1,720,963 research outputs found
Babadjanov Baxtiyor, Muminov Ashirbek and Paul Jürgen, Schaibanidische Grabinschriften. (Title page also in Uzbek : B. Bobozhonov, A. Muminov, Iu. Paul’, Shaiboniilar kabrtoshlaridagi bitiklar) Wiesbaden, Dr. Ludwig Reichert Verlag, 1997
No full textSubtelny Maria Eva. Babadjanov Baxtiyor, Muminov Ashirbek and Paul Jürgen, Schaibanidische Grabinschriften. (Title page also in Uzbek : B. Bobozhonov, A. Muminov, Iu. Paul’, Shaiboniilar kabrtoshlaridagi bitiklar) Wiesbaden, Dr. Ludwig Reichert Verlag, 1997. In: Bulletin critique des annales islamologiques, n°16, 2000. pp. 89-91
The Timurid Legacy: A Reaffirmation and a Reassessment
Get PDFThe Timurids have universally been acknowledged by medieval Islamic cultural historians as representing the pinnacle of patronage of the arts and letters, notably poetry, calligraphy, painting and manuscript illumination, as well as architecture. They also patronized entire areas that are just beginning to come to light with new research and that further underscore the important role that this dynasty of Turko-Mongolian origin played in the cultural history of the eastern Islamic world. The e..
The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for Princes
Get PDFBased on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.Ph
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
The Medieval Reception of Firdausī's Shāhnāma: The Ardashīr Cycle as a Mirror for Princes
No full textBased on a broad survey of the reception of Firdausī’s Shāhnāma in medieval times, this dissertation argues that Firdausī’s oeuvre was primarily perceived as a book of wisdom and advice for kings and courtly élites. The medieval reception of the Shāhnāma is clearly manifested in the comments of medieval authors about Firdausī and his work, and in their use of the Shāhnāma in the composition of their own works. The production of ikhtiyārāt-i Shāhnāmas (selections from the Shāhnāma) in medieval times and the remarkable attention of the authors of mirrors for princes to Firdausī’s opus are particularly illuminating in this regard.
The survey is complemented by a close textual reading of the Ardashīr cycle in the Shāhnāma in comparison with other medieval historical accounts about Ardashīr, in order to illustrate how history in the Shāhnāma is reduced to only a framework for the presentation of ideas and ideals of kingship. Based on ancient Persian beliefs regarding the ideal state of the world, I argue that Ardashīr in the Shāhnāma is represented as a Saviour of the world. Within this context, I offer new interpretations of the symbolic tale of Ardashīr’s fight against a giant worm, and explain why the idea of the union of kingship and religion, a major topic in almost all medieval Persian mirrors for princes, has often been attributed to Ardashīr. Finally, I compare the Ardashīr cycle in the Shāhnāma with nine medieval Persian mirrors for princes to demonstrate that the ethico-political concepts contained in them, as well as the portrayal of Ardashīr, remain more or less the same in all these works.
Study of the Shāhnāma as a mirror for princes, as this study shows, not only reveals the meaning of its symbolic tales, but also sheds light on the pre-Islamic roots of some of the ethico-political concepts presented in the medieval Perso-Islamic literature of wisdom and advice for kings and courtiers.Ph
Variations on the Author
Get PDF“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Get PDFWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Shi‘ite Higher Learning and the Role of the Madrasa-yi Sulṭānī in Late Safavid Iran
Get PDFThis dissertation explores the ways in which religious knowledge was produced and transmitted in Safavid madrasas, particularly in Isfahan, during the later Safavid period—from the reign of Shāh Abbās II (1642–66) to the end of Shāh Sulṭān Ḥusayn’s reign (1694–1722). It argues that Safavid madrasas functioned as multifaceted cultural centres that disseminated religious knowledge, preserved the Shi‘ite intellectual heritage, and played an important role in reconstructing, re-articulating, and contextualizing or contemporizing the past. Safavid madrasas, which were established thanks largely to the largesse and piety of the Safavid shahs, very often acted on behalf of the established political power. However, due to the flexible, inclusive, and personal character of Islamic pedagogy, Shi‘ite learning, like that of the wider Muslim community, could occur in a wide variety of places, from the houses of scholars to any mosque or shrine.
After surveying Shi‘ite scholarship and its institutions from the early decades of Islamic history until the mid-seventeenth century, this study contextualizes the Madrasa-yi Sulṭānī, or Royal Madrasa, of late Safavid Isfahan within its political, social, and religious setting. This particular madrasa exemplifies the ways in which religious knowledge was transmitted in early modern Iran. By analyzing the deeds of endowment (waqfiyyas) of the Madrasa-yi Sulṭānī and other madrasa-mosque institutions built by Shāh Sulṭān Ḥusayn and members of the Safavid elite, this study sheds light on the organizing mechanisms and structures for such educational and charitable foundations. Based on the large number of extant ijāzas that were issued by Safavid scholars, and other primary sources, including waqfiyyas and autobiographies, this study reconstructs the curriculum of the Safavid madrasa and describes the pedagogical methods that Safavid scholars employed to transmit religious knowledge to their students. It also discusses the major problems facing Shi‘ite higher learning by examining the critiques of such scholars as Mullā Ṣadrā (d. 1635 or 1640), the Safavid philosopher, Muḥsin-i Fayḍ Kāshānī (d. 1679), a renowned traditionalist, and Muḥammad Bāqir Khurāsānī, known as Muḥaqqiq-i Sabzawārī (d. 1679), the Shaykh al-Islam of Isfahan and a prominent mujtahid. Finally it examines the life and career of Sayyid Mīr Muḥammad Bāqir Khātūnābādī (d. 1715), the first Safavid mullā-bāshī (head of religious scholars) and the first rector and professor of the Madrasa-yi Sulṭānī.Ph
- …
