Muslim‐Christian Relations in Medieval Southern Italy

Abstract: This article examines the nature of relations between Muslims and Christians in southern Italy during the thirteenth century. In response to uprisings in Sicily, the emperor Frederick II transferred an estimated 20,000 Muslims to the city of Lucera in Apulia. Outside the Iberian Peninsula, Lucera came to have the largest Muslim population of any city in western Europe. Although the formation of the colony led to competition for resources between its inhabitants and the local Christian population, the members of the two religious communities often traded and collaborated. Social mobility was possible for the Lucerine Muslims, particularly through military service. Like Christians and Jews living in the dar al‐Islam, the Muslims of Lucera had a protected status, and they paid a tax called the jizya. They remained free to practice their religion. The heavy taxes paid by the Muslim colony at Lucera during its almost eighty‐year existence made it a valuable asset to the Hohenstaufen and Angevin crowns. Nevertheless, the settlement was dismantled in 1300 on the order of the Angevin king, Charles II, who gave a religious justification. The colony's history provides insight into the complex relations between Muslims and Christians in medieval Mediterranean Europe.     

Valkeapää's Use of Photographs in Beaivi áhčážan: Indigenous Counter-History versus Documentation in the Age of Photography

This article examines the photographic material of the Sámi cultural mobilizer Nils-Aslak Valkeapää's Beaivi áh?á?an (The Sun, My Father), published in 1988, with theoretical perspectives from anti- and postcolonial studies. The analysis focuses on how Valkeapää's use of photographs involves that the colonial past is examined from the vantage point of the anti-colonial present of the 1980s. Valkeapää's re-contextualization of photographs from ethnographic collections assembled in the late nineteenth and early twentieth centuries in a book he called a family album of the Sámi is discussed as an example of Sámi counter-history that is part of the decolonization process. When analysed with perspectives from anti- and postcolonial studies, the documentation of the way of life of the Sámi people in the late nineteenth and early twentieth centuries exemplifies a practice which has constructed the Sámi as the others of modern society. The article discusses how the construction of the Sámi as the others of modernity is deconstructed and challenged in present-day indigenous identity politics.     

The Politics of Open Defecation: Informality,Body, and Infrastructure in Mumbai

This paper examines the politics of open defecation by focusing on everyday intersections of the body and infrastructure in the metabolic city, which produces profoundly unequal opportunities for fulfilling bodily needs. Specifically, it examines how open defecation emerges in Mumbai's informal settlements through everyday embodied experiences, practices and perceptions forged in relation to the materialities of informality and infrastructure. It does so by tracing the micropolitics of provision, access, territoriality and control of sanitation infrastructures; everyday routines and rhythms, both of people and infrastructures; and experiences of disgust and perceptions of dignity. It also examines open defecation as embodied spatial and temporal improvisations in order to investigate the socially differentiated efforts and risks that it entails. More broadly, the paper seeks to deepen understandings of the relationship between the body, infrastructure and the sanitary/unsanitary city.     

Impediments to a human rights-based approach to heritage conservation: the case of Bagan,Myanmar

The recognition of human rights at stake in and around World Heritage sites has led to an increased interest in the adoption of a human rights-based approach to heritage conservation. This approach is understood to address issues of social justice and enable a more sustainable form of heritage conservation. However, research at the historic and religious site Bagan in Myanmar shows various conceptual, practical and political hurdles that need to be addressed before this approach can effectively be adopted. Challenges can be found on local, national and regional scales and include the interpretation of cultural rights and conflicting rights, the contentiousness of human rights language and the lack of capacity to hold violators accountable. These impediments are relevant beyond Myanmar and demonstrate that the effectiveness of a human rights-based approach to heritage conservation is highly context-dependent.