Most Helpful Customer Reviews
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54 of 61 people found the following review helpful:
3.0 out of 5 stars
Beyond Belief: Islamic Excursions among Converted People, August 2, 2001
In 1979, the distinguished writer V. S. Naipaul set off for an extensive tour of four Muslim countries. His reports from Iran, Pakistan, Malaysia, and Indonesia had a quirky but brilliant quality. In each of his destinations, Naipaul found a surprising contradiction: those intent on rejecting the West in the name of Islam are also adamant about gaining the fruits of the West's achievements. Nearly two decades later, Naipaul recently retraced his steps and visited the same four countries, sometimes even visiting the same individuals he'd talked to a generation earlier. His quick vignettes, word sketches, and pieces of conversation make Beyond Belief a pleasure to read. His travels this time dwell less on internal contradictions and more on the widespread feeling that things have gone amiss. In Iran, the country of most direct interest to Americans, Naipaul finds that the revolution of 1978-79 has run its course and is virtually defunct. Regulations, Naipaul finds again and again, are everywhere, "deforming people's lives." They have taken the place of spontaneity. Naipaul finds that the government's heavy-handed use of religion has turned many Muslims against their religion. Hypocrisy has become rank: Men grow beards for job applications, to enhance their religiosity, then but them off. "The word religious rankled with Mehrdad," he notes of a typical young man, a believer in God but a rebel against the many rules His earthly representatives impose. Things have gotten so bad, a most revealing conspiracy theory is making the rounds-that Khomeini was a British agent and "the establishing of the Islamic state in Iran was an anti-Islamic plot by the Powers." In significant ways, Naipaul finds Iran to be an Islamic-flavored version of the Soviet Union. Like residents of the Soviet Union in the 1980s too, this is a people worn out by their history and their current misery. The country, Naipaul observes, "had been given an almost universal knowledge of pain." And out of this has come not new hope, not new wisdom, but a shattering new nihilism, again reminiscent of the Soviet experience. Middle East Quarterly, June 1998
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25 of 26 people found the following review helpful:
4.0 out of 5 stars
Of freedom and submission, November 29, 2001
Beyond Belief is a complex book about complex issues; a book of interviews as diverse as the countries that Naipaul visited, and the individuals he interviewed. One of the themes that attracted me to the book was the question "what role does religion play in the lives of the people in Malaysia and Indonesia, where Islam is a nation-building factor?" The interesting thing is that Islam played a positive, reassuring role for many of the Malays and Indonesians interviewed by Naipaul. To convert to Islam was a way to gain respect and power in societies where the economies are dominated by a minority of former Chinese immigrants with business acumen and drive to "make it" superior to that of the local population. In Iran and Pakistan, however, Islam had a devastating influence, and the rise of fundamentalism has shattered the hopes of people for freedom, certainty, belongingness, and self-assurance. Islamic fundamentalists are essentially utopians with a totalitarian attitude: "The cruelty of Islamic fundamentalism is that it allows only to one people - the Arabs, the original people of the Prophet - a past, and sacred places, pilgrimages and earth reverences. These sacred Arab places have to be the sacred places of all the converted people. Converted peoples have to strip themselves of their past; of converted peoples nothing is required but the purest faith (if such a thing can be arrived at), Islam, submission. It is the most uncompromising kind of imperialism."One of the interesting ideas in this book is that great conversions take place when the pace of change overwhelms nations or cultures that "have no means of understanding or retrieving their past" because they lack the education, the language, and above all the freedom to reflect on it. Given the importance of understanding one's own past in order to gain an identity, Naipaul sees Islamic fundamentalism as a dead-end road: it denies the converted peoples an open-minded education, a free language, and independent thoughts. Naipaul tries to re-create the past and preserve the present. He writes grass-roots history in his interviews, and it is amazing how many details he weaves into his narrative. His obsession with facts and details is only a logical consequence of his belief in the importance of grasping reality (past and present), but it makes for difficult reading. I felt quite overwhelmed by Naipaul's elaborate descriptions of what he saw, and, to be honest, I thought less would sometimes have been more. Overall, Beyond Belief was an interesting book for me because I try to get a better understanding of Malaysia and Indonesia; and it was a real eye-opener where Pakistan was concerned. I had no idea what feudalism meant in terms of suffering for the people who are unprotected by the law until I read Naipaul's stories about feudal Bahawalpur, a state resting on serfdom and incorporated into Pakistan in 1954.
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41 of 47 people found the following review helpful:
5.0 out of 5 stars
Impact of Islam On Local Culture Is Not Good For the Culture, January 18, 2001
By A Customer
Keeping in mind the endless "mea-culpa" books that detail Colonial Christianity's impact on native cultures in say, Africa and Latin America, I find it refreshing to see an author of Naipaul's stature take on the Islamic Arab Empire and the tragic consequences of its own colonial past.What Naipaul depicts in this book and its companion volume, "Among the Believers," is nothing less than a very thorough "wiping out" of vibrant local cultures by a religion/political system that holds that everything before its arrival is from "the time of ignorance". (Never mind the fact that pre-Islamic Iran and Pakistan were fabulous empires that fathered ancient cultures far more sophisticated than anything produced by their Arab conquerors.) Naipaul is relentless in hammering home this point through meticulously detailed observations. The most damning parts of these two books (I recommend buying both) are the contrasts that Naipaul draws between modern-day, non-Islamic India and modern-day, Islamic Pakistan -- India "ever expanding" and Pakistan "ever contracting" -- despite the fact that both share common races, histories, problems and cultures. If you read the current news about Pakistan and its precipitous slippage into religious obscurantism, you realize just how prescient Naipaul's observations have proven themselves to be. India, for all its overcrowding and poverty, is currently experiencing a high-tech boom and gaining world-wide respect for its vibrant film industry, Bollywood. Meanwhile, Pakistan's big "contribution" of the past few years to the world stage has been the production of an "Islamic nuclear bomb". No wonder this book makes Muslims uncomfortable. Thanks, Naipaul, for having the courage to write these books while living in the Salman Rushdie era.
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