Prosopography and Social Networks in the Digital Age

On 17-18 May 2013, Will Hanley of Florida State University (FSU) led the First Workshop for PROSOP, which was held at Brown University.  The workshop was supported by a start-up grant from the National Endowment of the Humanities (NEH) and by Brown’s Middle East Studies program.  Will is a Middle East historian, and his research has, for example, explored Egyptian legal records from the late nineteenth and early twentieth century CE.   As the administrator of the ArchivesWiki of the American Historical Association (AHA), his hands-on experiences with this crowdsourced Wiki are informing his plans for this new Digital Humanities project.

I had applied to the PROSOP workshop because research on manuscripts and printed books in Arabic can yield significant prosopographic knowledge that is not limited to the names of authors.  Many books preserve paratexts such as ownership notes, statements about endowments (Arabic sing. waqf), certificates of transmission (Arabic sing. ijāzah), marginal notes (Arabic sing. ḥāshiya), or study and reading notes.  The paratexts reveal the names of people related to one specific copy of a written text, such as
•       author of a commentary on a specific work
•       author of an abridgement or epitome of a specific work
•       person who rewrites, revises or edits a specific work
•       scribe of a specific copy
•       illuminator of a specific copy
•       binder of a specific copy
•       publisher of a specific copy
•       owner of a specific copy (e.g., institution, dealer, private person)
•       reader of a specific copy
These names can be examined as concrete historical evidence for the production, circulation, and uses of manuscripts and printed books in Arabic script, providing insight into book production and the book trade as one aspect of the transmission of knowledge in Muslim societies.  Considering the overall scarcity of archival sources for the history of premodern Muslim societies, the systematic study of paratexts has the potential to dramatically increase our understanding of the social, intellectual and economic history of Muslim societies.  But two formidable obstacles continue to impede the study of paratexts, since few Middle East historians and literary critics are trained in the quantitative research methods commonly applied in the Social Sciences.  The first obstacle is the methodological evaluation of an assembled corpus of manuscripts and printed book as a statistically valid sample for both quantitative and qualitative analyses.  The second obstacle is the technical skill needed for a meaningful organization of the raw prosopographic data gleaned from paratexts.  Consequently, Stefan Leder’s collection of ijāzah from medieval Damascus (Les certificats d’audition à Damas 550 –750 h./1155–1349, 2 vols. Damascus: Institut français d’Etudes arabes & Deutsches Archäologisches Institut, 1996-2000), did not initiate further publications of paratexts from manuscripts and printed books in Arabic script, even though in Middle Eastern and Islamic Studies it has been long recognized that paratexts are unique sources of historical evidence.  (For more about Islamic books as sources of prosopography, see the notes of my workshop presentation.)

For the PROSOP workshop Will had brought together scholars with very different approaches to prosopography and a wide range of experiences with computer based research and the Digital Humanities.  The goal of PROSOP is the aggregation of datasets generated by microhistorical research so that the aggregated datasets can be subjected to macrohistorical analysis (see this 2010 poster illustrating Will’s vision for PROSOP).  The need for aggregation reflects the insight that every local event has international and transnational dimensions because all human beings are affected by violent conflicts and trade, whether this impact is consciously recognized (e.g., military engagements, commodity prices, climate change, epidemics) or not.  Will himself is right now working with computer scientists on a PROSOP prototype that will provide a website with a template which contributors can adapt to the needs of their specific prosopographic datasets.  The site’s search engine will execute global searches across all uploaded datasets.  In order to allow for flexibility in such a globally conceived data collection it will be necessary to avoid fixed category requirements, and Will expects that PROSOP will employ the Linked Data framework provided by the Semantic Web.

Will had structured the workshop as a series of presentations about different types of prosopographic datasets.  Most of our discussion therefore focused on how the website design and the technical requirements of the database template and its variable fields could be organized in order to accommodate our own idiosyncratic datasets and research needs.  With the hope that the debate will continue and that PROSOP will flourish, here are some reflections about PROSOP’s organizational challenges – just my two cents.

PROSOP’s Mode of Operation

Our own reasons for contributing prosopographic datasets to PROSOP indicated that we were interested in submitting datasets to a website that would serve two different purposes: the first is the safe depository for prosopographic research data which are no longer needed for our current work, and the second is an aggregated database whose big data collection promises synergy and serendipity.  Accordingly, the PROSOP website should have concise how-to pages for submitting and extracting datasets (cf. the Wiki “Contributing to Wikipedia“), as well as for searching PROSOP and for citing from its datasets and search results.

