The Moor S Account

An “exquisite piece of historical fiction” (Winnipeg Free Press), The Moor’s Account is “brilliantly imagined fiction…rewritten to give us something that feels very like the truth” (Salman Rushdie). In 1527, the conquistador Pánfilo de Narváez left the port of San Lucar de Barrameda in Spain with a crew of more than five hundred men. His goal was to claim what is now the Gulf Coast of the United States for the Spanish crown and, in the process, become as wealthy and as famous as Hernán Cortés. But from the moment the Narváez expedition reached Florida it met with incredibly bad luck—storms, disease, starvation, hostile Indians. Within a year, there were only four survivors: the expedition’s treasurer, Cabeza de Vaca; a Spanish nobleman named Alonso del Castillo Maldonado; a young explorer by the name of Andrés Dorantes; and his Moroccan slave, Mustafa al-Zamori. The four survivors were forced to live as slaves to the Indians for six years, before fleeing and establishing themselves as faith healers. Together, they traveled on foot through present-day Florida, Texas, New Mexico, and Arizona, gathering thousands of disciples and followers along the way. In 1536, they crossed the Rio Grande into Mexican territory, where they stumbled on a group of Spanish slavers, who escorted them to the capital of the Spanish empire, México-Tenochtitlán. Three of the survivors were asked to provide testimony of their journey—Castillo, Dorantes, and Cabeza de Vaca, who later wrote a book about this adventure, called La Relacíon, or The Account. But because he was a slave, Estebanico was not asked to testify. His experience was considered irrelevant, or superfluous, or unreliable, or unworthy, despite the fact that he had acted as a scout, an interpreter, and a translator. This novel is his story.

***2019 NATIONAL BOOK AWARD FINALIST*** Winner of the Arab American Book Award in Fiction Finalist for the Kirkus Prize in Fiction Finalist for the California Book Award Longlisted for the Aspen Words Literary Prize A Los Angeles Times bestseller Named a Best Book of the Year by The Washington Post, Time, NPR, Minneapolis Star Tribune, Dallas Morning News, The Guardian, Variety, and Kirkus Reviews Late one spring night in California, Driss Guerraoui—father, husband, business owner, Moroccan immigrant—is hit and killed by a speeding car. The aftermath of his death brings together a diverse cast of characters: Guerraoui's daughter Nora, a jazz composer returning to the small town in the Mojave she thought she'd left for good; her mother, Maryam, who still pines for her life in the old country; Efraín, an undocumented witness whose fear of deportation prevents him from coming forward; Jeremy, an old friend of Nora’s and an Iraqi War veteran; Coleman, a detective who is slowly discovering her son’s secrets; Anderson, a neighbor trying to reconnect with his family; and the murdered man himself. As the characters—deeply divided by race, religion, and class—tell their stories, each in their own voice, connections among them emerge. Driss’s family confronts its secrets, a town faces its hypocrisies, and love—messy and unpredictable—is born. Timely, riveting, and unforgettable, The Other Americans is at once a family saga, a murder mystery, and a love story informed by the treacherous fault lines of American culture.

Raised by his mother in a one-room house in the slums of Casablanca, Youssef El Mekki has always had big dreams of living another life in another world. Suddenly his dreams are within reach when he discovers that his father—whom he’d been led to believe was dead—is very much alive. A wealthy businessman, he seems eager to give his son a new start. Youssef leaves his mother behind to live a life of luxury, until a reversal of fortune sends him back to the streets and his childhood friends. Trapped once again by his class and painfully aware of the limitations of his prospects, he becomes easy prey for a fringe Islamic group. In the spirit of The Inheritance of Loss and The Reluctant Fundamentalist, Laila Lalami’s debut novel looks at the struggle for identity, the need for love and family, and the desperation that grips ordinary lives in a world divided by class, politics, and religion.

