27 research outputs found
TraSIS: Trajectories of Slavery in Islamicate Societies. Three Concepts from Islamic Legal Sources
No full textScholarship on the history of slavery is often grounded in two misapprehensions: firstly, that the phenomenon is confined to the premodern past, and secondly, that freedom and slavery are binaries rather than poles on a spectrum of freedom and unfreedom. TraSIS challenges both. Focusing on three distinct legal categories, the project members trace trajectories of juristic conceptualisations of unfreedom, exploring their implementation in Islamicate societies and thereby uncovering how interpersonal relations are impacted by ‘strong asymmetrical dependencies‘ (Bonn Center for Dependency and Slavery Studies). Foregrounding the 19th and 20th centuries, we interrogate historical continuities and shifts in juristic discourse on unfreedom from a longue durée perspective.
TraSIS is comprised of four sub-projects. The first three of these each explore a legal concept which can be located beyond the slavery/freedom binary: the umm al-walad (Serena Tolino), the kitāba-contract (Laura Emunds) and the kafāla (Laura Rowitz), focusing on Sunni sources. The fourth sub-project (Omar Anchassi) will address these three concepts with a focus on Shiite and Ibāḍī sources
On the “Guile” of Slaves: Thirteen Recommendations of Samawʾal b. Yaḥyā al-Maghribī (d. 570/1175) on the Purchase of Male and Female Slaves
No full textThe blog post focuses on Samawʾal b. Yaḥyā al-Maghribī’s Nuzhat al-aṣḥāb fī muʿāsharat al-aḥbāb (A Friends’ Jaunt in Coitus Between Lovers) an erotological compendium that explores various aspects of eroticism. Among the topics discussed in this text, al-Maghribī dedicates a chapter to the selection of slaves, emphasizing meticulous physical examination and cautioning against deception. The paper examines the recommendations provided by al-Maghribī on how to wisely choose suitable slaves for purchase. Through warnings against deceitful practices by both women and boys, al-Maghribī inadvertently reveals the agency of enslaved individuals striving to improve their conditions. Thus, despite being tailored for an elite male audience, the text also reflects broader societal attitudes
From Muslim Slave to Catholic Surgeon: A Case of Manumission in the Galleys of Spain
No full textIn Summer 2023, the TraSIS project organised a joint conference with the Bonn Center for Dependency and Slavery Studies (BCDSS) in the picturesque Swiss lakeside town of Murtensee. Some of our guests generously agreed to contribute a blog post in which they discuss one of the sources they presented on at the conference.
In the first post of this series, Teresa Peláez-Domínguez, a doctoral researcher at the University of Valencia, introduces us to the world of galley slavery in the Early Modern Mediterranean, presenting a manumission petition by a galley slave addressed to Philip II (r. in the Hispanic Monarchy 1556–1598) in February 1587. The blog post shows that documents like this provide rare glimpses into the social and cultural realities lived by enslaved people and help us to hear their otherwise often marginalised voices
Against Ptolemy? Cosmography in Early Kalām
No full textThis paper explores how mutakallimūn engaged with competing visions of the cosmos, Aristotelian-Ptolemaic and traditionalist, to the beginning of the sixth/twelfth century. Notwithstanding their many disagreements, Aristotle (d. 322 BCE) and Ptolemy (d. c. 170 CE) are usually understood to have taught that the cosmos is comprised of a series of concentric spheres, at the centre of which rests an immobile, spherical earth. The “traditionalist” cosmography, typified by works like al-Hayʾa al-sunniyya of al-Suyūṭī (d. 911/1505), alternatively, depicts the cosmos as a stack of plates, with seven heavens and seven earths (usually) separated by a distance of five hundred years’ travel. Drawing on works of kalām, Qurʾān commentary, ḥadīth and items from other genres, I demonstrate that the mutakallimūn remained fundamentally divided on such questions as the shape of the earth and the relationship between the celestial bodies and the heavens to the end of the period in question. These disagreements, moreover, cannot be explained in terms of school affiliation. I argue that cosmographical opinion among the mutakallimūn was a function of exposure to Late Ancient learning, intellectual formation and personal inclination more than doctrinal commitment, with a few important exceptions
What Can We Learn about Slavery from a Manual for Judges and Notaries?
