Cultivating Cultural Memory: A Case Study of the Revitalization of Al Jazeera Al Hamra Heritage Village

The article presents the results of research on the prospects for developing tourist routes. In the modern world, where globalization and rapid technological advancement significantly alter our way of life, the preservation and promotion of cultural heritage gain particular importance. A crucial task today is the preservation and promotion of national cultural heritage. One of the effective ways to achieve this goal is the development of tourist routes, which not only preserve historical and cultural sites but also make them accessible to a wide audience. Cultural heritage can serve as an important factor in the development of tourism and the economy. Tourist routes not only contribute to the preservation and promotion of historical and cultural landmarks but also foster regional economic growth by attracting tourists. Research on these routes helps create conditions for the sustainable development of tourism. This is especially important in the context of globalization and the growing interest in cultural tourism, which allows countries and regions to maintain their identity and cultural uniqueness. Research on tourist routes helps identify new opportunities for infrastructure development, the creation of new jobs, and the improvement of the quality of life for local residents. Cultural tourism is a form of tourism that focuses on the cultural aspects of a destination, including its history, heritage, arts, customs, and traditions. It involves visiting places of historical or cultural significance, such as museums, galleries, historical sites, and cultural festivals, with the intent to learn about and experience the local culture and lifestyle. Tourist routes are a powerful means of promoting cultural heritage. By providing structured and engaging ways for visitors to experience cultural sites, these routes help preserve and celebrate the unique cultural identities of different regions. They offer educational benefits, support local economies, and foster a deeper appreciation for cultural diversity and heritage. The article characterizes the main forms of tourist routes, highlighting their role in the preservation of cultural heritage.

Reconciling the Conservation of Cultural Heritage with Rural Development

Law: Modern Family Law, 1800-Present: Gulf States

Innovation in a Small State: <scp>Q</scp>atar and the <scp>IBC</scp> Cluster Model of Higher Education

The national interests of weak states are subject both to external pressures, applied by strong states, and internal pressures. It is assumed that due to their weakness, external demands have a gre...

