Filling the Gaps on Global Wine Education: An Interview with Farrah Berrou

The B for Bacchus logo, designed by Berrou

Documenting the present isn’t completely dissimilar to documenting the past. There’s gathering up all the pieces to build a narrative and to some extent, a ticking clock. Stories get harder to tell the more time has passed.

Wine professional Farrah Berrou, on her podcast B for Bacchus, does both. She explores the wine of the Fertile Crescent today by talking to wine makers, researchers, and writers, then she delves further into the past by highlighting the work of historians and archeologists who work on topics that intersect with wine. Berrou’s goal is never just to promote Lebanese wine, but to also use wine as a prism for how we think about different cultures and peoples, whether it is on her podcast or in her writing. Since launching in 2019, Bacchus has evolved to include not only the podcast, but also Aanab, a biannual newspaper designed and largely written by Berrou. Her Patreon account has also grown into a way, not only to support Berrou’s own production of paper goods, but also to support other regional  artists and makers through commissioned content by other writers, photographers, and creators in Aanab

*Berrou was recently interviewed for the first episode of Season 3 of Bacchus by one of Hazine’s editors, N.A. Mansour. You can listen to the episode here.

How did you get into wine, and specifically Lebanese wine? 

It was a very practical side-effect of working in my family’s business of US imports. I’d left advertising and joined my dad’s mission to open a new branch of our retail stores. We were like the Costco (or any big-box store of the US) of Lebanon. He’d wanted to include an alcohol section in this new branch and told me to run it. I didn’t know the first thing about wine or spirits so I started going to tastings and doing online classes. I started looking at our own wine landscape and history. The more I learned, the more I realized there was a gap in global wine education when it came to wines of Lebanon or the neighboring region. Other parts of the world had full chapters. If Lebanon was mentioned, it would be a couple pages split withTurkey, Greece, and other places. It’s not that we were misrepresented; we weren’t allocated enough space for that to even happen.

Could you tell us a bit about B for Bacchus, and the origins of your platform? 

B for Bacchus started informally during the summer of 2019. I say “informally” because I wasn’t sure what it was going to morph into, I just knew I wanted to show other people what I was learning. I hosted wine tastings at our store on the specialty floor that I managed. We created a whole “classroom” space that was on one large shared table with a screen where I’d explain the ancient history of wine in Lebanon to modern day challenges over the span of 2 hours. I kept it limited to 12 people because I wanted it to stay intimate yet casual so even novices wouldn’t be intimidated. I didn’t want it to be stuffy nor did I want it to seem like I knew everything about Lebanese wine because I didn’t – I still don’t. It was tough to market the classes given the location (being in a grocery store instead of a hip, central spot) but every one of the classes I had hosted there had the vibe I wanted: people unwinding over boutique Lebanese wines, wine-fudge brownies, Cheerios, and cheese. A few months later, right as the revolution began in October, I moved to podcasting and eventually, wine writing for foreign publications, like The Wine Zine, Eater and Tim Atkin MW’s site.

What kinds of voices are you trying to highlight on your podcast?

It started off as interviews with winemakers and winery owners. We’d discuss their story or how they got into the field. It felt like we only ever heard from them through the words of foreign writers on the off-chance that Lebanese wine would get featured in the New York Times, Forbes, or Bloomberg. Now I’m moving away from the winery spotlights and trying to make the content richer. This was a side-effect of lockdown. I started experimenting with shorter episodes that were just me talking about a random deep dive I went on. Season Two had historians, a special episode on arak that was a compilation of audio from listeners, and an interview with Michael Karam on his work for the Wine and War documentary. It’s important to have a place where we can unpack our own stories together, write them the way we understand them – or don’t. There is room for experts NOT from the region but I want to prioritize our perspective.

Selection of wine-themed cards, fanned out.
Berrou designs wine-themed cards, which are for sale on her website.

Is there a particular audience you are trying to reach?

Given that it’s in English, that alone is limiting in a way. My main audiences are in the US, Lebanon, and diaspora hotspots. Because it’s a niche of a niche, it could be of interest to anyone with a curiosity for wine even though, most of the time, it’s not even about wine all that much. I don’t do tasting notes or flavor profiles. I don’t think people care to listen to that and I don’t care to dissect it either. Anyone who’s up for culture from a new angle would find at least one episode to indulge in.

How do the winemakers and wineries you profile document their history? And how do newer wineries and winemakers engage with history/local practices to make their wines?

