus, 2021.

M. S. Omri, Nationalism, Islam and world literature : sites of confluence in the writings of Maḥmūd al-Masʿadī, London, Routledge, 2006.

T. Qutbuddin, al-Muʼayyad al-Shīrāzī and Fatimid daʿwa Poetry: A Case of Commitment in Classical Arabic Literature, Leiden, Brill, 2005.

T. Qutbuddin, Arabic Oration: Art and Function, Leiden, Brill, 2019.

E. L. Rogan, Frontiers of the State in the Late Ottoman Empire: Transjordan, 1850-1921, Cambridge, Cambridge University Press, 1999.

C. Sahner, Christian Martyrs Under Islam: Religious Violence and the Making of the Islamic World, Princeton, Princeton University Press, 2018.

N. Sinai, The Qur’an: A Historical-Critical Introduction, Edinburgh, Edinburgh University Press, 2017.

N. Sinai, Key Terms of the Qur’an: A Critical Dictionary, Princeton, Princeton University Press, 2023.

M. Stausberg and Y. Sohrab-Dinshaw Vevaina (eds.), The Wiley Blackwell companion to Zoroastrianism, Chichester, Wiley-Blackwell, 2015.

Celebrate LGBTQ+ History Month at the NGL with the Queer Armenian Library

Posted on by

February is LGBT+ History Month in the UK. In honour of this occasion the NGL is using our table display to showcase books from the Queer Armenian Library!

Started by J.P. Der Boghossian, the QAL aims to curate & promote literature by LGBTQIA+ authors in Armenia and the diaspora. Much of the text below comes from the Queer Armenian Library project website, which is constantly updated with more Queer Armenian literature.

This book display and blog post were inspired by a pop-up instantiation of the QAL spearheaded by Dr. Suzan Meryem Rosita Kalaycı, CDF in Women’s History at Pembroke College. Many thanks to her and to the Oxford Network for Armenian Genocide Studies, who funded the pop-up!

J.P. Der Boghossian on founding the Queer Armenian Library

I’m not Armenian because I’m American, and I’m not American because I’m an Armenian with French citizenship. I can’t be Armenian and don’t belong in Northern Michigan because I’m Queer. So, what and who the hell am I?

The Queer Armenian Library came from a painful sense of trying to reconcile all of this. There had to be others writing about this. There had to be others wrestling with integrating their senses of identity. Initially, I was hoping to find a book or two. And slowly, I began to find more and more. And then I decided I wanted to find everything. I think scouring the internet for every book, article, and poem I could find was a way of pulling all these disparate parts of myself into a singular whole being. It wasn’t just a Queer Armenian Library that was being born; I was creating myself too. And I hope it can be the same for others. They can come to the website and find all these amazing works and begin to live authentically and live for themselves and create lives full of life and joy.

— J.P. Der Boghossian, founder of the QAL. Photo and text from an interview by Alexandra Kuenning at Alturi

Essays and Short Stories

Queer Roots for the Diaspora: Ghosts in the Family Tree by Jarrod Hayes

Queer Roots for the Diaspora: Ghosts in the Family Tree takes as its primary object of study this desire for rooted identity—a desire to find and become one with one’s roots—as well as the problems that inevitably arise when one sets out on such a journey.

— Queer Roots for the Diaspora, p. 1

For those interested in the Armenian Diaspora, [Hayes] examines it in chapter five through an analysis of the films of Atom Egoyan.

— description for Queer Roots for the Diaspora on the Queer Armenian Library website

About Strange Lands and People by James Najarian
in Our World, Your Place:  An anthology of short stories edited by Trevor Maynard

About Strange Lands and People follows Brendan, a gay Armenian adopted by an American family. Najarian explores the differences of how Brendan and his boyfriend Garo navigate the world of Armenian cultural identity as they set out to find Brendan’s birth parents, both of whom are Armenian. Garo represents one reality, a boy who grew up in an Armenian household, within an Armenian community. Brendan, on the other hand, represents a different reality, a boy growing up in an American household, where his Armenian heritage is exotic (his kindergarten teacher calls him, “our gypsy boy”). As Brendan and Garo get closer to learning the truth, Brendan’s inner conflict grows as he wonders what might have been.

— description for About Strange Lands and People on the Queer Armenian Library website

First Light at Dawn by Nyri Bakkalian
in Queerly Loving #1 – ed. G. Benson and Astrid Ohletz

Bakkalian writes the short story as an email from Kate Davis to her high school friend Hannah. Davis hasn’t seen Hannah in years. They have only recently reconnected. Davis’ tell-all email focuses on her “deployment and discharge and transition and the bad days.” Deployed to Iraq, Kate has a moment of clarity during the Battle of Al-Hakawati, not just about the war, but about her invisibility as a trans woman. She applies for her discharge and begins her transition. From there, she details for Hannah her new life, the symptoms of PTSD, and her experiences being seen as a woman, who she has been her entire life.

— description for First Light at Dawn on the Queer Armenian Library website

Queer Motherhood is Speculative Fiction by Kamee Abrahamian
in Mizna: Queer + Trans Voices – ed. Joukhadar Zeyn

When they pushed their way into this world, a portal ripped my body open and remained that way for many months. During labor, the midwife kept measuring the size of this opening. As the numbers increased, I became worried that this portal would sever waist from hips, a magic trick gone wrong. There was a period of silence and bliss in which my understanding of where the room ended and where my body vanished entirely, followed by convulsions, an exorcism—then she said “ten centimeters,” and I knew it was done growing. I did not realize until that moment that my experience of time and space had transformed, my perspective was no longer three-dimensional.