Country(side) in the Context of Climate Change The theme of this issue of M/C Journal is ‘country’, with a remit to contemplate the multifaceted and pliable deployment of that term. Notably, ‘country’ can be used synonymously with both ‘the rural’ and ‘the nation’, and in many contemporary western societies these evocations are not so far apart. Indeed, they often overlap: countryside landscapes (which may be either pastoral or wilderness) are frequently used as symbolic sites to encapsulate broader national imaginaries and thus project a wider sense of national identity and belonging. As David Bell argues, the (rural and/or ‘natural’) countryside is often deployed as a storehouse for cultural meanings associated with national values that “shor[e] up what it means to be English, or Dutch, or whatever” (151). This association is apparent in Australia too, where interleaving the countryside and nation-state is long-standing in settler (i.e. Anglo-Australian) landscape tropes, notably ‘the bush’, ‘the outback’ and the wheat/sheep farming belt (Gorman-Murray et al; Ward; Sarah Bell). My entry into this theme is through what might seem, at first glance, an obscure avenue: I provide a case study of the place of “Australia’s snow country” (AALC 16) – the Australian Alps – in national imaginaries. On the one hand, the snow country may appear marginal to national landscape tropes, in which images of the bush, beach, outback, desert and tropical islands dominate. This is perhaps most apparent in images used to ‘sell’ Australia in international tourism campaigns (Gorman-Murray et al; Waitt). But on the other hand, I argue, the snow country is also prominent in Australian lives, lifestyles and mythologies, evinced through several measures. At one level, the Australian Alps in New South Wales and Victoria, in particular, are widely known for winter ski and snow sports tourism, with alpine resorts generating $1.318 billion in economic activity and 17,030 jobs in 2005 (NIEIR). At another level, the Australian Alps have been a focus of national socioeconomic development through the Snowy Mountains Scheme’s massive engineering project, completed between 1949 and 1974. Apart from national development goals around power generation and farmland irrigation, the Scheme also brought large-scale non-British migration with far-reaching implications in shaping modern Australian society (Lennon). And from yet another perspective, the Australian Alps have their own particular place in settler mythologies through narratives of the cattlemen and stockmen of ‘the high country’ (a settler descriptor for the Alps) (Lennon; Truscott). The snow country, then, and especially the Australian Alps, does play a significant role in discourses of Australian nationhood, belonging and identity. I argue that the importance of the Australian Alps in national imaginaries is heightened in the current context of societal and political apprehension about the effects of human-induced climate change on Australia. Already the warmest and driest continent, modelling suggests the effects of global warming on Australia will be severe, with south-east Australia – the most temperate part of the continent, where both the Alps and the bulk of the population are located – becoming even drier and warmer (Lowe). The Garnaut Climate Change Review (www.garnautreview.org.au) indicates that without immediate measures, many of Australia’s fragile landscapes will be radically altered as soon as 2050, including the Murray-Darling Basin, the Great Barrier Reef, the Kakadu Wetlands and the Australian Alps (Garnaut, Draft Report; Garnaut, National Press Club Address; Peatling). With regard to the snow country, research from the Commonwealth Scientific and Industrial Research Organisation (CSIRO) indicates imminent significant reduction in the area, depth and duration of snow cover in the Alps as a result of warming and drying, with high impact scenarios estimating more than 90% shrinkage in snow cover by 2050 (Hennessey et al). This will have severe impacts on local ecosystems (Pickering et al) and ski tourism (Bicknell and McManus). But what effect might this have on the cultural significance of the snow country in national imaginaries? How will the Alps be re-valued in light of climate change? Equally, this demands consideration of how the Alps are currently, and have previously been, placed in discourses of nationhood and identity, and whether these tropes are reflected, enhanced and/or transformed in the context of climate change. To address these issues, this essay provides three narratives about how the Australian Alps have been viewed and valued in national imaginaries, each focusing on past, present and ‘future’ visions of the snow country. I begin with the present, noting how the Alps are currently figured discursively as a unique national landscape. Present evocations are, of course, based on past practices, lives and mythologies, and so in the second narrative I turn to the Alps’ settler histories. I focus on the town of Kiandra, its association with snow and alpine imagery, and the way it provided a vector for further settlement and use of the Alps. But Kiandra is now a ghost town, serving as a harbinger of possible alpine futures. So the last narrative turns to concerns about the future of the Australian Alps, and what lessons could be learnt from the expected impact of climate change on the snow country. As this ordering suggests, rather than a presenting a wholly linear argument, these narratives bounce off each other, constellating temporally and spatially diverse perspectives on the Australian Alps. The data interpreted in this essay are drawn from current media commentaries, archival sources, landscape photography (of Kiandra), and a survey on the cultural significance of the Australian snow country in the light of climate change. Throughout the discussion I use a range of descriptors for the snow country – countryside, landscape and environment, for instance. While I recognise that some of these terms have distinct definitions in certain disciplines – e.g. contentions within cultural geography about the application of ‘landscape’ (Merriman et al) – I employ them in an interchangeable and non-technical manner to describe the snow country. The Australian Alps: a Unique National Landscape The Australian snow country comprises the alpine and sub-alpine bioregions – a particular group of landscapes with distinct flora and fauna determined by a combination of climate, altitude and seasonal snow cover, and thus restricted to the more mountainous terrain in the continent’s south-east corner (AALC). As Figure 1 below indicates, the largest (and most famous) zone of snow country is the Australian Alps, which stretch across NSW, Victoria and the Australian Capital Territory (ACT). Roughly 90% of this landscape is sub-alpine snow gum woodland, while the remaining 10% is the true alpine zone above the treeline, comprising herbaceous plants, shrubs and grasses. Snow cover in both the alpine and sub-alpine zones is seasonal, lasting from roughly May to October, but longer at higher altitudes and latitudes. Overall, the snow country makes up less than 1% of Australia’s land area, and over half of this is in the mainland Alps. Despite its limited range, this countryside is a critical component of wider ecological and hydrological conditions: the small area of high rainfall and snow cover comprising the Australian Alps “determine[s] the distribution of water to rivers, and therefore to people, in a way that affects the whole of south-eastern Australia” (Slattery 5). Figure 1: Australian alpine and sub-alpine areas. Hydrological importance aside, the Australian Alps are also culturally significant in national imaginaries. In June 2008, the Alps were chosen as one of only eight ‘national landscapes’ to be featured in Tourism Australia’s new eponymous marketing initiative, pitched as a “unique Australian destination” to international tourists (Talip 4). The ‘National Landscapes’ campaign explicitly links the snow country with national identity, configuring the Alps as an archetypical Australian landscape. Peter Jacobs, the Australian Alps Region National Landscapes Steering Committee chairman, explained the connection between the landscape and a unique Australian experience: Touring in the high country and experiencing the vast alpine landscapes, the beautiful, majestic snow gum forest is a feature that really stands out for people. And the other thing that people often find a bit odd about the Australian Alps, especially from overseas, is the snow experience and although we’re not necessarily trying to compete with international larger resorts, the whole concept of snow in Australia and being able to ski and see a snow-covered alpine landscape is very unique. (Talip 4) Snowy climatic conditions, then, are a critical element in the Alps’ national importance. But at the same time, the significance of the Australian Alps as a national landscape is not due simply to winter ski tourism. Other cultural narratives render the snow country central to Australian nationhood and cultural identity. These are also iterated by Peter Jacobs: “It’s a lot to do with the stories of […] early settlers like cattlemen and miners, the Man from Snowy River. There’s a real cultural link to the adventure of the Alps” (Talip 4). Jacobs thus draws attention to the place of the Alps in some of the central motifs of Australia’s defining bush mythologies – the pioneering cattlemen and stockmen, their role in domesticating the countryside, and their memorialisation in the well-known narrative of The Man from Snowy River (Truscott). While these configurations are white and masculine, certainly not all-inclusive or mindful of Indigenous displacement, they have been nevertheless fundamental in framing the cultural heritage and legacy of the Australian Alps. The Man from Snowy River, writt

