Museum Artifacts as Linguistic Archives: Exploring Linguistic Insights from Timurid Artifacts

The paper discusses a number of Persian and Arabic inscriptions related to Allahverdi Khan (d. 1613) and his eldest son and successor Imamquli Khan (d. 1632), the most famous and influential representatives of the Undiladze family of Georgian gholams, who occupied key positions and played an important role in the military-political and administrative arena of Safavid Iran during the reign of Shah ‘Abbas I (r. 1587-1629). Reference is, in particular, to the following epigraphic materials from the first quarter of the seventeenth century: Arabic and Persian inscriptions (dated 1021 and 1022 AH) from the domed mausoleum of Allahverdi Khan in Mashhad; Arabic inscription (dated 1031 AH) on the north exterior entrance portal of the Jame‘-e ‘Atiq Mosque of Shiraz; Persian and Arabic inscriptions (dated 1032 and 1033 AH) from the Imamzadegan-e Hefdah-Tan in Golpayegan; Persian inscriptions on Portuguese cannons taken as spoils of war by the Iranians under the command of Imamquli Khan during the capture of Hormuz in 1622. These inscriptions provide quite valuable additional material for the study of various aspects of the history of the Undiladze family. The authors are most grateful to Prof. Naufomi Abe (University of Tokyo, Japan), Prof Jose Francisco Cutillas Ferrer (University of Alicante, Spain), Prof. May Farhat (Holy Spirit University of Kaslik, Lebanon), and Dr. Maka Natadze (Embassy of Georgia in the Islamic Republic of Iran), for their generous help with some of the references.

Reviewed by: Worldly Saviors and Imperial Authority in Medieval Chinese Buddhism by April D. Hughes Yu Xuan Tay April D. Hughes, Worldly Saviors and Imperial Authority in Medieval Chinese Buddhism. Honolulu: University of Hawai‘i Press, 2021. xiii, 181 pp. US$148.00 (pdf). ISBN 978-0-824-88870-1 An essential aspect of imperial authority in premodern China was providing sufficient legitimation for its political rule over culturally and socially diverse regions. The essen-tialized understanding of such political legitimation revolves primarily around the concept of the “Mandate of Heaven.”1 However, scholars in the field for the past few decades have complicated this simplistic portrayal by analyzing a multitude of different legitimation strategies employed by various rulers according to their respective social milieu.2 April D. Hughes’s first book, revised from her doctoral dissertation, titled Worldly Saviors and Imperial Authority in Medieval Chinese Buddhism, delves into a distinct set of approaches to political legitimation during the Sui and early Tang periods. Her book analyzes the historical development and popularization of the image of “worldly saviors.” Emperor Wen (Wendi 文帝) of Sui and emperor Wu Zhao 武曌 (also known as Empress Wu Zetian 武則天) of Zhou both utilized this image to legitimize their rule.3 Hughes begins her book in the introductory chapter by surveying a few of the legitimization strategies undertaken by some Chinese rulers. This brief survey includes claiming the “Mandate of Heaven,” beckoning to the concept of “Great Peace,” or taip-ing 太平, or styling themselves together with their state as the successor to the previous unified Han empire (p. 4). Hughes then introduces the concept of “worldly saviors,” who are beings that appear in this current world, destined to save everyone by quelling chaos and dispensing proper rule over their territory (pp. 4–5). This concept had to be underlaid by a Buddhist soteriological understanding of how the Buddha’s teaching or dharma will inevitably deteriorate throughout time, also known as the age of the Final Dharma or mofa 末法. Therefore, one or many “worldly saviors” are expected to rise during such a [End Page 149] trying time and create a terrestrial utopia for the believers, protecting them from a general apocalypse and the wrath of the unfaithful. Hughes specifically notes that this concept of “worldly saviors” also heavily overlaps with canonical Buddhist concepts such as the far future arrival of the next Buddha, Maitreya, and the pious Buddhist universal king known as the “Wheel-Turning King” or cakravartin, the zhuanlun wang 轉輪王. The difference lies in the fact that these canonical concepts usually espouse a singular identity of either a Buddha or a sovereign, whereas a “worldly savior” is both a Buddha and a sovereign simultaneously (pp. 8–7). It is, however, important to note that some of these “worldly saviors” were not strictly limited to a “Buddhist” portrayal, but were also characterized as a “Daoist” savior such as a “True Lord” or zhenjun 真君. Hughes thus argues that such a concept of “worldly saviors” primarily derived from apocalyptic extracanonical scriptures, and served as a political legitimation for Chinese rulers. The first chapter of the book is a general survey of the scriptures that contain figures that satisfy the concept of a “worldly savior.” Some of these saviors, such as Maitreya Buddha 彌勒佛 and Prince Moonlight 月光童子, commanded supernatural, moral, and political power, capable of saving the faithful from apocalypses and politically ruling these faithful in utopias that could one day exist in this material world. A pertinent feature of these utopias is that they imagine an idealized society that affirms proper social hierarchy and gender roles, one that would have been unfamiliar to readers who lived during the fifth and sixth centuries CE (p. 32). The utopias preached by these scriptures must have resonated with contemporary readers. Thus in the second chapter, Hughes further asserts that numerous monastic rebellions within that same period drew their justification and mass support from similar apocalyptic scriptures. Some rebel leaders styled their names in an apparent reference to the “worldly saviors” in these apocalyptic scriptures, such as “Luminous King of Dharma” or mingfawang 明法王 (pp. 46–47). At the same time, some rebel leaders used the expected imminent arrival of Maitreya Buddha as a...

