Dreams and Visions in Islamic Societies
01 Feb 2012-
About: The article was published on 2012-02-01 and is currently open access. It has received 16 citations till now. The article focuses on the topics: Vision & Islam.
01 Jun 2016
TL;DR: In this paper, a close textual, intertextual, and contextual analysis of several embedded narratives on emotions in three late sixteenth-and seventeenth-century travel books: Kit?b N??ir al-D?n 'ala 'l-Qawm al-K?fir?n: Mukhta?ar Ri?lat al-Shih?b 'ila Liq?´ al-A?b?b by Andalusian traveller Ahmed bin Q?sim al-ajar? (1570- c.1641), The
Abstract: The present study focuses on emotion discourses in early modern travel books. It attempts a close textual, intertextual, and contextual analysis of several embedded narratives on emotions in three late sixteenth- and seventeenth-century travel books: Kit?b N??ir al-D?n 'ala 'l-Qawm al-K?fir?n: Mukhta?ar Ri?lat al-Shih?b 'ila Liq?´ al-A?b?b by Andalusian traveller Ahmed bin Q?sim al-?ajar? (1570- c.1641), The Diary of Master Thomas Dallam by an English craftsman, Thomas Dallam (1575-1630), and Seyahâtnâme (The Book of Travels) by Ottoman traveller Evliya Celebi (1611-1685). In these travel books, al-?ajar?, Dallam, and Evliya narrate their journeys as emotionally protean experiences. They associate emotions with the contexts of their journeys, their volition to travel, and their authorial motives to write about their journeys. They display their emotions in their dreams, humour, and other subjective experiences. Their narratives yield uncommon notions of emotions, namely the emotions of encounter. A love story between a Muslim traveller and a Catholic girl, an English craftsman's anxiety at the court of an Ottoman Sultan, a disgusting meal in a foreign land, are just a few examples of emotionally freighted situations which are unlikely to be found in any genre but a travel book. The close textual analysis aims to identify the role of the writers' cultures in shaping and regulating their discourses on emotions. The intertextual and contextual analysis of these narratives reveals that the meaning and function of these displayed emotions revolve around the traveller's community affiliation, religion, ideology, and other culture-specific discourses and practices such as Sufism, folk medicine, myths, folk traditions, natural and geographical phenomena, cultural scripts, social norms, and power relations. In a nutshell, reading the travellers' discourses on emotions means reading many cultural and historical aspects of the early modern world. To approach discourses on emotions in texts of the past, the present study draws on the theory of culture-construction of emotions. It uses three analytical notions from the fields of language, anthropology and history of emotions: 'emotional communities', 'emotional styles' and 'emotional self-fashioning'. The present study uses a theoretical framework defined by a recent wave of studies on self-narratives as sources for the history and cultural diversity of emotions in the medieval and early modern periods. Within this approach, travel writing is seen as a self-narrative, a communicative act, and a social practice. This approach to emotion discourses in Ri?la, travel journals and Seyahat genres allows us to project the transcultural and entangled history of the early modern Mediterranean, which as much it was a contested frontier between Islam and Christianity, was also a space of religious conversion and hybrid identities, the articulation of diplomacy and cultural exchange, mysticism and religious pluralism. This approach also pinpoints the diverse forms of cosmopolitanism, or rather cosmopolitanisms, in the plural.
•29 Mar 2016
TL;DR: Gagan D. Sood as mentioned in this paper focuses on ordinary people - traders, pilgrims, bankers, clerics, brokers, and scribes, among others - who were engaged in activities marked by large distances and long silences.
Abstract: Based on the chance survival of a remarkable cache of documents, India and the Islamic Heartlands recaptures a vanished and forgotten world from the eighteenth century spanning much of today's Middle East and South Asia. Gagan D. S. Sood focuses on ordinary people - traders, pilgrims, bankers, clerics, brokers, and scribes, among others - who were engaged in activities marked by large distances and long silences. By elucidating their everyday lives in a range of settings, from the family household to the polity at large, Sood pieces together the connective tissue of a world that lay beyond the sovereign purview. Recapturing this obscured and neglected world helps us better understand the region during a pivotal moment in its history, and offers new answers to old questions concerning early modern Eurasia and its transition to colonialism.
01 Jan 2017
TL;DR: In this paper, a reading of the concept of the Sacred in a selection of texts by Assia Djebar, Tahar Ben Jelloun and Salman Rushdie is presented.
