Grave‐goods from the long chamber tomb “Dibba 76/1” (Fujairah,UAE): a first inventory

The aim of this paper is to present the rich set of finds collected inside the grave Dibba 76/1, in the Emirate of Fujairah, during a season of rescue excavation conducted under the direction of S. Ali Hassan in 1994. The recovered grave‐goods include pottery, soft‐stone vessels, metal finds, personal ornaments, coins, and other items. Although comparable with other corpuses of material excavated in south‐eastern Arabia, the material of Dibba 76/1 stands out for the inner variety of the different artefacts’ classes and their remarkable chronological heterogeneity. The study of the grave‐goods suggests that Dibba 76/1 was reused over several centuries, showing a strong continuity in the funerary destination of this specific place from the end of the Wadi Suq period (2000–1600 BC) to the first phases of the late pre‐Islamic period (250 BC–AD 400), and the full integration of the area of Dibba in the succession of the various cultural facies known during this long time span.     

Local mining or lead importation in the Roman province of Africa Proconsularis? Lead isotope analysis of curse tablets from Roman Carthage,Tunisia

This study attempts to determine if there was Roman lead mining in Africa Proconsularis, approximately the area of modern day Tunisia, using lead isotope analysis. Another important aspect of the study is the innovative use of electron microprobe analysis (EMPA) as a screening tool to greatly reduce the number of expensive lead isotope analyses needed for the study. The EMPA X-ray mapping for arsenic, antimony, copper, and silver narrowed the sample of curse tablets to those most likely produced from Tunisian ores; these tablets were then tested using thermal ionization mass spectrometry (TIMS) analysis. A total of 96 Roman lead curse tablets from Carthage, Tunisia were screened with EMPA and twenty selected for TIMS to determine the ore sources of the lead used to manufacture the tablets. Comparing the lead isotope ratios of twelve of the sixteen tablets most likely to be made of Tunisian lead to samples of Tunisian ores suggests that the Romans were mining lead in Africa Proconsularis and were not relying solely on imports.     

Developing a Collaborative Strategy to Manage and Preserve Cultural Heritage During the Libyan Conflict. The Case of the Gebel Nāfusa

The paper discusses the potential of a collaborative scheme for the development of a protocol for recording and managing the cultural heritage in Libya. The critical political situation in the country urges the development of cultural heritage management policies in order to protect it more thoroughly and consistently. Moving on from the numerous international initiatives and projects dealing with a mostly “remote” approach to the issue, the project here presented to engages with staff members of the Department of Antiquities (DoA) in the development of a joint strategy for the application of remote sensing and geographical information systems (GIS) to the preservation and monitoring of Libyan cultural heritage. A series of training courses resulted in an initial development of new ways of recording and analysing field data for a better awareness of the full range of threats that the archaeology of the country is subject to. Focussing on the case of the Jebel Nafusa, the training involved the assessment of site visibility on satellite imagery, the analysis of high-resolution satellite datasets for archaeological mapping, the creation of a GIS spatial database of field data, and the mapping of risks and threats to archaeology from remote sensing data. This led to the creation of of a risk map showing the areas that are affected by a number of threats, thus giving the DoA a tool to prioritise future fieldwork to keep the assessment of site damage up to date. Only a collaborative approach can lead to a sustainable strategy for the protection of the invaluable cultural heritage of Libya.     

The Misinterpretation of Women's Status in the Muslim World

Spiritual equality, responsibility, and accountability for both men and women are well‐developed themes in the Qur'an. Spiritual equality between men and women in the sight of God is not limited purely to religious issues, but is the basis for equality in all aspects of human endeavor. This article's main interest is in the woman's status, and her role within the Arab countries. Islam is the main religion—its principles, values, and practices are dominant in the region. Therefore, this article introduces and discusses the misinterpretation of women in Islam, with special consideration of Muslim women's rights and their roles within the Muslim society. This will help to enhance future discussions of social behavior, values, and attitudes toward women in Islam. In the last few decades there has been a great misunderstanding in many aspects of public consciousness about the role of women in Arabic society. There is a significant gap between the status of males and females. However, this gap is more evident in rural areas. The level of women's rights and roles in many Arabic countries prevents women from improving their economic growth and development. This gender gap is the result of social, religious, cultural, and gender inequality. More specifically, it results from structural constraints faced by women. Gender inequality is not a new issue, nor is it only Muslim women who are suffering from this inequality. There is gender discrimination almost everywhere. The Qur'an is the basis of Islam, and encompasses rules, legislation, examples, advice, history, and system of the universe. It draws a picture of the earth and describes the roles of human beings. The Qur'an is the answer to the spiritual and material needs of the Islamic society, and is an exposition and an explanation of all aspects of life.