Pub Date : 2019-04-02DOI: 10.21638/SPBU13.2019.109
A. Zheltov
The paper considers the issue of formulating “objective truths” in the study of Humanities, as well as the role African studies play in understanding the current challenges in Russia and the rest of the contemporary world. The reasons for the complexity of formulating truths in Humanities are explained, alongside a consideration of certain specific features of the evolution African studies experienced in Russia. The position of African studies during the period when scholarship was dominated by scientometric indicators is discussed. An attempt is made to formulate a rationale for African studies in contemporary Russia, as well as to apply an analysis of African materials in order to understand certain pressing issues in Russia and elsewhere. Among the ideas and concepts proposed by African studies, the notion of “multistage heterogeneity”, multidimensionality of analysis of social phenomena, and the dichotomy between the cultural and the social realities are brought forward. Based on the above, the paper features a study of problems related to political organization in Africa, Russia and Europe, and delivers an examination of contemporary humanitarian “constructs”. All these phenomena are looked upon within the context of major globalization processes, primarily, the fundamental revolutionary changes in the speed of information flows. Certain concepts relevant to the present day political discourse are reviewed to demonstrate their mutual incongruity and intrinsic inconsistency.
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Pub Date : 2019-03-20DOI: 10.21638/SPBU13.2019.104
Philip Bockholt
Manuscript copies of the 16 th century general history Ḥabīb al-siyar fī akhbār afrād al-bashar (Beloved of Careers: On the Accounts of People) written in Persian by Ghiyāth al-Dīn Muḥammad Kh v āndamīr (d. 942/1535–6) are preserved in many collections worldwide. As the author rewrote his text several times during the time he worked for the Safavids under Shah Ismāʿīl in Iran and the Mughal emperor Bābur in India respectively, extant copies of the work are not identical but differ remarkably. The article tackles the issue of textual differences in extant manuscripts and is threefold: first, it discusses observations advanced in the writings of the Russian scholar N. D. Miklukho-Maklai based on his work at the Institute of Oriental Manuscripts of the Russian Academy of Sciences. Second, it examines variations in the corpus of twenty-five copies of Ḥabīb al-siyar kept today in the manuscript collections of the Institute of Oriental Manuscripts, the National Library of Russia, and Saint Petersburg State University. The textual differences contained in the manuscripts of the corpus clearly indicate that Ḥabīb al-siyar had two versions of equal status (“Shiʿi” and “Sunni”). In a last step, by exploring paratextual elements such as ownership and endowment remarks, or birth notes, the article addresses the question of readership, i.e. how people actually read, copied, sold or commented upon copies of the work.
由Ghiyāth al- d n Muḥammad Kh v āndamīr (d. 942/1535-6)用波斯语撰写的16世纪通史Ḥabīb al-siyar f ā akhbār afrād al-bashar(事业的挚爱:关于人民的叙述)的手稿副本保存在世界各地的许多收藏中。由于作者在分别为伊朗沙法维王朝和印度莫卧儿王朝Bābur的沙法维王朝工作期间多次重写了他的文本，因此现存的副本并不相同，但差异很大。这篇文章解决了现存手稿中文本差异的问题，它有三个方面:首先，它讨论了俄罗斯学者N. D. miklukh - maklai基于他在俄罗斯科学院东方手稿研究所的工作的著作中提出的观察结果。其次，它检查了目前保存在东方手稿研究所、俄罗斯国家图书馆和圣彼得堡国立大学手稿收藏中的25份Ḥabīb al-siyar的语料库中的变化。语料库手稿中的文本差异清楚地表明，Ḥabīb al-siyar有两个同等地位的版本(“什叶派”和“逊尼派”)。在最后一步，通过探索诸如所有权和捐赠评论或出生笔记等文本元素，文章解决了读者的问题，即人们如何实际阅读，复制，出售或评论作品的副本。
{"title":"Same But Different? On copies of the general history Ḥabīb al-siyar in Saint Petersburg manuscript collections","authors":"Philip Bockholt","doi":"10.21638/SPBU13.2019.104","DOIUrl":"https://doi.org/10.21638/SPBU13.2019.104","url":null,"abstract":"Manuscript copies of the 16 th century general history Ḥabīb al-siyar fī akhbār afrād al-bashar (Beloved of Careers: On the Accounts of People) written in Persian by Ghiyāth al-Dīn Muḥammad Kh v āndamīr (d. 942/1535–6) are preserved in many collections worldwide. As the author rewrote his text several times during the time he worked for the Safavids under Shah Ismāʿīl in Iran and the Mughal emperor Bābur in India respectively, extant copies of the work are not identical but differ remarkably. The article tackles the issue of textual differences in extant manuscripts and is threefold: first, it