Islam exists in global history with its richly variegated cultural and social realities. When these specific cultural contexts are marginalized, Islam is reduced to an ahistorical religion without the ability to contribute to humanity. This limited understanding of Islam has been a contributing factor in many of the violent conflicts in the present day. Reflecting on Islam in Indonesia, the world’s third largest democracy, supporting the largest Muslim population, Ahmad Syafii Maarif argues for an understanding that is both faithful to Islam’s essential teachings and open to constantly changing social and cultural contexts. Building on this, he then addresses critical contemporary issues such as democracy, human rights, religious freedom, the status of women, and the future of Islam. Syafii Maarif’s insights offer inspiration to Muslims and non-Muslims alike.
 

Persian passion play or ta'ziya depicts the role of the Prophet's granddaughter Zeynab during the tragic death of the third Shiite Imam Hoseyn in Karbala in 680. This book depicts how Zeynab has become a role model in modern Iranian society, especially during the Islamic Revolution and the Iran-Iraq War.

Since 1992, when the World Heritage Committee established its category of “cultural landscapes,” scholarly debates have ensued as to how they could best be managed. One approach, which appears to have gained significance over the past two decades, considers using traditional conservation practices in addition to engaging local indigenous communities in the stewardship of these exemplary sites. Based on the perspectives of the indigenous people of the Matobo Hills, this investigation studies the extent to which both traditional conservation practices and local involvement can be germane to the administration of World Heritage Cultural Landscapes.
 

This book presents three of the works of Abduʾl-Bahā, son of the founder of the Bahāʾi Faith, which deal with social and political issues.

In The Secret of Divine Civilization (1875) Abduʾl-Bahā supports the administrative and broader social reforms of Mirzā Hosayn Khān, but looks mainly for organic reform through the efforts of Iranian intellectuals to awaken and educate the masses. In this work, Abduʾl-Bahā gives virtuous and progressive Islamic clerics a leading role among these intellectuals—indeed most of his appeals are directed specifically to them.  A Traveller’s Narrative (1889/90) is an authoritative statement of the overarching concepts of Bahā’i social and political thinking. The Art of Governance (1892/93) was written as Iran entered a prerevolutionary phase, and ideas that we recognize today as the precursors of political Islam were spreading. It sets out the principles underlying the ideal relationship between religion and politics and between the government and the people.

In addition to presenting the first parallel text translations of these works, the Persian texts incorporate notes on variants in the early published sources. An introduction outlines the intellectual and political landscape from which Abduʾl-Bahā wrote, and in which his readers lived.

Egypt beyond Representation develops and applies a new approach to study Aegyptiaca Romana from a bottom-up, Roman perspective. Current approaches to these objects are often still plagued by top-down projections of modern definitions and understandings of Egypt and Egyptian material culture onto the Roman world. This book instead argues that these artifacts should be studied in their own right, without reducing them to fixed Egyptian meanings. This study shows that, while “Egyptianness” may have been among Roman associations, these objects were able to do much more than merely representing notions of Egypt.