Category Archives: Orientalism

Open Access to Middle East Journals and Newspapers

For anyone doing research on the Middle East for the past two centuries, there is an incredible archive online. Details below:

Alphabetical List of Open Access Historical Newspapers and Other Periodicals in Middle East & Islamic Studies

Below is a list of Open Access historical newspapers and other periodicals in Middle Eastern Studies.
Most titles on the list have been digitized by independent projects across the globe and may not have been fully cataloged. It is often difficult to find and access them on the web or through catalogs such as HathiTrust, AMEEL, Gallica, Revues, WorldCat, etc.
We welcome your comments and suggestions of additional titles to include. Please use the comment feature at the bottom of the page.

For the list of active Open Access journals follow this link:
Alphabetical List of Open Access Journals in Middle Eastern Studies

132 titles as of May 14, 2015.

An Impish Desire for Imperial Déjà Vu

An Impish Desire for Imperial Déjà Vu

Daniel Martin Varisco, MENA Tidningen, May 27, 2015

A recent online commentary by Robert Kaplan for Foreign Policy displays the provocative title: “It’s time to bring imperialism back to the Middle East”. The punch line surfaces in the final paragraph: “Imperialism bestowed order, however retrograde it may have been”. Retrograde? How about brutal?

Let’s see: Mussolini made the trains run on time; Hitler brought Germany out of the humiliation of a World War I defeat; Genghis Khan lengthened the Silk Road by slaughtering just about everyone along the way. So let’s bring back the Shah of Iran, Saddam Hussein, Colonel Qaddafi and all the recently demoted dictators so we can have “order” again, the kind of “order” which is imperially blessed and apparently serves American interests.

Kaplan’s view of Middle Eastern history is about as top-down and lop-sided as you can get. Take the Sublime Porte, for example: “For hundreds of years, Sunnis and Shiites, Arabs and Jews, Muslims and Christians, in Greater Syria and Mesopotamia had few territorial disputes. All fell under the rule of an imperial sovereign in Istanbul, who protected them from each other”, he writes. Really? What romance novel has Kaplan been reading? Was there such love for the Ottoman sultans that no ethnic group ever complained? Did all these subjugated people sleep peacefully at night knowing that the Janissaries would protect them from each other? But why stop with the Ottomans?! The caliphs in Abbasid Iraq must have been all made for a Disney Aladdin movie and their mercenaries nothing short of angels? And what barbarian would have dared speak against the glorious Pax Romana of the Caesars? Forget the out-dated Sermon on the Mount. According to Kaplan, blessed are the Machiavellian despots for only they can enforce peace in the name of order, at least in what used to be called the Holy Land. Continue reading An Impish Desire for Imperial Déjà Vu

If Lincoln Had Seen Aladdin…


Grover’s Theater, Washington D.C.


[Today is Lincoln’s Birthday, but perhaps it is useful to remember his death as well…]

April 14, 1865. For Americans, at least above the Mason Dixon line, this is one of those dates that live in infamy. John Wilkes Booth, a rather bad actor on the stage, shot President Abraham Lincoln at Ford’s Theatre. According to an account by Mrs. Helen Palmes Moss in The Century Illustrated Monthly Magazine for 1909, Lincoln had the option of going to a rival theatre, the National or Grover’s, that night where a private box had been prepared for him by Mr. C. D. Hess, the co-manager. Apparently Booth had planned to attempt the assassination at whichever theater Lincoln attended. He much preferred Ford’s, since he had no inside help at the National and would have to shoot Lincoln as he stepped out of the carriage. What does this fateful event have to do with the Middle East? If Lincoln had attended the National Theatre and J. Wilkes Booth had missed, the President would have seen a dramatization of the Arabian Nights tale ‘Aladdin.’ Would that Lincoln had been more of an Orientalist?¦ Continue reading If Lincoln Had Seen Aladdin…

Symposium at Berlin State Library


Johann Gottfried Wetzstein (1815 – 1905)

by Christoph Rauch, H-Net

Arabic manuscripts and Oriental studies: Symposium on the occasion of the 200th birthday of Johann Gottfried Wetzstein.

The international symposium “Studies on Johann Gottfried Wetzstein (1815-1905): Manuscripts, Politics and Oriental Studies” will be held at Staatsbibliothek zu Berlin from 19th to 21st February 2015. (Venue: Potsdamer Strasse 33, 10785 Berlin)

The symposium will be inaugurated Thursday, 19th February 2015, 6:00 PM with a keynote lecture by François Déroche (Paris): “The Qur’anic collections acquired by Wetzstein”; and a musical-literary program by Claudia Ott and her ensemble. Furthermore, some original documents and manuscripts related to Wetzstein will be exhibited at the opening.

If you plan to attend the conference please register before 31st January at the secretary of the Oriental Department, Mrs. Muenchow, orientabt@sbb.spk-berlin.de.

The symposium is generously supported by the Fritz Thyssen-Stiftung and the Verein der Freunde der Staatsbibliothek e.V.; and is organized in cooperation with the Oriental Institute of Leipzig University.

Here is the list of contributions in alphabetical order:

Ibrahim Akel (Paris), Wetzstein in Arabic sources and remarks on some manuscripts from his collections

Kaoukab Chebaro and Samar El Mikati El Kaissi (Beirut), Manuscript ownership and readership at the American University of Beirut at the turn of the 20th century

Alba Fedeli (Cambridge), Tischendorf and the Mingana Collection: Manuscript acquisition and Qur’ānic Studies

Ludmilla Hanisch (Berlin), Semitic studies at the University of Berlin during Wetzstein’s lifetime.

Michaela Hoffmann-Ruf (Bonn), The Wetzstein collection at Tuebingen University Library – its history, its content and its reception in Oriental Studies

Ingeborg Huhn (Berlin), Some remarks concerning the official correspondence of Johann Gottfried Wetzstein

Robert Irwin (London), The Arabist and Consul in Damascus Sir Richard Burton and the problematic nature of his translation of The Thousand and One Nights
Continue reading Symposium at Berlin State Library

Tabsir Redux: Picturing Bethlehem

December eyes are fixed on Bethlehem, which has been an inspiration for artists over many years and indeed centuries. On this Christmas day, take a look at Bethlehem as it might have looked more than a century ago.


Left hand element of a stereoscopic photograph of the Bethlehem region circa 1900. Courtesy of Glenn Bowman.


Approaching Bethlehem. Source: Earthly Footsteps of the Man of Galilee.

The following two illustrations of Bethlehem can be found on the website (Jerusalem in 19th Century Art) put up by James E. Lancaster.


Bethlehem Tinted lithograph printed by Day & Son, after David Roberts, published about 1855.

Continue reading Tabsir Redux: Picturing Bethlehem

Nabil Matar’s New Book

[Go to the website for an audio interview with Nabil Matar.]

Nabil Matar, Henry Stubbe and the Beginnings of Islam: The Originall & Progress of Mahometanism­
Columbia University Press, 2014

by Elliott Bazzano, New Books in Islamic Studies, September 18, 2014

In Henry Stubbe and the Beginnings of Islam: The Originall & Progress of Mahometanism­ (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe’s text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe’s ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad’s character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe’s work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe’s contributions to scholarship also speak to the history of Orientalism—a word that did not yet exist at Stubbe’s time—or how scholars in the “West” more broadly have approached Islam. Stubbe’s Originall offers insights into present-day Western discourses that still struggle—at times with egregious incompetence—to make sense of Islam and Muslims. In this regard, Matar’s detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies.