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The Oxford Handbook of Islamic Archaeology最新文献

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Central Sudan 苏丹中央
Pub Date : 2020-11-10 DOI: 10.1093/oxfordhb/9780199987870.013.19
C. Magnavita, A. Sule
In view of the paucity of research, the Islamic archaeology of the Central Sudan and Sahel remains one of the less well known of the African continent. While this also applies to the material legacy of the past six centuries, it is particularly sites and remains from the early period of Islamic influence in the region that are virtually unexplored. The earliest and most expressive elements of the archaeology of Islam in the Central Sudan and Sahel are elite sites related to powerful indigenous states: Kanem-Borno around Lake Chad and the Hausa city-states to the west. In view of their pivotal role in the introduction and propagation of the new religion and culture, the archaeology of those states is particularly significant when addressing the theme. Taking into account the current absence of a comprehensive body of archaeological evidence, this chapter relies on historical knowledge and interpretation as background to discussing a range of archaeological sites, structures, and features that are relevant material expressions of the impact of early and late Arab-Islamic influence in the region. The authors conclude by emphasizing the still untapped, enormous potential of research on the archaeology of Islam in the Central Sudan and Sahel.
由于研究的缺乏,苏丹中部和萨赫勒地区的伊斯兰考古仍然是非洲大陆上鲜为人知的考古之一。虽然这也适用于过去六个世纪的物质遗产,但它特别是早期伊斯兰教在该地区影响的遗址和遗迹,实际上尚未被探索。在苏丹中部和萨赫勒地区,最早和最具表现力的伊斯兰考古元素是与强大的土著国家有关的精英遗址:乍得湖周围的卡内姆-博尔诺和西部的豪萨城邦。鉴于它们在新宗教和文化的引进和传播中所起的关键作用,这些国家的考古学在解决这一主题时尤为重要。考虑到目前缺乏全面的考古证据,本章依靠历史知识和解释作为背景,讨论一系列考古遗址、结构和特征,这些遗址、结构和特征是早期和晚期阿拉伯-伊斯兰对该地区影响的相关材料表达。作者最后强调,在苏丹中部和萨赫勒地区,伊斯兰考古研究仍有巨大的潜力有待开发。
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引用次数: 0
The Nilotic Sudan 尼罗河苏丹
Pub Date : 2020-11-10 DOI: 10.1093/oxfordhb/9780199987870.013.16
Intisar Soghayroun el Zein
Islam entered the Sudan as early as the 7th century in a peaceful process. It is clear from both literary and archaeological evidence that Islam has had a presence in Sudan since the first century of the Muslim era, the result of a nonorganized, peaceful process in the Nile Valley, and in the Sahel and deserts through the assimilation of Arab and Beja nomads. From the beginning it has been associated with Sufism, which is reflected in material culture. Thus, instead of the mosque as the main building of religious practice, the khalwa (Quran school) and the qubba (domed saints tomb) are of great significance. Continuity with older forms of belief and practice are also attested in the Islamic archaeology and the material culture of the Sudan, notably in above-ground funerary monuments.
早在7世纪,伊斯兰教就以和平的方式进入苏丹。从文献和考古证据都可以清楚地看出,伊斯兰教自穆斯林时代的第一世纪以来就在苏丹存在,这是尼罗河谷、萨赫勒和沙漠地区通过同化阿拉伯和贝贾游牧民族而进行的无组织和平进程的结果。从一开始,它就与苏菲主义联系在一起,这反映在物质文化中。因此,取代清真寺作为宗教活动的主要建筑,khalwa(古兰经学校)和qubba(圆顶圣人墓)具有重要意义。在苏丹的伊斯兰考古和物质文化中,特别是在地上的葬礼纪念碑中,也证明了与旧形式的信仰和实践的连续性。
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引用次数: 0
Medieval Turkey 中世纪的土耳其
Pub Date : 2020-11-10 DOI: 10.1093/oxfordhb/9780199987870.013.6
S. Redford
In this chapter, Islamic archaeology of the medieval (11th–14th centuries) period in Turkey is related to international as well as national developments in the late Ottoman Empire and the Republic of Turkey in areas like cultural policy, economic development, and tourism. These and other factors directly impacted the choice of sites to be excavated, thereby affecting the archaeological record. The author also examines Islamic archaeology in Turkey in relation to that of other historical periods there and raises cases in which the archaeology of this period can address the cultural and economic shift that accompanied the establishment of Turco-Islamic states in former Byzantine lands.