Abstract: This thesis provides a reading of the concept of the Sacred in a selection of texts by Assia Djebar, Tahar Ben Jelloun and Salman Rushdie. The aims of this thesis are threefold. The first aim is to demonstrate that the selected texts of the three authors creatively engage with the Sufi Islamic heritage through the use of symbolic expressions of the Sacred. The second aim is to argue that the symbols of the Sacred in the three authors’ works ontologically project what are termed here “intermediate worlds” of the Sacred. And the third aim is to gain a hermeneutic understanding of the concept of the Sacred in the literary works of Djebar, Ben Jelloun and Rushdie. In order to achieve these aims I adopt Paul Ricoeur’s hermeneutic approach which allows me to interpret the symbolic and ontological underpinnings of the Sacred in the three authors’ works. Furthermore, I draw from the Sufi philosophy of Ibn Arabi, since locating this thesis within a Sufi conceptual and philosophical framework is essential given the Islamic tradition with which, as I argue, the three writers creatively engage. The contribution of this thesis consists in seeking new lines of inquiry by expanding on the predominant postcolonial, postmodern and feminist approaches to Djebar’s, Ben Jelloun’s and Rushdie’s work. By tracing affinities between the three authors’ selected texts, through a focus on the creative encounter with the Sacred, this thesis makes a new contribution to the study of the three authors in its aim of providing a broader understanding of their literary works. The symbols that I interpret in this thesis are the journey, the “hidden”, the “openings”, “darkness” and “light”. The choice of exploring the symbolic aspect of the journey is motivated by its link, as this thesis argues, with the Sacred journey of the Prophet Muhammad as well as with the meaning of a Sufi spiritual journey. I also chose to examine the four symbols of the “hidden”, the “openings”, “darkness” and “light” because of their connection to the Sacred names of God in the Islamic tradition and to their structural relations, as signifiers, to the symbol of the journey. In addition to the symbolic expressions of the Sacred, I explore in this thesis the ontological dimension of the experience of the Sacred in the three authors’ selected works. In this regard, I draw from Ibn Arabi’s Sufi concept of the barzakh which is an ontological concept that refers to an intermediate reality where the Sufi seeker encounters opposite worlds. My hermeneutic reading of the “projected worlds” in light of the concept of the barzakh highlights the creative encounter between the three authors’ selected texts and the Sacred. Hence, the Sacred is not presented as a definite and defined system of thought. On the contrary, it is argued that these texts oblige the reader to question philosophically how the Sacred is both expressed in the texts and experienced beyond the parameters of the texts.
09 Sep 2016
TL;DR: In this article, Mimi Hanaoka offers an innovative, interdisciplinary method of approaching these sorts of local histories from the Persianate world and highlights the preoccupation with authority to rule and legitimacy within disparate regional, provincial, ethnic, sectarian, ideological and professional communities.
Abstract: Intriguing dreams, improbable myths, fanciful genealogies, and suspect etymologies. These were all key elements of the historical texts composed by scholars and bureaucrats on the peripheries of Islamic empires between the tenth and fifteenth centuries. But how are historians to interpret such narratives? And what can these more literary histories tell us about the people who wrote them and the times in which they lived? In this book, Mimi Hanaoka offers an innovative, interdisciplinary method of approaching these sorts of local histories from the Persianate world. By paying attention to the purpose and intention behind a text's creation, her book highlights the preoccupation with authority to rule and legitimacy within disparate regional, provincial, ethnic, sectarian, ideological and professional communities. By reading these texts in such a way, Hanaoka transforms the literary patterns of these fantastic histories into rich sources of information about identity, rhetoric, authority, legitimacy, and centre-periphery relations.
01 Jan 1959
TL;DR: For instance, in the case of an individual in the presence of others, it can be seen as a form of involuntary expressive behavior as discussed by the authors, where the individual will have to act so that he intentionally or unintentionally expresses himself, and the others will in turn have to be impressed in some way by him.
Abstract: hen an individual enters the presence of oth ers, they commonly seek to acquire information about him or to bring into play information about him already possessed. They will be interested in his general socio-economic status, his concep tion of self, his attitude toward them, his compe tence, his trustworthiness, etc. Although some of this information seems to be sought almost as an end in itself, there are usually quite practical reasons for acquiring it. Information about the individual helps to define the situation, enabling others to know in advance what he will expect of them and what they may expect of him. Informed in these ways, the others will know how best to act in order to call forth a desired response from him. For those present, many sources of information become accessible and many carriers (or “signvehicles”) become available for conveying this information. If unacquainted with the individual, observers can glean clues from his conduct and appearance which allow them to apply their previ ous experience with individuals roughly similar to the one before them or, more important, to apply untested stereotypes to him. They can also assume from past experience that only individuals of a par ticular kind are likely to be found in a given social setting. They can rely on what the individual says about himself or on documentary evidence he provides as to who and what he is. If they know, or know of, the individual by virtue of experience prior to the interaction, they can rely on assumptions as to the persistence and generality of psychological traits as a means of predicting his present and future behavior. However, during the period in which the indi vidual is in the immediate presence of the others, few events may occur which directly provide the others with the conclusive information they will need if they are to direct wisely their own activity . Many crucial facts lie beyond the time and place of interaction or lie concealed within it. For example, the “true” or “real” attitudes, beliefs, and emotions of the individual can be ascertained only indirectly , through his avowals or through what appears to be involuntary expressive behavior. Similarly , if the individual offers the others a product or service, they will often find that during the interaction there will be no time and place immediately available for eating the pudding that the proof can be found in. They will be forced to accept some events as con ventional or natural signs of something not directly available to the senses. In Ichheiser ’s terms, 1 the individual will have to act so that he intentionally or unintentionally expresses himself, and the others will in turn have to be impressed in some way by him.…
01 Jan 1974
TL;DR: In this article, a certain allowance has been made for the traditions of Sufi orders in relation to poetry and music, but this does not reflect the true nature of the Sufi order.
Abstract: Ottoman literary history, indeed all Ottoman cultural history, has been traditionally viewed within the framework of a dualistic schema: courtly (high, learned, orthodox, cosmopolitan, polished, artificial, stiff, inaccessible to the masses) versus popular (folk, tainted with unorthodox beliefs-practices and superstitions, but pure and simple in the sense of preserving "national" spirit, natural, honest). This schema took shape under the influence of two major factors. On the one hand, there was the impact of the two-tiered model of cultural and religious studies in nineteenthcentury Europe with its relatively sharp distinction between "high" and "low" traditions.(') On the other, there were the ideological needs of incipient Turkish nationalism to distance itself from the Ottoman elite while embracing some form of populism. In relation to poetry and music, a certain allowance has been made for the traditions of Sufi orders. But this does not
01 Jul 2002
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