— excerpt from Queer Motherhood is Speculative Fiction in Mizna

We Are All Armenian: Voices from the Diaspora – ed. Aram Mrjoian

We Are All Armenian brings together established and emerging Armenian authors to reflect on the complications of Armenian ethnic identity today. These personal essays elevate diasporic voices that have been historically silenced inside and outside of their communities, including queer, multiracial, and multiethnic writers. The eighteen contributors to this contemporary anthology explore issues of displacement, assimilation, inheritance, and broader definitions of home. Through engaging creative nonfiction, many of them question what it is to be Armenian enough inside an often unacknowledged community.

— description for We Are All Armenian on the Queer Armenian Library website

The Institute for Other Intelligences by Mashinka Firunts Hakopian

Published in 2022, The Institute for Other Intelligences by Mashinka Firunts Hakopian is a work of speculative fiction and media theory about an imagined future where machine intelligences convene annually for curriculum on algorithmic equity. The book presents a transcript from one of these conferences in which a community of “AI agents” gather at a school for oppositional automata to deliver lectures on the human biases and omissions encoded in their training data. Drawing on feminist, queer, and critical media scholarship, the trainings collected in the book aim to optimize the operations of future generations of intelligent machines toward just outcomes.

— description for The Institute for Other Intelligences on the Queer Armenian Library website

Armenian LGBTQIA+ Memoirs

Since the beginning of the 20th century, Armenians in diaspora have excelled at sharing the losses and lessons of their lives in the form of personal memoirs. Now, Queer descendants of Armenian Genocide survivors have continued this tradition by publishing their own stories.

Transition: Becoming Who I was Always Meant to Be by Chaz Bono

Best known as the child of Sonny Bono and Cher Sarkisian, Chaz Bono was one of the first trans people to tell their story widely on the public stage. His autobiography Transition is likewise the first known full-length memoir by an author of Armenian descent.

Balls: It Takes Some to Get Some by Chris Edwards 

Wildly successful advertising mogul Chris Edwards seems like a paragon of American capitalist masculinity. In Balls, however, he tells the story of how his Armenian-ness and his trans-ness have interacted – both with each other and with his identity as a quintessential businessman.

Straight to Gay: How Coming Out Saved My Life – Creating Joy & Health by Audrey Kouyoumdjian

Half-memoir and half-self-help book, Audrey Kouyoumdjian’s Straight to Gay tells the story of how one “typical” Armenian-American woman’s embrace of her own lesbianism helped her deal with death, health issues, and deeply ingrained cultural stigmas and traumas.

Author Spotlight: Taleen Voskuni

Taleen Voskuni is an award-winning writer who grew up in the Bay Area Armenian diaspora. She graduated from UC Berkeley with a BA in English and currently lives in San Francisco, working in tech. Other than a newfound obsession with writing rom-coms, she spends her free time cultivating her kids, her garden, and her dark chocolate addiction. Her first novel, Sorry, Bro, received starred reviews from Kirkus and Booklist, was named an Amazon editor’s pick, and was favorably reviewed in The New York Times. Sorry, Bro is also winner of the 2023 Golden Poppy award for best romance. Lavash at First Sight is her second published novel.

— from TaleenVoskuni.com

When Ellie’s lovingly overbearing parents ask her to attend PakCon – a food packaging conference in Chicago – to help promote their company and vie to win an ad slot in the Superbowl (no big deal), she’s eager for a brief change and a delicious distraction. At the conference, she meets witty, devil-may-care Vanya Simonian. Ellie can’t believe how easy it is to talk to Vanya and how much they have in common. Their meet-cute is cut short, however, when Ellie’s parents recognize Vanya as the daughter of the owners of their greatest rival. Sworn as enemies, Ellie and Vanya must compete against each other under their suspicious parents’ scrutiny, all while their feelings for each other heat to sizzling temps.

— description for Lavash at First Sight on the Queer Armenian Library website

There are so few books on the Armenian diaspora experience, very few lighthearted ones, and even fewer LGBQTA+ stories. Armenians deserve joyous stories, queer Armenians even more so. I wanted to give visibility to the forgotten people within a forgotten people, and give them a happy ending. Also, I wanted to open the narrative on the complex contradictions of Armenian diaspora culture—how it is both painful and funny, beautiful but repressive.

— description for Sorry, Bro on the Queer Armenian Library website

Author Spotlight: Michael Barakiva

Michael Barakiva is a Jewish-Armenian theatre director, producer, and novelist. Born in Haifa, Israel, Barakiva grew up in New Jersey before attending Vassar College and Julliard, where he focused on English literature and theatre. Currently residing in Manhattan, Barakiva has directed and produced a wide range of stage plays and musicals across the US and around the world.

Barakiva’s young adult novels feature protagonists who, like himself, are Queer members of the Armenian diaspora. While they inevitably tell us about the way in which Barakiva views his own identity, their Armenian-ness and Queer-ness are not necessarily central to their stories. Instead, they serve as examples of Queer members of diaspora “just existing” in the same contexts as non-Queer protagonists do – albeit with a healthy dose of overblown family drama or fantasy.

One Man Guy is the story of Alek Khederian, a high school student with a loving but overbearing Armenian family navigating growing up gay in suburban New Jersey. When his demanding parents force him to attend summer school to improve his grades, Alek meets the impossibly cool Ethan and, as high school students often do, falls head-over-heels in love. Yet, while Alek is worried about what his conservative parents will think of his new beau, it’s his older brother Nik’s new half-Armenian, half-Turkish girlfriend Nanar that tests the limits of his family’s love.