Climate change effects are a warning of the planetary crises threatening our collective future. This is a topic largely considered in the context of the environmental crisis, but we are now aware that climate change represents an increasingly alarming threat also in terms of the conservation of cultural heritage sites. Cultural heritage preservation should aim to an active environmental and societal strategy built on a renewed ethics of responsibility on long-term effects. This work provides a review of the current state of the art on the damage functions used for assessing the impacts of climate change on stone heritage surfaces. Within this framework, it introduces new concepts such as (i) the Loss of Details (LoD), in terms of the readability reduction of decorative elements and, subsequently, (ii) the Future Cultural Value (FCV), as the capacity of a cultural heritage to transmit its cultural message in its future appearance. The valorization of the historical legacy is a win–win solution to fix new planning tools and to achieve multiple goals oriented to a sustainable development for future generations. From this point of view, plaster cast galleries and museums play a crucial role in preserving cultural identity since they report a careful documentation of the original artifacts and monuments over the time.

The article is dedicated to the study of the role of public administration mechanisms in tourism development and their impact on historical heritage recognition. The aim of this article is to determine the mechanisms for public administration of tourism development and how this affects the recognition of historical heritage. The article analyses the scientific literature on this issue. The article provides statistical data on damage to historical heritage as a result of Russian aggression. It is noted that today cultural and historical heritage is actively used to organise various types of cognitive tourism. An important component of cultural and historical recreational resources of a particular region is its historical and cultural heritage. According to the authors, historical heritage should be considered in conjunction with cultural and historical heritage, as history and culture are complementary elements. Preserving cultural and historical heritage sites is important for the tourism sector development. In this case, public administration mechanisms of the tourism sector and its impact on the preservation of historical heritage are of great importance.

