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raphy of political violence that intersects the Armenian genocide, Syriacmassacres (Sayfo), andKurdish conflict. Scholars in Turkish, Kurdish, and genocide studies would appreciate this ethnography, which brings the present and past, Mardin and diaspora, and hope and violence together. This ethnography would also be appreciated by the teachers compiling syllabi on “the new directions” in the anthropology of violence as well as on heritage. Finally, as a rare example of an accessible combination of theory and ethnography, I would highly recommend this book for introductory courses in anthropology and for nonacademic audiences. Biner’s careful and nonjudgmental listening to the people’s aspirations and fantasies and the totality of their stories, even when they perpetrate the cycles of violence, would be exemplary for anthropologists in training. The insistence on digging deeper beyond what is visible (which includes listening to the jinn) makes this otherwise grim ethnography a delightful and inspiring read.