discusses observations advanced in the writings of the Russian scholar N. D. Miklukho-Maklai based on his work at the Institute of Oriental Manuscripts of the Russian Academy of Sciences. Second, it examines variations in the corpus of twenty-five copies of Ḥabīb al-siyar kept today in the manuscript collections of the Institute of Oriental Manuscripts, the National Library of Russia, and Saint Petersburg State University. The textual differences contained in the manuscripts of the corpus clearly indicate that Ḥabīb al-siyar had two versions of equal status (“Shiʿi” and “Sunni”). In a last step, by exploring paratextual elements such as ownership and endowment remarks, or birth notes, the article addresses the question of readership, i.e. how people actually read, copied, sold or commented upon copies of the work.","PeriodicalId":342908,"journal":{"name":"Vestnik of Saint Petersburg University. Asian and African Studies","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130729409","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-20DOI: 10.21638/SPBU13.2019.107
Anton D. Pritula
The article discusses the East Syriac literary circle of the of the early Ottoman Empire period. Its most important representative is ʿAbdīsōʿ of Gāzartā, the second patriarch of the new Church (1555–1570), and also an outstanding poet, whose legacy remains to a large extent unstudied, though. Even less is known about the works of his contemporaries, such as Darwīs of Gāzartā, Abrāhām of Bēt Slōk and ʿAṭāyā of Gāzartā. They communicated with him, and devoted his poems at least to the first two of them, despite their belonging to the traditionalist (“Nestorian”) patriarchate. Based on the texts and manuscripts unknown before, the paper shows in the article that the literary circle of that period was determined not by the Church affiliation, but rather geographically. ʿAbdīsōʿ as well as the poets he communicated with originated from the town of Gāzartā (North Mesopotamia, present Turkey) or from its neighbourhood, and some of them might have been his relatives. As a result of the long coexistence with Persian and Arabic Islamic culture, the sphere of use of poetry in the Syriac tradition was expanding in the next centuries. Its further development in the 16th century is one of numerous examples of wide use of the literary canons created in the period of so-called Syriac Renaissance (11th –14th centuries). In the Ottoman time, the extension of poetry use reached its apogee, taking into consideration also numerous short poems written by the scribes as verse additions to various manuscripts.
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Pub Date : 2019-03-20DOI: 10.21638/SPBU13.2019.105
S. Mikhail
The article explores rare specimens of demographic statistics extracted from the seventeenth century works in Pashto and Persian which were composed in the Pashtun tribal territories. The study’s major source is the collection of historical accounts and genealogical records written by the Khaṫak tribal rulers Khushḥāl Khān (d. 1689) and his grandson Afzal Khān (d. circa 1740/41). These writings have survived in “The Khaṫaks’ Chronicle” — the archive of the Khaṫak chieftains included by Afzal Khān as a supplement into his historiographical compilation “The Ornamented History” (Tārīkh-i muraṣṣaʿ). Other sources are the poetical works of Khushḥāl Khān and the book in Persian by the theologian Akhūnd Darweza (d. 1618/19 or 1638/39) “An Account of Pious and Wicked” (Taẕkirat al-abrār wa-l-ashrār) which contains a report on the census conducted in the Yūsufzay tribe in the second quarter of the sixteenth century. The researched material includes data on the number of people in particular tribal units, birth dynamics, infant mortality and external negative factors, such as epidemics and natural disasters, that continuously affected demographic situation. The extant sources also shed light on family and matrimonial relations among Pashtuns in the sixteenth and seventeenth centuries. The facts examined in the article indicate that Pashtun tribal rulers were well familiar with the basics of practical demography which they needed to monitor the number of tribesmen while accomplishing specific administrative, military and economic tasks. The demographic notes left by the Khaṫak chieftains are to be considered among the most unique documents on the history and the culture of Pashtun tribes in early modern times.