A few of them have some of their memorabilia on display at the wineries. I couldn’t comment on their private documentation but a lot of what you can access publicly is mainly foreign and local journalism. Whether or not these articles are 100% accurate and/or paid promotion isn’t always clear. I will say that as someone who is an independent researcher unattached to any institution, it can be tough to find sources. I also assume that a big chunk of my source material would be in Arabic and not splattered all over the internet. I get the sense that many of the newer players learn from their elders. Whether that’s older generations in their families or in the villages, there is a know-how that is passed on generationally that is separate from the training they get abroad. A lot of that knowledge isn’t documented, just oral. Chateau Musar’s Hochar family is seen as an example to follow given the brand they have built over the last century. The newer producers look up to Chateau Musar’s approach with low-intervention winemaking – nothing added and nothing taken away – but also with how they jumped head-first into the international market at the onset of the civil war. Now, Musar is an internationally recognized, natural wine leader that carved out its own identity and used indigenous grapes before it was trendy.

How is knowledge around wine making documented or shared, and how are practices recovered or “rediscovered”?

This is something I’m still trying to figure out. The Jesuits of Lebanon have great archives but access to them is another story. I get a lot of my information from journalists that did a lot of legwork before I came to the scene, like Michael Karam and Nabila Rahhal, but I also depend a lot on first-person interviews that I conduct myself through the podcast or otherwise. The issue with that is, like all oral histories, it’s biased and hard to verify. Nonetheless, these accounts and their documentation are crucial. My work –both written and audio– is now being archived by the UC Davis Library’s wine collection which is such a win. From their own admission, they have very little on the history of Lebanese winemaking. It’s an honor to be able to do something about that but also to know that my work isn’t just floating in the ether. It could help future generations understand more about our role in this industry. And for others from the region, there is finally some representation at America’s top enology school.

How is the work around producing distinctly Lebanese wine valued? 

Honestly, it’s not. It seems like there is an appetite for the wine itself but there hasn’t been anyone to really challenge the marketing spiels that go along with the bottles or the press releases that get reprinted here and there. It becomes a reductive dichotomy of wine and war, pleasure and pain, luxury and loss. Nuance, richness, and consideration are lacking in the coverage we see today and that makes me wonder why we’re not given more space to be multidimensional people. I also feel that my own work as someone who wants this industry to be better is misunderstood too. If people want someone to regurgitate a tech sheet or wax poetic about Lebanon’s joie de vivre, they won’t get that from me. I want to be Lebanese wine’s cheerleader but I’m not here to be a mindless megaphone or biased brand ambassador. 

Now if the question was about the value associated with producing the Lebanese wine in terms of a recognizable style or flavor profile, that’s a whole other thing. The country is between a rock and a hard place. You want to stand out because it’s a matter of survival: do you do it by taking risks to stand out or playing it safe to guarantee return on investment? No matter where they’re from, indigenous grapes require an extra level of education for the typical consumer and not everyone is curious or willing to fork over cash for something new. Sometimes people want to buy what they know or what they know they’ll like. The definition of Lebanese wine is still being written but I feel it will always be unfinished. I like that about it, there’s more room for play. When it comes to customers though, predictability can win over curiosity.

You worked professionally as a graphic designer. What is your design outlook and how does it feed into your Bacchus work? 

The mailers Berrou sends to her patrons (support her Patreon), with her packing manager, Penny.

I’m a stationery freak so I love that I’m able to execute ideas as they come. I’m not an illustrator but I have a simple, graphic style that I only developed through my own personal projects. Funnily enough, I don’t enjoy doing design work for anyone but myself and I’m much more of a conceptual/product designer. I like tangible, functional things. Working in advertising and graphic design gave me the skills to apply this wine theme to different channels. In November 2020, I decided to send out mailers every 3 months to Patreon subscribers. It used to be a collection of paper goods by creatives from the region but I’ve shifted it to a more collaborative format this year. Now, subscribers will still get four mailers: two of Bacchus cards or paper goods before they’re for sale on the shop and two with the latest issue of my biannual newspaper, Aanab, which is also sold separately on my shop. It’s a lot of work but assembling a thoughtful bit of snailmail is my love language and I’m looking forward to expanding Aanab and incorporating commissioned work from others too. The mailers let me be Santa every season and Aanab allows for me to publish without needing anyone’s approval first. The downside is that I have to do it all myself; from editing podcast audio to digitizing sketches to packing mailers. Despite it being a ton of work, I enjoy getting lost in the details.