Andalusia is a region that has a strategic position in the history of the development of Islamic civilization in the Western world. During the period of Islamic rule, especially under the rule of the Umayyad Caliphate in Cordoba, the region developed into a highly developed center of science and culture. Andalusia became a symbol of the glory of Islam through progress in various fields such as education, philosophy, science, art, and architecture. Collaboration between Muslim, Jewish, and Christian scholars created a process of scientific and cultural exchange that gave birth to tremendous intellectual progress. This article aims to examine the role of Andalusia in the spread of Islamic civilization values to Europe and its influence on the development of science modern. This research uses a literature review method by tracing classical and contemporary historical sources related to Islamic civilization in Andalusia. The results of the study show that Andalusia was not only the center of government, but also an intellectual link between the Islamic world and the West, which made a great contribution to the emergence of the Renaissance era in Europe. Thus, Andalusia can be seen as one of the main foundations for the formation of world civilization based on Islamic values.

Islam entered Nusantara several centuries ago. The arrival of Islam in Nusantara influenced religiosity, thought, and a system of government that adopted Islamic values. One of the areas in Nusantara that Islamization influenced was Jambi sultanate. The influence of the Islamization process can be seen in several writings or literary works in the form of laws, literary works, or other writings. Therefore, this research looks at these two values from a historical point of view and Islamic values. The historical point of view is seen from the point of view of writing, the soul of the era, and the records recorded in the text. In contrast, Islamic values are seen from several elements, such as the Arabic script and other factors absorbed in writing. This paper uses the historical method with a philological approach. This study's results indicate that several local works in the Jambi area have undergone changes in content or several other elements. This can be seen in Tanjung Tanah text and Jambi Charter's text. In both manuscripts, Islamic influences can be seen in Arabic letters, greetings, some ornaments, and the text's contents. Some of these elements replaced the dominant role of the Hindu-Buddhist features that had developed in the previous decades in Jambi. Still, some local elements or Hindu-Buddhist influences were not immediately removed from the text.

This study aims to explore the use of Islamic values-based clay as a learning medium to enhance early childhood creativity at RA GUPPI Klesem. Creativity is a crucial aspect that should be developed from an early age, involving imaginative thinking, problem-solving, and fine motor skills. Clay was chosen as an innovative medium due to its flexibility, ease of shaping, and potential for integration with Islamic values such as ethics and morality. Children were encouraged to create Islamic-themed shapes, such as Arabic letters, miniature mosques, and other religious symbols. This study employed a qualitative descriptive method with a case study approach. Data were collected through observation, interviews, and documentation. The research subjects included teachers and children at RA GUPPI Klesem, with parents' involvement to support learning at home. The results show that clay significantly improved children's creativity, particularly in fine motor skills, imagination, and understanding of Islamic values. Children became more active, enthusiastic, and capable of producing creative, educational works. Moreover, the involvement of teachers and parents played a vital role in strengthening the effectiveness of learning. Thus, Islamic values-based clay learning media can be an innovative alternative to support creativity and character development in early childhood education. Keywords: Clay; Islamic Values; Creativit;, Early Childhood Education