Aceh is a region that has a rich historical and cultural heritage, which reflects its civilization and identity from time to time. However, the threat to the preservation of these historical relics is increasing over time, especially due to natural factors, urbanization, and social changes. Digitalization has emerged as a potential solution to address these challenges. The digitization of historical and cultural heritage offers a new way to preserve, access, and promote Aceh's cultural heritage more broadly. This research aims to explore the role of digital technology in the preservation of Aceh's cultural heritage, as well as its impact on local and global communities. This study uses a qualitative approach with a case study on the Aceh Historical Trail Map (acehhistorytrailmap.id). Data were collected through in-depth interviews with stakeholders, document analysis, and observation of platform usage. The analysis was conducted thematically to identify the benefits of digitalization, the technology used, and challenges in preserving cultural heritage. The study focuses on historical sites in East Aceh, such as Perlak and Idi, as the research locus. Through the analysis of case studies from the historical heritage digitization project in Aceh, this study examines the effectiveness of digital devices such as digital imaging, virtual tours, and online platforms in documenting and disseminating important elements of Acehnese culture, such as: artifacts and historical sites. The results of this research are expected to provide insight into effective strategies for cultural heritage preservation through technology, as well as the potential for collaboration between stakeholders in realizing sustainable digital transformation for the preservation of Aceh's historical heritage.

Preparation of present article was aiming to try to answer the following questions: why the responsible business conduct in the Republic of Kazakhstan needs to include the protection of tangible cultural heritage. Authors consider legal aspects of protection of cultural heritage of Kazakhstan, its international obligations in it to the sphere and the status of objects of material cultural heritage in the territory of the Republic of Kazakhstan. At the level of UNESCO, the Republic of Kazakhstan has numerous official international obligations in protection of material cultural and natural heritage, which both the state and private organizations need to observe strictly. This system of the international obligations is complemented with the local legislation of the Republic of Kazakhstan directed to preservation of objects of cultural and natural heritage. Additionally, this work will list the basic recommendations, following of which is going to guarantee the protection and conservation of tangible cultural heritage sites, as well as save the representatives of the business sphere from various risks and associated financial losses related to the damaging and destruction of tangible cultural heritage sites. In addition to compliance with Kazakhstani and international legislative bases in the field of protection and use of tangible cultural heritage, the most socially responsible organizations&nbsp;can also organize their own events to raise awareness of their employees about the need to protect tangible cultural heritage.Key words: responsible business conduct, cultural heritage, protection, conservation, legislation.

The project demonstrates the use of modern technologies for preservation and presentation of the cultural and historical heritage. The idea is a database of cultural and historical heritage sites to be created applying threedimensional laser scanning technology and a combination of geodetic and photogrammetric methods and shooting techniques. For the purposes of carrying out this project, we have focused on some heritage sites in the central part of Sofia. We decided to include these particular buildings because of the fact that there is hardly another city in the world where within a radius of 400 m are located four temples of different religions - Jewish, Muslim, Orthodox and Catholic. In the recent years, preservation of cultural heritage has been increasingly linked to objectives of sustainable development. Today, it has become clear that cultural heritage is also an economic resource that should be used for further economic development (through compulsory preservation of its authentic cultural values). There has been a more active public debate on the role of cultural heritage, regarding the following topics: improving the quality of life through development of cultural tourism, leading to an increase of the employment rate, constantly improving the business climate, etc. Cultural heritage preservation is becoming one of the priority objectives of the urban development policy. The focus has been shifted to new ways of preservation, mainly combinations of sophisticated technological solutions and their application for the purposes of preservation and dissemination of the cultural heritage.