No full textIn this blog post I focus on the relevance that shurūṭ manuals written for judges and notaries have for understanding practices related to slavery, and legal practices more generally. Shurūṭ works are works that reproduce standardised legal contracts or judicial rulings in a range of domains for easy use by legal professionals. The blog post focuses on a source entitled Jawāhir al-ʿuqūd wa-muʿīn al-quḍāh wa-l-muwaqqiʿīna wa-l-shuhūd (“The Essences of Contracts and a Guide to Judges, Notaries and Witnesses”), composed in the ninth/fifteenth century by Shams al-Dīn al-Minhāji al-Asyūṭī (d. 880/1475) and specifically on the chapter devoted to ummahāt al-awlād (lit. ‘mothers of the child’), a term referring to female enslaved people who bear their master’s child
The Blurred Boundaries of Slavery and Freedom in the Early Modern Crimean Khanate
No full textIn Summer 2023, the TraSIS project organised a joint conference with the Bonn Center for Dependency and Slavery Studies (BCDSS) in the picturesque Swiss lakeside town of Murtensee. Some of our guests generously agreed to contribute a blog post in which they discuss one of the sources they presented on at the conference. In the second post of this series, Turkana Allahverdiyeva, a doctoral student at the Bonn Center for Dependency and Slavery Studies, discusses a case of non-elite household slavery in the early modern Crimean Khanate
تحقيق التهذيب اللغوي عند الكلام الوارد في فيلم عمر بن الخطاب للكاتب د. وليد سيف: دراسة تحليلية تداولية
No full textمستخلص البحث
كما قاله تعالى في كتابه الكريم "وقل لعبادي يقول التي هي أحسن إن الشيطان ينزغ بينهم إن الشيطان كان للإنسان عدوا مبينا" (الإسراء: 53). هذه الأية تشير إلى أن الإسلام يحث المسلمين ليتكلموا بأحسن الكلام أي بالتهذيب عند المحادثة مع اللآخرين. هذا دل لنا أن نحفظ ألسنتها من الكلام القبيح لاسيما الكلام الذي يجرح المخاطب أو يخسره. ولو أن مواطني المملكة العربية هم من المسلمين غالبا، وربما 100٪، هذا لا يعني أن التواصل بينهم وأخلاقهم مهذبا دائما كما في القرآن والسنة، بل أكثر طريقة التواصل بينهم كانت ثقافية. لأن الباحثة في هذا البحث لم تعش مع العرب، تختلط وتجتمع مباشرة معهم، فاستخدمت الباحثة الفيلم (كالتمثيل للواقع الأصل) موضوع البحث. فيلم "عمر" يوفر الهواء النقي للمسلمين لأن هذا الفيلم يحكي تاريخ الحضارة الإسلامية زمن النبي محمد صلى الله عليه وسلم، الخليفة أبو بكر الصديق والخليفة عمر بن الخطاب مع أن النص والحوار فيه اعتمدا على المراجع التاريخية الموثوقة وراجعته ودققته لجنة من كبار علماء المسلمين. من هذه الخلفية فتهدف هذا البحث لمعرفة شكل الامتثال والانحراف لمبدأ التهذيب اللغوي (Politeness) المستخدم في الكلام الوارد في فيلم "عمر" للكاتب د. وليد سيف باستخدام نظرية نظرية التهذيب اللغوي (Politeness) وأسباب حدوثهما.
استخدمت الباحثة في هذا البحث المنهج الكيفي (Qualitative Method). وللمنهج الكيفي طرق متنوعة منها طريقة الكيفية الوصفية (Descriptive Qualitative). الطريقة المستعملة في هذا البحث لجمع البيانات هي الدراسة المكتبية (Library Research). منهج جمع البيانات التي إستخدمتها الباحثة هي الطريقة الوثاقية (Documenter Method). أما طريقة تحليل البيانات نظرية التهذيب اللغوي أساسا لمبادئ التهذيب اللغوي الستة لجيفري ليتش.
أما نتائج من هذا البحث منها: من جميع الحور والكلام وجدت الباحثة 107 كلام وعدد الكلام الذي يمتثل هو 62 كلام والذي ينحرف هو 28 كلام. أما غالب أسباب حدوثهما هي التوصيات أو المقترحات التي تعتبر مباشرة مع وجود الوجدان القوي، كذلك ضده كسبب حدث الامثتال. وهذا يدل على أن كثيرا من العرب حينئذ من مجتمع الإسلام المهذبين.