Will is passionate about his commitment that PROSOP be open to all, with no professional barriers to the submission of prosopographic datasets.  PROSOP will accommodate the research of bone fida historians and social scientists, as well as the work of genealogists who conduct their historical research as autodidacts and amateurs.  This debate was oddly self-referential, as we were discussing the social structure of digital data sharing in order to build a digital repository for social network research data.  Will distinguished between data sharing as collaboration among academic peers (e.g., Prosopography of the Byzantine World) and general-audience crowdsourcing, favoring non-commercial general-audience crowdsourcing over strictly academic data sharing (e.g., Open Context).  But in fields such as Anglo-Saxon literature and cuneiform studies, the interpretation of relatively scarce and arcane documents demands a high degree of scholarly expertise which in turn exerts a tyranny of quality over any collaborative project.  Nonetheless, a site open to all is bound to raise considerable anxiety, not only among contributing academics but also among those individuals and organizations whose funding will keep the project running, about the reliability of the submitted datasets.  During our discussion the Americanists were most eager to keep PROSOP accessible to researchers outside academia, as for them the painstaking genealogical research of autodidacts and amateurs is an enormously valuable resource (see Gordon S. Wood, “In Quest of Blood Lines: Review of François Weil’s Family Trees: A History of Genealogy in America,” New York Review of Books, 23 May 2013), even if much of this extramural research primarily generates fuzzy data (see Peter Hajek, “Fuzzy Logic,” in Stanford Encyclopedia of Philosophy, 2002, rev. 2010).

The two crucial issues for PROSOP’s mode of operation are the recruitment of collaborators and the site’s concrete uses, while the functional questions of how datasets be entered, stored, and extracted can be treated separately as a technical challenge.  Throughout the workshop we did not worry much about how to win active participants from all walks of life; after all, we ourselves were willing to give PROSOP a chance.  Will, however, had thought hard about the issue, which he addressed by highlighting the concrete scholarly benefits of data sharing.  My own sense of the situation is that the acceptance of and engagement with the project will depend not only on the site’s research utility but also on PROSOP’s association with professional organizations and its institutional ties, since both will directly impact the project’s social prestige in the academic community.  (For more thoughts about the social history of knowledge production, see my 2010 conference paper about the Encyclopaedia Iranica).

Will envisions PROSOP as a project without any top-down quality control so that possible contributors without formal credentials would not be scared off or censored.  But even a bottom-up project such as Wikipedia has a rating system for entries, and Will therefore insisted that all datasets in PROSOP will receive a “confidence score.”  The group accepted as practical and efficient the device of a straightforward questionnaire with control questions which would allow for a modicum of critical evaluation.  The questionnaire would ensure that contributors describe and evaluate datasets prior to their submission to PROSOP.  I found salient that among a group of Humanities scholars there was a clear preference for a computer’s judgment calls.  Most of us had no problem with surrendering the final judgment of their datasets to an algorithm that would calculate the results of the questionnaire as a dataset’s numerical confidence score.  While I am still surprised by this trust in an algorithm, the preference may reflect the perception that a computer is less fallible and more transparent in its decisions than a (human) editor.

PROSOP’s Professional Associations

In order to provide Will’s vision of a continually growing international website with additional support, it seems to me that PROSOP would benefit from being already in this early stage more closely linked to professional associations, even if these associations would come at the prize of an additional layer of administrative duties.  As a project that Will single-handedly started in the USA it would seem logical to approach the professional organizations of American historians, archivists, and librarians, while reaching out to the Library of Congress (LoC) and the National Archives and Records Administrations (NARA).  The conversation opener could be the fact that Will has received the blessings of a NEH start-up grant for PROSOP, while the concrete matter at hand would be the formal establishment of an advisory board, or something similar (cf. the division of labor among the collaborators of the Social Network and Archival Context Project).  The AHA may be of particular importance to PROSOP since the AHA does not limit its membership to academics.  How many of the workshop participants were, for example, AHA members in good standing?  In addition, the AHA has been actively engaged in fostering Digital History for more than a decade, and among its members are historians from other countries and continents.