Published in 2019, Hold My Hand by Michael Barakiva is the sequel to his first novel One Man Guy. […] Hold My Hand is notable for the fact that it is the first YA novel with two gay Armenian-American characters. Barakiva introduces us to Arno, a shy Armenian-American whom our hero Alex befriends at Saturday morning Armenian school at church. When Alek discovers that someone has written Gyot on one of Arno’s textbooks (an Armenian version of “faggot”), Arno comes out to Alek. Hold my Hand is also notable in how Alek navigates his sexuality in terms of whether he will have sex for the first time. […] For the Armenian community, this is a major breakthrough for Queer youth.

— description for Hold My Hand on the Queer Armenian Library website

Keepers of the Stones & Stars represents a departure from Barakiva’s earlier novels, both in its fantastic premise and in its backgrounding of the theme of the Armenian diaspora family. While the tale still begins in the humble city of Asbury Park, New Jersey, Keepers focuses on its two main characters – Reed and his new boyfriend, the Armenian-American Arno – as they become charged with magical stones which imbue their bearers with special powers and, of course, the burden of saving the world. Together, they amass a crew of misfits who, over the course of their quest, learn as much about themselves and their eclectic identities as they do about the strange cosmic powers which chose them for their quest.

The Fear of Large and Small Nations by Nancy Agabian

Feminist writer and teacher Natalee–aka Na–flees the conservative fearmongering of George W. Bush’s America to reclaim her cultural roots in post-Soviet Armenia. As she contends with rigid gender roles and rampant homophobia, learning the language when her linguistic roots in the Ottoman Empire have all but disappeared, and centering her identity as a bisexual Armenian American woman amid her own secret desire for love, Na is soon left with more questions than answers about where her fractured self belongs in the world.

— book description for The Fear of Large and Small Nations

Written in gripping short stories interspersed with intimate journal entries and blog posts, the fragmented narrative reveals what is lost in the tightrope journey between cultures ravaged by violence and colonialism–and what is gained when one woman seizes control of her story, pulsating in its many shades and realities, daring to be witnessed.

Nancy Agabian’s previous books include Me as her again: True Stories of an Armenian Daughter, a memoir honored as a Lambda Literary Award finalist for LGBT Nonfiction and shortlisted for a William Saroyan International Writing Prize, and Princess Freak, a collection of poetry and performance art texts. In 2021 she was awarded Lambda Literary Foundation’s Jeanne Córdova Prize for Lesbian/Queer Nonfiction. The Fear of Large and Small Nations is her first novel.

— description for The Fear of Large and Small Nations on the Queer Armenian Library website

Confluence: A Person-Shaped Story by Nyri A. Bakkalian

Wielder and blade. One heart together. Surveying the ruins of her wife’s hometown, River Victoria Eginian felt useless. Still adjusting to her cybernetic prostheses — the result of career-ending combat wounds amid coming out as trans — life was already a challenge. But soon she met the local combat dolls—cybernetic beings. River’s wife Dr. Isawa Kasu, a brilliant cyberneticist, leaps headfirst into helping her wife remake herself as a blue-haired combat doll with a new name: River M59A1.

— book description for Confluence: A Person-Shaped Story

Published in 2022, Confluence: A Person-Shaped Story by Nyri A. Bakkalian is a novel about a trans-lesbian couple: an Armenian-American combat specialized cyborg and her Japanese cyberneticist spouse Isawa Kasu. Their intense loyalty to each other carries them through a fight against long odds and systemic injustice.

Nyri A. Bakkalian, Ph.D. is a queer Armenian-American by birth, a military historian by training, and is proud to have called the American and Japanese northeasts her home. Her writing, art, and photography have appeared in Gutsy Broads, Metropolis Japan, The Copperfield Review, and other venues. She authored the novel Grey Dawn and the essay The Armenians of Pittsburgh.

— description for Confluence: A Person-Shaped Story on the Queer Armenian Library website

Leap: A memoir by Brent Love

In a small Texas town, Brent comes out to his parents, and on that night his place in the world cracks wide open. Unmoored from his family but unwilling to give up on his dream, Brent enters the Peace Corps with the incredible task of navigating an unfamiliar land, a new language, and a new identity as a gay man in post-Soviet Armenia. When his Peace Corps commitment begins to take unexpected turns, Brent must decide what matters to him most and where he thinks he belongs.

— book description for Leap: A memoir

Published in 2024, Leap by Brent Love is a memoir that details his experiences when he came out to his American family and then three days later began a two-year Peace Corp assignment in Armenia. This is the first memoir by an American writer detailing queer life in Armenia.

Brent Love is an American memoirist and Returned Peace Corps Volunteer. During his work as Roving Correspondent for the American Refugee Committee, Love covered stories across the Horn of Africa, the Middle East and Southeast Asia. Love studied political science and international relations at Abilene Christian University and began his career in refugee resettlement in West Texas. He is the host of the surrogacy podcast Hope Works.