在本章中,土耳其中世纪(11 - 14世纪)时期的伊斯兰考古学与奥斯曼帝国晚期和土耳其共和国在文化政策、经济发展和旅游业等领域的国际和国家发展有关。这些因素和其他因素直接影响了挖掘地点的选择,从而影响了考古记录。作者还将土耳其的伊斯兰考古学与其他历史时期的考古学进行了比较,并提出了这一时期的考古学可以解决在前拜占庭土地上建立突厥-伊斯兰国家所伴随的文化和经济转变的案例。
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引用次数: 0
Ottoman Anatolia 土耳其安纳托利亚
Pub Date : 2020-11-10 DOI: 10.1093/oxfordhb/9780199987870.013.7
F. Yeni̇şehi̇rli̇oğlu
The complex and varied geographical and political history of the Ottoman Empire ,has challenged the development and the diffusion of knowledge of Ottoman Archeology for many reasons .The character of a historical memory that has not prioritized research on this period was an important restraint. When research was done, the diversity of local languages in which it was published in post-ottoman states was hard to follow. The archaeology of Ottoman Anatolia is a developing area of study and research in Turkey and abroad. This chapter discusses its place within the general framework of the Ottoman Empire, the place of different academic views monitoring the research area after the foundation of the Turkish Republic, historiography of the archaeology of Ottoman Anatolia, and themes and areas of research concerning the archaeology of Ottoman Anatolia in our days.
由于诸多原因,奥斯曼帝国复杂多变的地理和政治历史给奥斯曼考古知识的发展和传播带来了挑战。历史记忆的特点是没有优先考虑这一时期的研究,这是一个重要的制约因素。当研究完成后,它在奥斯曼帝国后的国家出版时所用的当地语言的多样性是很难追踪的。奥斯曼安纳托利亚考古在土耳其和国外都是一个发展中的研究领域。本章讨论了它在奥斯曼帝国的总体框架中的地位,土耳其共和国成立后监测研究领域的不同学术观点的地位,奥斯曼安纳托利亚考古的史学,以及当今关于奥斯曼安纳托利亚考古的主题和研究领域。
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引用次数: 0
Central Asia 中亚
Pub Date : 2019-08-28 DOI: 10.18356/a46b1080-en
P. Siméon
This chapter explores the Islamic archaeology of Central Asia. Central Asian medieval ities were investigated by Russian researchers since the last quarter of the 19th century but the results of these excavations remain little known in the west. The predominance of historical survey studies, extensive excavations, and an impressive number of publications provides a basis for understanding the organization and distribution of the Islamic Central Asian cities. Their interactions within this vast territory and with the Middle East emerge in contemporary debates. Trade plays a major role in these contacts, and the sedentary-nomadic interface stimulated the economy. Nevertheless, few studies bring together the work carried out over the long term and enable an understanding of the variation and evolution of Islamic trade and urbanism in Central Asia. Outlines of the medieval societies are known, but the details remain unclear. This chapter follows the main river basins (Amu Darya and Syr Daria) and steppic and desert interfaces to understand the basis and extent of Russian archeology in Central Asia from the Tsarist period (c. 1850–1917) until today. The construction of a field of Central Asian Islamic archaeology and the main challenges confronting researchers in the five Central Asian republics are also considered.
本章探讨中亚的伊斯兰考古学。自19世纪最后25年以来,俄罗斯研究人员对中亚的中世纪城市进行了调查,但西方对这些挖掘的结果知之甚少。大量的历史调查研究、大量的发掘和大量的出版物为理解伊斯兰中亚城市的组织和分布提供了基础。他们在这片广袤领土内的互动以及与中东的互动成为当代辩论的焦点。贸易在这些联系中起着重要作用,而定居-游牧的界面刺激了经济。然而,很少有研究将长期开展的工作结合起来,使人们能够了解中亚伊斯兰贸易和城市化的变化和演变。中世纪社会的轮廓已为人所知,但细节尚不清楚。本章跟随主要的河流流域(阿姆河和叙尔河)以及草原和沙漠的界面,了解俄罗斯考古在中亚的基础和范围,从沙皇时期(约1850-1917)到今天。中亚伊斯兰考古领域的建设以及中亚五共和国研究人员面临的主要挑战也被考虑。
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引用次数: 0
Iraq 伊拉克
Pub Date : 2017-03-01 DOI: 10.18356/94900f90-en
A. Northedge
This chapter surveys the most important trends in Islamic archaeology in Iraq, with a special focus on urban development and the industries associated with urbanization. The origins of new urbanism at the beginning of Islam lay in Arabia. The major difference in the new amsar was the need to settle large numbers of fighters (muqatila), registered in the diwan, around a core of mosque and palace. There was also a related model of a princely urban settlement. This was known commonly as a madina, though not always. The two lines came together in the foundation of Baghdad, with direct imitations at al-Rafiqa and the Octagon of Qadisiyya. The most extensive case is at Samarra (836–892), where, however, the model of the Baghdad suburb is used (rabad).
本章调查了伊拉克伊斯兰考古最重要的趋势,特别关注城市发展和与城市化相关的工业。伊斯兰教初期的新都市主义起源于阿拉伯。新amsar的主要不同之处在于需要安置大量的战士(muqatila),他们在diwan注册,周围是清真寺和宫殿的核心。还有一种与之相关的贵族城市定居模式。这通常被称为麦地那,尽管并非总是如此。这两条线在巴格达的基础上结合在一起,直接模仿了拉菲卡和卡迪西耶的八角形。最广泛的案例是在萨迈拉(836-892),然而,在那里使用的是巴格达郊区的模式(拉巴德)。
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引用次数: 0
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The Oxford Handbook of Islamic Archaeology
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