PROSOP’s Institutional Ties

At the moment, PROSOP has a freestanding website at http://www.prosop.org.  In order to guarantee the secure storage of datasets contributed to PROSOP it seems necessary to plan already during the development phase for secure and regular backups of the site’s continually growing contents as well as for mechanisms that will allow for the uploading of datasets, the downloading of the template, and the extraction of individual datasets.  The secure storage of the uploaded datasets will be one of the incentives for contributing to PROSOP, but the secure storage presents a technical challenge because PROSOP will not merely aggregate a huge collection of individual files saved as text, PDF, or spreadsheet.  Since successful collaborative Digital Humanities projects such as the Stanford Encyclopedia of Philosophy (http://plato.stanford.edu/) or the Social Network and Archival Context Project (http://socialarchive.iath.virginia.edu/) are hosted on university servers, the question arises whether PROSOP would also benefit from an explicit institutional link with FSU where Will is a professor in the History Department.

PROSOP’s Model of Financing

PROSOP’s future depends on its financial viability.  Irrespective of where the website be hosted on the Internet, the maintenance of an actively growing website, which is designed as a digitally-born resource, is cost- and labor-intensive.  Columbia University Libraries, for example, only accepts active, web-based research projects, if a project has its own endowment dedicated to covering all costs associated with hosting the associated websites.  Aside from the daily maintenance costs which range from electricity to salaries for technicians, money will be needed for a separate research and development (R&D) team so that there will be regular updates to PROSOP’s underlying technology and visible web interface.  While the NEH stipulates that its projects are available as Open Access resources since they have received financial support from the US government, it may be worthwhile to explore not only the options of fundraising for a dedicated endowment and of an institutional sponsorship program (cf. the Stanford Encyclopedia of Philosophy International Association) but also the possibility of cost-recovery for nonprofit institutions (e.g., the secure storage of prosopographic research data; cf. that in the US the libraries of nonprofit colleges and universities rely on cost-recovery to give students and faculty affordable access to very expensive services such as InterLibraryLoan).

PROSOP’s Copyright and Licensing

The current version of the PROSOP website does not have any statement about the site’s copyright and licenses.  Considering the importance of copyright laws for education and research in the US, it may help with the further development of PROSOP if at least the most basic copyright and license issues are addressed, while the first PROSOP prototype is still under development.  It is my understanding that Will’s contract with FSU as well as the stipulations of his NEH grant are relevant for determining the copyright of the website and the database design.  But I would otherwise expect that Creative Commons licenses should be able to solve most of the copyright issues related to the prosopographic datasets.  It may provide an additional incentive for the collaboration with PROSOP if the website has a section which explains, for example, the intellectual property rights of a researcher’s own datasets, or the legal status of prosopographic research based on archival documents and artifacts that are not in the public domain.  Since the goal of PROSOP is the aggregation of of the greatest number of available prosopographic datasets, it may not be possible, though, that collaborators can freely chose a particular Creative Commons license for their individual datasets.  In any case, the section about PROSOP’s section about copyright and licensing should be clearly linked to the how-to page about citing from PROSOP’s search results and datasets.

PROSOP’s Design

The debates about the design of PROSOP’ interface and database template were particularly fascinating because they revealed the extent to which knowledge production and knowledge transmission is culturally determined.  Some favored a user-friendly simple interface design, while others asked for truth in advertising, insisting that no glossy layout be used to hide the nitty-gritty complexity of a serious dataset template.  There was, however, agreement that it be important that there be as few clicks as possible between the homepage and the search form or a particular dataset.

Within the group there were still some proponents for developing PROSOP as a relational database, even though Will and his computer science collaborators have already rejected this option.  Another recurrent theme in the discussion was the question whether a person’s name or a person’s association with a specific place and time would be the primary categories for organizing the prosopographic datasets.  This question strikes me as particularly important, since Will expects that PROSOP will allow for the spatial mapping of search results.

Since I myself I have no practical experience with the setting up of databases, I have no specific wishlist for PROSOP’s database design.  But I am very much looking forward to the first PROSOP prototype going live so that I can start using its database template for my research on the production and trade of manuscripts and printed books in Arabic script.

PROSOP and the Ethics of Humanities Research in the Digital Age

Most of our discussion was taken up with very concrete questions about the quantitative and qualitative analysis of prosopographic research data.  Conversely, we had little time and energy left for a more general reflection on PROSOP within the concrete political and social realities of the second decade of the twenty-first century.  Of course, Will’s decision that PROSOP will not rely on relational database design is based on his philosophical rejection of essentialist categories in historical research.  My most general expectation is that PROSOP will manage to remain as transparent as possible about its organization, its funding, and its collaborators.  In addition to an active outreach to genealogists and scholars outside North America and Europe, I would find particularly important that the future development of PROSOP will take into account its carbon footprint and the digital divide inside and outside the US.