— description for Leap: A memoir on the Queer Armenian Library website

T’ao-K’larjeti: The cradle of the Georgian Empire

Posted on by

From crumbling cathedrals to gleaming spires

Boundaries of the Kingdom of T’ao-K’larjeti in 900. (source)

In the late ninth century CE, after centuries of foreign domination in Tbilisi, the Bagratid family fled to their ancestral lands of ტაო T’ao and კლარჯეთი K’larjeti to the south. Here in their place of refuge, the Bagratids established the Kingdom of the Iberians. In doing so, they launched a cultural, religious, and political renaissance which would culminate in the establishment of the Georgian Empire and a dynasty that would endure for a millennium…

Niko Kontovas and a local in the village of Cevizli in Artvin Provice, Turkey, formerly known as ტბეთი T’beti in Georgian.

My name is Niko Kontovas. I work as the Nizami Ganjavi Subject Librarian and Curator for the Caucasus, Central Asia, and Ottoman Turkish. Almost every summer for the past decade, I have toured the ruins of the Kingdom of the Iberians (Georgian: ქართველთა სამეფო Kartvelta Samepo, existing from around 888 to 1008 AD) in what is now southern Georgia and northeastern Turkey. Also known as the Kingdom of the Georgians or The Kingdom(s) of T’ao-Klarjeti, after its constituent regions, this state holds a special place in the memory of many Georgians as the place where the Bagratid dynasty established itself as the rulers of an “independant” Georgia. This is the same dynasty which would go on to found the The Georgian Empire (Georgian: საქართველოს სამეფო Sakartvelos Samepo) a.k.a. the Georgian Kingdom, the Empire of Georgia, or the Kingdom of Georgia. Though the Empire would only last around 500 years from 1008 to 1490/1493 AD, the Bagratids continued to play a role in Georgian political and cultural life, and remain the only serious current claimants to the Georgian throne — even though Georgia itself has become a republic.

Though my adventures in ტაო-კლარჯეთი T’ao-K’larjeti began long before my position here at Oxford, the collections of the Nizami Ganjavi Library hold materials on the region which are truly unparalleled in terms of their breadth and depth in collections outside Georgia. Our current book display combines photos and notes from my fieldwork in the region with selections from the library for readers to learn more about this fascinating but little studied slice of Eurasian history.

The devil’s in the details

The Devil’s Fortress at Çıldır. (photo courtesy of Niko Kontovas, 2023)

Among the most impressive structures in historical ტაო-კლარჯეთი T’ao-K’larjeti is the Devil’s Fortress (Turkish Şeytan Kalesi) in the Turkish province of Çıldır. Though its origin is uncertain, it had already attained its current form by 1064, when it is mentioned by the invading Seljuk Sultan آلپ آرسلان Alp Arslan, suggesting it dates to the period of the Kingdom of the Iberians.

In Georgian, the fortress is known as ქაჯის ციხე Kajis Cixe “The Kaji’s Fortress”. The ქაჯი kaji are a race of magical beings in Georgian mythology or, alternatively, a tribe of humans similarly adept at magic appearing in შოთა რუსთაველი Šota Rustaveli’s 12th c. epic ვეფხისტყაოსანი Vepxist’q’aosani “The Knight in the Panther’s Skin”. Many Georgians equate the ქაჯის ციხე Kajis Cixe in Çıldır with the ქაჯთა ციხე Kajta Cixe “Fortress of the Kajis” mentioned as the home this tribe in Rustaveli’s poem.

The heroes of შოთა რუსთაველი Šota Rustaveli’s ვეფხისტყაოსანი Vepxist’q’aosani “The Knight in the Panther’s Skin” look out upon the ქაჯთა ციხე Kajta Cixe “Fortress of the Kajis”. From a 2011 illustrated Georgian edition of the text available to read the the Nizami Ganjavi Library.

The unassuming origins of empire

If ტაო-კლარჯეთი T’ao-K’larjeti is the cradle of the Georgian Empire, კლარჯეთი K’larjeti is the cradle of the Kingdom of the Iberians which started it.

Ardanuç Fortress (photo courtesy of Niko Kontovas, 2023)

On a hilltop plateau in the centre of the modern town of Ardanuç in Turkey (Georgian არტანუჯი Art’anuji) stand the ruins of an impressive fortress. This fortress was built by the Bagratid prince and Duke of კლარჯეთი K’larjeti, აშოტ I დიდი Ašot’ I Didi, a.k.a. Ashot I or Ashot the Great, around 813-818 on the site of an older castle, supposed to have been built by ვახტანგ I გორგასალი Vaxtang Gorgasali, or Vakhtang the Wolf’s Head – the semi-legendary ruler of an earlier Georgian kingdom in the 5th c. Later Georgian historiography has tended to view Ashot I’s choice of location as a conscious reassertion of an older tradition of Georgian kingship, though whether Ashot I also thought this way is a matter of some debate.

It was from here that Ashot I launched numerous campaigns against the Muslim rulers who had taken over various Georgian duchies – a process continued by his son, ადარნასე II Adarnase II, who united კლარჯეთი K’larjeti with the neighbouring dutchy of ტაო T’ao, and his twice great grandson, ადარნასე IV Adarnase IV, the first ruler of the Kingdom of the Iberians. In time, these Bagratid-lead campaigns would result in the takeover of the old capital of Tbilisi and the proclamation of the Empire of Georgia.

Ashot I also sponsored the creation and expansion of Georgian Orthodox churches in the region, supporting the efforts of გრიგოლ ხანძთელი Grigol Xanżteli, or Gregory of Khandzta – another village currently located in Turkey which houses the ruins of one of the many monasteries which he built. Monks trained by Gregory would act as emissaries to the Byzantine Emperor, and may have been instrumental in his granting Ashot I the title of κουροπαλάτης kouropalatēs – employed as a sort of Byzantine Christian “defender of the faith” at the time in the Caucasian borderlands of the Empire.

