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



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



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



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



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



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



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



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



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



Ten Stars

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

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

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

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

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

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

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

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

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

Ten Stars

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This book is one of the best ethnographies I've come across. The author's ability to see beyond the stereotypes and catch-phrases surrounding "veiled" women is astounding.

Abu-Lughod is capable of insight I believe dozens of modern anthropologists and social scientists have yet to discover...and her direct look at the way that power is manifested through alternative forms and agendas is matchless. In particular, her dicussion of the way in which women's modes of power work outside of the more studied realms reveals that resistance has a history and discourse all its own.

This book is definitely an excellent answer to those who want to view Islamic women as voiceless. And though the author attempts to show aspects of silence and veiling as manifestations of cultural distinction and identity, she is also quick to note in later chapters that it is Western influences that manage to increasingly isolate the veiled woman and reduce her realm of influence.

Provacative and intense, Abu-Lughod also has a touch of the poet in her, and this book reads easily. She wraps each intellectual argument in a thick blanket of anecdote and conversation, helping the reader create his/her own conclusions.

This book presents a fascinating and moving description of Beduin life in Egypt. The author presents an extremely thoughtful analysis of Beduin codes of honor, elements of which I suspect pervade much of more general Arabic society. This is one of the most insightful books on Arabic culture that I have ever found.

Life is about discourses; public and private discourses are the marrow of life in this Badouin community. Expressions of existance are beyond mere bittersweet croaks and the analogy of a pig and dog in this part of the Western Egyptian desert work at their best. This work is about the Awlad Ali tribe's struggle to uphold 'honor'(`agl) and 'modesty'(hashaam) using the explicitly elaborate mechanism of poetry, Bedouin style. I re-evaluated my view of life in a traditional Muslim community. People at a lower level of the tribal hierarchy (even women) can, and sometimes do, rebel and instead of provoking the elder's wrath, it sends a message, "you are not being a good leader."

Abu-Lughod looks at the role poetry plays in the lives of women in Bedouin society, as an alternative to the poetic tradition of the men and a way to communicate and validate experiences outside the morality imposed by the male dominated culture. What's most fascinating for me as a student of poetry is the implicit definition of poetry that Abu-Lughod gives us along the way--a poetry defined, as Sir Philip Sidney once argued, not by its form but by the role it plays in the culture.