This volume of the peer-reviewed, open access Mizan: Journal for the Study of Muslim Societies and Civilizations presents several articles (and a provocative postscript) centering on the theme of “New Perspectives on Late Antique Iran and Iraq.” The articles featured here originated with a pair of conference panels convened in 2016. The first was held during the summer of 2016 at the Eleventh Biennial Iranian Studies Conference at the University of Vienna, August 2–5, 2016; the second followed in the fall of that year, convened during the 50th Anniversary Annual Meeting of the Middle East Studies Association held in Boston, November 17–20, 2016.
ToC – Touraj Daryaee: “How the Sasanians Saw the Late Antique World: A Persianate View of the Interconnectedness of Eurasia” – Isabel Toral-Niehoff: “Al-Ḥīra: An Arab Late Antique Metropolis in Sasanian Iraq” – Shai Secunda: “East LA: Margin and Center in Late Antiquity Studies and the New Irano-Talmudica” – Teresa Bernheimer: “The Revolt of Qaṭarī b. al-Fujāʿa (d. 79/698) and the Kharijite Revolts of Early Islamic Iran: Social Change between Late Antiquity and Early Islam” – Rahim Shayegan: “On Diachrony in Sasanian Studies” – Jason Mokhtarian: “Religious Polemics in Sasanian Writings” – Thomas Carlson: “The Long Shadow of Sasanian Christianity: The Limits of Iraqi Islamization to 950” – Mimi Hanaoka: “Authority and Identity in Early Medieval Persianate Islamic Historiography: Methologies for Reading Hybrid Identities and Imagined Histories”
The latest issue of journal Electrum features Electrum, with the issue gathering the contribution of the workshop “Looking History: Iranian History and Culture under Western Eyes” held at 2016 in Ravenna, Italy.
Afghanistan is a refereed journal published twice a year in April and October. It covers all subjects in the humanities including history, art, archaeology, architecture, geography, numismatics, literature, religion, social sciences and contemporary issues from the pre-Islamic and Islamic periods. Articles are not restricted to the present borders of Afghanistan and can include the surrounding regions, but must relate to Afghanistan.
It’s first issue (Volume 1, Issue 1) is now out.
Table of contents:
Thomas Barfield: Introduction: The American Institute of Afghanistan Studies
Francesca Fuoli: Incorporating north-western Afghanistan into the British empire: experiments in indirect rule through the making of an imperial frontier, 1884–87
Nile Green: From Persianate pasts to Aryan antiquity. Transnationalism and transformation in Afghan intellectual history, c.1880–1940
Elisabeth Leake: Afghan internationalism and the question of Afghanistan’s political legitimacy
Zafar Paiman: Le monastère de Qol-e-Tut à la lumière des fouilles archéologiques
Jürgen Paul: Alptegin in the Siyāsat-nāma
Claude Rapin and Frantz Grenet: How Alexander entered India. With a note on Ortospana (the ancient name of Ghazni?)
Paul Wordsworth: The hydrological networks of the Balkh Oasis after the arrival of Islam: a landscape archaeological perspective
Issue 27 of the Bulletin of the Asia Institute will be published this December. The information on this issue is not yet available on the journal’s website, but the content has been circulated, which we are publishing here.
Bulletin of the Asia Institute 27
Frantz Grenet, “More Zoroastrian Scenes on the Wirkak (Shi Jun) Sarcophagus”
Yaakov Elman and Mahnaz Moazami, “PV 5.1–4 in the Context of Late Antique Intellectual History”
Harry Falk, “The Ashes of the Buddha”
Peter Skilling, “Śrāvakas, Buddhas, and the Buddha’s Father: Inscribed Artefacts in the U Thong National Museum”
V. H. Sonowane, “Rock Paintings Depicting Stupas in Gujarat, India”
Domenico Agostini and Shaul Shaked, “Sasanian Seals of Priests”
Nicholas Sims-Williams, “A Bactrian Document of the Fifth Century c.e.”
Salman Aliyari Babolghani, “Achaemenid Elamite dayāuš (~ Old Persian dahyāu̯-š)”
Dieter Weber, “Accountancy of a Zoroastrian Craftsman in Early Islamic Times (662–664 CE)”
Stefan Zimmer, “The Etymology of Avestan 2čiqra- ‘Descent, Progeny'”
Zhang Zhan, “Kings of Khotan During the Tang Dynasty”
Lieu and Mikkelsen, eds. Between Rome and China (Albert E. Dien)
Hansen. The Silk Road: A New History with Documents(Jenny Rose)
Mair and Hickman, eds. Reconfiguring the Silk Road:(Jenny Rose)
v + 170 pp.
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The latest issue of Phoenix, the journal of the society Ex Oriente Lux, has been just published. Here is R.J. (Bert) van der Spek‘s summary of this special issue, ‘Herodotus en het Perzische Rijk’, Phoenix 63.2 (2017):
Focus is on Near Eastern information that puts Herodotus in a more balanced perspective. Wouter Henkelman presents Egyptological (and other) information on the famous story of Cambyses and the Apis (III 27-9; 33; 64). He shows how early researchers of the Apis burials were deceived by taking Herodotus’ story at face value. It is better not to, rather to consider Herodotus’ agenda of defamation of Cambyses, which Henkelman defines as ‘character assassination’. He places the story in an Egyptian tradition of defamation of foreigners, of ‘Chaosbeschreibung’. Olaf Kaper discusses the excavations in the Dakhlah oasis, which was once a settlement of revolting king Petubastis IV. The mysterious story of an army sent by Cambyses to the Ammonians, that disappeared in the desert (III 25), might well simply reflect an annihilation by that army by Petubastis, followed by a damnatio memoriae by the Persians. CAROLINE WAERZEGGERS discusses the modern prejudices on Xerxes, exemplified by the film ‘300’. Western knowledge and interpretation of Xerxes is based on Herodotus, who has a very biased picture of Xerxes. Herodotus suggests to have visited Babylon, but who is not very reliable. He does not know anything about an important revolt in the second year of Xerxes’ reign, i.e. about the year of birth of Herodotus. Karel van der Toorn discusses ‘the long arm of Artaxerxes II’ by recognizing the Jewish community in Elephantine in Egypt, which caused tensions. In the fifth century, the time of Herodotus, this setting apart of the Jewish community was not yet so much clear, so that for Herodotus the Jews (in Elephantine and in Palestine” simply counted as “Syrians” (all spoke Aramaic).