Sweetness in the Belly by Camilla Gibb

From the Publisher

Lilly, the main character of Camilla Gibb’s stunning new novel, has anything but a stable childhood. The daughter of English/Irish hippies, she was “born in Yugoslavia, breast-fed in the Ukraine, weaned in Corsica, freed from nappies in Sicily and walking by the time [they] got to the Algarve…” The family’s nomadic adventure ends in Tangier when Lilly’s parents are killed in a drug deal gone awry. Orphaned at eight, Lilly is left in the care of a Sufi sheikh, who shows her the way of Islam through the Qur’an. When political turmoil erupts, Lilly, now sixteen, is sent to the ancient walled city of Harar, Ethiopia, where she stays in a dirt-floored compound with an impoverished widow named Nouria and her four children.

In Harar, Lilly earns her keep by helping with the household chores and teaching local children the Qur’an. Ignoring the cries of “farenji” (foreigner), she slowly begins to put down roots, learning the language and immersing herself in a culture rich in customs and rituals and lush with glittering bright headscarves, the chorus of muezzins and the scent of incense and coffee. She is drawn to an idealistic half-Sudanese doctor named Aziz, and the two begin to meet every Saturday at a social gathering. As they stay behind to talk, Lilly finds her faith tested for the first time in her life: “The desire to remain in his company overwhelmed common sense; I would pick up my good Muslim self on the way home.” Just as their love begins to blossom, they are wrenched apart when the aging emperor Haile Selassie is deposed by the brutal Dergue regime. Lilly seeks exile in London, while Aziz stays topursue his revolutionary passions.

In London, Lilly’s life as a white Muslim is no less complicated. A hospital staff nurse, she befriends a refugee from Ethiopia named Amina, whose daughter she helped to deliver in a back alley. The two women set up a community association to re-unite refugees with lost family members. Their work, however, isn’t entirely altruistic. Both women are looking for someone: Amina, her husband, Yusuf, and Lilly, Aziz, who remains firmly, painfully, implanted in her heart.

The first-person narrative alternates seamlessly between England (1981-91) and Ethiopia (1970-74), weaving a rich tapestry of one woman’s quest to maintain faith and love through revolution, upheaval and the alienation of life in exile.

Sweetness in the Belly was universally praised for the tremendous empathy that Gibb brings to an ambitious story. Kirkus Reviews writes that the novel "reflect(s) the pain, cultural relocation and uncertainty of tribal, political and religious refugees the world over. Gibb's territory is urgently modern and controversial but she enters it softly, with grace, integrity and a lovely compassionate story. [It is a] poem to belief and to the displaced–humane, resonant, original, impressive." According to the Literary Review of Canada, Sweetness in the Belly is “…a novel that is culturally sensitive, consummately researched and deeply compassionate…richly imagined, full of sensuous detail and arresting imagery…Gibb has smuggled Western readers into the centre of lives they might never otherwise come into contact with, let alone understand.”


From the Hardcover edition.

Publishers Weekly

While Kate Reading has a beautiful narrator's voice, low and lilting, dramatic and enticing, her characterizations are problematic. She often uses an annoying little-girl voice for protagonist Lilly, a white Western woman raised in a Moroccan shrine as a devout Muslim, living through the 1970s among Ethiopian Muslims who consider her a "forenji" (foreigner) despite her Arabic fluency and her Islamic piety. Reading also casts many of the Ethiopian women in a harsh, high range that makes them sound rather silly. Still, this is an engrossing listen because the novel is well written and timely. Gibb's prose rhythms are lovely, her language sensuous, her images vivid and her story of love doomed by political reality dramatic and moving. We move back and forth between the daily routines of deeply devoted families in Harar in the 1970s as Ethiopia disintegrates, and of the exile community in London in the '80s as Lilly awaits word of her Sudanese lover, who chose to stay on to fight the Haile Selassie regime. Without avoiding cultural aspects Westerners find so repulsive-a description of ritual clitoridectomy is almost unbearable-the reading exposes us to Muslim communities quite different from those written about in daily newspapers, communities worthy of respect, concern and action. Available as a Penguin Press paperback. (Mar.) Copyright 2006 Reed Business Information.

