Sharks in the lagoon? Fishing exploitation at the Neolithic site of Suwayh 1 (Ash Sharqiyah region,Arabian Sea,Sultanate of Oman)

The study of the fish bones from the Neolithic shell midden of Suwayh 1, excavated in the 2000s, identified a total of 1060 identifiable fish bones, from 23 families, 33 genera and 28 different species. Radiocarbon dating demonstrates that the sites date to the early 6th to mid 5th millennium BC. The results follow an eight-phase chronology highlighted by an earlier malacological study. The most important taxa were the Carcharhinidae (requiem shark), Rhinopteridae (cownose rays), Sparoidea (Sparidae and Lethrinidae: sea breams and emperors) and Ariidae (sea catfishes). The results of the fish study show that the Suwayh lagoon must have gradually opened up to the sea and been populated with mangroves. The unique presence of so many sharks at this site seems to indicate that the inhabitants had a special interest in shark fishing and that their location was ideal for this specialised activity. Two types of fishing nets and hooks have been discovered, which require the use of different fishing techniques.     

Water and power in South Arabia: the excavation of “Monumental Building 1” (MB1) at Sumhuram (Sultanate of Oman)

The ancient port city of Sumhuram (Dhofar Governorate, Sultanate of Oman) has been the focus of over 20 years of research by the Italian Mission to Oman (IMTO), University of Pisa, in collaboration with the Office of the Adviser to His Majesty the Sultan for Cultural Affairs (Muscat-Salalah, Sultanate of Oman). Excavation has revealed most of the town layout, leading to the identification of several buildings, alleyways, squares and workshops, among which two massive buildings stand out, significantly named by the excavators as “Monumental Building” 1 and 2 (MB1 and MB2). This paper presents the results of the excavation inside MB1, characterised by the presence of the only well discovered within the city walls, which was previously interpreted alternatively as a palace or as a temple. The architectural development of the building, its distinctive features, the archaeological material discovered inside it, and its chronology will be discussed. These results highlight the absence of fitting parallels from other ancient South Arabian towns. Overall, it is clear that access to, management of, and control over the water supply of the town represented a key asset which justified the huge investment in workforce and building materials that is reflected in the monumental architecture of this edifice.     

The Social and Literary Context of German Translations of Saʿdi’s Golestān

Sa?di’s Golestān has been translated into German numerous times since the seventeenth century. The purpose of this article is to examine the social and literary context of three German translations and translators: Karl Heinrich Graf, a theologian and researcher of the Old Testament, published his translation of the Golestān in 1846 during German Romanticism; Dieter Bellmann, a professor of Oriental studies, published a revision of Graf’s Rosengarten in 1982 in the German Democratic Republic, where literature was strictly regulated; Kathleen Göpel published her indirect translation from English, prepared by the Afghan translator Omar Ali-Shah, in 1997, at a time of intercultural literature, also called “bridge literature.” Through examples the article shows how the context may have influenced their translations and how the text has changed when traveling across linguistic and cultural borders.     

The East India Company’s Farmān, 1622‒1747

The East India Company’s presence and ongoing trade in Persia was reliant on the privileges outlined in the Farmān, granted after the capture of Hormuz in 1622. The relationship between these two powers was cemented in the rights enshrined in the Farmān, which was used by both to regulate their varying needs and expectations over the course of 125 years. This article explores the Company’s records of the Farmān and how changes to its terms were viewed from both sides. As a Persian document, the Farmān gives a clear view of the attitudes of native officials and rulers to the Company and how these terms were used as a means of control.     