Newspapers fanned out, with some art on the cover.
Aanab, Berrou’s newspaper.

Do you have any projects or new directions you’re hoping to take your platform in? 

I want to see where Aanab is going to go. So far, I’ve covered the French influence on Lebanese wine and a personal essay on why this work is important even if it doesn’t always feel like it. I want to expand its sections and coverage little by little. I also need to get back to the podcast as that’s really one of the pillars of the body of work but there is a part of me that wants to start fresh with a limited-run podcast – one that is still about wine and the region but with a coherent storyline throughout the episodes. Other offshoots like WineWomen&ME (highlighting women in wine from the region on socials) and Virtual Table (the online version of the classes I was hosting in Beirut) have potential for more but I don’t want to create more pressure for myself so I’m also trying to prune the vines so my energy is channeled effectively. Like I said, I have to be realistic with the fact that I’m the only one nurturing these roots. 

If people want to learn more about wine or spirits of the Mena region, are there additional resources, voices, and projects you might point people to? 

LSE’s podcast, Instant Coffee, had me on as a guest and simultaneously introduced me to the work of Jamal Rayyis and Arthur Asseraf who were featured in the same episode. Other names to look into would be Patrick McGovern, Elizabeth Saleh, Helene Sader, Nawal Nasrallah, and Graham Pitts. I’ll keep sharing whatever and whoever else I find!

Farrah Berrou

Farrah Berrou is a writer who splits her time between Los Angeles suburbia and Beirut, Lebanon. She is a Contributing Editor for NY-based The Wine Zine, the creator of the B for Bacchus platform/podcast and its biannual newspaper, Aanab. Follow her on Instagram and Twitter.

Islamic Art in Contemporary Canada: Nadia Kurd on BlackFlash’s Infinities Issue

The front cover of a magazine in solid light-baby blue with an image at the center. Title of the magazine “BlackFlash” is in white letters in a plain, bold font. Image at the center has a white foreground and has Palestinian embroidery in the top left corner with threads extending from the edge of the piece. Embroidery has floral patterns in red and dark blue with some orange accents.  The piece is by Palestinian artist Samar Hejazi
BlackFlash Issue 38.3 “Infinities” featuring Samar Hejazi’s Little Blue-six (2021) from The Intricacies of Wholeness series


Canadian arts magazine, BlackFlash, has long been platforming the diverse and divergent in visual contemporary art. In its latest issue for Fall/Winter 2021, Infinities (38.3), it focuses on Islamic art, defined loosely, generously and inclusively; applied to everything from Instagram posts to ceramics to Microsoft Word, as a medium. The issue represents an important moment in the history of Muslims living in Canada, which understands them as part of the art scene, but also seeks to highlight how many immigrant Muslims are also taking accountability as settlers living on colonized land; the essays and artists in the issue question their relationship to the land and their responsibilities to its Indigenous peoples, as well as other systems of oppression such as anti-Blackness and Islamophobia. Infinities even looks beyond Canada and includes on its front cover an image of Palestinian tatreez by artist Samar Hejazi, which, as a medium, by sheer means of its existence, is a stand against Israeli settler-colonialism.

One of the reasons the Hazine team was so excited to highlight BlackFlash was that the prospect of an Islamic arts issue of BlackFlash was novel: documenting such a project is critical to anyone who identifies with Islamic art –Muslim, however that is defined, or non-Muslim alike– and might want to embark on a similar project. The careful curation of BlackFlash 38.3 is due to its guest editor and BlackFlash editorial committee member, Nadia Kurd. She tells us in this interview how this issue came to be, how it fits into BlackFlash’s overall vision, working with writers, and how Infinities might inspire the Canadian art scene. 

All images provided by Nadia Kurd.

You can order a digital or physical copy of Infinities here, read much of the issue online here and enjoy some of the web features related to the issue here. Additionally, Kurd commissioned a series of responses to the issue, which are forthcoming.

At Nadia Kurd’s recommendation, we encourage you to support  the Canadian Council of Muslim WomenNISA Homes, and the Indian Residential School Survivor Society.

