Phytolith analysis from the archaeological site of Kush, Ras al-Khaimah, United Arab Emirates

Despite the wealth of archaeological sites and excellent conditions for preservation, few phytolith investigations have been undertaken from the Arabian Gulf region. The results from the Sasanian and Islamic archaeological tell of Kush, Ras al-Khaimah, United Arab Emirates, are presented. Kush is situated just inside the Gulf on an important trade route. The occupation sequence dates from the 4^th century A.D. until the 13^th century A.D., recording the development of the site in the Sasanian period, followed by the arrival of Islam in the 7^th century A.D. and the final abandonment of the site in the late 13^th century when the nearby site of al-Mataf (Julfar) began to develop closer to the present day coastline. All the samples analyzed contained abundant phytoliths (short cells, elongated cells, and groups of elongated cells) of various types. They included date palm (Phoenix dactylifera), papillae (possibly from barley (Hordeum)), and hair cells possibly from species of canary grass (Phalaris spp.). Some researchers have suggested that groups of elongated cells may indicate the presence of irrigation in semiarid environments. The present results for this class of phytoliths appeared to imply that intensive irrigation was unlikely to have taken place around Kush.     

BOOK REVIEWS

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(ANTI)SOCIAL CAPITAL IN THE PRODUCTION OF AN (UN)CIVIL SOCIETY IN PAKISTAN*

ABSTRACT. Pakistan is home to some of the most widely admired examples of civil‐society‐based service‐delivery and advocacy groups. Pakistan has also spawned some much‐maligned nongovernmental actors with violent agendas. This article uses the social capital / civil society conceptual lens to view the modes of (anti)social capital mobilization that contribute to the civil and uncivil spaces of Pakistani society. The case examples of Jamaat‐e‐Islami, an Islamic revivalist organization, and the Human Rights Commission of Pakistan are used to understand the geography of social and antisocial forces in Pakistan. It is argued that the processes that mobilize social capital‐whether positive or perverse‐are multiscalar and that, in the Pakistani context, no compelling cultural or religious reason exists for the ascendance of one type of social capital over the other. Positive social capital can be mobilized to contribute to a more civil social discourse in Pakistan, given the right policy choices.     

Creating and sustaining Islamic financial centers: Bahrain in the wake of financial and political crises

Although primarily concentrated in countries with Muslim majorities, Islamic finance has become a global industry representing both a decentering of the global financial architecture and the emergence of an urban network that resides beyond the confines of traditional world city literature. While geographers have identified the “Mecca’s” of the Islamic finance industry – one of which is Bahrain – there remains a need to identify the factors necessary to create and sustain centers of Islamic finance. This paper examines these factors through a firm-level survey of foreign and local Islamic financial institutions in Bahrain, in conjunction with key informant interviews with representatives of these firms. We find that while Bahrain’s entrenched institutional advantages have preserved its role as a center in the Islamic financial landscape, ongoing political instability and the increasing attractiveness of new and emerging centers are threatening this role. As the country navigates the current social and political unrest, questions are raised as to what it takes to be an Islamic financial center.     

The emerging Islamic State: Terror,territoriality, and the agenda of social transformation

The world has recently been witness to the emergence of a new contemporary geopolitical phenomenon: the declaration of Islamic States by specific Islamic organizations. This phenomenon has the potential to dramatically transform the geopolitical setting of the Middle East and to have farreaching effects on a global level. Of these most prominent, however, has undoubtedly been the June 2014 declaration by the “Islamic State” organization of a “caliphate” covering large areas of the two war-torn states of Syria and Iraq. The aim of this article is to interrogate the territorial aspects of the Islamic State and to discern what makes it unique and exceptional in comparison to the many other Islamic political organizations that have emerged in recent years. In order to facilitate a better understanding of territoriality, I distinguish here between two major dimensions: conceptions of territoriality and tactics of territoriality. My working assumption is that by distinguishing between conceptions and tactics of territoriality, we can compare the exercise of territoriality by states and, in the present case, organizations. In this article, I argue that the Islamic State poses a challenge to both the conceptual and tactical dimensions of the contemporary territory and territoriality of modern states. Yet, while its conception of territoriality may be widely shared by other political Islamic organizations, its uniqueness lies in its tactics and strategies. Indeed, it is the brutal tactics of the Islamic State that are less acceptable to many Muslims around the world, not its political conception, which enjoys considerable support in the Muslim arena. Yet, when comparing it with modern states, the Islamic State poses a challenge to the territory and territoriality in both conception and tactics.     

“伊斯兰弧带”动荡的原因分析及对中国安全的警示

2011年发生的埃及等中东-北非国家的持续动荡,均发生在所谓的"伊斯兰弧带"。此次动荡具有持续时间长、影响深、社会基础广泛等特征。骚乱的原因,主要是历史上宗教冲突遗留下的仇恨、美国等西方势力的干涉、中东-北非地区国家内部现代化转型障碍重重等。在更深的层次上,此次乱局也是现有国际政治结构失衡的一种折射。中国需要细致评估动乱对中国安全的警示意义,提升对中东一北非地区事务的政治影响力,更好地维护本国在这一地区的利益。     

Searching for the Mecca of finance: Islamic financial services and the world city network

This paper presents an analysis of the geography of the booming 'Islamic financial services' (IFS) sector, which provides a host of financial services based on Islamic religious grounds. The relevance of such an analysis is discussed against the conceptual backdrop of the world city network literature. It is argued that a focus on the globalisation of the IFS sector may provide an alternative to hegemonic geographical imaginations of world city-formation through its focus on other forms of globalising economic processes and regions that do not commonly feature in this literature. Based on information on the location strategies of 28 leading IFS firms in 64 cities across the world, we analyse different features of this decentred global urban geography. Manama is hereby identified as the Mecca of the IFS sector, while other major Gulf cities such as Dubai and Abu Dhabi are also primary nodes in this urban network. Other major Middle East North Africa (MENA) cities such as Tehran follow suit, but also more traditional financial centres such as London are well connected.     

Setting Shari’a standards: On the role, power and spatialities of interlocking Shari’a boards in Islamic financial services

This paper aims to refine earlier research on the geographies of Islamic financial services (IFS) through a study of how cities are being connected through interlocking directorates in Shari’a advisory boards of IFS firms. The relevance of this analysis is discussed against the backdrop of recent critiques of mainstream ‘world cities’ research because of structuralist and universalizing tendencies. By applying a network concept to the relationalities of world cities within financial circuits, we explore the nested city/firm/actor structure behind Shari’a board membership, and reassess the connectivity of cities in the IFS network in terms of the role and spatialities of interlocking Shari’a boards. The results show that Gulf cities, most notably Manama, Dubai and Kuwait City are particularly well-connected, while also mainstay financial centres outside the Middle East, such as London and New York are networked by interlocking board memberships of a global Shari’a elite. The dominant position of Manama is traced back to its role as a standard-setting city for Shari’a-compliant investments, which materializes through the enacted presence of an array of highly interlocked regulatory bodies and mediating elites.