Al-Fārābī’s Cave: Aristotle’s Logic and the Ways of Socrates and Thrasymachus

In his commentary on Aristotle’s Rhetoric al-Fārābī harmonizes Plato and Aristotle in terms of philosophic education by ordering Aristotle’s eight logical works onto Plato’s famous image of the cave. He represents the way out of the cave with Aristotle’s four logical works of ascent (Categories, On Interpretation, Prior Analytics, and Posterior Analytics) and the return into the cave through Aristotle’s four logical works of the descent (Topics, Sophistical Refutations, Rhetoric, and Poetics). Al-Fārābī’s image of ascent and descent also alludes to Socrates’ conception of protreptic education in Book VII of the Republic. In essence, protreptic education consists in the Socratic art that freely turns the soul from the images and political interpretations of things to being itself. In this essay I argue that for al-Fārābī the four logical works of ascent guide the soul to free itself from its habituations so as to contemplate real beings, particularly the good of one’s own soul and the souls of one’s fellow citizens. Yet the ruler needs to use the arts of “descent,” as demonstrated by Thrasymachus, in order to rule the city well. The way of Socrates consists of the logical methods used to come to possess knowledge of being, while the way of Thrasymachus comprises the methods of persuasion to habituate citizens and protect the philosophic quest for the truth. Al-Fārābī, I conclude, combines the way of Socrates and the way of Thrasymachus in order to show that both ways are useful and necessary for good governance.     

A Diplomatic Edition of the Introductory Section of Yamāri's Pramā(n)avārttikāla(n)kāra(t)īkā Supari(s)uddhā——Folios 3a1-10a1

Introduction As it is well-known,Yamāri's Pramā(n)avārttikāla(n)kāra(t)īkā Supari(s)uddhā (hereafter PVATS)1 on Praj(n)ākaragupta's Pramā(n) avārttikāla(n)kāra (hereafter PVA) contains a lot of materials concerning various topics which are very important for historical reconstruction of the later development of the Buddhist epistemological system,especially the tradition beginning with Dharmakīrti's Pramā(n)avārttika (hereafter PV).     

The ‘Liverpool model(s)’: cultural planning,Liverpool and Capital of Culture 2008

Within the UK, the ‘Liverpool model’ is being celebrated as the new template for Capital of Culture festivals, and culture led urban regeneration in general. This paper will question this celebration and argue that there are, in fact, two ‘Liverpool models’: the first, outlined in its bid and developed within its initial planning strategy, represented the apogee of a New Labour informed ‘cultural planning’ framework for urban development; the second, developed post-2008 within the impact analysis Impacts08, is a more sober and realistic reflection of the role of culture in urban regeneration. This paper will demonstrate how this first model, while politically expedient and rhetorically seductive, was both theoretically unstable and practically unrealizable. Its subsequent abandonment represents an indictment of cultural planning as a nostrum for the complex structural, social and economic problems of the post-industrial city.     

Contested Cartographies: Empire and Sovereignty on a Map of Sistān,Iran (1883)

ABSTRACT

The papers of Malkam Khān (1833–1908), Iranian ambassador in London from 1872 to 1889, a staunch supporter of Iranian state modernization and a scholar, include an often-overlooked map of the Iran–Afghanistan border dating to 1883. Mirzā Mohammad-Rezā Tabrizi compiled this exceptional piece of nineteenth-century Iranian cartography. The map is an illustration of how quickly the Qajar administration was able to emulate European cartographical discourses to protect its own interests in the context of the so-called ‘Great Game’, that is, the often confrontational Russo–British relations over the control of Central Asia and Afghanistan in the nineteenth century. In this article we show that Iranian officials had developed a much more substantial articulation between cartography and statecraft than is conveyed by the stereotypes in nineteenth-century Western literature, when the capacity of local players to use counter-mapping to their own advantage was often underestimated by European agents. Mirzā Mohammad-Rezā Tabrizi’s map of Sistān exemplifies how the apparently all-powerful Western science that seemingly supported nineteenth-century imperial expansion was rarely left unchallenged locally. The genealogy and circulation of the map also reflects how overly simplistic the postulation of a polarization of ‘Western’ knowledge and ‘Eastern’ attempts at safeguarding local sovereignty can be.     

The Earthworks of Brinklow,Lilbourne, and Earl’s Barton

Fyfield Hall, a timber-framed aisled hall in Essex, has been tree-ring dated to 1167–85. It was built with passing braces, notched lap joints and curved arcade braces, and underwent major repairs between 1391 and 1416, when the central arcade posts, arcade plates and braces were replaced, but, curiously, in a late twelfth-century style with passing braces. To repair the building in the archaic style might seem surprising, but tree-ring dating shows that such developments were not unusual. This study examines the building in detail and looks at later developments on the site.     

