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Author: Laleh Atashi

adaptation of the animation, except for some gendered motifs that are not in the original. The book is now out of print, and almost no data can be found about its reception. In it, Taqi converts the silent animation into a full verbal account, leaving Dehqan with little to do. Nevertheless, Dehqan does add

In: Hawwa
Author: Binjun Hu

(in Chinese: fortune cat), which has made significant inroads into Chinese shops and homes worldwide. 1 This paper explores how Maneki-Neko becomes appropriated by a specific demographic of people (mostly business owners) in China as Zhaocaimao since the 1980s and created a basis for its adaptation

In: African and Asian Studies
Author: Kirsten Pike

-growing body of popular and academic discourse that critiques Disney’s celebration of traditional feminine norms, 1 I am especially interested in the meaning(s) and impact of this alteration. How are Jeem’s adaptations of Disney changing the gendered politics of the original texts? Moreover, how do Arab girls

In: Middle East Journal of Culture and Communication
Author: June McDaniel

This article discusses the challenges of adaptation for Indonesian religion. It describes the ways that the major Indonesian religions have changed to fit the requirements of being recognized religions, and focuses as an example on the ways that Balinese Hinduism has changed to become Agama Hindu Dharma Indonesia. It also examines the traditional theological problem of “faith and works” in the Indonesian context, and the concerns used to balance modernization and religious freedom.

In: Wacana

This article is a further discussion of previous research which is a pilot project to observe patterns of cultural interaction within the Chinese community in Indonesia as a part of a project to understand the phenomenon of the multicultural society during the New Order Era. The specific target of this research is to study the socio-cultural interactions within the Chinese community in Manado during the Reform Era (2000-2014). This research aims to study the strategic adaptation of the Chinese in Manado, by analysing the obstacles and opportunities in their socio-cultural interaction with the locals. Using data from field research and literature studies, this qualitative research applies an ethnographic approach by observing various actions in their socio-cultural interactions.

In: Wacana
Author: Miriam Hoexter


Islamic law allows for perpetual leases and exchange transactions of endowed property as an exceptional means to deal with the inalienability of Waqf assets in cases in which Waqf-property has become dilapidated. In this article I examine the use of these two transactions in connection with the largest public foundation in Ottoman Algiers — the Waqf al-ḥaramayn. These two transactions proliferated during the last few decades of Ottoman rule and were extended to assets which were fully intact, on the condition that the transaction was of material advantage to the Waqf. This policy was conditioned by a number of socio-economic factors particular to Algiers and its important public foundations.

In: Islamic Law and Society
Taḥrīr-i Sharḥ-i Hidāya-yi Mullā Ṣadrā Shīrāzī
Aḥmad Ḥusaynī Ardakānī’s (d. 1242/1826–7) Mirʾāt al-akwān is a Persian adaptation of Ṣadr al-Dīn Shīrāzī’s (d. 1050/1640) Sharḥ al-Hidāya, a commentary on Athīr al-Dīn al-Abharī’s (d. ca 663/1264) seminal philosophical summa the Hidāyat al-ḥikma. The Hidāya has been of tremendous influence in the Islamic world, producing a huge commentary tradition. Ṣadr al-Dīn Shīrāzī’s commentary yielded its own series of glosses and commentaries, and in India it even became a foundational text in the madrasas. Ardakānī is mostly known as a translator of religious and philosophical works. He wrote the present adaptation at the request of Muḥammad Walī Mīrzā (d. 1285/1869), a son of Fatḥ ʿAlī Shāh Qājār (d. 1249/1834). The Mirʾāt al-akwān covers just the physics and the metaphysics, leaving out the logic after the example of Shīrāzī. The metaphysics part being lost, the editor added the section on metaphysics of Ardakānī’s translation of Shīrāzī’s al-Mabdaʾ wal-maʿād, published earlier by him.
Bilawhar and Būdhāsaf are the main characters of an ancient Arabic work called Bilawhar wa-Būdhāsaf, a text whose core narrative derived from the biography of Gautama Buddha, the founder of Buddhism. The original Sanskrit text on which it was based was translated into Middle Persian and from there into Arabic, besides Old Turkish and New Persian. It is from this lost ancient Arabic translation that later versions, adaptations or summaries derive, whether in Arabic, Persian, Georgian, Hebrew, or Greek. The Persian work published in this volume is Niẓām Tabrīzī’s (fl. late 8th/14th cent.) summary of an anonymous Persian translation of an equally anonymous Arabic commentary on Bilawhar wa-Būdhasaf, both lost. As such, it provides new material for further study into the history of transmission of this text, both from a philological point of view and as a complex narrative issuing from a progressive intermixture of elements from different times and cultures.
To most people Sindbad is the iconic hero of a collection of medieval tales about the adventurous travels of a sailor named Sindbad, known from the Arabian Nights. Composed of seven stories, the collection is all about the importance of personal initiative, courage, and perseverance to overcome potentially disastrous situations and always come out on top. But apart from Sindbad the sailor, there is another collection of stories around another Sindbad, less known to the modern western reader. This collection turns around a young prince who is exonerated from the false accusation of plotting against his father, the king, thanks to the wisdom and foresight of his tutor, a sage named Sindbad. The stories go back to a Middle Persian archetype, which was—besides Abān Lāḥiqī’s (d. ca. 200/815) Arabic version—rendered into New Persian several times. From among these, Ẓahīrī Samarqandī’s (6th/12th cent.) adaptation, here edited anew, is the only one to have survived.
Author: Giulia Guidotti

its monotheistic adaptations. For example, this is the emissary-Alexander’s description of his master in the Syriac text: “He is a Macedonian, the lord of the world, and the bearer [of the sovereignty] of the Persians and Indians” and, pretending to report the Macedonian’s words, “I have been

In: Studi Magrebini