How Digitization Has Changed the Cataloging of Islamic Books

Once the [micro-] films are made, there is seldom any need for the scholar to go back to the books and documents themselves.

Richard D. Altick, The Scholar Adventurers, 1950, chap. VII

The Major had told him one day that in five years’ time no one would read any more.  Later, archaeologists would ponder on, argue about, what books had been for.  ‘It’ll all be telly; visual aids.’  ‘Then why are more books published every year?’ Ludo had asked, annoyed with him as usual. ‘Show me the figures, laddie.  Show me the figures.’

Elizabeth Taylor, Mrs Palfrey at the Claremont, 1971, chap. 9

The total number of all extant and accessible manuscripts in Arabic script is not known (Adam Gacek, Arabic Manuscripts: A Vademecum for Readers, Leiden: Brill, 2009, p. x).  Scholars whose research focuses on the history of the book in Muslim societies are of course aware of this fact, and there are at least two rough estimates on the table.  Geoffrey Roper (“The History of the Book in the Muslim World,” in The Oxford Companion to the Book, eds. Michael F. Suarez and H. R. Woudhuysen, 2 vols., Oxford: Oxford University Press, 2010, vol. 1, p. 323) has recently suggested that “more than 3 million MS texts in Arabic script” have been preserved in accessible collections worldwide, while the number of inaccessible manuscripts in private collections is anybody’s guess.  Roper pulled this number out of his hat, providing no explanation whatsoever as to how he derived at it: What (catalogs and internal shelf-lists?) did who (staff or outside researchers?) analyze to determine the holdings of manuscripts in Arabic script all around the world?  What was counted (parchment and paper? fragments and complete codices?) and what was excluded (papyri and archival documents on paper?).  But Roper’s number is important, because he was the general editor of the World Survey of Islamic Manuscripts (5 vols., London: Furqan, 1991-1994).  Moreover, his number is comparable to François Déroche’s estimate of about 4 million extant manuscripts in Arabic script (oral communication, Christoph Rauch, 5 January 2010), though I do not know in which context Deroche has suggested this number.  Since an estimate in the millions has an accordingly wide margin of error―for example, 1 percent of 1,000,000 is 10,000―the numbers put forward by Roper and Déroche serve, depending on one’s point of view, as rhetorical sleights of hand or effective didactic devices by adding a fleeting sense of fact-based mastery to the much more low-key observation that there are lots and lots of manuscripts in Arabic script dispersed in public and private collections worldwide.  I find remarkable, though, that the estimates by Roper and Déroche leave room for optimism.  In the times of big data, collecting cataloging metadata for manuscript holdings in the low single-digit millions should be manageable.  Indeed, these holdings in Arabic script seem rather modest if compared to the estimate of more than 30 million Indian manuscripts, written in Sanskrit or vernacular Indic languages and preserved in India alone (Sheldon Pollock, “Literary Culture and Manuscript Culture in Precolonial India,” in Literary Cultures and the Material Book, eds. Simon Eliot et al., London: British Library, 2007, p. 87; for a discussion of the empirical data in incunable research, see Joseph A. Dane, The Myth of Print Culture: Essays on Evidence, Textuality, and Bibliographic Method, Toronto: University of Toronto Press, 2003, in particular chapter 2 on “Twenty Million Incunables Can’t Be Wrong,” pp. 32-56).

Specialists of Middle Eastern and Islamic Studies rarely discuss this situation and its impact on all aspects of their research.  We take immense pride in the riches of the Islamic manuscript tradition, and yet, we lament about the primary sources actually available for research (R. Stephen Humphreys, Islamic History: A Framework for Inquiry, rev. ed., Princeton: Princeton University Press, 1991, p. 25).  Although autograph manuscripts are very rare in Middle Eastern and Islamic Studies, there is no agreed upon process of ratiocination―comparable, for example, to the distinctions between Folio, Good Quarto, and Bad Quarto in Shakespeare Studies―for the compilation of a manuscript corpus that will allow for the preparation of a scholarly edition, whenever a complete census of all known and extant manuscript copies is neither feasible nor possible.  In subfields, such as Graeco-Arabic Studies and Papyrology, scholars draw on the editorial theory and practice as developed by Classical Philology.  But, in general, research based on manuscripts and printed books in Arabic script remains curiously disconnected from fundamental questions about the material evidence yielded by paleographical, codicological, and bibliographical analysis.