Hosting international mega-sporting events is increasingly seen as a tool of soft power and a way to promote sustainable development, national values, and tourism culture. The article aims to analyze how Islamic values have been integrated into the strategy of sustainable development and tourism legacy implemented during the FIFA World Cup Qatar 2022. Methodologically, the work is based on a qualitative approach combining a case study (based on the example of the 2022 World Cup) and autoethnography, which made it possible to combine the institutional and personal levels of analysis. The empirical base includes structured diary entries by the author, accumulated over eight years of professional participation in the preparation and implementation of sustainability and legacy programs, as well as secondary sources – scientific publications, official FIFA documents and government reports. The results of the study show that in a number of key areas (environmental sustainability, cultural exchange, social responsibility) there is a similarity between the goals of FIFA and Islamic values, which confirms the conscious localization of global standards. Islamic values were not just a background but were actively used in decision-making, programming, and communication with an international audience. In conclusion, it is recommended that religious and cultural values be integrated more deeply into the practice of sustainable development, especially in non-Western contexts, to ensure greater cultural relevance and acceptance in society.

Through our research, we have discovered that bilingual education is about learning how to think and act in two (or more) languages and how to navigate between them. Bilingual education is an inclusive environment where more than one language is used to learn! We have been mindful of searching for innovations that best support the learning of languages in positive and welcoming bilingual and multilingual environments – innovations that in one way or another can bring together and support all members of a school community. With this Spotlight, we are proud to highlight innovative practices and approaches in bilingual education that excite, inspire, enable, create and support bilingual teaching and learning, language awareness and confidence, mother tongue education, bilingualism and multilingualism, cultural exchange, inclusion and diversity.

Using the qualitative methodology for the textual analysis of primary and secondary sources, this study examines the United Arab Emirates’ (UAE’s) cultural diplomacy strategies aimed at achieving soft power and their attendant challenges. The study reveals that the UAE has heavily invested in a diverse cultural diplomacy program such as flagship museums, iconic religious buildings, hosting major sporting events, and serving as an international educational hub. These initiatives’ objective is to harness influence, brand the nation positively, and burnish its regional and global reputation. Nevertheless, the UAE’s cultural diplomacy strategies face numerous challenges: concerns about motives for cultural infrastructural investments; cultural appropriation and authenticity of the cultural projects; balancing foreign cultural projects against Emirati cultural and Islamic values; and the cost and sustainability of the cultural investments in the face of competing domestic needs. Furthermore, cultural infrastructure construction depends heavily on migrant labor, which has attracted international human right criticisms about workers’ treatment. Left unchecked, such criticisms can overshadow the UAE’s goals of cultural diplomacy. Finally, the UAE needs to intensify its ongoing domestic cultural promotion to overcome integration challenges associated with attracting buy-in from its multicultural population.

The study of intra-regional use of soft power in the Middle East has received little attention to date. This article focuses on the case of revolutionary Iran's cultural diplomacy in Syria, to throw light on the Iranian government's efforts to promote its Islamic values and build relationships between the two peoples. After introducing the Islamic Republic's motivations in establishing cultural relations abroad, the article examines the goals and content of Iran's cultural diplomacy work in Syria, against the background of bilateral relations. It will become clear that Islamic Iran understands the importance of soft power in advancing its ideas and establishing lasting links. The government utilizes conventional methods of cultural diplomacy and tries to reach out to the Syrian population at large. Whilst the Syrian regime cooperates with its ally, the initiative comes from the Iranian side. The study is based on field work in Syria in 2008, drawing on interviews and publications from the Iranian Cultural Chancellery in Damascus.

The developmental process of architectural tradition of tower tombs in Azerbaijan during the 12th – 14th centuries (AD) is one of the basic questions in the Iranian history of architecture. Historically, the architectural constructions and decorations were developed in Nakhchivan by the end of 12th century. Based on the formulated doctrines of the former USSR academy, the late Seljukid architecture in Nakhchivan was indigenous and originated from the local innovations. Turkish art historians have classified the late Seljukid architecture in Nakhchivan as a variety of Turk – Islam tradition in the post- USSR years. These kinds of de- historized studies have not considered the socio- cultural relationships among Qazvin, Maragheh, Tabriz and Nakhchivan within the Iranian cultural context. The main aim of this study is to investigate the general specifications of the 12th – 14th centuries (AD) architecture of the tower tombs in Nakhchivan and Maragheh to examine their artistic and technical interactions appeared in the glorious architectural monuments during the Iranian Late Seljukid – Ilkhanid history of architecture. Methodologically, the origin of Nakhchivani tower tombs should be sought in the architectural manner of Maragheh due to the chronological order of their existing Persian and Arabic inscriptions. Although the USSR and Turkish decontextualized subjectivities in the architectural history of Nakhchivan are not well-reviewed, the architecture of the tower tombs in the Late Seljukid Nakhchivan has a processual trajectory initiated from the early Seljukid Kharāghān in Qazvin to the late Seljukid Maragheh and then the Nakhchivani manner of Ajami Nashawi.