A Diplomatic Edition of the Introductory Section of Yamāri's Pramā(n)avārttikālankāra(t)īkā Supari(s)uddhā Folios 10a1-14b2

This is the second part of the diplomatic edition of Yamāri's Pramā.navārttikālatkāra.fīkā Suparisuddhā,the continuation of the part published beforeJ In the part published here,Yamāri explains Prajnākaragupta's two initial verses,i.e.,folios 10a1-12a3 on PVA 1,and 12a3-14b2 on PVA2.     

Rock art survey in the ancient oasis of Salūt (northern Sultanate of Oman): a variegated iconographic record

The systematic survey of petroglyphs in the area of the ancient oasis of Salūt, in central Oman, highlighted a rich repertoire of representations that are here discussed against the background of Arabian rock art in general. The region displays an extremely rich number of engravings along the slopes of the Jabal Hammah, north of the main site of Salūt. The majority of the petroglyphs find abundant fitting comparisons in the region. The notable exception of the motif of the “man with halberd” is presented, as it appears to be significantly rare and underlines interpretative issues concerning the so-called T-shaped signs, ubiquitous in Arabian rock art. One of its occurrences was radiocarbon dated to before the mid-first millennium BCE. This and other, relative hints for reconstructing the chronological context of the petroglyphs are discussed, indicating that engravings can be broadly dated from the second millennium BCE onwards.     

Muslim Political Theology Before and After Empire: Shāh Muḥammad Ismāʿīl’s Station of Leadership (Manṣab-i Imāmat)*

ABSTRACT

This essay examines an important yet hitherto unexplored early-nineteenth century Indo-Persian work of Muslim political theology Station of Leadership (Man?ab-i Imāmat; also known as Darājāt-i Imāmat), written by the towering and contentious Sunnī thinker and political theorist from Delhi Shāh Mu?ammad Ismā?īl (d. 1831). In this hugely critical though lesser known of Ismā?īl’s texts, he sought to detail a theory and framework of ideal forms of Muslim political orders and leaders. Man?ab-i Imāmat presents a fascinating example of a text of Muslim political theology composed during a moment marked by a crisis of sovereignty as South Asia gradually yet decisively transitioned from Mughal to British rule. In this essay, through a close reading of Man?ab-i Imāmat, I aim to bring into view a vision of Muslim political thought and understanding of sovereignty that exceed and subvert the modern privileging of a territorial conception of the nation-state as the centerpiece of politics. I show that while tethered to an imperial Muslim political theology that assumed Islam’s superiority over and subsumption of other religious identities and traditions, sovereign power for Ismā?īl indexed not territorial sovereignty but the maintenance of Muslim markers of distinction in the public performance of everyday religious life.     

Identity,social interaction,and networks in the region of Wisconsin’s Holyland

ABSTRACT

This paper focuses on how a sense of identity, social interaction, and networks contribute to the construction and maintenance of regions. Using Wisconsin’s Holyland as a case study, we conducted fieldwork, collected primary data from residents through a survey, and utilized social network analysis (SNA) to determine how it is defined as a vernacular and functional region. While there appeared to be consensus regarding the key defining characteristics of Wisconsin’s Holyland on the surface, our data analysis revealed contrasting perceptions and definitions of the region. In addition, a SNA of self-reported social interactions by residents highlighted a complex cultural geography through the appearance of subregions and expanded borders of the region overall.     

Ṭūsī Reloaded: Ismāʿīlī Paths of Sufi Wayfaring and Sufi Paths of Ismāʿīlī Apophaticism

Much ink has been spilled on the tumultuous life and works of Na?īr al-Dīn ?ūsī. This paper re-evaluates his connections with Sufism and Ismā?īlism, and challenges the reduction of the former to a late interest, and the latter to an early affiliation abandoned in the wake of the Mongol invasion. The paper argues that Sufi and Ismā?īlī themes, sources, and ideas are in an organic interpenetration in ?ūsī’s works throughout his career. While his early Ismā?īlī eschatology has a fundamentally Sufi nature, his late Sufi treatise adopts the key components of Ismā?īlī negative theology of the divine nature. The case of ?ūsī illustrates that the Ismā?īlī double negation was preserved in Iran and Central Asia, and put into creative interactions with Sufism in the thirteenth century.