A Season in Mecca: Narrative of a Pilgrimage

A SEASON IN MECCA: NARRATIVE OF A PILGRIMAGE comes from a Muslim writer who is always questioning his religion's fundamentals - but not its meaning. His survey of how his fellow Muslim make the pilgrimage to Mecca, and why, gets him on the road of pilgrims, to personally investigate the different worlds of Islam and the varied reasons pilgrims have for making the sacred journey. Moroccan scholar Hammoudi's own pilgrimage to Mecca describes its history, religious importance, and social effects alike, as well as the politics which influence the pilgrimage itself. A 'must' for any who would understand modern Muslim sentiments.

In 1853, Sir Richard Francis Burton went on the pilgrimage (hajj) to Mecca, and his wonderful account of his successful impersonation as a Muslim pilgrim is still an exciting book. There have been other non-Muslims and Muslims who have written about the travel, which is one of the five pillars of Islam (the others being profession of faith, prayer, fasting, and alms giving). All Muslims who are able are obligated to take the hajj once in their lives. There are few modern accounts of the pilgrimage, which has become commercialized and, for those who have the money, routine. Now there is a unique account, from Abdellah Hammoudi, a professor of anthropology at Princeton University, who determined that he would undertake the hajj in 1999 for the purpose of writing a book on anthropological aspects of his trip. Any pilgrim has a journey unlike any other pilgrim, but Hammoudi's effort, chronicled in _A Season in Mecca: Narrative of a Pilgrimage_ (Hill and Wang) is distinct. He is not a believer like his other fellow pilgrims, even the friends he goes with. "I am not contemptuous of religions; I believe that under certain conditions they allow for expression of major existential dilemmas and encourage reconciliation on a grand scale." He grew up in Morocco, and was raised as a Muslim, which he says he still is, but a secular one. And so his journey set up conflicts from the start that he analyzes scrupulously at length, and which never really become resolved: "I couldn't possibly be an observer plain and simple, whether hostile and distant or friendly and admiring of Islam." He also had constantly to analyze his own participation in the ritual; can anthropologists rightly study cultures in which they are themselves taking part? Can the hajj have any value if undertaken in a secular vein? These questions, and those having to do with the basic personal meaning of the hajj, will perhaps be less interesting for most readers than the stories of preparation and the travelogue of the journey, told with good humor in a readable translation from the French (by Pascale Ghazaleh). For instance, Hammoudi had to submit thirty passport-style photographs and six copies of his birth certificate. He had to fill out a file on himself, and had to enlist the help of someone who knew someone. Of course, just filling in the forms would not do; he had to give a sum of money to a government employee ("which we decided to call `alms'") in order to lubricate the process. Once he was fully registered, he could not simply pack up and go. He had to be trained into what he was about to undergo, for violation of minor rules would invalidate the hajj and make it as if he had never participated at all. There were constant conflicts with commerce. One of Hammoudi's fellow pilgrims even says that the hajj is "a merchants' conspiracy." There is an obsession with purchasing suitcases, suitcases that will hold other purchases that are brought back home from the hajj, sou