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ʿAjamization of Islam in Africa 伊斯兰教在非洲的穆斯林化
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801008
Fallou Ngom, M. H. Kurfi
Human beings are not superior to one another based on their tongues. Superiority only lies in one’s faith and submission to the will of God.
人类并不是因为他们的语言而高人一等。优越只在于一个人的信仰和对上帝意志的服从。
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引用次数: 10
The Odyssey of ʿAjamī and the Swahili People 《阿贾姆和斯瓦希里人的奥德赛》
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801005
J. Mugane
This paper takes a look at the odyssey of the Arabic script in Swahili hands. It shows how the distinction between the Arabic script and Swahili ʿAjamī constitutes a hyphen whose meaning is saturated with the story of Swahili society and language. The hyphen represents a non-trivial record of Swahili agency as innovative users, authors, transcribers, translators, and interpreters of the Arabic script enlarged its use and versatility as a viable medium to write Swahili, a Bantu language. The paper identifies as resilience Swahili efforts to sustain the use of the unmodified Arabic script alongside the enriched one. The Swahili wrote because they were compelled to write, everyone in their dialect, with content not divorced from script. The Swahili ʿAjamī record is a bonafide source and terminus of Africa’s knowledge.
本文着眼于斯瓦希里人手中的阿拉伯文字的奥德赛。它显示了阿拉伯文字和斯瓦希里语之间的区别是如何构成一个连字符的,其意义与斯瓦希里社会和语言的故事是饱和的。连字符代表了斯瓦希里语机构的重要记录,作为阿拉伯文字的创新用户,作者,转录者,翻译和口译员,扩大了其用途和多功能性,作为一种可行的媒介来书写斯瓦希里语,一种班图语。这篇论文将斯瓦希里人在使用经过改良的阿拉伯文的同时,继续使用未经修改的阿拉伯文的努力称为复原力。斯瓦希里人写作是因为他们被迫写作,每个人都用自己的方言,内容不脱离文字。斯瓦希里语的《阿贾姆》记录是非洲知识的可靠来源和终点。
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引用次数: 3
Design Elements and Illuminations in Nigerian “Market Literature” in Arabic and ʿAjamī 阿拉伯语和阿拉伯语的尼日利亚“市场文学”中的设计元素和启示
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801001
Nikolai Dobronravin
“Market literature” in Arabic and ʿAjamī is a particular variety of West African Islamic book culture, which is especially strong in northern Nigerian states. Arabic-script “Nithography” (by analogy to Nollywood, the modern Nigerian film industry) represents a unique phenomenon, although it is reminiscent of the nineteenth-century Islamic lithography in the Middle East. Nigerian “market literature” in Arabic and ʿAjamī has mostly followed the pre-colonial manuscript tradition of Central Sudanic Africa, including writing styles, colophons and glosses. In contrast to Middle Eastern book culture, Nigerian typeset printing largely preceded the era of offset. The innovative elements of offset book design in Nigeria and further perspectives of “Nithography” in Arabic and ʿAjamī are discussed.
阿拉伯语和《阿贾姆》中的“市场文学”是西非伊斯兰图书文化的一个特殊品种,在尼日利亚北部各州尤为强烈。阿拉伯文字的“平板印刷术”(与现代尼日利亚电影工业诺莱坞类似)代表了一种独特的现象,尽管它让人想起19世纪中东的伊斯兰平板印刷术。尼日利亚阿拉伯语和阿拉伯语的“市场文学”大多遵循了中非苏丹殖民前的手稿传统,包括写作风格、版式和注释。与中东的书籍文化相比,尼日利亚的排字印刷在很大程度上早于胶版印刷时代。讨论了尼日利亚胶版书设计的创新元素以及阿拉伯语和阿拉伯语“Nithography”的进一步观点。
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引用次数: 0
Muslims beyond the Arab World: The Odyssey of ‘Ajamī and the Murīdiyya , written by Fallom Ngom 阿拉伯世界之外的穆斯林:《阿贾姆和穆尔穆迪亚的奥德赛》,作者:法伦·恩戈姆
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801012
Mauro Nobili
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引用次数: 0
Scribal Practices in Arabic Manuscripts from Ethiopia: The ʿAjamization of Scribal Practices in Fuṣḥā and ʿAjamī Manuscripts from Harar 埃塞俄比亚阿拉伯语手稿中的抄写实践:Fuṣḥā和哈拉尔的抄写手稿中抄写实践的化
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801002
Sara Fanì
This paper focuses on Arabic scribal practices in a corpus of Ethiopian Islamic manuscripts from the region of Harar ascribed to the period from the eighteenth to the early nineteenth century. Two different aspects will be considered, namely the characteristic realization of specific graphemes and the methods for the justification of the text. The observations take into account the perceived sacred dimension of the texts, from copies of the Qurʾān to ʿAjamī works, and the different level of standardization of their written manifestations. This approach is intended to highlight the results of the cultural interplay between the scribal models acquired and their local reinterpretation in order to identify reference models and determine the criteria at the base of the processes of ʿAjamization of these scribal practices. I hope that the characteristics described in this article will represent the starting point for comparative studies of scribal practices between different Ethiopian regions and with other regions of the Islamic world.
