In this timely critical introduction to the representation of Afghanistan in film, Mark Graham examines the often surprising combination of propaganda and poetry in films made in Hollywood and the East. Through the lenses of postcolonial theory and historical reassessment, Graham analyzes what these films say about Afghanistan, Islam, and the West and argues that they are integral tools for forming discourse on Afghanistan, a means for understanding and avoiding past mistakes, and symbols of the country's shaky but promising future. Thoughtfully addressing many of the misperceptions about Afghanistan perpetuated in the West, Afghanistan in the Cinema incorporates incisive analysis of the market factors, funding sources, and political agendas that have shaped the films. _x000B__x000B_The book considers a range of films, beginning with the 1970s epics The Man Who Would Become King and The Horsemen and following the shifts in representation of the Muslim world during the Russian War in films such as The Beast and Rambo III. Graham then moves on to Taliban-era films such as Kandahar, Osama, and Ellipsis, the first Afghan film directed by a woman. Lastly, the book discusses imperialist nostalgia in films such as Charlie Wilson's War and destabilizing visions represented in contemporary works such as The Kite Runner. _x000B_

Algerian migration to France began at the end of the 19th century, but in recent years France's Algerian community has been the focus of a shifting public debate encompassing issues of unemployment, multiculturalism, Islam, and terrorism. In this finely crafted historical and anthropological study, Paul A. Silverstein examines a wide range of social and cultural forms -- from immigration policy, colonial governance, and urban planning to corporate advertising, sports, literary narratives, and songs -- for what they reveal about postcolonial Algerian subjectivities. Investigating the connection between anti-immigrant racism and the rise of Islamist and Berberist ideologies among the "second generation" ("Beurs"), he argues that the appropriation of these cultural-political projects by Algerians in France represents a critique of notions of European or Mediterranean unity and elucidates the mechanisms by which the Algerian civil war has been transferred onto French soil.

This account of Algeria through its migratory history begins in the last quarter of the eighteenth century by looking at forced migration through the slave trade. It moves through the colonial era and continues into Algeria’s turbulent postcolonial experience.

In Algerians without Borders, Allan Christelow examines the factors that have drawn or pushed Algerians to cross borders, both literal and metaphoric. He provides an in-depth analysis of the results of these crossings: from problematic efforts to secure external support for political projects, to building interfaith dialogue and the exploration of new ideas, to the emergence of new communities. He also investigates the return of border crossers to Algeria and the challenges they face in adapting to new environments, whether negotiating alliances, engaging in dialogue, or simply seeking legal acceptance.

Christelow concludes with a discussion of the last few decades of Algerian history. He explores how Algerian intellectuals operated outside of the country's borders, spurred on by the rise of Islamism as well as by freer dialogues with Western powers, specifically Britain and the United States. The result is an alternate history of Algeria that demonstrates just how much its citizens' engagement with other societies has transformed the country.

The Alliance Israélite Universelle—an international organization representing a community of over 240,000 Jews—was founded in France in 1860. Its goal was to achieve the intellectual regeneration and social and political elevation of the Jewish people. This book examines the impact of the AIU on Moroccan Jewry. It answers such questions as: How did the AIU establish itself in Morocco’s communities? How did it go on to become a power not to be underestimated by either the Moroccan government or the Europeans? And more importantly, how did the AIU improve the conditions of the Jews in Morocco, creating an important Frenchspeaking urban elite? Also discussed are such topics as Zionism and JewishMuslim relations in Morocco.

