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Abstract
This short note discusses some new archival information regarding the family of antiquities dealers of Armenian origin, father and son Nasri and Levon Ohan, who owned three shops in Jerusalem. They conducted business with archaeologists, took a part in the Dead Sea scrolls affair, were forced to escape, and were even robbed. In this story, the dramatic events of the twentieth-century past of the Holy City are closely intertwined with the archaeological research history and the destiny of one family.
Ամփոփում
Շարունակելով միջնադարագիտական ու հայագիտության տարբեր ոլորտների գրքերի հրատարակությունը, Մատենադարանը 2021 թ. հրատարակել է 16 նոր գիրք, որոնք ներկայացնում են միջնադարյան պատմության, ձեռագրագիտության, բանահյուսության, քաղաքաշինության, միջազգային հարաբերությունների, տնտեսության, տիեզերագիտության, բժշկագիտության կարևոր ու հետաքրքիր ուսումնասիրություններ: Հրատարակվել են նաև « Բանբեր Մատենադարանի » հանդեսի երկու նոր համարներ, որտեղ նույնպես կարելի է ընթերցել թվարկյալ ոլորտներին առնչվող ուշագրավ ուսումնասիրություններ: Գրքերի ու ամսագրերի թվային տարբերակները կարելի է ընթերցել www.matenadaran.am կայքի « Թվային գրադարան » բաժնում:
Volume 2: Translation
Editor:
This volume contains an English translation of the Arabic translation and commentary on the book of Proverbs composed by one of the most acclaimed, innovative, and prolific exegetes of the Karaite “Golden Age” (10th –11th centuries), Yefet ben ʿEli ha-Levi. A critical edition and an extensive introduction was published by Ilana Sasson as vol. 1 (KTS 8) in 2016. Dr. Sasson worked for many years on an English translation of the work and, before her untimely death in 2017, passed her unfinished manuscript to the series editors. The translation was then completed, edited, and prepared for publication by Dr. Wechsler. Yefet’s commentary on Proverbs is a masterpiece of literary and rational-contextual analysis of one of the most difficult and important books of wisdom in the Hebrew Bible. His work is an invaluable link in the history of interpretation of the book of Proverbs.
Volume 2: Translation
Editor:
This volume contains an English translation of the Arabic translation and commentary on the book of Proverbs composed by one of the most acclaimed, innovative, and prolific exegetes of the Karaite “Golden Age” (10th –11th centuries), Yefet ben ʿEli ha-Levi. A critical edition and an extensive introduction was published by Ilana Sasson as vol. 1 (KTS 8) in 2016. Dr. Sasson worked for many years on an English translation of the work and, before her untimely death in 2017, passed her unfinished manuscript to the series editors. The translation was then completed, edited, and prepared for publication by Dr. Wechsler. Yefet’s commentary on Proverbs is a masterpiece of literary and rational-contextual analysis of one of the most difficult and important books of wisdom in the Hebrew Bible. His work is an invaluable link in the history of interpretation of the book of Proverbs.
This work, a partial history of Iranian laws between 1906 and 2020, demonstrates that the main obstacle to improving the legal status of non-Muslims in Muslim contexts is the fiqhī opinions, which are mistakenly regarded as an integral part of the Islamic faith. It aims to clarify why and how Islamic Shiite rulings about non-Muslims shifted to the Iranian laws and how it is possible to improve the legal status of the Iranian non-Muslims under the Islamic government.
This work, a partial history of Iranian laws between 1906 and 2020, demonstrates that the main obstacle to improving the legal status of non-Muslims in Muslim contexts is the fiqhī opinions, which are mistakenly regarded as an integral part of the Islamic faith. It aims to clarify why and how Islamic Shiite rulings about non-Muslims shifted to the Iranian laws and how it is possible to improve the legal status of the Iranian non-Muslims under the Islamic government.
Abstract
Despite the legal condemnation of mind-altering substances crystallized in formulas such as “everything that intoxicates is like ḫamr and ḫamr is illegal (ḥarām)”, intoxicants are largely represented in the Arabic literary corpus. Wine in particular is even the central topic of the ḫamriyya, a poetic genre describing the liquor and its effects that flourished in the early-Abbasid era. From the Mamlūk period (1250–1517) onward, other non-fermented stimulants based on hemp, banǧ, opium etc. were also included in the poetic imaginary, without nevertheless rising to the status of a literary genre. In other words, while intoxication (sukr) as a literary motif did not cross the boundaries of the moral and socially acceptable, its function as transition was instead meant in the fictional text to mark an emotional shift and negotiate between imagination and reality.
In this article, I propose to work on hashish intoxication as a liminal stage, where the boundaries between rational and irrational, pleasure and pain, conventional beauty and unattractiveness are often blurred. To do so, I will first briefly explore the centrality of the ʿaql in Muslim thought and how sukr not only was considered a threat to the normal functioning of the mind, but also a danger to the divine order. Subsequently, I will focus on hashish and how it challenged the traditional views on intoxication. The central part of the paper will approach hashish consumption as a literary motif. I will extract poems and anecdotes describing the ambiguous psycho-physical experience of hashish from the Rāḥat al-arwāḥ fī al-ḥašīš wa-l-rāḥ of al-Badrī (d. 894/1488), the most comprehensive anthology of texts on hashish within Arabic tradition.
Abstract
Simultaneously addressing the (Native) American and Palestinian/Israeli context, Maḥmūd Darwīš’s poem Ḫuṭbat al-Hindī al-aḥmar – ma qabla al-aḫīra – amāma al-raǧul al-abyaḍ (The ‘Red Indian’s’ Penultimate Speech to the White Man), published in 1992 to critically commemorate the ‘discovery’ of ‘America’ by Columbus in 1492, is a deep reflection about the violence of borders and frontiers created by white European invaders. In my article, I aim to answer the question of how the poem’s manifold boundaries (between colonizer and colonized; nature and culture; equality and hierarchization; the living and the dead; identity and otherness) are addressed and re-framed. Although partly essentializing cultural difference by drawing from a romanticized image of the “noble savage” (the “Red Indian”), the poem nevertheless finds a voice to raise crucial questions regarding the self-perception of European/western modernity, anticipating the recently discovered fact that (white) human agency has pushed ‘progress’ so far as to enable humanity to destroy itself, nature, and earth. In intertextual dialogue with key texts of de/coloniality and western modernity, I attempt to show how the poem confronts us with fundamental questions about humanity in the face of self-destruction.