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Translating Mughal Paintings into Scents: An Interview with the Curators of Bagh-e Hind, Bharti Lalwani and Nicolas Roth

The digital exhibition had been introduced to the cultural heritage scene before the pandemic, but since Spring 2020, it’s here to stay, in part because of the accessibility of the form and in part, because increased familiarity with digital curation has allowed students, independent researchers, and others to partake in carefully bringing together objects and pairing them with one another. However, very few, if any, have tackled a digital exhibition exploring scent. That’s the challenge the curators of Bagh-e Hind, Bharti Lalwani and Nicolas Roth, have set themselves. The exhibition explores 17th and 18th century India through both the lens of scent and the garden: each exhibition room is based around either rose, narcissus, smoke, iris, or kewra, featuring not only paintings where the scent is part of what is being communicated, but poetry in translation, other objects related to those scents, and the curators’ notes, so we can follow along behind the scenes.

As  Bagh-e Hind represents the collaboration between an academic and a perfumer (who is also an art critic), it sits nicely at the nexus of the communities Hazine is trying to cater to. Beyond simply documenting the curation of such an exhibition, there’s also something intriguing about the history of olfaction, which is often thought of as elusive: yet, Lalwani and Roth bring together multiple wells of knowledge to allow us to smell the past and challenge our ways of knowing. 

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Grounding Theory in Material Objects: An Interview with Dr. Marianna Shreve Simpson

I was fortunate to be able to participate in the Introduction to Islamic Manuscripts class taught by Dr. Marianna Shreve Simpson through the Rare Book School (RBS) in 2019. Simpson has had an extensive career curating, researching and teaching on Islamic art and book arts. She has held curatorships at the Freer Gallery of Art and Arthur M. Sackler Gallery and the Walters Art Museum, along with a number of other roles. 

RBS offers 5-day courses related to the history of the book on a variety of topics.  The Introduction to Islamic Manuscripts Course was taught once in 2006, and then started being offered again in 2018. Over the course of a week, we learned about the different components of manuscripts with the collection at the Free Library in Philadelphia. 

Besides enjoying the hands-on time with some lovely manuscripts, a big highlight was learning from Simpson! Given that there are limited opportunities to learn about Islamic codicology, or the study of books as material objects, I wanted to hear more about her interventions into this field, as well as her curatorial experiences. 

(Questions prepared by Heather Hughes)

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Arabic has a Visual Voice: Bahia Shehab on the Arabic Letter, TYPE Lab and the Visual Encyclopedia of Arabic Letters

TYPE Lab (Credit to Sarah Shebl and the TYPE Lab design team).

While historians have made efforts to document the Arabic script from both historical and visual perspectives, few have made the information and resources on the Arabic script accessible to the general public. Bahia Shehab is an artist, activist and academic who has recently founded TYPE Lab at the American University in Cairo (AUC). TYPE Lab is dedicated to promoting the documentation and development of the Arabic script in both Arabic and English, as well as to encouraging conversation around its history and development. Here, she describes her team’s efforts to create a project that reproduces and documents over 70,000 historical and contemporary Arabic letters in the Visual Encyclopedia of Arabic Letters, a TYPE Lab project, and make them open access so that artists, designers, historians and academics can learn more about the letters’ aesthetic features as well as their chronological information. While the TYPE Lab website is underway, the Facebook and Instagram pages are regularly used to share Arabic letters as well as events that host various designers, historians, publishers, academics and other speakers who have experience with the Arabic script. As this project unfolds over the coming years, we look forward to how Shehab and her team will have developed this project and taken it further. 

(Questions by Marwa Gadallah, with contributions by N.A. Mansour)

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Dr Kelly Tuttle and Manuscripts of the Muslim World

Manuscript digitization projects are increasing accessibility to researchers who, for a variety of reasons, cannot access collections in person. The Manuscripts of the Muslim World project is one such exciting project to hit the scene, not least because they actively share recently digitized manuscripts on their active Twitter account. We talked to Project Cataloger Dr Kelly Tuttle about its place in the digital humanities landscape and how to use this exciting new tool. 


Describe your academic background and involvement with the MMW project?