Simple SummaryThe authors present a preliminary analysis of caprine remains from 70 burials at Dunping, a burial site associated with Bronze-Age pastoralists in northwestern China and featured by the interment of skulls and hooves of domestic ungulates in burial contexts. The minimal impact of weathering on the skeletal elements and the attachment of atlases in skulls suggest that the caprines chosen for burial may have been slaughtered on-site, and that the inhumation of the caprine skulls and hooves occurred shortly after their death. It is likely that the remaining carcasses of the caprines were consumed by or distributed among funeral participants. The mortality profiles indicate the presence of caprines across various age stages at the site, with individuals aged 6–12 months accounting for the largest proportion. This pattern differed from those observed in contemporaneous pastoral societies in the regions nearby.The late second and first millennium BC witnessed extensive economic, cultural, and political exchanges between pastoralists and sedentary farming states in East Asia. Decades of archaeological fieldwork across northern China have revealed a large number of burial sites associated with pastoralists during the first millennium BC. These sites were characterized by the inhumation of specific animal parts in burials, predominantly the skulls and hooves of sheep, goats, cattle, and horses. However, the selection preference for these animals and how they were integrated into the mortuary contexts of these pastoral societies remain poorly investigated. Here, we report a preliminary analysis of caprine remains from 70 burials at the site of Dunping in the southern Gansu region of northwestern China, dated to approximately the seventh to fourth centuries BC. Based on an examination of species composition, post-depositional effects, traces of human alteration, skeletal element representation, and age at death, we discussed the selection, slaughtering, and inhumation of caprines concerning the mortuary practices at the site. Comparisons between Dunping and several other contemporaneous burial sites in neighboring regions, specifically in terms of the mortality profiles, further highlight distinct patterns in the selection of caprines for mortuary purposes among pastoral societies. These differences suggest varying degrees of emphasis placed on the economic and social significance attributed to caprines. Our findings provide new insights into the roles that caprines played in both ritual performances and subsistence practices among pastoralists in East Asia during the first millennium BC.

This study examines the role of the Legong Pancer Langit Dance, a Balinese Hindu tradition rooted in Tri Hita Karana (harmony with God, humans, and nature), as a vehicle for cultural diplomacy and national character strengthening. Focusing on its 2023 performance at the Jeddah Cultural Festival, the research uses qualitative methods including interviews, observations, and document analysis. The movements like mutering jagat (rotational steps symbolizing unity) and ngelayak (back-bridge posture reflecting environmental stewardship) resonated with Islamic values such as tawazun (balance) and habluminnallah (human-God harmony). Adaptations like modest costumes and viral campaigns (#LegongEyeChallenge), enabled the dance to navigate cultural sensitivities while preserving authenticity. The study highlights the dance facilitated intercultural dialogue, reinforcing Pancasila values, and projecting national identity. Policy recommendations incorporating traditional arts into diplomatic education and leveraging augmented reality (AR) for heritage preservation. Ultimately, the Legong Pancer Langit exemplifies how intangible heritage can strengthen cultural diplomacy in globalized contexts.