本文重点研究了哈拉尔地区18世纪至19世纪早期的埃塞俄比亚伊斯兰手稿语料库中的阿拉伯语抄写实践。本文将从两个不同的方面来考虑,即具体字素的特征实现和文本的正当化方法。这些观察考虑到从《古兰经ān》副本到《阿jami》作品的文本的神圣维度,以及它们书面表现的不同标准化程度。这种方法的目的是强调所获得的抄写模型和它们在当地的重新解释之间的文化相互作用的结果,以便确定参考模型,并确定这些抄写实践的al - Ajamization过程的基础标准。我希望本文中描述的特征将成为埃塞俄比亚不同地区之间以及与伊斯兰世界其他地区之间抄写习俗比较研究的起点。
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引用次数: 2
The ʿAjamization of Islam in Ethiopia through Esoteric Textual Manifestations in Two Collections of Ethiopian Arabic Manuscripts 从两本埃塞俄比亚阿拉伯语手抄本中的深奥文本表现看埃塞俄比亚伊斯兰教的“阿jamization”
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801004
Adday Hernández
While the word ʿAjamī traditionally refers to texts in many languages written with the modified Arabic script, the meaning has been expanded in the concept of ʿAjamization used in this volume. ʿAjamization is construed in this article, as it is operationalized in the volume, to refer to the various tangible and subtle enrichments of Islam, its culture, and its written and artistic traditions in Africa.1 In this sense, it is not only the modification (enrichment) of the Arabic script that defines ʿAjamization, but also other features such as the content and the aesthetics of the texts. This paper focuses on the cultural dimension of ʿAjamization in two collections of Ethiopian Islamic texts written in Arabic.2 These texts encompass magic-related materials, including theurgic texts and invocations to jinn. 3 I will examine these texts to ascertain whether they reflect a local cosmology, even if they are not written in ʿAjamī but in Arabic.4
虽然“阿迦姆”一词传统上指的是用修改过的阿拉伯文字写成的多种语言的文本,但其含义在本卷中使用的“阿迦姆化”概念中得到了扩展。在这篇文章中,《阿贾米化》被解释为,正如它在卷中被操作一样,指的是伊斯兰教、其文化、其在非洲的书面和艺术传统的各种有形和微妙的丰富。1从这个意义上说,定义阿贾米化的不仅是阿拉伯文字的修改(丰富),还有其他特征,如文本的内容和美学。本文主要关注两本用阿拉伯语撰写的埃塞俄比亚伊斯兰典籍的文化维度。2这些典籍涵盖了与魔法相关的材料,包括巫术典籍和对精灵的召唤。我将检查这些文本,以确定它们是否反映了当地的宇宙学,即使它们不是用《阿jami》而是用阿拉伯语写的
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引用次数: 2
Faith at the Crossroads: Religious Syncretism and Dispute Settlement in Northern Ethiopia. A Study of Sufi Shrine in North Eastern Ethiopia, written by Meron Zeleke Eresso 十字路口的信仰:埃塞俄比亚北部的宗教融合与争端解决。《埃塞俄比亚东北部苏菲神殿研究》,作者:Meron Zeleke Eresso
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801010
J. Abbink
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引用次数: 0
Inland Connectivity in Ancient Tanzania 古坦桑尼亚的内陆连通性
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801009
J. Walz
This research note emphasizes human entanglement inland of the East African marine coastal fringe, but tied to it and to the Swahili World, c . ad 750–1550. Social, economic, political, and ritual intersections developed between late pre-urban/urban communities and their countrysides.1 Stone towns on the Swahili Coast administered countrysides, produced and marketed items for long-distance exchange, and emulated elite Islamic ritual and religious styles and products to build nodes of authority.2 By the 1990s, each of these interpretations of coastal towns created a potential role for non-coastal, African communities and inland goods in coastal livelihoods, whether Islamic Swahili or otherwise. In effect, theoretical advances in archaeology on the coast opened a pathway to challenge previous caricatures of disconnected and static inland people found in early Eurasian travelogues and post-independence colonialist scholarship. This potential has yet to be met.
