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THE HERMENEUTICS OF ISLAMIC ORNAMENT: THE EXAMPLE OF THE ALHAMBRA 伊斯兰装饰的诠释学:以阿尔罕布拉宫为例
Valerie Gonzalez
Ornament is the least understood, most elusive, and perhaps the most complex of all traditional art forms in Islam. Yet, ubiquitous on all artistic media, it is one of the fundamental elements of Islamic visual expression throughout its history. In this sense, ornament constitutes a no less ipseitic feature of visuality and force of intervisuality in the cosmopolitan world of Islam than does the art of calligraphy in Arabic script, with which it forms an inseparable duo. Although much scholarly effort has been deployed to unravel this duo’s meaning, the hermeneutics of Islamic ornament remains characteristically flawed. The reason lies in the maintenance of an outdated epistemology by the academic mainstream and, in the process, the marginalization of the rare methodologically advanced studies available. Through the case study of the Alhambra’s palaces in Granada, thirteenth–fifteenth centuries, alAndalus (Islamic Spain), these few pages deconstruct some misinterpretations and provide a few clues to look afresh at the hermeneutics of Islamic ornament.
在伊斯兰教的所有传统艺术形式中,装饰是最不为人所知,最难以捉摸,也许也是最复杂的。然而,它在所有艺术媒体上无处不在,是伊斯兰教历史上视觉表达的基本元素之一。从这个意义上说,在伊斯兰世界的世界中,装饰构成了视觉性和视觉间性力量的双重特征,与阿拉伯文字的书法艺术一样,它形成了一个不可分割的二人组。尽管很多学者都在努力解开这两种装饰的含义,但伊斯兰装饰的解释学仍然存在典型的缺陷。其原因在于学术主流对过时的认识论的维护,并在此过程中边缘化了罕见的方法上先进的研究。通过对13 - 15世纪安达卢斯(伊斯兰西班牙)格拉纳达的阿尔罕布拉宫的案例研究,这几页解构了一些误解,并提供了一些线索,以重新审视伊斯兰装饰的解释学。
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引用次数: 2
EMPLOYMENT OPPORTUNITIES IN LITERATURE IN TENTH-CENTURY ISLAMIC COURTS 十世纪伊斯兰宫廷文学中的就业机会
Bilal Orfali
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引用次数: 2
“A GLIMPSE OF THE MYSTERY OF MYSTERIES”: IBN TUFAYL ON LEARNING AND SPIRITUALITY WITHOUT PROPHETS AND SCRIPTURES “奥秘中的奥秘的一瞥”:伊本·图法尔论没有先知和经文的学习和灵性
S. Günther
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引用次数: 1
FOR LOVE OF THE PROPHET: A REPLY 出于对先知的爱,回复
Noah Salomon
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引用次数: 0
ARISTOTLE AND AVICENNA ON THE HABITABILITY OF THE SOUTHERN HEMISPHERE 亚里斯多德和阿维森纳对南半球宜居性的研究
F. Blois
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引用次数: 2
THE RISE AND FALL OF A JEWISH KINGDOM IN ARABIA 阿拉伯一个犹太王国的兴衰
G. Bowersock
I these turbulent times in the Middle East, I have found myself working on the rise and fall of a late antique Jewish kingdom along the Red Sea in the Arabian peninsula. Friends and colleagues alike have reacted with amazement and disbelief when I have told them about the history I have been looking at. In the southwestern part of Arabia, known in antiquity as Himyar and corresponding today approximately with Yemen, the local population converted to Judaism at some point in the late fourth century, and by about 425 a Jewish kingdom had already taken shape. For just over a century after that, its kings ruled, with one brief interruption, over a religious state that was explicitly dedicated to the observance of Judaism and the persecution of its Christian populat ion. The record survived over many centuries in Arabic historical writings, as well as in Greek and Syriac accounts of martyred Christians, but incredulous scholars had long been inclined to see little more than a local monotheism overlaid with language and features borrowed from Jews who had settled in the area. It is only within recent decades that enough inscribed stones have turned up to prove definitively the veracity of these surprising accounts. We can now say that an entire nation of ethnic Arabs in southwestern Arabia had converted to Judaism and imposed it as the state religion. This bizarre but militant kingdom in Himyar was eventually overthrown by an invasion of forces from Christian Ethiopia, across the Red Sea. They set sail from East Africa, where they were joined by reinforcements from the Christian emperor in Constantinople. In the territory of Himyar, they engaged and destroyed the armies of the Jewish king and finally brought an end to what was arguably the most improbable, yet portentous, upheaval in the history of pre-Islamic Arabia. Few scholars, apart from specialists in ancient South Arabia or early Christian Ethiopia, have been aware of these events. A vigorous team led by Christian Julien Robin in Paris has pioneered research on the Jewish kingdom in Himyar, and one of the Institute’s former Members, Andrei Korotayev, a Russian scholar who has worked in Yemen and was at the Institute in 2003–04, has also contributed to recovering this lost chapter of late antique Middle Eastern history.