At the beginning of the twenty-first century, the number of Islamic manuscripts seems as uncountable as the number of Muslims, be it in the US or all around the world, as there is no central organization which can claim authority over the preservation of Islam’s cultural heritage.  The international diffusion of manuscripts and printed books in Arabic script reflects the ethnic, linguistic, and denominational diversity of the worldwide Muslim community, and explains why it is so difficult to track Islamic holdings in public and private collections.  Muslims, in contrast, for example, to members of the Roman-Catholic Church, do not belong to a faith tradition that unites its believers within a strictly top-down and binding hierarchy.  Since the Eurasian, African, and Asian nation states which are ruled by Muslim elites or have a Muslim majority population are currently confronted with much more pressing political and economic problems, it is rather unlikely that an Islamic counterpart to the UNESCO will be established any time soon.  The preservation of books and their cataloging must take a backseat when people live in dire poverty and their lives are threatened by sectarian and ethnic violence.

The current state of cataloging manuscripts in Arabic script mirrors this complex political situation.  There is a tacit agreement, especially among western scholars of Middle Eastern and Islamic Studies, to bravely soldier on with individual research projects without sounding a clarion call for concerted action, as such a call will inevitably raise the specter of Orientalism.  Professional academic organizations, in particular MELCom International, MELA and TIMA, have made the cataloging of Islamic books, whether manuscripts or printed books, a focus of their work, even though they are fighting an uphill battle.  Decades of political pressure on the Humanities in Europe and North America have severely reduced government funding for basic research which does not promise immediate benefits to taxpayers outside the enchanted reading rooms of academia.  It is nice to know which books are in the library.  But a library catalog does not carry the prestige of original research; nor does it help with paying for new acquisitions, salaries, and building maintenance.

The severe funding shortages faced by private and public institutions have created an opening for wealthy individuals who have made the preservation and accessibility of this or that part of Islam’s cultural heritage their responsibility.  The non-profit foundations of their choice exert significant influence over the cataloging of manuscripts and printed books in Arabic script.  Since private and public institutions have to make strategic decisions about acceptable funding, sometimes, pecunia olet.  The strategic necessity to design feasible projects that can successfully compete for as much acceptable outside funding as possible does not ensure that the most deserving holdings receive the funding needed for their cataloging, as well as for preservation and digitization.  As long as the fierce competition for limited funding pits institutions against each other, the absolute merit of an Islamic book collection is less important than an institution’s ability to offer acceptable donors and grant-making agencies the best match for their funding priorities.

In theory, institutions with Islamic manuscripts and printed books have access to experts who determine the merit of uncataloged holdings in Arabic script and select items for cataloging, as well as for preservation and digitization.  Even though it seems logical to catalog all known and extant manuscripts and rare printed books before making decisions on those which should, and still can, be digitized, the creation of digital surrogates that are instantaneously made available on the internet irrespective of the quality of their cataloging is often considered a much better investment of limited financial resources.  There are obvious benefits to facilitating the digital access to the texts of manuscripts and rare printed books.  Digital surrogates are so readily accepted by scholars, because their primary function is that of any other book in any other format or medium: to preserve and display written language.  In addition, pretty digital surrogates offer an immediate esthetic gratification on computer screens that is out of reach for highly technical cataloging in a digital database.  No one gets excited about access to correct and detailed metadata for manuscripts and printed books, even though poorly cataloged holdings are effectively lost to scholarship.  I was told by a Columbia University librarian that it would be impossible to obtain funding for the descriptive cataloging of Columbia’s rare Persian lithographs since these printed books already have records, however faulty and incomplete, in Columbia’s online catalog CLIO and are therefore considered cataloged.

The popular perception of digitization is all about convenience in the service of increased scholarly productivity, since fewer library trips mean less time needed for drudgery and legwork which in turn should increase the time available for working on publications.  We happily delegate to our colleagues in Information Science and the Digital Humanities all worries about the long-term preservation of digital surrogates and their long-term interoperability with future electronic databases, portals, or platforms.  It is not uncommon on Middle East and Islamic Studies listservices that scholars look for e-books of works in Arabic script, specifying that they would prefer e-books with full-text search.  Yet I have never noticed any discussion of TEI and other mark-up languages on these listservices, even though full-text search demands a fully encoded text.  After all it would be ungrateful to complain about the steadily growing number of digitized Islamic manuscripts and printed books available for free on the internet.