In southeastern Morocco, around the oasis of Tafilalet, the Ait Khabbash people weave brightly colored carpets, embroider indigo head coverings, paint their faces with saffron, and wear ornate jewelry. Their extraordinarily detailed arts are rich in cultural symbolism; they are always breathtakingly beautiful—and they are typically made by women. Like other Amazigh (Berber) groups (but in contrast to the Arab societies of North Africa), the Ait Khabbash have entrusted their artistic responsibilities to women. Cynthia Becker spent years in Morocco living among these women and, through family connections and female fellowship, achieved unprecedented access to the artistic rituals of the Ait Khabbash. The result is more than a stunning examination of the arts themselves, it is also an illumination of women's roles in Islamic North Africa and the many ways in which women negotiate complex social and religious issues. One of the reasons Amazigh women are artists is that the arts are expressions of ethnic identity, and it follows that the guardians of Amazigh identity ought to be those who literally ensure its continuation from generation to generation, the Amazigh women. Not surprisingly, the arts are visual expressions of womanhood, and fertility symbols are prevalent. Controlling the visual symbols of Amazigh identity has given these women power and prestige. Their clothing, tattoos, and jewelry are public identity statements; such public artistic expressions contrast with the stereotype that women in the Islamic world are secluded and veiled. But their role as public identity symbols can also be restrictive, and history (French colonialism, the subsequent rise of an Arab-dominated government in Morocco, and the recent emergence of a transnational Berber movement) has forced Ait Khabbash women to adapt their arts as their people adapt to the contemporary world. By framing Amazigh arts with historical and cultural context, Cynthia Becker allows the reader to see the full measure of these fascinating artworks.

How does a Middle Eastern community create a modern image through its expression of heritage and authenticity? In Among the Jasmine Trees: Music and Modernity in Contemporary Syria, Jonathan H. Shannon investigates expressions of authenticity in Syria's musical culture, which is particularly known for embracing and preserving the Arab musical tradition, and which has seldom been researched in depth by Western scholars. Music plays a key role in the process of self-imaging by virtue of its ability to convey feeling and emotion, and Shannon explores a variety of performance genres, Sufi rituals, song lyrics, melodic modes, and aesthetic criteria. Shannon shows that although the music may evoke the old, the traditional, and the local, these are re-envisioned as signifiers of the modern national profile. A valuable contribution to the study of music and identity and to the ethnomusicology of the modern Middle East, Among the Jasmine Trees details this music and its reception for the first time, offering an original theoretical framework for understanding contemporary Arab culture, music, and society.

This book identifies and examines those parallels between ancient and modern Israel that help to clarify the conflicts apparent in modern Israel. It discusses such contemporary issues as the Arab uprising and the Israeli government’s ambivalence in dealing with it; the government’s inability to come to a permanent solution concerning the territories occupied in 1967; and the lack of a clear-cut consensus in the 1988 elections.

Arabic literary salons emerged in ninth-century Iraq and, by the tenth, were flourishing in Baghdad and other urban centers. In an age before broadcast media and classroom education, salons were the primary source of entertainment and escape for middle- and upper-rank members of society, serving also as a space and means for educating the young. Although salons relied on a culture of oral performance from memory, scholars of Arabic literature have focused almost exclusively on the written dimensions of the tradition. That emphasis, argues Samer Ali, has neglected the interplay of oral and written, as well as of religious and secular knowledge in salon society, and the surprising ways in which these seemingly discrete categories blurred in the lived experience of participants. Looking at the period from 500 to 1250, and using methods from European medieval studies, folklore, and cultural anthropology, Ali interprets Arabic manuscripts in order to answer fundamental questions about literary salons as a social institution. He identifies salons not only as sites for socializing and educating, but as loci for performing literature and oral history; for creating and transmitting cultural identity; and for continually reinterpreting the past. A fascinating recovery of a key element of humanistic culture, Ali’s work will encourage a recasting of our understanding of verbal art, cultural memory, and daily life in medieval Arab culture.

Little has been written about the economic history of Egypt prior to its incorporation into the European capitalist economy. While historians have mined archives and court documents to create a picture of the commercial activities, networks, and infrastructure of merchants during this time, few have documented a similar picture of the artisans and craftspeople. Artisans outnumbered merchants, and their economic weight was considerable, yet details about their lives, the way they carried out their work, and their role or position in the economy are largely unknown. Hanna seeks to redress this gap with Artisan Entrepreneurs in Cairo and Early Modern Capitalism (1600–1800) by locating and exploring the role of artisans in the historical process. Offering richly detailed portraits as well as an overview of the Ottoman Empire’s economic landscape, Hanna incorporates artisans into the historical development of the period, portraying them in the context of their work, their families, and their social relations. These artisans developed a variety of capitalist practices, both as individuals and collectively in their guilds. Responding to the demands of expanding commercial environments in Egypt and Europe, artisans found ways to adapt both production techniques and the organization of production. Hanna details the ways in which artisans defied the constraints of the guilds and actively engaged in the markets of Europe, demonstrating how Egyptian artisan production was able to compete and survive in a landscape of growing European trade.