This book, Manâzil as-Sâ'ireen, is a masterpiece of taṣawwuf written by Imam Abu Ismâ'eel 'Abdullâh ibn Muhammad ibn 'Ali al-Anṣâri al-Harawi, one of the greatest Sufi masters of all times. The sheikh was Hanbali in his fiqh and Athari (scripturalist) in his creed. This makes it easier to decipher the symbolism of his statements: a result of the book's brevity and the sheikh's inclination toward linguistic finesse. I provide detailed footnotes for clarification. While I consulted many commentaries on Manâzil, including the rather brief commentaries by Imams al-Lakhmi and al-Munâwi, I owe most of my understanding of it to the instruction of my teachers and to Madârij as-Sâlikeen, another masterpiece written by Imam Ibn al-Qayyim, the erudite scholar who embodied the loving yet critical approach to the great legacy of Islamic spirituality. For a more detailed explanation of the book, please refer to the following website: https: //stationsofthetravelers.com.

The Negro Motorist Green Book was a groundbreaking guide that provided African American travelers with crucial information on safe places to stay, eat, and visit during the era of segregation in the United States. This essential resource, originally published from 1936 to 1966, offered a lifeline to black motorists navigating a deeply divided nation, helping them avoid the dangers and indignities of racism on the road. More than just a travel guide, The Negro Motorist Green Book stands as a powerful symbol of resilience and resistance in the face of oppression, offering a poignant glimpse into the challenges and triumphs of the African American experience in the 20th century.

A kaleidoscopic, fast-paced tour of Latin America from one of the Spanish-speaking world’s most outstanding writers. Lamenting not having more time to get to know each of the nineteen countries he visits after winning the prestigious Premio Alfaguara, Andrés Neuman begins to suspect that world travel consists mostly of “not seeing.” But then he realizes that the fleeting nature of his trip provides him with a unique opportunity: touring and comparing every country of Latin America in a single stroke. Neuman writes on the move, generating a kinetic work that is at once puckish and poetic, aphoristic and brimming with curiosity. Even so-called non-places—airports, hotels, taxis—are turned into powerful symbols full of meaning. A dual Argentine-Spanish citizen, he incisively explores cultural identity and nationality, immigration and globalization, history and language, and turbulent current events. Above all, Neuman investigates the artistic lifeblood of Latin America, tackling with gusto not only literary heavyweights such as Bolaño, Vargas Llosa, Lorca, and Galeano, but also an emerging generation of authors and filmmakers whose impact is now making ripples worldwide. Eye-opening and charmingly offbeat, How to Travel without Seeing: Dispatches from the New Latin America is essential reading for anyone interested in the past, present, and future of the Americas.

A Choice Outstanding Academic Title Alternate attendance (sankin kotai) was one of the central institutions of Edo-period (1603-1868) Japan and one of the most unusual examples of a system of enforced elite mobility in world history. It required the daimyo to divide their time between their domains and the city of Edo, where they waited upon the Tokugawa shogun. Based on a prodigious amount of research in both published and archival primary sources, Tour of Duty renders alternate attendance as a lived experience, for not only the daimyo but also the samurai retainers who accompanied them. Beyond exploring the nature of travel to and from the capital as well as the period of enforced bachelorhood there, Constantine Vaporis elucidates-for the first time-the significance of alternate attendance as an engine of cultural, intellectual, material, and technological exchange. Vaporis argues against the view that cultural change simply emanated from the center (Edo) and reveals more complex patterns of cultural circulation and production taking place between the domains and Edo and among distant parts of Japan. What is generally known as "Edo culture" in fact incorporated elements from the localities. In some cases, Edo acted as a nexus for exchange; at other times, culture traveled from one area to another without passing through the capital. As a result, even those who did not directly participate in alternate attendance experienced a world much larger than their own. Vaporis begins by detailing the nature of the trip to and from the capital for one particular large-scale domain, Tosa, and its men and goes on to analyze the political and cultural meanings of the processions of the daimyo and their extensive entourages up and down the highways. These parade-like movements were replete with symbolic import for the nature of early modern governance. Later chapters are concerned with the physical and social environment experienced by the daimyo's retainers in Edo; they also address the question of who went to Edo and why, the network of physical spaces in which the domainal samurai lived, the issue of staffing, political power, and the daily lives and consumption habits of retainers. Finally, Vaporis examines retainers as carriers of culture, both in a literal and a figurative sense. In doing so, he reveals the significance of travel for retainers and their identity as consumers and producers of culture, thus proposing a multivalent model of cultural change.