The purpose of this research is to assess the geography of visitors, problems and prospects for the growth of tourist flows of cultural and historical heritage on the example of Ivano-Frankivsk and Transcarpathian regions along the cross-border highway. The subject of the research is the analysis of the results of sociological research of historical and cultural heritage sites, assessment of the geography of visitors, problems and prospects for tourism flows, the state of use of cultural heritage sites in the studied region and their development as tourist attractions. The object of research is the system of tourist services provided by tourist sites of historical and cultural heritage, represented by historical and cultural reserves, museums, sacred buildings and other attractive cultural sites. The scientific novelty of the study is that development trends, problems, prospects for tourist flows in historical and cultural heritage of the Carpathian region of Ukraine were identified for the first time by analyzing the results of sociological research through a survey of a representative sample. Methodologically, according to the authors of the article, the study conducted with voluntary information from persons who work, manage or own a tourist facility is the most accurate, as it includes the expert assessment of persons who are permanently on the site. According to the results, the number of visits to most tourist sites does not exceed 5,000 people per year. The only facility that has received more than 100,000 visitors in the last two pandemic years is the attractive Hutsul Land in Bukovel. Geography of domestic tourists – the vast majority are tourists from Lviv, Ternopil, Ivano-Frankivsk, Kyiv region and the capital city (Kyiv). Geography of foreign visitors – the vast majority are tourists from Poland, Germany, USA, Hungary, Slovakia. More than half of the facilities in the survey are free for tourists, and the cost of a third of the facilities is not more than two dollars. The main problems for the growth of tourist flows are underdeveloped infrastructure as a significant barrier to the development of the tourist facility, insufficient finances for development; insufficient number of attractions within the facilities, insufficient number of cultural events held in tourist destinations. Insufficient advertising of a tourist sites closes the top five problems. Such data indicate the need to develop tourist facilities, provide management of institutions with more information about services and ways to increase the attractiveness of facilities and increase their monetization. The ways to solve the problems of the development of tourist facilities, according to their management, are the need for additional funding; solving problems with the infrastructure tourist destinations; the need to improve advertising; cooperation with tour operators, etc.

The role of the archeological and cultural heritage sites in the process of urban regeneration in UNESCO’s protected areas becomes more and more important for the natural and cultural heritage protection in the touristic cities with urban expansion. However, there is no clear methodological approach for the inclusion of these important natural and cultural heritage sites in the process of urban regeneration of the cities. The purpose of this study is to analyze how two contemporary urban planning tools, sustainable urban mobility plans and heritage impact assessments, contribute to the protection and sustainable use of archeological sites. The methodology that is used in this study is dual, theoretical, through literature review, and empirical, through the appliance of the case study method and expert observation and mapping of the most valuable archeological sites in Boka Bay. The results of this study show that practical usage of the two proposed tools in the process of urban regeneration could help in cultural and natural heritage protection and their inclusion as drivers of sustainable urban planning and cultural heritage management. The results of the study confirm the authors’ hypothesis that the role of the archeological sites in the process of urban regeneration is evident in the touristic cities in the coastal area of Montenegro, concluding that urban mobility principles and heritage impact assessment studies must be considered in the process of urban regeneration while at the same time cultural (archeological) heritage management is an integral part of this process.

