Tanūnapāt: Kalos,Philos, and the Vestiges of Trace

This essay probes the aniconic and iconic elements that pervade Indian visual culture and, more specifically, the aniconic impulse that has structured, for nearly two millennia, the cultivated indifference of Indian, especially Sanskrit, reflective traditions toward the plastic arts. Over the last hundred years, inquiries have concentrated largely on the historical and formal aspects of Indian temples, idols, and images. These attempts, however, are based entirely on the conceptual-theoretical frameworks of the Western tradition. By drawing on Sanskrit reflective traditions, I analyze the relations between symbol, icon, desire, and the body, in order to show the epistemic contrasts between the European and the Indian reflective traditions and their implications for differential modes of being.     

Jāmī's Salāmān va Absāl: Political Statements and Mystical Advice Addressed to the Āq Qoyūnlū Court of Sultān Ya‘qūb (d. 896/1490)

This article explores Salāmān va Absāl, one of seven poems which comprise Jāmī's collection of long masnavīs, known collectively as the Haft aurang. The work, which gained some renown outside Iran due to the English version of Edward FitzGerald, has nevertheless received little attention in modern scholarship. The few investigations of Salāmān va Absāl, moreover, have dwelled on its narrative, which tells the story of the carnal attraction of a prince for his wet-nurse, and never situated the work in its historical context or examined its political content. In addition, the allegorical symbolism of the tale, especially its depiction of key stages of the Sufi path, such as the act of repentance, has not been discussed in terms of representing a work of mystical advice. With these concerns in mind, the present article discusses the possibility that the political elements in Salāmān va Absāl complement the advice it gives on becoming a Sufi. Seen from this perspective, it would appear that Salāmān va Absāl correlates the notion of the just ruler to the Sufi concept of the “Perfect Man” to the extent that Jāmī presents the Sufi-king as the ideal medieval Islamic ruler. By implication, the work advises its royal patron, Sultān Ya‘qūb, to repent and embark upon the Sufi path, doing so, Jāmī intimates, would lead Ya‘qūb to realize his rank as God's “true” vicegerent.     

Kush-e Pildandān,the Anti-Hero: Polemics of Power in Late Antique Iran

This study examines the character of Kush-e Pildandān, the anti-hero of the Kushnāmeh, by arguing that the protagonist of the poem represents the monarchs of the Kushan dynasty. In order to substantiate this claim, the Kushnāmeh is introduced and the process of its formation and its reflections of Kushan history are examined. Then the various components of this image of the enemy are discussed. What is revealed is a polemical strategy of creating an enemy, a unique insight into the political ideology of the Sasanian period. The study offers a glimpse into the ideological discourse of political power in the Late Antique period, and how they drew upon a shared conceptualization of the past.     

When the Subject is the Object: Islamic Advice Literature Modes and the Treatment of Slavery in The Qābūs Nāmih and The Nasirean Ethics

This paper investigates the difference of perspective which informs The Qābūs Nāmih's and The Nasirean Ethics’ respective treatments of the topic of slavery. While in various parts of their discussions both works show an engagement with each side of the hybrid status of a slave's existence as both subject and object, The Qābūs Nāmih deals with the issue almost entirely in terms of the slave's status as an object, while The Nasirean Ethics engages this issue with clear acknowledgments to his/her status as a subject. It is possible that the divergent approaches of these two works are a reflection of the two distinct modes of the genre of Islamic advice literature in which they were respectively written.     

Rhetoric,Narrative, and the Remembrance of Death in ʿAttār's Mosibat-nāmeh

This paper examines the anecdotes of ?Attār’s Mosibat-nāmeh as temporal phenomena from the perspective of a reader moving progressively through the text; it is argued that that these anecdotes do not function primarily as carriers of dogmatic information, but as dynamic rhetorical performances designed to prod their audiences into recommitting to a pious mode of life. First, the article shows how the poem’s frame-tale influences a reader’s experience of the embedded anecdotes by encouraging a sequential mode of consumption and contextualizing the work’s pedagogical aims. Next, it is demonstrated that these anecdotes are bound together through formulae and lexical triggers, producing a paratactic structure reminiscent of oral homiletics. Individual anecdotes aim to unsettle readers’ ossified religious understandings, and together they offer a flexible set of heuristics for pious living. Finally, it is argued that ?Attār’s intended readers were likely familiar with the mystical principles that underlie his poems; he therefore did not use narratives to provide completely new teachings, but rather to persuade his audience to more fully embody those pious principles to which they were already committed.     