这篇研究报告强调了人类在东非内陆海洋海岸边缘的纠缠,但与它和斯瓦希里世界联系在一起。公元750年- 1550年。社会、经济、政治和仪式的交汇点在晚期前城市/城市社区和他们的乡村之间发展斯瓦希里海岸的石城管理着乡村,生产和销售用于长途交换的物品,并模仿伊斯兰精英的仪式和宗教风格和产品,以建立权威节点到20世纪90年代,对沿海城镇的每一种解释都为非沿海地区、非洲社区和内陆商品在沿海生计中创造了潜在的作用,无论是伊斯兰斯瓦希里人还是其他。实际上,沿海考古学的理论进步开辟了一条道路,挑战了早期欧亚游记和独立后殖民主义学术中对不连贯和静止的内陆人的讽刺。这一潜力尚未实现。
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引用次数: 7
ʿAjamī Annotations in Multilingual Manuscripts from Mande Speaking Areas: Visual and Linguistic Features 来自曼德语地区的多语言手稿中的注释:视觉和语言特征
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801006
Darya Ogorodnikova
The article describes and analyse the paratextual elements (annotations) in Soninke and Manding languages in the manuscripts from modern-day Senegal, the Gambia, Guinea, Guinea-Bissau, Mali and Burkina Faso. It focuses on specific layout of the annotations in relation to the main text, the linking and tagging/labelling techniques applied to connect them to the source text, their linguistic features and other peculiarities.
本文描述并分析了现代塞内加尔、冈比亚、几内亚、几内亚比绍、马里和布基纳法索手稿中索宁克语和曼丁语的双文本元素(注释)。它侧重于与主要文本相关的注释的具体布局,用于将它们连接到源文本的链接和标记/标记技术,它们的语言特征和其他特性。
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引用次数: 5
“Corners Conceal Treasures”: Arabic Manuscripts’ Marginalia in Fuuta Jaloo and Fuuta Toro in the Nineteenth Century “角落隐藏宝藏”:19世纪Fuuta Jaloo和Fuuta Toro的阿拉伯手稿旁注
IF 0.4 4区 哲学 0 RELIGION Pub Date : 2017-10-17 DOI: 10.1163/21540993-00801007
Alfa Mamadou Diallo Lélouma, Bernard Salvaing
So far, studies of West African Arabic manuscripts have paid limited attention to scribes and their social environment. Fuuta Jaloo’s Islamic confederation emerged in the early 1700s as the brainchild of a group of scholars. Thanks to public policies and cultural innovations, its intellectual output and regional diffusion left indelible marks on manuscripts. The article illustrates how much information can be obtained from colophons, marginal notes, and other material elements. Analyzing several versions of a nineteenth-century treatise on astronomy, comments will be made on the diffusion and rendition of manuscripts in Fuuta Jaloo, Fuuta Toro and Maasina.1
迄今为止,对西非阿拉伯语手稿的研究对抄写员及其社会环境的关注有限。Fuuta Jaloo的伊斯兰联盟出现在18世纪早期,是一群学者的心血结晶。由于公共政策和文化创新,它的知识产出和区域传播在手稿上留下了不可磨灭的印记。这篇文章说明了从附注、边注和其他材料元素中可以获得多少信息。分析19世纪天文学论文的几个版本,对Fuuta Jaloo, Fuuta Toro和maasina手稿的传播和翻译进行评论
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Islamic Africa
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