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2016
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Grammont et Michel Tuchscherer: Études Alexandrines, vols. 24, 29 and 30 | 248 Cristina Tonghini Christian Décobert, Jean-Yves Empereur et Christophe Picard (eds.): Alexandrie médiévale 4, Études Alexandrines 24, Centre d'Études Alexandrines | 248 Cristina Tonghini Alessio Sopracasa: Venezia e l'Egitto alla fine del Medioevo. Le tariffe di Alessandria, Études Alexandrines 29, Centre d'Études Alexandrines | 252 Cristina Tonghini Jean-Louis Bacqué-Grammont et Michel Tuchscherer (ed. and trans.): Pīrī Reʾīs, Evliyā Çelebī. Deux regards ottomans sur Alexandrie, Études Alexandrines 30 (Alexandrie ottomane 2), Centre d'Études Alexandrines | 254 Beatrice Nicolini John M. Flannery: The Mission of the Portuguese Augustinians to Persia and Beyond (1602-1747) | 256 Unangemeldet Heruntergeladen am | 03.05.16 16:35
Journal of Islamic Studies, 2016
Iranian Studies 48:5
International Journal of Middle East Studies, 2009
2021
This comparative study explores three key cultural and political spheres – the Latin west, Byzantium and the Islamic world from Central Asia to the Atlantic – roughly from the emergence of Islam to the fall of Constantinople. These spheres drew on a shared pool of late antique Mediterranean culture, philosophy and science, and they had monotheism and historical antecedents in common. Yet where exactly political and spiritual power lay, and how it was exercised, differed. This book focuses on power dynamics and resource-allocation among ruling elites; the legitimisation of power and property with the aid of religion; and on rulers' interactions with local elites and societies. Offering the reader route-maps towards navigating each sphere and grasping the fundamentals of its political culture, this set of parallel studies offers a timely and much needed framework for comparing the societies surrounding the medieval Mediterranean. This is a pdf of the introductory chapter: "Political Culture in Three Spheres: Introduction" (C. Holmes, J. Shepard, J. Van Steenbergen, B. Weiler)
Journal of The Economic and Social History of The Orient, 2009
Th roughout the Islamic world those claiming descent from the Prophet Muhammad (T. seyyid/şerif, pl. sadat/eşraf) were (and are) accorded a special status. Th is article shows that the process of teseyyüd ("seyyidization") not only took place through offi cial awards, but also through appropriation. In the Ottoman Empire registers thus began to be kept of offi cially recognized sadat. Th e examination of these, largely un(der)studied, sources argues that the state sometimes employed its capacity to seyyidize for (cultural) political purposes. Th e article also sheds valuable light on Ottoman policies vis-à-vis tribalism and nomadism. Dans le monde islamique entier un statut spécial était (et est) accordé à tous ceux qui revendiquent descendance du Prophète Mahomet (T. seyyid/şerif, pl. sadat/eşraf). Dans cet article on explique que le processus de tessyyüd ('seyyidisation') se passait non seulement par attribution offi cielle, mais aussi par appropriation. Dans l'Empire ottoman on a commencé ainsi à tenir des registres de sadat offi ciellement reconnu. L'examen de ces sources largement sous-étudiées démontre que l'État parfois usait de son autorité de 'seyyediser' pour des fi ns politiques (culturelles). Cet article jette en même temps une lumière de grande valeur sur la politique ottomane quant au tribalisme et au nomadisme.
Speculum, 2017
Book Review, A. C. S. Peacock, Bruno De Nicola, and Sara Nur Yildiz, eds., Islam and Christianity in Medieval Anatolia. Farnham, Surrey, UK, and Burlington, VT: Ashgate, 2015. |Speculum 92.4 (October, 2017)|
Mediterranean Historical Review, a special issue in memory of David Jacoby, “Byzantium between East and West”. , 2021
The concept that cultures are neither pure nor immutable but diverse and flexible is not a new one. Cultural hybridity constitutes the effort to retain a sense of balance among traditions, beliefs, practices, institutions, rituals, and imagery within a multicultural venue. The cultural encounter that the conquering Crusaders experienced in the Latin East entailed the process of hybridization of sociocultural constructs, resulting in a new, sophisticated identity that reflected a vital social organism, which resided both within and beyond the margins of country, race, ethnicity, class, and linguistic diversity. Strangers and conquerors in the Land of the Bible, the Latin Crusaders and pilgrims sometimes felt that ‘It would take long to tell’ about that cultural and multi-creed blend. In this paper, I refer to Queen Melisende (1105-61) as the cultural agent that in herself represented hybridity, and in whose patronage the religious and public domain of Jerusalem was designed anew, demonstrating intriguing diversity and intrinsic artistic patterns of the Frankish contextualisation of local eastern and foreign occidental components within the political boundaries of the relocation. I discuss three visual case studies that embody the Frankish new, performative imagery, and in particular that of Queen Melisende, who in all probability commissioned them. The selection of artefacts follows David Jacoby's major research interests.
Recepción de Richard Wagner y Vanguardia en las Artes Españolas, 2024
Guide to Counter Threat Finance, 2009
Palgrave Encyclopedia of Disability, 2024
Analele Universităţii "Dunărea de Jos" din Galaţi. Fascicula XI, Construcţii navale/ Annals of "Dunărea de Jos" of Galati, Fascicle XI, Shipbuilding, 2017
Bulletin of Belgorod State Technological University named after. V. G. Shukhov, 2018
GRD Journals, 2019
Revista Brasileira de Tecnologias Sociais, 2018
The Journal of Urology, 2004
Revista de Chimie, 2020
Bulletin of the American Physical Society, 2017
The Turkish journal of pediatrics
2012
Social Science Research Network, 2020