在中东动荡时期,我发现自己正在研究阿拉伯半岛红海沿岸一个古老的犹太王国的兴衰。当我告诉朋友和同事我一直在研究的历史时,他们的反应都是惊讶和难以置信的。在阿拉伯半岛的西南部,古代称为希米亚尔,相当于今天的也门,当地居民在4世纪末的某个时候皈依了犹太教,到425年左右,一个犹太王国已经形成。在那之后的一个多世纪里,它的国王统治着一个宗教国家,这个国家明确地致力于遵守犹太教,并迫害基督教人口。在阿拉伯历史著作中,以及在希腊和叙利亚对殉道的基督徒的记载中,这些记录保存了许多世纪,但长期以来,持怀疑态度的学者倾向于认为,这不过是一种当地的一神论,上面覆盖着从在该地区定居的犹太人那里借来的语言和特征。直到最近几十年,才发现了足够多的刻有文字的石头,以明确证明这些令人惊讶的说法的真实性。我们现在可以说,阿拉伯西南部的整个阿拉伯民族都皈依了犹太教,并将其作为国教。这个位于希米亚尔的奇怪而好战的王国最终被来自基督教埃塞俄比亚的军队入侵推翻。他们从东非启航,君士坦丁堡的基督教皇帝增援了他们。在希米亚的领土上,他们与犹太国王的军队交战并消灭了他们,最终结束了前伊斯兰阿拉伯历史上最不可能发生的,但也是最不祥的剧变。除了古代南阿拉伯或早期基督教埃塞俄比亚的专家之外,很少有学者意识到这些事件。由巴黎的克里斯蒂安·朱利安·罗宾(Christian Julien Robin)领导的一个充满活力的团队开创了对希米亚尔犹太王国的研究,该研究所的前成员之一安德烈·科罗塔耶夫(Andrei Korotayev),一位曾在也门工作并于2003-04年在该研究所工作的俄罗斯学者,也为恢复这段古老的中东历史的失落篇章做出了贡献。
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引用次数: 1
EDITING THE QURʾAN IN SIXTEENTH- AND SEVENTEENTH-CENTURY EUROPE 在16和17世纪的欧洲编辑古兰经
R. Tottoli
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引用次数: 0
UNLOCKING MIDDLE EASTERN NAMES 解锁中东名字
W. Hanley
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引用次数: 0
NEW INSIGHTS INTO THE CONTINUATION OF ANCIENT SCIENCE AMONG THE ARABS 对古代科学在阿拉伯人中延续的新见解
C. Scardino
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引用次数: 0
DOTS IN THE WRITING SYSTEMS OF THE MIDDLE EAST 中东文字系统中的圆点
G. Kiraz
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引用次数: 0
期刊
Studying the Near and Middle East at the Institute for Advanced Study, Princeton, 1935–2018
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