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Pub Date : 2019-03-20DOI: 10.21638/SPBU13.2019.106
S. A. Babajo
The research examines the impact of British policies in undermining the trans-Saharan trade. The paper reassesses the position of the Northern Nigerian economy in relation to the new economic order introduced by the British. Issues discussed include the re-orientation in relation to the merchants; the basic concepts of colonial economy as defined by the British in Northern Nigeria. In addition, the paper highlights the colonial economy as distorted, characterized by the over growth of certain sectors needed by the colonial state i.e., foreign trade, while sectors connected with the indigenous markets i.e., cottage based production, local, regional or the trans-Saharan trade were neglected. In a nut shell, those activities (like the trans-Saharan trade) which could compete with colonial commerce or production were discouraged and prohibited directly or indirectly. In this respect, the trans-Saharan trade between Central Sudan and North Africa was stagnated during the colonial days and apparently, it was the same with trade within the West African sub-region. The distinctive feature in this context of an imperial economic system is that the colonial state had, within limits, created the formal framework for development in Northern Nigeria. This was what happened in the relationship between the mercantile class, the peasantry and the large expatriate firms who were backed by the colonial state and gained monopoly position to trade in raw materials and achieving their goals.
{"title":"“The British and the Trans-Saharan trade”: The Colonial State Policies in Undermining the Trans-Saharan trade in Hausa Land (Northern Nigeria), 1890s–1920s","authors":"S. A. Babajo","doi":"10.21638/SPBU13.2019.106","DOIUrl":"https://doi.org/10.21638/SPBU13.2019.106","url":null,"abstract":"The research examines the impact of British policies in undermining the trans-Saharan trade. The paper reassesses the position of the Northern Nigerian economy in relation to the new economic order introduced by the British. Issues discussed include the re-orientation in relation to the merchants; the basic concepts of colonial economy as defined by the British in Northern Nigeria. In addition, the paper highlights the colonial economy as distorted, characterized by the over growth of certain sectors needed by the colonial state i.e., foreign trade, while sectors connected with the indigenous markets i.e., cottage based production, local, regional or the trans-Saharan trade were neglected. In a nut shell, those activities (like the trans-Saharan trade) which could compete with colonial commerce or production were discouraged and prohibited directly or indirectly. In this respect, the trans-Saharan trade between Central Sudan and North Africa was stagnated during the colonial days and apparently, it was the same with trade within the West African sub-region. The distinctive feature in this context of an imperial economic system is that the colonial state had, within limits, created the formal framework for development in Northern Nigeria. This was what happened in the relationship between the mercantile class, the peasantry and the large expatriate firms who were backed by the colonial state and gained monopoly position to trade in raw materials and achieving their goals.","PeriodicalId":342908,"journal":{"name":"Vestnik of Saint Petersburg University. Asian and African Studies","volume":"59 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122813148","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-03-20DOI: 10.21638/SPBU13.2019.102
N. Samoylov
The paper features a study of one of the key stages in the process of evolution of Russia’s image in China, namely, the beginning of the 20th century. The interformational and intercivilizational nature of Chinese society in that period predetermined the necessity for social and political institutions to balance between the monarchy and the republic, while in the public consciousness it caused a desire to begin an active search for new paths of development associated with borrowing some patterns from cultural traditions and social practices of other societies. The author believes that it was precisely those circumstances that largely determined the formation of an ambivalent image of Russia at that time. In the beginning of the 20th century, Russia’s image in China was simultaneously that of an “aggressive” northern neighbour and that of a country with a rich spiritual heritage worth learning and getting experience from. The article discusses importance of translations of Russian literature for the formation of Russia’s image in China in the early 20th century and a role of Chinese revolutionaries in construction of the image of the Russian Revolution. The article also considers some methodological approaches to the study of images and stereotypes. Nowadays studying national and ethnic images and stereotypes in the current context becomes extremely important, having considerable scholarly and practical significance.
