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Abstract
This present study aims to challenge simplistic views of division and boundaries between Muslims and Christians. It delves into the cultural and artistic relationship between the Safavid ruling elite and the newly arrived Armenians in seventeenth-century Isfahan. The primary goal is to understand how the Armenian population merged with the predominantly Muslim community of Isfahan. An insightful perspective is gained by examining the Armenian architecture in Isfahan, where Armenians adapted and appropriated local architectural elements, creating a sense of belonging and shared identity. To gain a comprehensive understanding, the study delves into the wider cultural and political context of Isfahan during that time, drawing from a diverse array of European, Persian, and Armenian sources. By adopting this inclusive approach, the study explores the complex interplay of Christian and Muslim, as well as Safavid and Armenian elements within Isfahani society, thereby shedding light on the multifaceted identities at play.
Author:
Abstract
As an urban structure, Mecca is inscribed with several layers of meaning. It is the place where the Divine revelation of Islam took place; it is the setting of the life and preaching of the prophet Muhammad; and it is the location of the hajj, the annual pilgrimage, with its sacred and ritual sites. These complex domains of signification are related/separated by various kinds of boundaries, which are made even more intricate by the strict Wahhabi regime of religiosity and social segregation and Saudi policies of urban reconstruction. All these influences result in a fragmented spatial structure, and, concomitantly, in a fragmented social structure, which are both to some extent hidden in the folds of the urban landscape. In this contribution, the boundaries between the various domains will be discussed as they are portrayed, and contested, in the novel Ṭawq al-ḥamām (The Dove’s Necklace) by the Saudi author Raǧāʾ ʿĀlim. It will be explained how several characters are described as either upholding, breaking, preserving, and challenging the diverse boundaries vested in Mecca as a container of a profound religious heritage.
Author:
Abstract
This article is dedicated to the Iraqi novel al-Mašṭūr : Sitt ṭarāʾiq ġayr šarʿiyya li-iǧtiyāz al-ḥudūd naḥwa Baġdād (2017) by Ḍiyāʾ Ǧbaylī. Through an illegal journey of two characters in Iraq, this book presents a new literary approach of the sectarian conflict that tears apart the country. Intertextuality with the Italian novel The Cloven Viscount (1952), by Italo Calvino, works as a connecting thread in the story. The complex Iraqi identity and the conflicts that are related to it are depicted as the result of both the country’s geographical position and its history. The first part of the article focuses on the spatial configuration in the story and the way the concept of borders is used to define the Iraqi identity. The latter is also the object of the second part that attempts to discuss the close relationship that the novel suggests between the body of the martyr and the homeland.
A Textual Reconstruction of Chapters 1–7
Author:
The first half of the book of Daniel contains world-famous stories like the Writing on the Wall. These stories have mostly been transmitted in Aramaic, not Hebrew, as has the influential apocalypse of Daniel 7. This Aramaic corpus shows clear signs of multiple authorship. Which different textual layers can we tease apart, and what do they tell us about the changing function of the Danielic material during the Second Temple Period? This monograph compares the Masoretic Text of Daniel to ancient manuscripts and translations preserving textual variants. By highlighting tensions in the reconstructed archetype underlying all these texts, it then probes the tales’ prehistory even further, showing how Daniel underwent many transformations to yield the book we know today.
A Textual Reconstruction of Chapters 1–7
Author:
The first half of the book of Daniel contains world-famous stories like the Writing on the Wall. These stories have mostly been transmitted in Aramaic, not Hebrew, as has the influential apocalypse of Daniel 7. This Aramaic corpus shows clear signs of multiple authorship. Which different textual layers can we tease apart, and what do they tell us about the changing function of the Danielic material during the Second Temple Period? This monograph compares the Masoretic Text of Daniel to ancient manuscripts and translations preserving textual variants. By highlighting tensions in the reconstructed archetype underlying all these texts, it then probes the tales’ prehistory even further, showing how Daniel underwent many transformations to yield the book we know today.
In:
Aramaic Daniel