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Women’s transgressive behaviors and perspectives are challenging societal norms in the Arab world, giving rise to anxiety and public debate. Simultaneously, however, other Arab women are unwillingly finding themselves labeled “bad” as authority figures attempt to redirect scrutiny from serious social ills such as patriarchy and economic exploitation, or as they impose new restrictions on women’s behavior in response to uncertainty and change in society. Bad Girls of the Arab World elucidates how both intentional and unintentional transgressions make manifest the social and cultural constructs that define proper and improper behavior, as well as the social and political policing of gender, racial, and class divisions.

The works collected here address the experiences of women from a range of ages, classes, and educational backgrounds who live in the Arab world and beyond. They include short pieces in which the women themselves reflect on their experiences with transgression; academic articles about performance, representation, activism, history, and social conditions; an artistic intervention; and afterwords by the acclaimed novelists Laila al-Atrash and Miral al-Tahawy. The book demonstrates that women’s transgression is both an agent and a symptom of change, a site of both resistance and repression. Showing how transnational forces such as media discourses, mobility and confinement, globalization, and neoliberalism, as well as the legacy of colonialism, shape women’s badness, Bad Girls of the Arab World offers a rich portrait of women’s varied experiences at the boundaries of propriety in the twenty-first century.

How Arab states use tourism for their own ends

Despite being viewed as a dangerous region to visit, leisure travel across the Middle East has thrived even in the post–9/11 era. In Beaches, Ruins, Resorts, Waleed Hazbun investigates this overlooked industry to show how tourism is shaping the economic development and international relations of the region in dramatic ways.

A fascinating book on the origins of writing.

Before Writing gives a new perspective on the evolution of communication. It points out that when writing began in Mesopotamia it was not, as previously thought, a sudden and spontaneous invention. Instead, it was the outgrowth of many thousands of years' worth of experience at manipulating symbols.

In Volume I: From Counting to Cuneiform, Denise Schmandt-Besserat describes how in about 8000 B.C., coinciding with the rise of agriculture, a system of counters, or tokens, appeared in the Near East. These tokens—small, geometrically shaped objects made of clay—represented various units of goods and were used to count and account for them. The token system was a breakthrough in data processing and communication that ultimately led to the invention of writing about 3100 B.C. Through a study of archaeological and epigraphic evidence, Schmandt-Besserat traces how the Sumerian cuneiform script, the first writing system, emerged from a counting device.

In Volume II: A Catalog of Near Eastern Tokens, Schmandt-Besserat presents the primary data on which she bases her theories. These data consist of several thousand tokens, catalogued by country, archaeological site, and token types and subtypes. The information also includes the chronology, stratigraphy, museum ownership, accession or field number, references to previous publications, material, and size of the artifacts. Line drawings and photographs illustrate the various token types.

Before Writing gives a new perspective on the evolution of communication. It points out that when writing began in Mesopotamia it was not, as previously thought, a sudden and spontaneous invention. Instead, it was the outgrowth of many thousands of years' worth of experience at manipulating symbols.

In Volume I: From Counting to Cuneiform, Denise Schmandt-Besserat describes how in about 8000 B.C., coinciding with the rise of agriculture, a system of counters, or tokens, appeared in the Near East. These tokens—small, geometrically shaped objects made of clay—represented various units of goods and were used to count and account for them. The token system was a breakthrough in data processing and communication that ultimately led to the invention of writing about 3100 B.C. Through a study of archaeological and epigraphic evidence, Schmandt-Besserat traces how the Sumerian cuneiform script, the first writing system, emerged from a counting device.

In Volume II: A Catalog of Near Eastern Tokens, Schmandt-Besserat presents the primary data on which she bases her theories. These data consist of several thousand tokens, catalogued by country, archaeological site, and token types and subtypes. The information also includes the chronology, stratigraphy, museum ownership, accession or field number, references to previous publications, material, and size of the artifacts. Line drawings and photographs illustrate the various token types.

Explores the roots of evangelical Christian support for Israel through an examination of the Southern Baptist Convention

One week after the establishment of the State of Israel in 1948, delegates to the Southern Baptist Convention (SBC) repeatedly and overwhelmingly voted down resolutions congratulating fellow Southern Baptist Harry Truman on his role in Israel’s creation. From today’s perspective, this seems like a shocking result. After all, Christians—particularly the white evangelical Protestants who populate the SBC—are now the largest pro-Israel constituency in the United States. How could conservative evangelicals have been so hesitant in celebrating Israel’s birth in 1948? How did they then come to be so supportive?

Between Dixie and Zion: Southern Baptists and Palestine before Israel addresses these issues by exploring how Southern Baptists engaged what was called the “Palestine question”: whether Jews or Arabs would, or should, control the Holy Land after World War I. Walker Robins argues that, in the decades leading up to the creation of Israel, most Southern Baptists did not directly engage the Palestine question politically. Rather, they engaged it indirectly through a variety of encounters with the land, the peoples, and the politics of Palestine. Among the instrumental figures featured by Robins are tourists, foreign missionaries, Arab pastors, converts from Judaism, biblical interpreters, fundamentalist rebels, editorialists, and, of course, even a president. While all revered Palestine as the Holy Land, each approached and encountered the region according to their own priorities.