ABSTRAK
Sebagaimana firman Allah dalam surat Al- Isra’ ayat 53 “Dan Katakanlah kepada hamha-hamba-Ku: "Hendaklah mereka mengucapkan Perkataan yang lebih baik (benar). Sesungguhnya setan itu menimbulkan perselisihan di antara mereka. Sesungguhnya setan itu adalah musuh yang nyata bagi manusia.” Ayat ini menunjukkan kepada kita bahwa Islam mendorong umatnya untuk berkata yang baik dan sopan ketika berinteraksi dengan orang lain. Artinya, sudah semestinya kita menjaga lisan kita dari berkata-kata yang buruk, lebih-lebih yang bisa menyakiti dan merugikan orang lain. Sekalipun mayoritas penduduk Uni Emirat Arab beragama Islam, bahkan 100% mungkin, ini tidak berarti komunikasi dan interaksi di antara mereka selalu santun sebagaimana yang telah diajarkan dalam Al-Qur’an dan Al-Hadits. Bukankah begitu? Karena penulis tidak berinteraksi langsung dengan masyarakat Arab, maka ia menggunakan film yang merupakan realitas kenyataan sebagai obyek dalam penelitian ini. Film “Omar” memberikan angin segar pada kaum muslimin karena film ini menceritakan sejarah peradaban Islam sejak zaman Nabi Muhammad SAW sampai dengan Khalifah Umar bin Khattab. Adapun naskah dan dialog dalam film ini berpegang teguh pada referensi sejarah yang terpercaya dan telah diteliti dengan benar oleh para pakar sejarah Islam. Berdasarkan latar belakang ini, maka penelitian ini bertujuan untuk mengetahui bentuk-bentuk tuturan yang mematuhi dan melanggar prinsip kesantunan berbahasa dan juga sebab-sebabnya dalam film “Omar” oleh Dr. Walid Saif dengan menggunakan teori Politeness yaitu Retorika Interpersonal Geoffrey Leech.
Dalam penelitian ini, penulis menggunakan metode penelitian deskriptif kualitatif. Sedangkan pengumpulan data menggunakan metode studi pustaka. Adapun teknik analisisnya, menggunakan teori politeness berdasarkan prinsip-prinsip kesantunan berbahasa Geoffrey Leech yang ada enam.
Adapun hasil dari penelitian ini adalah sebagai berikut: dari 107 tuturan yang terdapat dalam film Omar terdapat 62 tuturan yang mematuhi prinsip kesantunan berbahasa dan 28 tuturan yang melanggarnya. Sedangkan mayoritas sebab terjadinya pelanggaran adalah kritik dan saran secara langsung dan juga dorongan emosi penutur, begitu juga sebaliknya. Hal ini menunjukkan bahwa mayoritas masyarakat arab pada waktu itu termasuk dalam golongan masyarakat Islam yang santun.
ABSTRACT
As Allah says in the letter Al-Isra 'verse 53 "And say to the hamha-servant:" Let them pronounce words better (right). Satan was causing discord among them. Indeed Satan is an outright enemy to man. "This verse shows us that Islam encourages Muslims to say that good and polite when interacting with other people. That is, it should we keep our oral from saying bad words, the more that can hurt and adverse others. Even if the majority of the United Arab Emirates are Muslim, even 100% as possible, this does not mean that communication and interaction between them always polite as has been taught in the Quran and Al-Hadith. Is not that so? Because the author does not interact directly with the community Arabic, then he uses the film is the reality of reality as an object in this study. The film "Omar" to provide fresh air on the Muslims because this film tells the history of Islamic civilization since the time of the Prophet Muhammad until the Caliph Umar bin Khattab. As for the script and the dialogues in the film cling to the historical reference point that is reliable and has been investigated properly by experts on Islamic history. Based on this background, the study aims to determine the forms of speech that comply with and violate the principles of politeness and its causes in the film "Omar" by Dr. Walid Saif using that rhetoric Interpersonal Politeness theory Geoffrey Leech.
In this study, the author uses descriptive qualitative research methods. While the data collection method literature. The technique of analysis, using the theory of politeness based on the principles of politeness Geoffrey Leech which there are six.
The results of this study are as follows: of the 107 utterances contained in the movie Omar are 62 speech that adhere to the principles of politeness and 28 speech were violated. While the majority of the causes of the violations are criticisms and suggestions directly and also emotional or speakers, and vice versa. This shows that the majority of Arab society at that time included in the group of Islamic society was polite
Grid and Portable and Multimedia Resources
No full textGrid computing and infraestructure is being widely deployed in research, commercial and educational environments with the intention of taking advantage of the big amount of computers interconnected in campuses and enterprises. These computers, besides of being connected through LANs and MANs, have a huge amount of resources (CPU time, CPU power, bandwidth, graphical processors, etc) that may be very useful for the implementation of many kinds of distributed services. At the same time, there are a big number of initiatives to give portable computers, cell phones and PDAs the opportunity of being not only portable, but wireless, wearable and multimedia (MM). With this article the author will try to give some clues about the way this two environments (Portable/MM and Grid computing) may be combined to form a powerful and practical solution. 1 Introduction to General Grid Concepts Grid is generally defined as a “system framework into which hardware or software components can be plugged, and which permits easy configuration and the creation of new functionality from existing components”. This kind of systems are usually related to applications wher