Library Journal

Called farenji-foreigner-in Ethiopia and subsequently nurse at London's Lambeth Hospital, Lilly is a devout white Muslim woman who doesn't really belong to one culture. When she was eight, her wandering parents left her in the care of the Great Abdal-and never returned owing to a fatal car accident. Soon after, the local saint became Lilly's guardian and taught her the Qur'an. In 1969, when political upheaval comes to Morocco, she makes a pilgrimage to the ancient city of Harar in Ethiopia. Here she begins to teach the Qur'an to local children and falls in love with a young doctor who leaves an indelible mark on her life. In 1974, she is again forced to flee, this time to London. Canadian writer Gibb (The Petty Details) intertwines time, cultures, politics, race, and family, giving readers an inside look at life as a foreigner in a different culture than most of us experience. Politically intriguing while also touching on love and loss, this well-wrought work should enthrall Western readers. Recommended for larger literary collections. [See Prepub Alert, LJ 11/15/05.]-Robin Nesbitt, Columbus Metropolitan Lib., OH Copyright 2005 Reed Business Information.

Kirkus Reviews

A white Muslim woman's affecting spiritual and emotional quests, as a misfit in two cultures. Gibb (Mouthing the Words, 2001, etc.) immerses herself completely in her gravely empathetic narration of the unusual life of Lilly, daughter of hippies murdered in Morocco, leaving her orphaned, aged eight, in the care of distinguished Muslim guardians who later send her for safety to Ethiopia. Lilly's unique cross-cultural perspective is Gibb's means of access to a belief and a country rarely tackled by contemporary Western writers. Moving from the walled city of Harar in the 1970s to a run-down London borough in the '80s, Lilly switches between differently impoverished locations where her identity is tested and modified by varying degrees of oppression and incomprehension. Hers is a story of female communities where women not only work, cook, give birth and apply makeup, but also circumcise their daughters, select husbands and fight for legitimacy. In Harar, Lilly's white skin defines her as a farenji (foreigner), and her education in the Qur'an isolates her further, but she earns her acceptance by teaching poor children, thereby also gaining the admiration of a progressive doctor, Aziz, whom she learns to love. When famine strikes Ethiopia and the political climate shifts from relative tolerance to dictatorship, Lilly flees to England, where she will spend agonized years speculating on Aziz's fate. In London, she not only becomes a nurse but also, with Ethiopian friend Amina, sets up an agency to re-connect refugee Ethiopians, which is how Amina rediscovers her husband Yusuf, damaged by torture and incarceration. Scarred Yusuf, increasingly Westernized Amina, grieving Lilly-now wooed by aHindu doctor-reflect the pain, cultural relocation and uncertainty of tribal, political and religious refugees the world over. Gibb's territory is urgently modern and controversial but she enters it softly, with grace, integrity and a lovely, compassionate story. A poem to belief and to the displaced-humane, resonant, original, impressive.

Product Details

• Table of Contents
• Reading Group Guide
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Table of Contents

Reading Group Guide

1. Discuss Lilly’s role as an outsider and her struggle for acceptance both as a farenji in Harar and as a white Muslim in London. Who else in the novel could be considered an outsider?

2. What do the words “family” and “home” mean to Lilly? How does her view of herself as an orphan evolve over the course of the novel?

3. “Faith has accompanied me over time and geography and upheaval,” says Lilly. For her, love and Islam “have always been one.” Did Sweetness in the Belly in any way alter or broaden your understanding of Islam? Consider, for instance, the notion of jihad or holy war.

4. Sweetness in the Belly alternates between Harar, Ethiopia, in the 70s, and London, England, in the 80s and early 90s. What qualities does this crosscutting of time and place impart to the narrative?

5. In the chapter entitled “Exile,” Lilly observes that “the smell of coffee draws women together, an olfactory call throughout a neighbourhood luring women from their homes to gather…” Later in the chapter, the act of twisting a mortar over coffee beans and cardamom triggers in her a surge of nightmarish images from the Red Terror. Of the many lush sensory details in the novel – both fair and foul – which affected you the most?

6. While living in Ethiopia, Camilla Gibb witnessed a female circumcision. A doctoral student in social anthropology at the time, she says she had to “understand it in the context of the community in which it was taking place, and not judge.” When Nouria’s daughters are circumcised in Sweetness in theBelly, how does Lilly react as the only Western-born character in the scene? How did you react as a reader?

7. Based on your reading of Sweetness in the Belly, what feelings and psychological states are associated with the experience of exile? How do Amina and Yusuf, for example, cope with their respective traumas?

8. In Harar, Aziz is called a “black savage, African slave, barbarian, pagan.” In London, Lilly is called a “white fu’in Paki.” Discuss the notion of “otherness” in the novel. How do artificial divisions manifest themselves based on ethnicity, class, race, religion and gender?

9. Discuss the ways in which the female characters ensure their survival and empower themselves despite the gender divisions within their communities.

10. What does Lilly mean when she says that Aziz “unveiled” her? How does she reconcile her love for him with her love of Islam?

Read an Excerpt