In The Politics of Islam, Birol Baskan sets out on the ambitious task of explaining the relationship between the Muslim Brotherhood and the governments of five Gulf states: Bahrain, Kuwait, Qatar, Saudi Arabia, and the United Arab Emirates (UAE). He traces what began as a symbiotic relationship between these states and the Muslim Brotherhood in the 1950s before chronicling a divergence of attitudes among the Gulf’s ruling elites toward the Muslim Brotherhood today, marking key events like the Iranian Revolution, Iraq’s 1990 invasion of Kuwait, the 9/11 attacks, and the Arab Spring uprisings in the 2010s as critical junctures in this change. This comparative and chronological approach is useful, although Saudi Arabia, as Baskan highlights, emerges as an outlier. Baskan explains the unique continued relevance of Saudi religious actors by the fact that their influence predated the construction of institutions of the modern nation-state.Baskan also finds that “the level of state religiosity seems to have little impact on whether Islamism generates opposition in a country or not” (2–3, emphasis original). To this end, he investigates literature about Islamism’s oppositionality―an understudied topic and one that certainly deserves attention, particularly when writing and thinking about state-Muslim Brotherhood relations. In his view, Islamism “seeks to expand the scope of Islam beyond the specific areas explicitly covered by the Islamic law” and as a result sets out to compel the state that all rules and norms should be derived from Islamic sources (11). Meanwhile, modern states have sought to harness the political and social capital of religion, and thus, even if they try to put in place religious rules, as in many Gulf states, they often run into Islamist opposition. And yet the Muslim Brotherhood has not become oppositional in all cases; Baskan notes Bahrain and Qatar as examples.After an introduction in which he discusses Islamism as an oppositional movement and state-religion relations in the Gulf, Baskan’s book has five substantive chapters. The first of these (chapter 2) describes how the Gulf states were founded and highlights the role of religious scholars in the formation of educational and judicial systems. It is interesting that Baskan begins his analysis in the pre-independence period. In my own book tracing state-Muslim Brotherhood relations in Kuwait, Qatar, and the UAE, I began after independence and indeed after the realization of oil wealth. Baskan’s longer historical lens, however, gives a sense of the extent to which Ottoman and British legacies affected state-religion relations in the Gulf, since religious figures held political capital in Saudi Arabia long before the advent of the modern Saudi state.The second substantive chapter (chapter 3) covers the period 1950–70 and shows how the regional political context in which Arab nationalism was ascendant as the oppositional political ideology and the choice of all five of the states covered to welcome members of the Muslim Brotherhood who escaped repression elsewhere in the region―namely from Egypt under Gamal Abdel Nasser. Indeed, it was during this period that all five of the states under study in the volume were aligned in their policies toward the Muslim Brotherhood, welcoming many of its members from abroad to staff nascent educational and judicial sectors.Chapter 4 examines the period between 1980 and the late 2000s, tracing how domestic reforms in education and justice, sectors in which members of the Muslim Brotherhood had once been active, changed how these four states interacted with Islamists, particularly as Islamists accrued power in both sectors. In this discussion, however, Baskan appears to conflate modernity with secularism. The Gulf states, not to mention the United States, prove that religiosity can be interwoven into modern, purportedly secular, institutions. In his words, “all the Gulf states issued man-made laws to regulate increasingly complex modern life. This does not suggest, however, that they intentionally pursued state secularization. It rather suggests that the Islamic law is insufficiently developed to regulate all, new or old, fields of human life and in fact grants rulers extensive discretion to regulate a range of them” (69–70). I find it difficult to accept the notion that religion necessarily is at odds with modernity or modernizing reforms, especially considering that Islamic law exists as a living and adaptable body rather than a strictly codified legislative text. Baskan later states that “the modern state inescapably confronts religious actors” (215)―a claim that I believe can be contested, since modernity does not always imply secularism or Westernization, as it has in many countries of the Gulf. Further, because much of Islamic jurisprudence (fiqh) is made by humans rather than coming directly from God, it is perhaps uniquely open to reform.The fifth chapter focuses on geopolitics during the same period (1980s to the late 2000s), particularly the fall of Gamal Abdel Nasser, the Iranian Revolution in 1979, Iraq’s invasion of Kuwait in 1990, and the 9/11 attacks. In so doing, Baskan discusses ways in which regional events fundamentally shaped how Gulf regimes viewed Islamists, including the Muslim Brotherhood. Increasingly, Islamists came to be seen as part of a viable political opposition (except in Bahrain and Qatar) in the aftermath of the fall of Arab nationalism. It was during this period that the Gulf states developed different attitudes toward the Brotherhood, ranging from suspicion in those states in which the Brotherhood became oppositional (Kuwait, Saudi Arabia, the UAE), and co-optation in states in which the Brotherhood was a potential partner (Bahrain and Qatar).The sixth chapter focuses on the Arab Spring, when state-Muslim Brotherhood relations shifted sharply in the five states under study, from a loyalist Muslim Brotherhood in Bahrain and Qatar, to a tolerated Brotherhood in Kuwait, to the Muslim Brotherhood’s being designated as a terrorist