Al-Maqrizi's (d. 845/1442) last work, al-H abar 'an al-basar, was completed a year before his death. This volume, edited by Jaakko Hameen-Anttila, covers the history of pre-Islamic Iran during the Sasanian period and the conquest. Al-Maqrizi's work shows how Arab historians integrated Iran into world history and how they harmonised various currents of historiography (Middle Persian historiography, Islamic sacred history, Greek and Latin historiography). This part harmonises the versions of Miskawayh's Tagarib, al-T abari's Ta'rih , and several other sources, producing a fluent narrative of Iran from the early 3rd century until 651. It also includes the complete text of 'Ahd Ardasir, here translated for the first time into English.

The book explores the political poetry recited by the Negev Bedouin from the late Ottoman period to the late twentieth century. By closely reading fifty poems Peled sheds light on the poets' sentiments and worldviews. To get to the bottom of the issues that inspired their poetry, he weaves an interpretive web informed by the study of language, culture and history. The poems reveal that the poets were perfectly aware of the workings of the power systems that took control of their lives and lifestyle. Their poetry indicates that they did not remain silent but practiced their art in the face of their hardships, observing the collapse of their world with a mixture of despair and inspiration, bitterness and wit.

The Angel and the Cholent: Food Representation from the Israel Folktale Archives by Idit Pintel-Ginsberg, translated into English for the first time from Hebrew, analyzes how food and foodways are the major agents generating the plots of several significant folktales. The tales were chosen from the Israel Folktales Archives' (IFA) extensive collection of twenty-five thousand tales. In looking at the subject of food through the lens of the folktale, we are invited to consider these tales both as a reflection of society and as an art form that discloses hidden hopes and often subversive meanings. The Angel and the Cholent presents thirty folktales from seventeen different ethnicities and is divided into five chapters. Chapter 1 considers food and taste-tales included here focus on the pleasure derived by food consumption and its reasonable limits. The tales in Chapter 2 are concerned with food and gender, highlighting the various and intricate ways food is used to emphasize gender functions in society, the struggle between the sexes, and the love and lust demonstrated through food preparations and its consumption. Chapter 3 examines food and class with tales that reflect on how sharing food to support those in need is a universal social act considered a ""mitzvah"" (a Jewish religious obligation), but it can also become an unspoken burden for the providers. Chapter 4 deals with food and kashrut-the tales included in this chapter expose the various challenges of ""keeping kosher,"" mainly the heavy financial burden it causes and the social price paid by the inability of sharing meals with non-Jews. Finally, Chapter 5 explores food and sacred time, with tales that convey the tension and stress caused by finding and cooking specific foods required for holiday feasts, the Shabbat and other sacred times. The tales themselves can be appreciated for their literary quality, humor, and profound wisdom. Readers, scholars, and students interested in folkloristic and anthropological foodway studies or Jewish cultural studies will delight in these tales and find the editorial commentary illuminating.

The Mohammadan Anglo-Oriental College (MAO), that became the Aligarh Muslim University (AMU) in 1920 drew the Muslim elite into its orbit and was a key site of a distinctively Muslim nationalism. Located in New Dehli, the historic centre of Muslim rule, it was home to many leading intellectuals and reformers in the years leading up to Indian independence. During partition it was a hub of pro-Pakistan activism. The graduates who came of age during the anti-colonial struggle in India settled throughout the subcontinent after the Partition. They carried with them the particular experiences, values and histories that had defined their lives as Aligarh students in a self-consciously Muslim environment, surrounded by a non-Muslim majority. This new archive of oral history narratives from seventy former AMU students reveals histories of partition as yet unheard. In contrast to existing studies, these stories lead across the boundaries of India, Pakistan and Bangladesh. Partition in AMU is not defined by international borders and migrations but by alienation from the safety of familiar places. The book reframes Partition to draw attention to the ways individuals experienced ongoing changes associated with "partitioning"-the process through which familiar spaces and places became strange and sometimes threatening-and they highlight specific, never-before-studied sites of disturbance distant from the borders.