I have a PhD in Arabic from the University of Pennsylvania and use manuscripts frequently in my own research. Right after I completed the degree, I worked in a library for a year while I looked for a traditional academic job. Once I found one, I discovered that was not really what I wanted to be doing, so when this position was posted, I jumped on it. It has been great to return to library work and to see this variety of manuscripts. Every day is different and I’m learning so much. As far as what I do for the project itself, I’m the cataloguer, which means that I try to identify and describe each manuscript that is part of the project. I’m sure I make mistakes, but fortunately, there is a growing team of volunteers who are willing to contribute their advice to the project, when asked. I also produce the metadata for the digital images that appear on OPenn, an open access repository for primary source materials.What is MMW, and what is its current status

MMW stands for Manuscripts of the Muslim World (also called Muslim World Manuscripts by one of the participating repositories). It is a project supported by a 3-year Digitizing Hidden Collections grant from the Council on Library and Information Resources (CLIR) and is currently in the beginning of its second year. As the grant name suggests, it is a cooperative effort to digitize and catalog the ‘hidden’ Islamicate manuscripts held in three repositories: Columbia University, the Free Library of Philadelphia, and the University of Pennsylvania. Bryn Mawr College and Haverford College are also contributing holdings to the project. The collections were considered ‘hidden’ because many of the Islamicate manuscripts have been lingering uncatalogued in these repositories and therefore have remained largely unseen and unresearched. We hope that this grant will help make researchers, students, and other interested parties more aware of the holdings at each of these repositories and encourage their use. Since the manuscripts will also all be digitized in high quality file formats, anyone will be able to make use of these resources even if they are not able to come to the area in person. Since this is a cooperative project, there are many different players involved. Each institution has a project lead, Mitch Fraas at Penn, Caitlin Goodman at Free Library, and Kate Harcourt at Columbia along with many other support personnel who help keep everything running smoothly. Deserving of special mention here are the staff at the Schoenberg Center for Electronic Text and Image (SCETI) at Penn and the Digital Imaging Lab at Columbia, who photograph everything, as well as the Digital Content team at Penn, who make everything available on OPenn, and at Columbia who add the holdings to the Internet Archive.


Andrea-Nunez: She is the photographer for this project at Penn. Here, she is photographing a Shāhnāmah from Free Library.

Do you have any advice for researchers who plan to use these collections?

Many of these manuscripts have been languishing unattended for a good, long while. Therefore, the time is right to poke around, find fun things to study, and bring the knowledge to the public. Browse the collections! I’m sure you’ll find something that interests you. So far, things that have stuck in my head while cataloging are that Columbia holds quite a number of teaching texts, and math and science works, in addition to some rather rare items, like a commentary in Aljamiado (Ms. Or. 515) and a forgery (Ms. Or. 388) produced in Palermo in the late 18th century. A blog post from the Columbia library gives some details about the collectors who provided most of the collection and some of what you will find in it. The Free Library has an excellent collection of illustrated manuscripts, including one illustrated version of part of the life of Emperor Akbar which is quite different from anything I’ve seen before (Lewis O 45). Penn and Bryn Mawr each have rather eclectic collections with some unique items. What immediately comes to mind from Penn is a Qur’ān  that was copied in Malta (Ms. Codex 1904) and a divination book that has some fun illustrations (Ms. Codex 1898) and from Bryn Mawr a Shāhnāmah that is in an excellent state of semi-finishedness (BMC 65) with illustrations in all stages of development. Haverford has a good collection of Syriac manuscripts along with some Arabic and Persian, one of which a former owner has decorated with a number of rather awesome marginal doodles (Haverford College, Quaker & Special Collections mss. RH 66). The project is only half done, though, so more interesting things will surely be turning up!


Columbia_MsOr515: Folio 4v, Risālah, late 16th century. Text in Aljamiado, Spanish in Arabic letters.

For those of you browsing the digital collections, OPenn is a great repository, but it can look a little bare bones if you are used to the page-turning type of digital repository. With that in mind, if you go to the OPenn site you can read the introduction to find out how to use the repository and cite the works . You can then browse by repository , or, for this collection you can go to ‘Curated Collections’ and then to ‘Manuscripts of the Muslim World’ . Once you are there, you can search by Shelfmark, or browse through the holdings. The images, records, and metadata are all there for the taking. Please do help yourselves; it is all open access.

What are some challenges you’ve encountered in cataloging these manuscripts?