You can read more about the rise of Bagratid არტანუჯი Art’anuji and Byzantium’s recognition thereof in Evans, N. “Kastron, Rabad and Ardūn: The case of Artanuji” in Matheou et al. (ed.) From Constantinople to the frontier: The City and the cities (2016).

What makes an empire?

Scholars debate whether the Georgian polity which followed the Kingdom of the Iberians in T’ao-K’larjeti should be referred to as the Georgian Kingdom or the Georgian Empire. Whatever you choose to call it, it is beyond doubt that it had a profound impact on neighbouring empires and, as a result, the history of Eurasia as a whole.

Its imperial nature is exemplified by the Georgian Bagratid dynasty (ბაგრატიონი Bagrat’ioni in Georgian), which for numerous reasons epitomized Georgian interconnectedness. In his article on Iberia on the eve of Bagratid rule (in Le muséon LXV, 1952, pp. 199-259), Toumanoff argues that the Georgian Bagratids emerge as political players from a branch of the Armenian Bagratids (Բագրատունի Bagratuni in Armenian). While this is a matter of much debate amongst scholars, the Georgian Bagratids undoubtedly controlled many lands previously inhabited by Armenian-speaking peoples and polities.

Exterior view of Սուրբ Գրիգոր Լուսավորիչ Եկեղեցի Surb Grigor Lusavorič’ ekeɫec’i The Church of Saint Gregory the Illuminator at Ani, popularly referred to as Տիգրան Հոնենց Եկեղեցի Tigran Honenc’ ekeɫec’i The Church of Tigran Honents. Built during the period of Georgian imperial domination.
(photo courtesy of Niko Kontovas, 2023)

If a kingdom becomes an empire through its incorporation of foreign states, no single Bagratid ruler bears more right to claim the title of Emperor than თამარ მეფე Tamar Mepe Queen Tamar. Under her rule, the Georgian Empire helped to liberate the ancient Armenian capital of Անի Ani, which it then ruled first directly and then by proxy through the semi-Georgianised Armenian Զաքարյան Zak’aryan or Zakarid dynasty. Several churches the ruins of which are still well preserved at Ani were built during the period of Georgian domination, such as the splendidly decorated Սուրբ Գրիգոր Լուսավորիչ Եկեղեցի Surb Grigor Lusavorič’ ekeɫec’i Church of Saint Gregory the Illuminator, popularly referred to as Տիգրան Հոնենց Եկեղեցի Tigran Honenc’ ekeɫec’i The Church of Tigran Honents after the wealthy merchant who funded its construction.


To read more about the integral role which the Georgian Empire and other Georgian polities have played throughout Eurasian history, see Donald Rayfield’s Edge of Empires (London: Reaktion, 2012).

Likewise, the Empire of Trebizond, a Byzantine rump state centred around the Black Sea coastal city now called Trabzon, owes its existence to Bagratid Georgia. Though founded by the Κομνηνός Komnēnos family, the Empire of Trebizond’s founder, Αλέξιος Α΄ Μέγας Κομνηνός Alexios I Megas Komnēnos or Alexios the Great, had like his grandfather before him taken refuge in the Georgian imperial court during in-fighting over the Byzantine throne. Though the extent of Trebizond’s cultural Georgianisation has been debated, Alexios was no doubt aided in establishing the independence of his Empire by his maternal aunt, Queen Tamar.

How the mighty have fallen

Just northwest of the village of Penek in Turkey’s Erzurum province lies the ruins of a royal cathedral known as ბანა Bana in Georgian and բանակ Banak in Armenian.

Bana Cathedral (photo courtesy of Niko Kontovas, 2023).
You can read more about Bana – and the other sites mentioned in this exhibit – in Giviashvili and Akder(ed.)’s The Georgian Kingdom and Georgian Art: Cultural Encounters in Anatolia in Medieval Period (Istanbul: Koç University Press, 2014).

Bana Cathedral is a testament not only to the splendour of ტაო-კლარჯეთი T’ao-K’larjeti, but to its interconnectedness with the other regional powers. Though some have argued that it was built on the site of an earlier Armenian church (see Bogisch & Plontke-Lünning, “The Cathedral of Bana in Tao: Architectural Tradition and Liturgical Function” in Kudava (ed.) Tao-Klarjeti: Abstracts of Papers. Tbilisi: National Centre of Manuscripts, 2012. p. 126-7), the ruins which remain reflect a structure built by ადარნასე IV Adarnase IV, the Georgian Bagratid prince who proclaimed the Kingdom of the Iberians in ტაო T’ao and კლარჯეთი K’larjeti provinces in the year 888.

Heavily damaged by Russian fire in the late 19th c., Bana was once the royal cathedral of ტაო T’ao. In 1032, it hosted the wedding of ბაგრატ IV Bagrat IV of the newly established Georgian Empire and the Byzantine princess Ἑλένη Ἀργυρή Elenē Argyrē.

ႱႠႳႩႳႬႭ ႾႱႤႬႤႡႠ (Memory eternal)

Along with ტაო T’ao and კლარჯეთი K’larjeti, the historical region of შავშეთი Šavšeti (Turkish Şavşat) also occupies a special place in the Georgian imagination – in part because of the many monasteries which Georgian monks built there under Bagratid patronage. During the spring and summer months, the ruins of these monasteries are awash with Georgian pilgrims and tourists, many of whom light candles and leave offerings on the very walls built by the Bagratid rulers over a millennium ago.