Appearances, however, can be deceptive.  The easy one-click access to previously rare texts in Arabic script on our computer screens is not cost-neutral.  On the contrary.  It is accompanied by three serious disadvantages.  The first is that digital surrogates seem to diminish the intellectual merit of the original artifacts’ descriptive cataloging, since the texts themselves can now be read on the internet.  A digital text’s direct accessibility makes the material artifact that allowed for its transmission and preservation invisible, as there is no longer any physical obstacle between the reader and the text.  The immediacy of digital surrogates effectively puts an end to the hands-on experience of material books as historical evidence of intellectual practice (David McKitterick, Print, Manuscript and the Search for Order: 1450–1830, Cambridge: Cambridge University Press, 2003, pp. 18-19).  The Hathi Trust Digital Library, for example, allows its members to download pdf-files of digitized works in the public domain.  But the pdf-file itself will only preserve information about the holding library, without revealing the actual call number (see, for example, the nineteenth-century MS pers. of Vāmiq va ʿAẕrā, University of Michigan Library, Isl. Ms. 1043, cf. the record at Hathi Trust Digital Library at: http://hdl.handle.net/2027/mdp.39015079131705 and the most recent record with comments on the Islamic Manuscripts at Michigan website).  The fact that the creators of this academic digital library consider call numbers dispensable suggests that the digital surrogate is seen as a complete replacement of the original book, making any further interaction with the material artifact itself unnecessary.  For I do not know of any library where it be possible to request a book without knowing its call number.

The second disadvantage of the easy one-click access to previously rare texts on the internet is the haphazard approach to the cataloging and the digitization of Islam’s cultural heritage.  The funding priorities of acceptable donors and grant-making agencies determine feasibility, while the competition for outside funding pits institutions against each other.  North American and European depositories favor institutional independence, when courting donors and applying to grant-making agencies, and focus, very sensibly, on clearly circumscribed projects.  For small-scale projects with their own dedicated Islamic manuscript portals―examples are the digitization initiatives at the Walters Art Museum Baltimore, Harvard University Library, or the Universitätsbibliothek Leipzig―are more likely to be successfully completed within their grant periods.  In contrast, large libraries, such as the Bibliothèque nationale de France in Paris (for single pages, see its Banques d’Images), the Bodleian Libraries (for single pages, see their Masterpieces of the non-Western book), or the Bayerische Staatsbibliothek in Munich (for complete books, see its Münchener Digitalisierungszentrum), include manuscripts and printed books in Arabic scripts while they are digitizing their most important rare holdings.  Whenever Islamic holdings are included into such comprehensive and long-term digitization projects, the quality and the accessibility of their metadata will determine whether in these vast online collections of digital surrogates search engines can retrieve the Islamic holdings.

Occasionally, the initiative of a private donor seems to force a decision which database will receive the digital surrogates of Islamic manuscripts.  In May 2012, the Museum für Islamische Kunst in Berlin announced that it will digitize and catalog its collection within an Islamic Art Online portal because Yousef Jameel has provided the funding.  This digitization project will include the museum’s manuscripts in Arabic script, and the earlier plan of digitizing the museum’s Islamic books in cooperation with the digitization project Orient-Digital of the Orientabteilung der Staatsbibliothek zu Berlin has been abandoned (email, Julia Gonnella, 13 June 2012).  The situation in Berlin is quite curious since both the Museum für Islamische Kunst and the Staatsbibliothek belong to the Stiftung Preussischer Kulturbesitz.

