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Throughout history, different cultural traditions, all of them with considerable linguistic diversity, have flourished and converged in the Mediterranean and Near Eastern regions. The International Conference of Junior Researchers in Mediterranean and Near Eastern Languages and Cultures provided a transverse and interdisciplinary framework of discussion and reflection on the intellectual and cultural production of the Mediterranean and the Near East, from its earliest stages to the present. This book is the result of the analysis of the different political, religious and social trends of thought, material culture, and artistic, literary and linguistic expressions brought together in this geographical area, highlighting the scope of this blend of traditions within different space-time surroundings.
In Creating the Mediterranean: Maps and the Islamic Imagination Tarek Kahlaoui treats the subject of the Islamic visual representations of the Mediterranean. It tracks the history of the Islamic visualization of the sea from when geography was created by the Islamic state’s bureaucrats of the tenth century C.E. located mainly in the central Islamic lands, to the later men of the field, specifically the sea captains from the fourteenth to the sixteenth centuries C.E. located in the western Islamic lands. A narrative has emerged from this investigation in which the metamorphosis of the identity of the author or mapmaker seemed to be changing with the rest of the elements that constitute the identity of a map: its reader or viewer, its style and structure, and its textual content.
This edited volume aims to advance a Muslim-centered perspective on the study of Islam in Europe. To do so, it brings together a range of case studies that illustrate how European Muslims engaged with their Sacred Scripture while being part of a Christian-dominated social and political space. The research presented in this volume seeks to analyse Muslims’ practices of translating, interpreting and using the Qur’an as a sacred object and, thus, pursues three main research agendas. Part I focuses on the issues of Muslim-Christian relations in Europe and studies how these relations have engendered discursive connections between Muslim- and Christian-produced texts related to the study and i...
In 1912, Italy occupied Rhodes, an Ottoman town inhabited by Greek Orthodox, Muslims, Jews, and Catholics. Rhodes became a territory of Italy’s empire in 1923 following the Treaty of Lausanne, only one year after Mussolini seized power in Rome. The Ottoman demise corresponded to the expansion of fascist imperialism in the Mediterranean. Both the Ottoman Young Turks and Italian colonial governors invoked the role of a "new generation" of youth in imperial rule. Generations of Empire investigates the relationship between state and society in light of successive transformations of imperial rule, rethinking Italian colonialism as post-Ottoman history. Andreas Guidi explores how communal life i...
This book examines how race, ethnicity, and religious difference affected the concession of citizenship in the Spanish Empire's territories.
Every year, the Bibliography catalogues the most important new publications, historiographical monographs, and journal articles throughout the world, extending from prehistory and ancient history to the most recent contemporary historical studies. Within the systematic classification according to epoch, region, and historical discipline, works are also listed according to author’s name and characteristic keywords in their title.
In The Wandering Throne of Solomon: Objects and Tales of Kingship in the Medieval Mediterranean Allegra Iafrate analyzes the circulation of artifacts and literary traditions related to king Solomon, particularly among Christians, Jews and Muslims, from the 10th to the 13th century. The author shows how written sources and objects of striking visual impact interact and describes the efforts to match the literary echoes of past wonders with new mirabilia. Using the throne of Solomon as a case-study, she evokes a context where Jewish rabbis, Byzantine rulers, Muslim ambassadors, Christian sovereigns and bishops all seem to share a common imagery in art, technology and kingship.
This book reveals the medieval Mediterranean region as a richly nuanced space of places and peoples connected by a body of water, but far from unified—and seeks to challenge what we think we know about the medieval Mediterranean and the world it influenced. Reflective of the diversity of the Mediterranean region, the contributors are an international body of scholars that bring together topics that are seemingly disparate but are in fact in a vibrant conversation with one another. The volume seeks to shed new light and perspectives on familiar topics. Each chapter begins with secondary commentary for context, and is followed by primary sources comprised of images and texts that invite care...
Intro -- Half Title -- Series Page -- Title Page -- Copyright Page -- Contents -- Figures -- Preface -- Contributors -- Chapter 1: Textual Amulets from a Transcultural Perspective -- Chapter 2: Writing on Magical Gems: Reflections on Inscribed Gemstone Amulets of the Imperial Period -- Chapter 3: Of Comprehensible and Incomprehensible Inscriptions: Remarks on Some Gems with Multi-headed Gods -- Chapter 4: Agency and Efficacy in Syriac Amulets across the Ages -- Chapter 5: Demons in Runic and Latin Amulets from Medieval Scandinavia -- Chapter 6: Magic Letters: Unintelligible Prophylactic Formulas -- Chapter 7: The Materiality of Talismans from Early Modern Spain: Morisco (and Old-Christian) Cases -- Chapter 8: Talismans and Engravers of Talismans in the Seventeenth-Century Ottoman Society According to the Journal of Evliyā Çelebi -- Chapter 9: Small Letters against Great Misfortunes: A Glance at Safavid Amulet Culture -- Chapter 10: Final Remarks: Toward a Transcultural View of Magical Writing -- Notes -- Bibliography -- Index of Sources -- Index of Names -- Index of Places -- General Index.
The most sacred site of Islam, the KaE ba (the granite cuboid structure at the centre of the Great Mosque of Mecca) is here investigated by examining six of its predominantly spatial effects: as the qibla (the direction faced in prayer); as the axis and matrix mundi of the Islamic world; as an architectural principle in the bedrock of this world; as a circumambulated goal of pilgrimage and site of spiritual union for mystics and Sufis; and as a dwelling that is imagined to shelter temporarily an animating force; but which otherwise, as a house, holds a void.