The monastery of ტბეთი T’beti, now located in the town of Cevizli in Turkey’s Artvin province, was once home to the famous monk, გიორგი შავშელი Giorgi Šavšeli. He would later move to the Monastery of the Cross in Jerusalem, where he would be known as Saint Prochorus the Iberian. Among other exemplary manuscripts, he penned a book of hours now housed in the Weston Library.

Pilgrims’ offerings at the ruins of ტბეთი T’beti monastery (photo courtesy of Niko Kontovas, 2023).

Leaf from Saint Prochorus the Iberian’s book of hours, 11th c. Jerusalem. Prochorus was born გიორგი შავშელი Giorgi Šavšeli, i.e. George of Shavsheti, and was trained at ტბეთი T’beti Monastery in what is now Cevizli village, Şavşat Prefecture, Artvin Province, Turkey. Written in Middle Georgian in ნუსხური nushkhuri and ასომთავრული asomtavruli scripts. (Oxford, Bodleian Library MS. Georg. b. 1)

Who cares for shared heritage?

The physical remnants of ტაო-კლარჯეთი T’ao-K’larjeti are overwhelmingly located within the borders not of the Georgian Republic, but of the Turkish Republic.

Though the region was the site of bloody battles between the Russian and Ottoman Empires in the late 19th and early 20th centuries, few now seriously challenge Turkish claims on these lands. Relatively free movement across the Georgian-Turkish border means that Georgians can visit medieval sites in Turkey fairly easily.

Tourism to ტაო-კლარჯეთი T’ao-K’larjeti generates significantly less revenue than, say, tourism to Ottoman or Classical Hellenistic sites in Western Turkey. Still, several joint projects have been undertaken to excavate and restore some Georgian sites within the region. You can learn more about these construction projects in გრემელაშვილი, „ტაო-კლარჯეთის ხუროთმოძღვრული ძეგლების კვლევისა და რესტავრაციის შესახებ“ in Kudava et al. (eds.) International Conference Tao-Klarjeti: Materials. Tbilisi: National Center of Manuscripts, 2010, pp. 106-124.

The fully restored church of იშხანი Išxani Ishkhani (Turkish İşhan) in Artvin Province; restoration complete as of 2019, yet still closed to the public as of 2023. (photo courtesy of Niko Kontovas, 2021)

Some of these projects, such as the reconstruction of the church of იშხანი Išxani Ishkhani (Turkish İşhan) in Artvin Province, were nearly complete as of 2019. Others, such as the reconstruction of the massive cathedral at ოშკი Ošk’i Oshki (Turkish Öşkvank) in Erzurum Province have proceeded much more slowly.

Even in the case of successful reconstructions, most sites which have been the object of big projects have, sadly, still not fully opened. While the reasons for this are officially uncertain, locals often claim that municipal and provincial governments are worried that an influx of Georgians may prompt official requests to hold religious services at these sites, which could aggitate local sensitivities and possibly provoke irredentist claims from Georgia. Some also claim that official openings have been delayed until Georgian authorities show similar interest in restoring Muslim religious sites in Georgia.

Read more about the fascinating history of ოშკი Ošk’i Oshki cathedral through two of the inscriptions found on the structure itself in ჯობაძე, ოშკის ტაძარი. თბილისი: მეცნიერება, 1991.

Despite this, some of the best preserved site still fully visitable in the region today are those which have been transformed into mosques, such as the church of the monastery of ხახული Xaxuli Khakhuli (Turkish Haho) in the village of Bağbaşı, Erzurum. Additionally, many Muslims in the region of შავშეთი Šavšeti Şavşat consider themselves both Turkish and Georgian, sometimes even speaking Georgian at home. Even where destruction of Georgian sites has been documented in the past, locals now overwhelmingly want to see the sites restored and reopened, as much out of a sense of pride for this shared heritage as to attract more revenue from tourism to otherwise impoverished rural areas.

You can see some older pictures of sites in the region with less destruction in Kalandia, Ekvtime Takaishvili and Tao-Klarjeti. Tbilisi: Zviad Kordzadze, 2017.

New LibGuide for the Caucasus and Central Asia!

Posted on by

Hello, Salam, Сәлем, Салам, Салом, Salom, سالام, سلام, Բարև, and გამარჯობა!

My name is Nicholas Kontovas, but I generally prefer to be called Niko. I’m the Bodleian Libraries’ new Nizami Ganjavi Subject Librarian for the Caucasus and Central Asia!

I say “new”, but those regular visitors of the NGL among you will doubtless have already caught a glimpse of me dipping into the reading room to check the card catalogue or fussing over the Nowruz book display. I started in this post in January 2023 with the goal of curating and strengthening our collections and drumming up interest in parts of the world that often get overlooked: Armenia, Azerbaijan, Georgia, Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan, as well as some adjacent regions of Eurasia with cultural and historical ties to these countries, like the Xinjiang Uyghur Autonomous Region in the Peoples’ Republic of China.

Some day in the near future, I hope to properly introduce myself through a serious of posts where we interview the staff who manage to the NGL’s collections. For now, I just wanted to let you all know that the Caucasus and Central Asia LibGuide is up and running!

You can use the LibGuide to find resources in our collection related to any of the regions above. There are also links to freely available resources online which you might not be aware of.

As our collection grows and we discover new resources, I’ll be expanding the LibGuides and making updates on this blog. If you know of any resources we have that aren’t on there, feel free to drop me a line using the info on the LibGuide. If there’s a resource we don’t have access to, you can also write me to recommend we try to get access to it.