The haphazard approach to the cataloging and the digitization of Islam’s cultural heritage also reflects that for private donors it is now almost impossible to envision the digital cataloging of artifacts not available as digital surrogates.  Since so many manuscripts and printed books have already been digitized, there is enormous pressure on institutions to forge ahead with the digitization of their holdings, as completely as possible.  The example of the Collaboration in Cataloging Project of University of Michigan Library documents that it is possible to obtain funding for the digitization of uncataloged manuscripts in Arabic script.  Indeed, the undigitized book has become a problem, if not as a serious offense.  It is therefore only logical that in the British Library digitization and cataloging are going hand in hand, when private foundations contribute funding to particular projects.  In 2011 the British Library embarked on the creation of digital archive for its Persian manuscripts, and this summer the Iran-centered project was supplemented with a digital archive for the British Library holdings concerning the Gulf region.  This development is noteworthy because in a parallel move British academic libraries have bandied together to establish Fihrist, a digital union catalog for manuscripts in Arabic script in British libraries.  It remains to be seen whether other Western countries will follow suit and emulate the Fihrist model.  I suspect that the development of financing models of academic publishing will determine how Islamic manuscript catalogs will be published in the future.  In Germany, for example, the project of the Katalogisierung der orientalischen Handschriften in Deutschland (KOHD), which is now envisioned to be completed in 2015, continues to receive funding for issuing the Verzeichnis der orientalischen Handschriften in Deutschland (VOHD), as printed hardcovers (email, Tilman Seidensticker, 17 May 2012).  Who are the intended audiences of these very expensive German books?  For decades German has been losing ground as an academic lingua franca, and only research libraries with generous acquisition budgets can afford standing subscriptions to the VOHD.  But be this is as it may, the KOHD sticks to publishing the results of their research in print, as there is no comparable funding available for the creation of digital metadata records, derived from the detailed German descriptions of undigitized Oriental manuscripts.

The pragmatic preference for clearly circumscribed independent cataloging and digitization projects explains why so few specialists bother with keeping track of all the independent databases that contain digital surrogates of manuscripts and printed books in Arabic script.  The fierce competition for outside funding provides little incentive for institutional cooperation, and may be a contributing factor as to why there are not yet widely accepted best practices for how to make the digital surrogates of Islamic manuscripts and printed books, as well as their cataloging records, available on the internet.  In December 2010, Klaus Graf wondered on his blog Archivalia why he could not find a list of databases with digitized Islamic manuscripts anywhere on the internet; Peter Magierski is now keeping such a regularly updated list of open access databases on his blog AMIR.  It remains to be seen whether the decision of grant-making agencies, such as the Humboldt Foundation, NEH, DFG, the Carnegie Corporation of New York, or the Doris Duke Foundation, to prioritize projects that necessitate domestic and international cooperation between institutions will provide an incentive to scholars in Middle Eastern and Islamic Studies to invent new models for how to coordinate the cataloging of and access to Islamic holdings in the Digital Age.

The third disadvantage of easy one-click access to previously rare texts on the internet is that the competition for funding favors holdings which can be presented as exceptional to donors and grant-making agencies.  It is of course unfair to accuse any institution for drawing on the importance or artistic value of its holdings in order to attract outside funding.  The digitization of Zaydī manuscripts in private collections in Yemen, in connection with the digitization of Zaydī manuscripts in Princeton University Library and the Staatsbibliothek zu Berlin, is the example of a successful international project that received funding from several sources, as there is a compelling need to preserve cultural heritage threatened by political conflict.  But significance, like beauty, rests always in the eye of the beholder.  The focus on a particularly endangered group of manuscripts in Arabic script makes it harder to contextualize those holdings, which are now distinguished by having received a substantial grant.  Every book refers to other books, and not even the most exceptional book was produced in a vacuum.  What will happen to those Yemini manuscripts that cannot be classified as Zaydī?  Since every book is a commodity within a society’s system of book production, how is that which has been preserved related to that which was originally produced?  In every literate society there are many more cheap books than livres d’artiste in circulation, and yet, expensive books and other collectibles are much more likely to survive.

At this point my considerations have come full circle.  As long as specialists of Middle Eastern and Islamic Studies have only very rough estimates for the total number of all extant and accessible manuscripts in Arabic script, it is impossible to gain a better understanding of how the bias of survival has shaped, as well as distorted, the available sources of Islamic history.  The international dispersion of Islamic manuscripts and rare printed books makes it very difficult to keep track of these holdings and to organize their cataloging.  Unfortunately the great attraction of pretty digital surrogates further complicates all efforts to raise money for the little valued, but much more urgently needed cataloging of all known books in Arabic script.

PS.  The Iran Heritage Foundation (IHF) has just posted a You Tube fundraising video, providing some figures for its digitization project in the British Library.  Its collection of more than 11,000 Persian manuscripts is the largest collection in the Western World, and about 1,370 of these manuscripts are currently cataloged in the British online catalog Fihrist.  In the course of the IHF project, the British Library expects to completely digitize another 40 to 50 Persian manuscripts, while adding as many metadata records as possible to Fihrist.

Updated, 13 January 2013.