Nevertheless, Robins shows that Baptists consistently looked at the region through an Orientalist framework, broadly associating the Zionist movement with Western civilization, modernity, and progress over and against the Arabs, whom they viewed as uncivilized, premodern, and backward. He argues that such impressions were not idle—they suggested that the Zionists were bringing to fruition Baptists’ long-expressed hopes that Israel would regain the prosperity it had held in the biblical era, the Holy Land would one day be revived, and biblical prophecies preceding the return of Christ would be fulfilled.
 

Between the Middle East and the Americas: The Cultural Politics of Diaspora traces the production and circulation of discourses about "the Middle East" across various cultural sites, against the historical backdrop of cross-Atlantic Mahjar flows. The book highlights the fraught and ambivalent situation of Arabs/Muslims in the Americas, where they are at once celebrated and demonized, integrated and marginalized, simultaneously invisible and spectacularly visible. The essays cover such themes as Arab hip-hop's transnational imaginary; gender/sexuality and the Muslim digital diaspora; patriotic drama and the media's War on Terror; the global negotiation of the Prophet Mohammad cartoons controversy; the Latin American paradoxes of Turcophobia/Turcophilia; the ambiguities of the bellydancing fad; French and American commodification of Rumi spirituality; the reception of Iranian memoirs as cultural domestication; and the politics of translation of Turkish novels into English. Taken together, the essays analyze the hegemonic discourses that position "the Middle East" as a consumable exoticized object, while also developing complex understandings of self-representation in literature, cinema/TV, music, performance, visual culture, and digital spaces. Charting the shifting significations of differing and overlapping forms of Orientalism, the volume addresses Middle Eastern diasporic practices from a transnational perspective that brings postcolonial cultural studies methods to bear on Arab American studies, Middle Eastern studies, and Latin American studies. Between the Middle East and the Americas disentangles the conventional separation of regions, moving beyond the binarist notion of "here" and "there" to imaginatively reveal the thorough interconnectedness of cultural geographies.

Beyond Babel provides a general introduction to and overview of the languages that are significant for the study of the Hebrew Bible and ancient Israel. Included are essays on biblical and inscriptional Hebrew, Akkadian, Northwest Semitic dialects (Ammonite, Edomite, and Moabite), Arabic, Aramaic, Egyptian, Hittite, Phoenician, postbiblical Hebrew, and Ugaritic.

Each chapter in the volume shares a common format, including an overview of the language, a discussion of its significance for the Hebrew Bible, and a list of ancient sources and modern resources for further study of the language. A general introduction by John Huehnergard discusses the importance of the study of Near Eastern languages for biblical scholarship, helping to make the volume an ideal resource for persons beginning an in-depth study of the Hebrew Bible.

A study of transnational identity, migration, and state loyalties told through the social and political history of Iran’s Khuzestan province.

In 1980, Saddam Hussein’s Ba‘athist forces invaded Khuzestan, one of the oldest and richest provinces in Iran, triggering the Iran-Iraq War. Shaherzad Ahmadi’s Bordering on War examines the social history of Khuzestan and sheds light on how border dwellers, provincial leaders, and migrants in the region shaped Iran and Iraq's history before, during, and after the war.

Drawing from a rich collection of Persian- and Arabic-language archival sources—rarely used by western scholars due to restrictions in Iran—Ahmadi’s research focuses on Arab Iranians and argues that Iranian border dwellers and migrants formed local, non-national loyalties, thereby eschewing bureaucratic pressures to confine loyalties to a single nation-state. The transnational character and ethnically diverse composition of Khuzestan, especially in the oil-rich towns on the southwestern border, led many, including Iraq’s Ba‘ath Party, to question the national belonging of Arab Iranians. Bordering on War contributes to a wider discussion about the ability of individuals and communities to exert agency through migration, trade, education, and other activities.

Broken Masculinities portrays the post-dictatorial novel of the 1970s in all its complexity, and introduces the reader to a 1968-era Turkey, a period which challenges Turkey’s now reinforced Islamic image by portraying the quest for sexual liberation and critical student uprisings. Günay-Erkol argues that the literature written after the 1971 coup in Turkey constitutes a coherent sub-genre and needs to be considered together. These novels share a common ground which is rich in images of men and women craving for power: general isolation, sexual-emotional frustration, and a traumatic sense of solitude and alienation.

This book is an original and significant contribution to two major fields of study: (1) gender and sexuality with respect to formation of subjectivity through literature, and (2) modern literature and history through the study of Turkish literature. The chief concern in this book is not only literature’s response to a particular period in Turkey, but also the role of literature in bearing witness to trauma and drastic political acts of violence—and coming to terms with them.B

Stamatopoulos undertakes the first systematic comparison of the dominant ethnic historio­graphic models and divergences elaborated by Greek, Bulgarian, Serbian, Albanian, Romanian, Turkish, and Russian intellectuals with reference to the ambiguous inheritance of Byzantium. The title alludes to the seminal work of Nicolae Iorga in the 1930s, Byzantium after Byzantium, that argued for the continuity between the Byzantine and the Ottoman empires. Rival Balkan nationalisms engaged in a “war of interpretation” as to the nature of Byzantium, assuming different positions of adoption or rejection of its imperial model and leading to various schemes of continuity in each national historiographic canon.

Stamatopoulos discusses what Byzantium represented for nineteenth-, and twentieth-century scholars and how their perceptions related to their treatment of the imperial model: whether a different perception of the medieval Byzantine period prevailed in the Greek national center as opposed to Constantinople; how nineteenth-century Balkan nationalists and Russian scholars used Byzantium to invent their own medieval period (and, by extension, their own antiquity); and finally, whether there exist continuities or discontinuities in these modes of making ideological use of the past.