Al-Ghazali introduces the issue of doubt in his book al-Munqidh min al-Dalal [Deliverance from Error]. The book can be considered an intellectual autobiography of this philosopher. Here al-Ghazali describes his intellectual development and the method of his search for truth. He also discusses the ideas of various doctrines that were present in Islamic society in his period, including the philosophers, al-Mutakallimun (scholastics), al-Batiniyya (interiority), and Sufism. The book is a concise exposition of al-Ghazali’s experience in the field of research and epistemological criticism.

This has been a difficult year for people who study the Middle East – as it has been for people who live there. Memorable mostly for its dilemmas and disappointments, it has not been the kind of year on which one would ordinarily dwell. Yet there are important lessons in this year, lessons about the relationship between scholarship and policy, about the responsibilities imposed by an academic life in a time of deeply divisive debate and conflict, and about why what we do is profoundly important, not just to the small community of our professional peers but for the health of our society and of our world. It is to those questions – and the lessons I believe we must draw from the experience of this year – that I want to devote our attention this evening.

Word began to trickle out of Baghdad in mid-April 2003 that the Iraqi National Library and Archives and the library of the Ministry of Holy Endowments and Religious Affairs (al-Awqaf) had been burned and looted during the paroxysm of aggravated mayhem that followed the collapse of the Baathist regime. Soon, it became clear that in addition to the damage to those libraries, universities, research centers and private institutions had also been harmed or destroyed, and that additional elements of Iraq's rich cultural heritage in the form of historic buildings, musical archives and contemporary art were at risk. These were moments of deep and profound sadness that ultimately gave way to conversations about ways to work to assess, rebuild and restore what had been lost.

Ginan bolore nit nure bharea;
Evo haide tamare harakh na maeji.
Recite continually the ginans which are filled with light;
Boundless will be the joy in your heart.

Ginans are devotional songs rooted in the musical and poetic matrix of Indian culture. The term “ginan” carries a double significance: on the one hand, it means “religious knowledge” or “wisdom,” analogous to the Sanskrit word jnana (knowledge). On the other hand, it means “song” or “recitation,” suggesting a link to the Arabic ghanna and the Urdu/Hindi ghana, both verbs meaning “to sing.” For the past seven hundred years, Ismailis from the Indian subcontinent (Satpanth Khoja Ismailis) have been reciting ginans as a part of their daily religious devotions at the congregational hall (Jamat Khana).

In March 2004, I sat in the refurbished office of Ms. Juwan Mahmoud, the Chief Librarian of the Iraqi Academy of Sciences (in Arabic, al-majma' al-ilmi) in the Al-Waziriyya section of Baghdad. The Iraqi Academy had been looted of its first-rate collection of manuscripts in Arabic, Farsi, Turkish and other languages immediately after the war. When I had first met Juwan, it was in the ruins of the library. I remember the rooms piled high with trashed documents and manuscripts haphazardly strewn around the place, and rows upon rows of gutted library shelves. I had gone to Baghdad in June 2003 with three colleagues – Jens Hanssen, Edouard Méténier and Keith Watenpaugh – to investigate the burning and pillaging of university and research libraries. One member of the group, Jens Hanssen, made a short documentary of the wrecked library premises, in which Juwan played a starring role. In the spirit of an Iraqi passionara, she forcefully called upon the conscience of the world to restore the Iraqi Academy's collections immediately.

Recent years have witnessed a concerted effort by researchers, archivists and others to preserve, catalog, and inform researchers about the many types of sources located in Lebanon. The publication of Part I of this guide to conducting historical research [see MESA Bulletin 37:1 (Summer 2003): 68-79] addressed archives, libraries, and institutes located in Beirut. This article is dedicated to those found in the rest of the country.

As with Part I, the archives and sources surveyed below comprise those that are open to the public and deemed to have the most potential for researchers. Although likely to be of most relevance to historians, these sources are such that they should also prove useful to scholars from other fields. Furthermore, access is constantly improving, thanks in no small part to the efforts underway at multiple institutions to organize and digitize manuscripts, court records, and a host of other documents.

The building of a library is a fundamental gesture of hope, if not in the perfectibility of humankind, at least in its mission to affirm and make accessible the legacy of scholars, researchers and creative minds of the past and present and the capacity of that legacy to guide and inspire the future, and thus to advance the prospects of all individuals and society as a whole. No serious education – particularly higher education – is possible without adequate libraries. Those who do not have such access for whatever reason are condemned to the most limited purchase on the possibilities the world has to offer. This essay addresses the fate of Bosnian libraries, efforts to ameliorate their condition, successes and failures in that regard, and reflections upon the state of similar institutions in Iraq and current efforts to address their plight, following a few thoughts concerning libraries and politics.

On April 23-24, 2004 the conference “Filtering the Past, Building the Future: Archaeology, Tradition and Politics in the Middle East,” was held in the Tanner Humanities Center at the University of Utah. Funded by a grant from the United States Department of Education with supplemental funds provided by various contributors at the University of Utah, this conference was meant to act as a forum for participants to present and discuss innovative means of understanding the uses of the past and of archaeology in politicized cultural discourse in the Middle East. The conference organizers hold the view that multiple, competing versions of the past are mobilized in service of varying agendas both within and between cultural groups. Participants were invited to discuss theories, explore methods, or present case studies that illustrate the manipulation of archaeological data and practice to promote political goals in the Middle East, and within world communities that interact with and respond to each other on topics that concern the Middle East. The papers presented at this conference are currently being edited and the resulting collection will be submitted to the University of Arizona press in the coming months.

The tradition of Middle Eastern studies in Finland is long but rather thin. The chair for Oriental Languages (mainly Hebrew and Aramaic) was established at Turku University in 1640, changing its name (Linguarum Orientalium Professio) several times over the years before becoming Semitic Languages. After the great fire destroyed almost the whole city of Turku, the university was relocated to Helsinki in 1828. In the mid-19th century, the chair was held by G.A. Wallin (d. 1852), an explorer of the Arabian Peninsula (and a visitor to the holy city of Mecca) and one of the first scholars, worldwide, to study Arabic dialects. In the latter part of the 19th century, Assyriology became the most flourishing field of Middle Eastern Studies in Finland, several great Assyriologists, such as Knut Tallqvist (d. 1949), holding the chair of Oriental Languages. Though concentrating on Assyriology, Assyriologists also kept alive Arabic philological studies, which gained additional weight in the 1960s when the Assyriologist and Comparative Semitist Jussi Aro (d. 1983) was appointed as professor. He retrained himself as a dialectologist, working with Lebanese dialects. It was only in 1980 that a chair for Arabic Language was established and another dialectologist, Heikki Palva, was appointed to it in 1982. After the retirement of Professor Palva in 1998, the chair was renamed Arabic and Islamic Studies. The chair, at the Institute for Asian and African Studies (IAAS, University of Helsinki), has been held by the present writer, Jaakko Hämeen-Anttila, since 2000.

This paper is technical in nature. It provides detailed instructions for enabling Arabic reading and writing capabilities in most Microsoft Windows versions, the major word-processing applications, and the major Internet web browsers. This paper also discusses useful, time-tested hints and resources for using Arabic with Windows including enabling the Arabic Proofing Tools, enabling the On Screen Arabic Keyboard, typing right-to-left, typing Hindi numerals, defining Arabic romanization keyboards, and finding Arabic fonts, English/Arabic keyboards, Arabic QWERTY keyboards, and Arabic keytop labels. This paper has been adapted from a manuscript the author is currently writing on resources for Arabic language study in America and on the Internet.