Between 1580 and 1599, Spain was the subject of a barrage of foreign polemical attacks, a reaction to Spain's European hegemony under Philip II. These attacks used historical arguments to directly challenge Spain's political legitimacy and power, its reputation, and its political standing within Europe by criticizing Spain's dynastic arguments for empire, and denigrated Spanish imperialism and the nature of Spanish rule, threatening constitutional structures by claiming that Philip ruled as a tyrant. In response to these attacks, a coterie of scholars and powerful political advisors, seeking to solidify claims to certain territories and to justify imperial actions, developed innovative historical writing practices that were effective ideological tools for creating support for new political ideas. To convincingly defend Spanish imperialism and restore Spanish reputación, official history needed to concern itself with questions of statecraft, and to do so within the framework of humanist notions of "good" history. Specifically, the new type of historical writing used humanist and antiquarian methodologies, especially an emphasis on source-based documentation of arguments and claims, and combined these with reason of state politics to respond to European challenges to Spanish imperial authority and Spanish actions in Portugal and France by ensuring that only a very specific image of the king was conveyed, and very specific sources were utilized and revealed. In doing so, official historians, most notably Antonio de Herrera y Tordesillas, Esteban de Garibay, and Gregorio López de Madera, and advisors, like Juan de Idiáquez and Cristóbal de Moura, turned to the writing of history not as a means to reform the state, but instead as a potent means to bolster and defend the existing state's identity and advance its purpose. This dissertation uses court correspondence, the treatises on the artes historicae written by the court historians, and the innovative official histories they produced to show how the tensions between ideology and methodology played out in this new form of official history, and how theory and practice came together in the service of power. Through its use of multiple sources of data, this study shows that it was due to the polemical context, not despite it, that a new and more powerful history emerged, which included new practices and cultivated a more critical sensibility. Official history came to play a role in giving conceptual identity and political legitimacy to Spain's imperial ambitions in a new reason of state context. Thus, notions of rule (Spanish Christian reason of state) and provisions of proof became the two pivots upon which Spanish imperial ambitions were justified, and larger debates about how to legitimize formal rights and privileges found a concrete form of expression in official history.

This research aims to analyze the practice of Islamic political communication applied by Khofifah Indar Parawansa in building the image of Muslim women leadership in the Indonesian political realm. The focus of this study is how Islamic values such as trust, justice, and benefit are integrated into Khofifah's political communication strategy, both symbolically and substantively. This study uses a descriptive qualitative method with a literature study approach. Data sources are obtained from books, scientific journals, online articles, and relevant official documents. The data were analyzed interpretively and thematically to identify communication patterns and the meaning of Islamic values in political practice. The results of the study show that Khofifah has succeeded in constructing political communication based on the values of Ahlussunnah wal Jamaah through a strategic, contextual, and inclusive approach. Her leadership as Governor of East Java reflects the integration between religious symbols and public policies that favor the welfare of the community. Her communication strategy is also effective in gaining support from various circles, including inter-religious groups, as well as strengthening women's legitimacy in politics. In conclusion, the Islamic political communication applied by Khofifah is an alternative model of ethical, inclusive, and spiritual leadership in modern Indonesian democracy.

“Spazio allo Spazio", active since 2010, involves students aged 5 to 20. This educational project was launched by a group of Italian teachers from the Lower Secondary School Fermi in Villasanta who believed Space exploration could be an efficient way to convey the idea that the extraordinary experience of the astronaut, who on the International Space Station must acquire new skills and be able to dominate a challenging and unpredictable context, similar to a disabled person's routine in daily life. This was a winning choice because gradually international institutions promoted similar initiatives. The central theme of space exploration is used to promote values of sustainability, equity and diversity, allowing students to become acquainted with the world of astronauts while facing subjects related to integration and disability. Several national and international universities and institutions, at the forefront of scientific research, have contributed to this project. The main topics of the project are: 1) Space exploration: the astronaut's experience is the starting point for lessons, cultural exchanges, lectures and interdisciplinary strategies to raise awareness about humans in space, the international cooperation for the International Space Station, physical training, technical, scientific and cultural preparation. 2) Career orientation: meetings with experts in different fields, from Science, Technology, Engineering, Mathematics to Arts and Physical Education, help students achieve better knowledge of themselves, their potential and limits acquiring skills in scientific research methodology in a multilingual environment. 3) Inclusion: as astronauts experience the limits of gravity and disability in Space, students can face their limits, through experiences of adapted physical activity, addressing issues related to the integration and insertion of people with different skills in school and society. 4) Team building: starting from the example of collaboration which takes place in space missions and scientific research, students are encouraged to experience teamwork. This is true for the teachers too, thanks to the strengthening of cooperative teaching, in the sharing of resources and good practices as well as in the implementation of innovative forms of communication and multimedia documentation. The project aims at making students able to face new and more advanced educational challenges and cognitive objectives, developing work strategies by transferring already tested approaches and processes to new situations. This is noticeable in the more self-conscious choices that former students have made about their future. An example is illustrated by an ex-student who directed his training path in the Science and Engineering field