Ceramic Microtypology and the Territorial Expansion of the Early Monte Albán State in Oaxaca,Mexico

Abstract

The Late and Terminal Formative (ca. 300 B.C. to A.D. 200) was the crucial period during which the early Monte Albán state came into being and began to extend its political influence over a wide area in what is now the Mexican state of Oaxaca. One of the most distinctive and frequent ceramic types of this period is the G.12, which is a grayware (gris) bowl with characteristic incising on the interior rim and base. Originally defined by Alfonso Caso, Ignacio Bernal, and Jorge Acosta based on their excavations at Monte Albán, the G.12 bowl has also been found at many other Oaxacan sites. The incised motifs on the interior bases of G.12 bowls show substantial variability, but researchers have been uncertain whether any portion of this variability shows chronological patterning. We present a new microtypology of G.12 bowls based on our recent excavations at three sites near SanMartín Tilcajete, some 27 km south of Monte Albán. Our analysis yields a finer-grained chronology that helps elucidate the step-by-step territorial expansion of the emergent Monte Albán state.     

State and Society in the Hsün Tzu: A Philosophical Commentary

With an affectionate “萬旗” this study is dedicated to Hellmut Wilhelm, who contributed so persuasively to my appreciation of a grand philosophical tradition.     

Pachow,W., A Comparative Study of the Prāatimoksasūtra on the Basis of Its Chinese,Tibetan, Sanskrit and Pāli Versions [Buddhist Tradition Series Volume 31]

Indo-Iranian Journal -     

Uprisings,Migrations, and Ethnic Identity： A Study of the Kaxabu in the Taiwan Borderland during the Qing

The earliest written record of the term “Kaxabu” dates to the 1908 survey report by the Japanese scholar Ino Kanori. In his study of the Pazzehe tribe in central Taiwan, he wrote： “Kaxabu was the name given by the Pazzehe to Daiyao＇puru, a small division of its ethnic group.” During the Qing era, the Pazzehe was called the Anli group by Chinese speakers in Taiwan, while the Kaxabu were named Puzili she （the Puzili tribe）. Since the Kaxabu originated from the Pazzehe, thus in determining the time when the Kaxabu became distinct from the Pazzehe and in exploring the differences between them, we will also elucidate historical developments before the Japanese colonial era. Using Qing historical materials such as travelogues, expedition-records, newspapers, data from fieldwork, surveys, and interviews, this study traces the intervention of the Qing court into tribal relationships in central Taiwan, beginning with the Dajiaxi she Incident （1731-32）, it touches on the changing environment of the Kaxabu/ Puzili she in their migrations in order to shed light on the development of the two distinctive identities-the Kaxabu and Pazzehe/Anli group. The analysis also reveals the impact of uprisings and migrations upon the border area surrounding Qing Taiwan, as well as problems of ethnic identification and geography.     

Rituals of Commemoration,Rituals of Self-Invention: Safavid Religious Colleges and the Collective Memory of the Shi‘a

Shi‘ism, perhaps more than any other current of Islam, places emphasis on numerous forms of commemorative culture. Throughout the history of Shi‘ism, commemorative rituals have provided a comprehensive framework for interpreting a wide array of historical encounters between the Shi‘a and the dominant Sunni culture, thereby allowing Shi‘ism to construct itself as a community of learning and remembering. This self-construction required both a high degree of institutionalization as well as specialists to preserve the religious identity of the Shi‘a and to transmit religious knowledge to the next generation. Madrasas (Islamic institutions of higher learning) as well as the shrines of the Shi‘i Imams and their progeny served as the best institutions to achieve these goals. This paper argues that Safavid madrasas were not only centers for disseminating religious knowledge and preserving Shi'a intellectual heritage. They also rearticulated and contemporized the community's past through the active memorializing of pivotal events in the religious calendar of the Shi‘a. More specifically, the paper delineates the nature and scope of religious rituals and rites carried out in the Madrasa-ye Sultānī and a number of other madrasa-mosque complexes of Safavid Isfahan in order to explore the process by which the Shi‘i past was contextualized or contemporized as salient to suit the needs of Safavid power and society.