No one can be expert in all aspects of Islamicate manuscripts, and for a collection like this one, which is eclectic, spans 10 centuries, and covers areas from West Africa to India, I frequently run into things I’ve not seen before and for which I have very little reference. Thankfully, there is a growing set of resources for Islamicate manuscripts. There are still large areas, however, that are yet to be studied more fully. Perso-Indian manuscripts are one obvious example. I am not familiar with the tradition from my own training or research, but they exist in these particular collections in fairly significant numbers, and I am undoubtedly missing nuances of the copies and history as I catalog. Illustrated manuscripts present another type of challenge since I have had only minimal art historical training. I ask for outside help about the manuscripts with which I have difficulties, but sometimes answers are slow to come. I hope that having all the manuscripts available publicly will encourage people to get in touch with suggested revisions and improvements to the records, especially with regard to the structural metadata for illustrations. Another challenge has been with languages that I cannot read, but which form part of the collection; fortunately, volunteers have come to my rescue in cases like that. The project has been lucky, and I am extremely grateful, that so many people have been willing to donate their time and expertise when we need it. I hope the volunteers will continue to contribute their input.

What is your favorite manuscript you’ve worked on so far?

I don’t have a favorite, because there are cool things about each of the manuscripts I’ve worked on so far. I like anything that is a bit of a challenge, for which I need to do some digging. I also like anything that teaches me something new (so that is basically every manuscript out there). I also like finding connections between these manuscripts and manuscripts in other repositories, for example shared owner’s notes or stamps, or a scribe who copied one of these manuscripts and who I can actually then find listed elsewhere. The collections in the project were not built very systematically and so these connections do not often appear, so when they do, it is particularly nice. I also quite like it when the manuscripts seem like they’ve had a long, interesting life—when they have lots of marginalia, for example, or numerous owner’s notes, or tipped in notes and explanations. All of that is fun.

Could you tell us a bit about the advantages and disadvantages of working with digital images of manuscripts?

Since the project is based at Penn, I don’t actually see the Columbia manuscripts in person, for the most part. I therefore catalog their holdings from digital images and preliminary records that graduate students at Columbia have been learning to create. This has the advantage of letting me work remotely, but the disadvantage of obscuring some elements that would be noticeable in person. Knowledge of the paper is the most obvious drawback to digital images. You cannot look through a digital image as you would a piece of paper to see watermarks and laid and chain lines, for example. It is also more difficult to tell anything about the weight or texture of paper. Sometimes, it is hard to tell whether it has been blind-ruled or not. So, that’s a drawback. Another drawback is size distortion that comes about via digital images. A side effect of having all the images show up the same size on the monitor is that I sometimes lose track of whether I’m looking at a pocket-sized or a monumentally-sized Qurʾān, for example. That isn’t the fault of the digitizers or anything, and the measurements are of course provided along with the images, but it is easy to forget and think of all the books as the same size when they aren’t in front of you in person. A benefit of digital images, though, is the manipulability of them, which is to say they can be enlarged, cropped, rotated, and flicked through quickly without doing damage to the item. That aspect of digital images has been supremely useful in this project for reading small text, scribbly notes, for magnifying portions of the page for detail.

Is it possible for people to contribute to MMW?

In the sense that people can contribute their observations about the manuscripts, yes! Contribution is welcome and encouraged. Please do look at the digital images and decipher things that still need deciphering. Owner’s notes for example, stamps, other notes that were illegible to me, but might be legible to you, identifying what’s going on in an illustration so that I can update the structural metadata. In that sense, yes, we welcome contributions. In fact, if you have observations about provenance agents (owners, scribes, buyers, sellers, borrowers, lenders, readers, brokers, waqf donors/recipients, etc.) that you can identify in any of these manuscripts and you want to enter that information, along with the transcribed note, into the Schoenberg Database of Manuscripts, that would be a significant help.


Penn_LJS405: Folio 1v, copy of Tasʹhīl al-naẓar wa-taʻjīl al-ẓafar, 14th century? This is an example of a leaf covered in owner’s notes. Help transcribing this type of thing is welcome and can be added to the Schoenberg Database by you, yourself! Please contribute.

Dr Kelly Tuttle is the project cataloger for the Manuscripts of the Muslim World grant. She is located at the University of Pennsylvania Libraries Kislak Center for Special Collections, Rare Books and Manuscripts and is reachable via email at tuttlek@upenn.edu. You can also follow the project on Twitter: @MmwProject.

Islamic Art as Inspiration: an Interview with Stephen Serpell, Creator of the Islamic Painted Page

The last ten years alone have seen a boom in digital resources for Islamicists and historians of the Middle East. Be it bibliographical tools, like Jara’id, or online photo archives, like Akkasah, the future will only continue to see the expansion of our toolkits, inspiring new research questions in the process. One such tool is the Islamic Painted Page (IPP). In honor of the site’s relaunch this month, we have an interview with its creator, Stephen Serpell.

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