Until then, happy browsing and sağol, сау бол, пока, خدا حافظ, hoş sag bol, ئامان بولۇڭ, ցտեսութիւն, and ნახვამდის!

Celebrating LGBTQ+ History Month at the NGL

Posted on by

Last month was the UK’s LGBTQ+ History Month, and to celebrate this occasion, we at the Nizami Ganjavi Library created a display to showcase some of the Bodleian Libraries’ LGBTQ+ related materials, from across the Middle East. I hope that seeing this side of the collections was as enlightening for you as it was for me, and thank you for all those who expressed a positive interesWith the NGL’s blog newly up-and-running, I thought I would it would be a shame to miss the opportunity to provide a bit more information!

A collection of books on a table. Some are proppeA collection of Bodleian Libraries' books on LGBTQ+ themes. Behind the books is a board with images from 'There Are No Homosexuals in Iran' on the left and the movie poster for 'Alexandria Again and Forever' on the right. In the centre is a sign with text in the colours of the Progress Pride flag that reads LGBTQ+ History Month at the NGL Behind the Lens.
Last month’s display by the NGL issue desk.

Front cover for the book Islamicate Sexualities

The display included works from and about a wide range of countries are included – Egypt, Morocco, Saudi Arabia, Iran, Syria, and Armenia – representing a diverse range of perspectives on LGBTQ+ experiences. This was very necessary, because often conversations on LGBTQ+ issues are dominated by Western frameworks – some of which may be inappropriate to the cultures discussed. This is a difficulty that the volume Islamicate Sexualities tackles head-on, questioning how well Western queer identities can apply to subjects of study that are distant not only geographically, but also temporally. The volume’s contributors carefully excavate from documentary evidence how various historic Islamic writers represented normative sexuality as it existed in their time and region, making for a fantastic and subtle analysis. I highly recommend this title!

Front cover for the book Unspeakable Love

Similarly, Brian Whitaker, in representing the LGBTQ+ experience leading to the modern day, carefully writes to avoid simple orientalist narratives about a repressive Middle East and a tolerant West. At the same time, he acknowledges the many obstacles faced by LGBTQ+ individuals in the countries he discusses.

This reality can also be seen in how many of the queer authors included here write from outside of their country of origin, or in European languages, such as Abdellah Taïa who writes in French, and Khaled Alesmael who writes in German. This interplay is present in Siba Al-Harez’s novel The Others, in which the protagonist discovers same-sex attraction for the first time. Al-Harez writes about the difficulty of finding information about sexuality on the internet under Saudi censorship, and the different language that the unnamed main character encounters on domestic sites compared to foreign ones – language of sin versus language of identity – and how she finds both equally confusing.

Front cover for the book Selamlik by Khaled AlesmaelFront cover for the book Another Morocco by Abdellah TaïaFront cover for the book The Others by Siba Al-Harez

Image from There Are No Homosexuals in Iran depictingtwo fat women cover each other's faces in a well-lit white room. Both wear white t-shirts. One wears orange trousers and the other black trousers. One has blonde hair and the other has dark hair.
Image from ‘There Are No Homosexuals in Iran’ by Laurence Rasti

Yet another perspective can be seen in Swiss-Iranian photographer Laurence Rasti’s There Are No Homosexuals in Iran. This title is a reference to a comment made by then Iranian president, Mahmoud Ahmadinejad, in 2007. In this beautiful series of photographs, Rasti shows a variety of queer Iranians defiantly and quietly living their daily lives, interspersed with images of Tehran and domestic scenes. Another reason why I chose to include Rasti’s work is because this year, the theme for LGBTQ+ History Month is ‘Behind the Lens’. This theme drew me to written works by queer Middle Eastern filmmakers like Khaled Alesmael, Saleem Haddad, and Abdellah Taïa, but also Hovhannes Tekgyozyan’s ‘movie novella’. This book both evokes the subject of filmmaking in the form of the protagonist, Gagik’s projects, and in its structure and style. To me, this novel is not only queer in having openly gay characters, but also in the way that Tekgyozyan’s use of ‘cuts’ and ‘scenes’ to play with time in this work, conjures the concept of ‘queer time’.

Movie poster for Alexandria Again and Forever with text in both French and English. In the foreground is the actor Amr Abdulgalil in a light suit and shirt, making a swooning gesture.
Movie poster for ‘Alexandria Again and Forever’.

I have also included in this display information about Youssef Chahine and his autobiographical Alexandria quadrilogy. While Chahine was never openly queer, the films in this series are notable for their nuanced depictions of masculine same-sex desire. Whether or not these representations illustrate anything about the creator’s own identity, the theme of ‘openness to the other’ runs through many of Chahine’s films, and his willingness to show queer perspectives fits this trend. In any case, these films are an indispensable part of understanding queer Egyptian cinema. I particularly recommend Alexandria Again and Forever – a genre-bending dramedy that examines themes of obsession, history, and auteur theory, but is also a fun experience.

It has been rewarding for me to look at LGBTQ+ history through a different ‘lens’ at the NGL, and I hope that you find something interesting or enlightening for you in these materials too. But this is nowhere near everything that the Bodleian has to offer on LGBTQ+ themes in the Middle East. For example, the book Queer Turkey: Transnational Poetics of Desire is also available online via SOLO. I can only encourage you to explore further!

Welcome to OIL!

Posted on by

Hello, and welcome to the first OIL blog post of the 19/20 academic year!