In this deeply personal journey across our nation's most forbidding and most mysterious terrain, William Atkins takes the reader from south to north, in search of the heart of this elusive landscape. His account is both travelogue and natural history, and an exploration of moorland's uniquely captivating position in our literature, history and psyche. Atkins may be a solitary wanderer across these vast expanses, but his journey is full of encounters, busy with the voices of the moors, past and present: murderers and monks, smugglers and priests, gamekeepers and ramblers, miners and poets, developers and environmentalists. As he travels, he shows us that the fierce landscapes we associate with Wuthering Heights and The Hound of the Baskervilles are far from being untouched wildernesses. Daunting and defiant, the moors echo with tales of a country and the people who live in it - a mighty, age-old landscape standing steadfast against the passage of time.

In 1482, Abu Abdallah Muhammad XI became the twenty-third Muslim King of Granada. He would be the last. This is the first history of the ruler, known as Boabdil, whose disastrous reign and bitter defeat brought seven centuries of Moorish Spain to an end. It is an action-packed story of intrigue, treachery, cruelty, cunning, courtliness, bravery and tragedy. Basing her vivid account on original documents and sources, Elizabeth Drayson traces the origins and development of Islamic Spain. She describes the thirteenth-century founding of the Nasrid dynasty, the cultured and stable society it created, and the feuding which threatened it and had all but destroyed it by 1482, when Boabdil seized the throne. The new Sultan faced betrayals by his family, factions in the Alhambra palace, and ever more powerful onslaughts from the forces of Ferdinand and Isabella, monarchs of the newly united kingdoms of Castile and Aragon. By stratagem, diplomacy, courage and strength of will Boabdil prolonged his reign for ten years, but he never had much chance of survival. In 1492 Ferdinand and Isabella, magnificently attired in Moorish costume, entered Granada and took possession of the city. Boabdil went into exile. The Christian reconquest of Spain, that has reverberated so powerfully down the centuries, was complete.

During the early modern period, hundreds of Turks and Moors traded in English and Welsh ports, dazzled English society with exotic cuisine and Arabian horses, and worked small jobs in London, while the "Barbary Corsairs" raided coastal towns and, if captured, lingered in Plymouth jails or stood trial in Southampton courtrooms. In turn, Britons fought in Muslim armies, traded and settled in Moroccan or Tunisian harbor towns, joined the international community of pirates in Mediterranean and Atlantic outposts, served in Algerian households and ships, and endured captivity from Salee to Alexandria and from Fez to Mocha. In Turks, Moors, and Englishmen, Nabil Matar vividly presents new data about Anglo-Islamic social and historical interactions. Rather than looking exclusively at literary works, which tended to present unidimensional stereotypes of Muslims—Shakespeare's "superstitious Moor" or Goffe's "raging Turke," to name only two—Matar delves into hitherto unexamined English prison depositions, captives' memoirs, government documents, and Arabic chronicles and histories. The result is a significant alternative to the prevailing discourse on Islam, which nearly always centers around ethnocentrism and attempts at dominance over the non-Western world, and an astonishing revelation about the realities of exchange and familiarity between England and Muslim society in the Elizabethan and early Stuart periods. Concurrent with England's engagement and "discovery" of the Muslims was the "discovery" of the American Indians. In an original analysis, Matar shows how Hakluyt and Purchas taught their readers not only about America but about the Muslim dominions, too; how there were more reasons for Britons to venture eastward than westward; and how, in the period under study, more Englishmen lived in North Africa than in North America. Although Matar notes the sharp political and colonial differences between the English encounter with the Muslims and their encounter with the Indians, he shows how Elizabethan and Stuart writers articulated Muslim in terms of Indian, and Indian in terms of Muslim. By superimposing the sexual constructions of the Indians onto the Muslims, and by applying to them the ideology of holy war which had legitimated the destruction of the Indians, English writers prepared the groundwork for orientalism and for the eighteenth- and nineteenth-century conquest of Mediterranean Islam. Matar's detailed research provides a new direction in the study of England's geographic imagination. It also illuminates the subtleties and interchangeability of stereotype, racism, and demonization that must be taken into account in any responsible depiction of English history.