{"title":"The Evolution of Russia’s Image in China in the early 20th century: Key Factors and Research Methodology","authors":"N. Samoylov","doi":"10.21638/SPBU13.2019.102","DOIUrl":"https://doi.org/10.21638/SPBU13.2019.102","url":null,"abstract":"The paper features a study of one of the key stages in the process of evolution of Russia’s image in China, namely, the beginning of the 20th century. The interformational and intercivilizational nature of Chinese society in that period predetermined the necessity for social and political institutions to balance between the monarchy and the republic, while in the public consciousness it caused a desire to begin an active search for new paths of development associated with borrowing some patterns from cultural traditions and social practices of other societies. The author believes that it was precisely those circumstances that largely determined the formation of an ambivalent image of Russia at that time. In the beginning of the 20th century, Russia’s image in China was simultaneously that of an “aggressive” northern neighbour and that of a country with a rich spiritual heritage worth learning and getting experience from. The article discusses importance of translations of Russian literature for the formation of Russia’s image in China in the early 20th century and a role of Chinese revolutionaries in construction of the image of the Russian Revolution. The article also considers some methodological approaches to the study of images and stereotypes. Nowadays studying national and ethnic images and stereotypes in the current context becomes extremely important, having considerable scholarly and practical significance.","PeriodicalId":342908,"journal":{"name":"Vestnik of Saint Petersburg University. Asian and African Studies","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134206536","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.21638/spbu13.2020.303
M. Reisner
The article is devoted to the evolution of the mythological personage, ancient king, and cultural hero Yima in Persian literature of the Muslim period. With the help of translations of the Avesta as well as commentary and theological texts of Middle Persian literature, the work depicts Yima’s main creative functions as the keeper and protector of living beings, ruler of the world in the “Golden Age,” grantor of corporeal immortality, upholder of the cosmic and social order, and savior of the world from a natural catastrophe. These functions are opposed by the role of Yima as the first sinner, through whose fault the “Golden Age” was lost. The rudiments of the complex of mythological legends that have developed around Yima are reflected in Shahnama, the great epos that continued the Iranian narrative tradition of ancient times and the early Middle Ages. All the motifs based on Jam-Jamshid’s legends in different genres of lyric and lyric-epic poetry of XI–XIV centuries can be divided into three groups and they reflect the dual attitude towards this hero. The choice of a motif of a certain group in Persian classical poetry directly depended on genre context (panegyric, didactic, mysticallegoric, anacreontic). In lyric-epic and lyric poetry (qasida and qhazal), the circle of motifs connected with Jam-Jamshid are concentrated around Jamshid’s Throne and Jamshid’s Cup. Some similarities of Jamshid and Suleiman stories led to a merging of the two heroes in the Iranian tradition and even to a contamination of their roles and attributes. Sufi poets often used the motif Jamshid’s Cup showing the entire Universe (jam-i giti-nama) as a symbol of mystical knowledge.
{"title":"King Yima — Jam — Jamshid: From Mythological Hero to Literary Image","authors":"M. Reisner","doi":"10.21638/spbu13.2020.303","DOIUrl":"https://doi.org/10.21638/spbu13.2020.303","url":null,"abstract":"The article is devoted to the evolution of the mythological personage, ancient king, and cultural hero Yima in Persian literature of the Muslim period. With the help of translations of the Avesta as well as commentary and theological texts of Middle Persian literature, the work depicts Yima’s main creative functions as the keeper and protector of living beings, ruler of the world in the “Golden Age,” grantor of corporeal immortality, upholder of the cosmic and social order, and savior of the world from a natural catastrophe. These functions are opposed by the role of Yima as the first sinner, through whose fault the “Golden Age” was lost. The rudiments of the complex of mythological legends that have developed around Yima are reflected in Shahnama, the great epos that continued the Iranian narrative tradition of ancient times and the early Middle Ages. All the motifs based on Jam-Jamshid’s