organization in Saudi Arabia and the UAE. He uses statements of specific Islamist figures to tell the story of how relations change, yet not all of the figures he uses are members of the Muslim Brotherhood. This approach also overlooks existing scholarship on Islamism in the Gulf as well as primary source material from the local organizations themselves. In Saudi Arabia, Baskan uses the figure of Salman al-ʿAwdah, in the UAE―Muhammad al-Siddiqi, in Kuwait―Tareq al-Suwaidan, and in Qatar―Shaykh Yusuf al-Qaradawi. In my view, it would have been more effective to analyze what Muslim Brotherhood movements did and the statements which they produced in the wake of the events of the Arab Spring. Also, the use of Egyptian-born Shaykh Qaradawi to give a sense of the position of Qatari Islamists points to a larger issue about the importance of indigenous religious scholarship in the Gulf.While Baskan makes an important point about a lack of indigenous religious scholars at independence in the Gulf states, I would argue that the field has changed significantly in intervening decades, with many Bahraini, Kuwaiti, and Qatari religious figures having emerged in their own right in the past decades. Throughout the volume, Baskan, in my view, underestimates the role of Gulf-based Islamists in the field of Islamism writ large. For instance, he states “The Arab Gulf region did not produce any Islamists who made a contribution to the development of Islamism” (47). This statement dismisses the substantial scholarship produced by Gulf-based Islamists ranging from the extreme (Osama bin Laden), to the quietist Salafi strand, which has found a home in Kuwait since the 1980s, to ideologues of the Sahwa movement in Saudi Arabia. Baskan further claims that a “home-grown” Muslim Brotherhood organization emerged only in Bahrain and Kuwait (88), denying the agency of local Islamists in other countries he studies. While the Muslim Brotherhood and other Islamist movements in the Gulf were certainly influenced by outsiders initially, the Gulf has produced its own types of Islamists and strand of Islamist ideology.All in all, Baskan’s book provides a helpful reference and overview of state-Muslim Brotherhood relations in five Gulf states, a huge undertaking to be applauded. He claims that modern states inevitably face opposition from religious actors such as the Muslim Brotherhood, as they try to expand control over new state institutions (especially in education and the judiciary), which once were controlled by religious actors. Nonetheless, variation exists among the Gulf states, as the Brotherhood did not become oppositional in all five states―an important finding of the book. Still, Baskan leaves some important issues unaddressed. For instance, is authoritarianism rather than modernity to blame for the attempted state takeover of arms of the state once ceded to religious figures? And while Saudi Arabia maintains a cohesive native religious class, how much independent political capital does it still retain as the state seeks to take over more areas previously under their control? At what point does coherence no longer imply political capital?Further, Baskan recognizes throughout the book that the states under study have massive financial resources, which they used to help finance state modernization, to try to buy off political discontent during the Arab Spring, and to fund the Morsi and later the Sisi governments in Egypt after the Arab Spring. However, he does not explicitly engage the academic literature linked to rentierism, which I believe may have helped to show how state-Muslim Brotherhood relations in the Gulf are qualitatively different from those elsewhere in the region. He mentions these issues tangentially in a brief conclusion, but the book would benefit from a broader assessment and recognition of how the Muslim Brotherhood operates as an oppositional movement in rentier states of the Gulf. This kind of assessment could then be tied to a more general discussion of opposition in such states. The result, in my judgment, would have been a very useful contribution to Gulf studies.To be fair, Baskan never sets out to make a contribution Gulf studies specifically, seeking instead to question the oppositional nature of Islamist movements and the degree to which opposition might be predicted in certain contexts in the region. This he largely succeeds in doing.

Megalithic site of Mount Padang is andent relics that have high value for Indonesia. The site is located 50 kilometers southwest Cianjur, West Java. The research objective was to determine the existence of the site, and planned as a tourism destination that may impact either directly or indirectly to the public. The method used is descriptive not only describe, but also perform the analysis and interpretation of data. The approach used in this study is qualitative. Cultural values that can be contained as various studies and are preferred for the sake of tourism. Conservation of cultural heritage sites as high an initiative of the stakeholders in maintaining, saving and utilizing high cultural value such as social capital and economic assets. The authors suggest that the megalithic site of Mount Padang is a megalithic sites that must be maintained existence. Therefore, the local government in collaboration with local communities are able to maintain and preserve the cultural heritage of the ancestors in order to still be able to enjoy the tourists in the future. In maintaining and rescue cultural heritage sites there should be continuous assessment of the methods and techniques of conservation of various artifacts that the values contained in it maintained its integrity. Methods and techniques that do besides using modern ways as well by utilizing indigenous knowledge usual local communities. In addition to improving the condition of conservation of the site will also be necessary rescue techniques assorted artifacts of the site, in the structuring, storage, and maintenance in order that the objects were well maintained