We are excited to meet all our new readers, and pleased to see people from previous years returning to us. Here are a few bits of news and a few reminders (we’ll try to keep it short; information overload is probably setting in already…)

Summer update

Returning readers will have noticed that the refurbishment which was supposed to happen this summer did not. We will instead be closed for a substantial part of next summer (2020) for the building works. More on that as and when we get information. We will be sure to put notices up around the library and add something on the Facebook page and in this blog if we get any firm dates or details.

Kate has rearranged the PJ section again, as part of the ongoing reclassification work. The shelves are all labelled, and it is only the area around the computers and in the middle of the library which has changed; the rest of the LC section is still largely in the same place it was last year.

The biggest change over the summer has been the moving of the periodicals – formerly on the shelves by the photocopiers – down to the basement, from where they will be eventually transferred to the BSF. Do ask staff if you can’t find something which was previously kept with this collection.

Housekeeping: a few reminders

Food and drink (except for water in bottles with a lid) are not allowed in the library. This is to prevent pests which might damage the books from being enticed in by crumbs. If you have a medical need to keep food with you, please speak to library staff. We are not trying to cause harm to anyone, but to prevent harm to the collections, which are, after all, why everyone is here.

All the shelves are labelled with the range of shelfmarks which they house, but if you cannot find something do feel free to ask the library staff. Most of the collection on the ground floor is classified under the Library of Congress Classification (LC), and is gradually being reclassified by Kate, who is in the library on Tuesday and Friday afternoons. The central section holds the remainder of the “old” classification with black labels, which duplicate to a certain extent the PJ and PK sections. If a shelfmark which you cannot find has a date at the end, it will be in the LC (white labelled) section. If it is short and does not have a date (i.e. PJ7700 Jam*) it will be in the “old” section.

*not a real shelfmark.

Korean books and books on Eastern Christianity are housed in the lower ground floor, down the stairs by the Library offices. These have a prefix on the record (KSL and ECL respectively) which identifies them as being part of these collections and not the general LC sequence.

The lower ground floor is also home to our South Asian and Hebrew collections, both of which use in-house classifications rather than LC. There is a plan of the library and the various locations of the different shelving schemes at the front desk, should anyone need one.

We have a Suggestions book by the front desk which readers can use if they think of a book or resource which we do not have but which they think we ought to have for the library. Our subject specialists look into all suggestions and reply to the original enquiry.

PCAS (Print, Copy & Scan) has changed its payment structure over the summer, so payments are now taken on a different platform – the new URL is on the website and on flyers which you can obtain from the library staff, so if you have bookmarked the old link you will need to change it for the new one.

Photocopiers are to be found by the Library Desk. Please do not remove paper from the photocopiers, and please let staff know if you notice that the paper has run out – we have a supply in the back office. Scrap paper is available in the box on the table next to the photocopiers; you are free to add to this if you have unwanted single-sided copies.

BSF (Book Storage Facility) books are delivered twice a day, Monday to Friday. If you order a book by 10.30 am it should arrive in the afternoon delivery.

OIL is on Facebook and Twitter, which is where we post urgent announcements such as problems with SOLO, or the van deliveries, or (rarely) closing the library early due to emergencies. You can find us at https://www.facebook.com/oiloxford/ and www.twitter.com/oiloxford.

Finally… ask us! There will always be a member of library staff at the desk during opening hours (if they are not at the desk they will be shelving in the library and should have left a note saying where they are) and we are here to help.

Have a wonderful Michaelmas Term!

 

Summer Closure: July 8th – September 30th 2019

Posted on by

We have now had confirmation of the summer closure for the refurbishment of the library following the endowment given by the British Foundation for the Study of Azerbaijan and the Caucasus.

The Library will be closed from the 8th July 2019 until the 30th September 2019 to enable substantial remodelling and building works to take place.

The vacation loan limit has been raised to 20 books per reader. We strongly advise people to borrow their books at the beginning of the vacation. Vacation loans will begin in 8th week to allow people who are leaving Oxford at the end of Term to borrow their books for the summer.

A daily fetching service of material from the Oriental Institute Library to the Sackler Library will be in operation during the closed period. If at any point it becomes impractical or unsafe to access parts of the collections we will keep everyone updated as to availability.

We would ask those who are planning to use Oriental Institute Library books over the summer vacation to get in touch with library staff to let us know as soon as possible what open shelf books you are intending to use.

If you know of any colleagues from outside of Oxford who are planning to use the Oriental Institute Library over the summer, we would be grateful if you could share this advance warning with them. Any further information that affects library users will be shared as it becomes available.

We will keep the Facebook page updated with any changes to the above as and when we know about them, and update the blog if there is detailed news.

Before the closure, OIL will continue to be open until 7pm on weekdays.

 

Vacation Opening for Easter 2019

Posted on by

Just a short post this month, as we covered all the news last month…

We are now issuing books on Vacation Loans, so they will be due back on Tuesday April 30th.

We will remain on our term-time opening hours of 9am-7pm next week (March 11th-16th) and thereafter will be open from 9am-5pm during the week and closed on Saturdays.

We will be closed for Easter for the usual five days: Thursday 18th – Monday 22nd April inclusive. We have yet to finalise the opening hours for the week beginning 22nd April, but will post an update on the Facebook page when we know. This is to a certain extent dependent on staff leave and the availability of cover.

As ever, please keep an eye on the Facebook page for any updates or last-minute changes to our opening hours, and have a great Easter Vacation!