legends in different genres of lyric and lyric-epic poetry of XI–XIV centuries can be divided into three groups and they reflect the dual attitude towards this hero. The choice of a motif of a certain group in Persian classical poetry directly depended on genre context (panegyric, didactic, mysticallegoric, anacreontic). In lyric-epic and lyric poetry (qasida and qhazal), the circle of motifs connected with Jam-Jamshid are concentrated around Jamshid’s Throne and Jamshid’s Cup. Some similarities of Jamshid and Suleiman stories led to a merging of the two heroes in the Iranian tradition and even to a contamination of their roles and attributes. Sufi poets often used the motif Jamshid’s Cup showing the entire Universe (jam-i giti-nama) as a symbol of mystical knowledge.","PeriodicalId":342908,"journal":{"name":"Vestnik of Saint Petersburg University. Asian and African Studies","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117136322","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 1900-01-01DOI: 10.21638/spbu13.2022.107
Yong-Gi Choe, Yong-Gum Pak
This paper analyzes Russian idioms related to human names culturally and linguistically according to their origins and describes some methods for translating them into Korean. In any national language, idiom is one of linguistic means that enriches the vocabulary and is actively utilizedwith high expressiveness, brevity, and vividness in people’s everyday life. Such idioms often have unique national and cultural qualities because they have been created from the cultural background peculiar to the nation. Thus in teaching and learning foreign languages, it is important to have a correct understanding of the main meaning of the idioms as well as the nation’s inherent history, tradition, and culture and use them in conformity with the linguistic situation and occasions. The purpose of the paper is to classify Russian idioms related to human names according to their origins and to analyze them culturally and linguistically. Another goal is to study some suitable Korean translation methods for representing not only the meaning of the expressions, but also complementary national and cultural meanings contained in them. Idioms related to the human names have stronger national coloring than other phraseological units, and therefore we should apply certain techniques in translating them into other languages. If we translate literally, without taking into account additional national information which these idioms have, we can’t absolutely and perfectly convey the author’s or the speaker’s intention. This can result in misunderstanding of elementary meanings in translation. The conclusion is that when translating idioms related to human names, the translator must be adroit in using various translating methods according to certain meanings of their idiomatic units, complementary cultural information, the author’s intention, overall color of the context, and the readers’ cultural level.
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Pub Date : 1900-01-01DOI: 10.21638/spbu13.2019.306
A. Khismatulin
The article begins with a concise description of the genre, period, and classical Persian texts covered by the announced book series of three books: 1) Amir Mu‘izzi Nishapuri. The Siyasatnama/Siyar al-muluk: A Fabrication Ascribed to Nizam al-Mulk — this text is still being published and reprinted under the authorship of Nizam al-Mulk, an outstanding Prime Minister of the Saljuqids. However, the results of historical, codicological and textual analyzes show that the text was compiled by Muhammad Mu‘izzi Nishapuri, the head of poets department under the Saljuqid rulers Malik-shah and his son Sanjar, and then attributed by him to the dead Nizam al-Mulk with completely definite goals; 2) The Writings of Imam al-Ghazali is a book that includes six texts. Three of them are authentic: a student manual entitled by the author as the Zad-i Akhirat (Provisions for the Hereafter); an authentic part of al-Ghazali’s epistle to Sultan Sanjar entitled the Nasihat al-muluk (Counsel for Kings) and a medieval collection of letters addressed by the Imam to various recipients and entitled the Fada’il al-anam min rasa’il Hujjat al-Islam (The Virtues of People [drawn] from the Epistles of the Proof of Islam). The remaining three texts are fabrications; 3) Kay Kawus b. Iskandar b. Qabus. Qabus-nama (The Book of Qabus) and Nizami ‘Aruzi Samarqandi. Chahar maqala/Majma‘ al-nawadir (Four Discourses/The Miscellany of rarities) is a book that includes two authentic texts. After this, the article touches upon the problem of existence of literary and physical forgeries in medieval Islamic literature, their categories and methods of their identification.
这篇文章首先简要描述了流派、时期和经典的波斯文本，这些文本由三本书组成:1)Amir Mu 'izzi Nishapuri。《Siyasatnama/Siyar al-muluk:归咎于Nizam al-Mulk的捏造》-这一文本在Saljuqids杰出的总理Nizam al-Mulk的署名下仍在出版和重印。然而，历史、法典和文本分析的结果表明，该文本是由穆罕默德·穆伊兹·尼沙普里(Muhammad Mu 'izzi Nishapuri)编写的，穆罕默德·穆伊兹·尼沙普里是Saljuqid统治者Malik-shah和他的儿子桑贾尔(Sanjar)统治下的诗人部门的负责人，然后他将其归因于已故的尼扎姆·穆尔克(Nizam al-Mulk)，目的完全明确;2)《伊玛目伽萨里的著作》是一本包含六篇文章的书。其中三份是真实的:一份由作者命名为Zad-i Akhirat(以后的规定)的学生手册;一本是al-Ghazali写给苏丹桑贾尔的信的真实部分，名为Nasihat al-muluk(国王的建议)，一本是中世纪伊玛目写给不同收件人的信件合集，名为Fada 'il al-anam min rasa 'il Hujjat al-Islam(伊斯兰教证明的书信中人们的美德)。其余三个文本是捏造的;3) Kay Kawus b. Iskandar b. Qabus。卡布斯-纳玛(《卡布斯之书》)和尼扎米·阿鲁兹·萨玛甘迪。Chahar maqala/Majma ' al-nawadir(四篇论述/稀世杂记)是一本包含两个真实文本的书。在此基础上，本文探讨了中世纪伊斯兰文学作品中存在的文学和实物赝品的问题、赝品的种类和鉴别方法。
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Pub Date : 1900-01-01DOI: 10.21638/spbu13.2020.108
Karim Sagna
Serving as educators, genealogists, historians, musicians, and storytellers, griots play a fundamental role in Mandinka society. Following Mandinka tradition, Jaliba Kouyaté (or simply Jaliba, as he is commonly known), the celebrated griot from Brikama who is at the center of this study, is a well-known guardian of Mandinka cultural heritage in Gambia and Senegal (Senegambia). This griot-composer who is also a kora virtuoso and the lead vocalist for his Koumaré Band, shines not only within the music scene in Senegambia, but also in other influential Mandinka areas such as Guinea Bissau. Since the 1980s his art has stood out due to its combination of classic and contemporary kora, the Mandinka twenty-one string harp-lute, and its emphasis on the education and awakening of consciousness of Senegambians. Whether with noble genres or their reinvention in various musical forms, Jaliba Kouyaté continues to renew the art of the Mandinka griot without losing sight of his primary mission: to contribute to the enhancement of the individual and collective development of Senegambians who are his patrons, or jatiyo. This paper explores jaliya — the art of griot — in the work of Jaliba. In addition to examining the directions and techniques of his music and his use of musical poetry and dialogue to describe contemporary events, it analyzes his capacity to create worlds that reconstruct the Mandinka culture and civilization and to evoke through his kora new pages of Mandinka history.
{"title":"Brikama Jali Kunda: Griot of Yesterday and Today","authors":"Karim Sagna","doi":"10.21638/spbu13.2020.108","DOIUrl":"https://doi.org/10.21638/spbu13.2020.108","url":null,"abstract":"Serving as educators, genealogists, historians, musicians, and storytellers, griots play a fundamental role in Mandinka society. Following Mandinka tradition, Jaliba Kouyaté (or simply Jaliba, as he is commonly known), the celebrated griot from Brikama who is at the center of this study, is a well-known guardian of Mandinka cultural heritage in Gambia and Senegal (Senegambia). This griot-composer who is also a kora virtuoso and the lead vocalist for his Koumaré Band, shines not only within the music scene in Senegambia, but also in other influential Mandinka areas such as Guinea Bissau. Since the 1980s his art has stood out due to its combination of classic and contemporary kora, the Mandinka twenty-one string harp-lute, and its emphasis on the education and awakening of consciousness of Senegambians. Whether with noble genres or their reinvention in various musical forms, Jaliba Kouyaté continues to renew the art of the Mandinka griot without losing sight of his primary mission: to contribute to the enhancement of the individual and collective development of Senegambians who are his patrons, or jatiyo. This paper explores jaliya — the art of griot — in the work of Jaliba. In addition to examining the directions and techniques of his music and his use of musical poetry and dialogue to describe contemporary events, it analyzes his capacity to create worlds that reconstruct the Mandinka culture and civilization and to evoke through his kora new pages of Mandinka history.","PeriodicalId":342908,"journal":{"name":"Vestnik of Saint Petersburg University. Asian and African Studies","volume":"57 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"1900-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122751394","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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