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.     

BOOK REVIEWS

Book reviewed in this article: Iran Between Two Revolutions , By Ervand Abrahamian Mollā Sadrā Sh?rāz?: Le Livre des pénétrations métaphysiques (Kitāb al-Mashāir). Translated from the Arabic, with an Introduction and Notes, by Henry Corbin Le livre du licite et de l'illicite (Kitāb al-halāl wa-l-harām , Book XIV of Al-Gazāl?'s Ihyā Ulūm ad-D?n). Introduction, translation and notes by Régis Morelon Society, State, and Urbanism: Ibn Khaldun's Sociological Thought. By Fuad Baali Shari'at and Ambiguity in South Asian Islam. Edited by Katherine P. Ewing The Making of the Last Prophet: A Reconstruction of the Earliest Biography of Muhammad. By Gordon Darnell Newby Muslim Hausa Women in Nigeria: Tradition and Change. by Barbara J. Callaway Neopatriarchy: A Theory of Distorted Change in Arab Society. By Hisham Sharabi The Islamic Impulse. Edited by Barbara Freyer Stowasser Christians and Muslims Together: An Exploration by Presbyterians. Edited by Byron L Ägypten unter Mubarak: Identität und nationales Interesse. by Gudrun Krämer Towards Understanding the Qur⁾ān. Vol. 1, Sura 1–3. English version of Sayyid Abul A⁽la Mawdudi's Tafhim al-Qur⁽ān, translated and edited by Zafar Ishaq Ansari Middle East Contemporary Survey. Vol. IX. Edited by Itamar Rabinovich and Haim Shaked. The Sufi Path of Knowledge : Ibn al-⁽Arab?'s Metaphysics of Imagination. By William C. Chittick Colonising Egypt. By Timothy Mitchell Past-Revolutionary Iran. Edited by Hooshang Amirahmadi and Manouchehr Parvin Sacred Performances: Islam, Sexuality, and Sacrifice. By M. E. Combs-Schilling Islam: The Straight Path. By John L. Esposito Islam, Politics, and Social Movements. Edited by Edmund Burke, III, and Ira M. Lapidus Veiled Sentiments: Honor and Poetry in a Bedouin Society. By Lila Abu-Lughod     

The Passenger Cases Reconsidered in Transatlantic Commerce Clause History

The Supreme Court's 5–4 decision in the Passenger Cases (1849) overturned two Northern states' taxes on poor foreign immigrants. The Court's eight opinions disputed whether destitute transatlantic immigrants arriving in U.S. ports were legally and constitutionally “persons” like fugitive slaves fleeing the South, free African Americans residing in the U.S.‐Canadian borderlands, and black seamen working on ships entering Southern ports. The eight opinions issued in the case, as Charles Warren noted, raised fundamental constitutional questions concerning whether U.S. congressional or state authority was exclusive or concurrent over persons moving in interstate and international business, reflecting wider sectional struggles fostering the Civil War. ¹ More recently, Mary Bilder and others examined connections among indentured contract labor, race‐based American slavery, and the Court's antebellum Commerce Clause decisions to establish that foreign immigrants were commercial objects subject to regulation through the Constitution's Commerce Clause. ² Southerners and Northern pro‐slavery supporters argued, however, that fugitive slaves and free blacks crossing interstate and international borders were “persons” who could be regulated or altogether excluded under state police powers. ³     

Political economy and mimetic desire: A postmodernist reading of ‘Babette's feast’

Spinoza's use of the phrase “sui iuris” in the Tractatus Politicus gives rise to the following paradox. On the one hand, one is said to be sui iuris to the extent that one is rational; and to the extent that one is rational, one will steadfastly obey the laws of the state. However, Spinoza also states that to the extent that one adheres to the laws of the state, one is not sui iuris, but rather stands under the power [sub potestate] of the state (TP 3/5). It seems, then, that to the extent that one is sui iuris, one will not, in fact, be sui iuris. In this paper, I offer an interpretation of Spinoza's notion of being sui iuris that enables us to overcome this paradox and sheds light on Spinoza's relationship to the republican tradition. I work towards this goal by distinguishing between two ways in which Spinoza uses the locution, which correspond to two different conceptions of power: potentia and potestas. This distinction not only allows us to save Spinoza from internal inconsistency, it also enables us to see one important way in which Spinoza stands outside of the republican tradition, since he conceives of liberty not as constituted by independence, or citizenship in a res publica, but as being sui iuris in the first sense described above: being powerful.     

From Yugoslavism to Serbism: The Serb National Idea 1986–1996

Abstract. During the 1986–96 period, the intellectual debate on Serb national goals was characterised by a previously unparalleled diversity of views. The draft of the Serbian Academy's Memorandum, which sparked this debate in 1986, advocated an ‘integrative’ Yugoslav federation whose primary aim would be to foster Serbism, that is, to facilitate Serb political and cultural unification. After 1988, the differences between Yugoslavism and Serbism became obvious as advocates of Serb unification rejected Yugoslavia as a costly mistake. In rejecting Yugoslavism, some Serb intellectuals insisted on the regeneration of Serbia and its population, while others argued for the primacy of the unification of all Serb-populated lands into one state. The resulting diversity of views may be perhaps explicable by a persistent disagreement among the intellectuals concerning the basis of Serb national identity, as well as by their focus on an exclusivist and collectivist view of national goals; the latter, it is suggested, is a result of the continuing use of the idea of Serb unification as a part of the programme of Serb national liberation from foreign domination.     

Agamben and the Migrations of Glory

Abstract

In the American political imagination, there is a longstanding and wide-ranging discussion about the separation of church and state. Though Americans argue about whether it should be a ‘‘high wall,’’ or whether certain ‘‘breaches’’ in it might be desirable, they all take ‘‘separation’’ to describe an institutional arrangement. From Giorgio Agamben's perspective, however, ‘‘separation’’ is an image that conceals much more than it reveals about the religious character of the state and the global economy. Agamben traces ‘‘the migrations of glory’’ from church, to state, to global capitalism. For part of this task, Agamben accepts Michel Foucault's diagnostic approach to power. By one reading, certainly, governmentality has us in its grip. But now government itself is overshadowed by the power of global capitalism. While Foucault sought only to make us ‘‘a little less governed,’’ Agamben is interested in a deeper iconoclasm and a greater emancipation. According to Agamben, our less-than-free condition can be illuminated by reflection on: (1) the state of exception and the camp, which are only made possible by a form of idolatry in which the sovereign assumes to themself a power that they should not have; (2) On another of the ‘‘maps’’ drawn by Agamben, however, there is a further ‘‘migration of glory,’’ away from national sovereignty, toward postmodern global capitalism; (3) The Coming Community provides the barest sketch of Agamben's hope for a remedy, while his reading of Paul's Letter to the Romans in The Time that Remains brings a more visible kind of messianic expectation or vocation back into the discussion of political life. A concluding section discusses five sorts of questions that might be put to Agamben about the overall shape of his project.     

Can a preservationist ideology halt the process of creative destruction? Evidence from Salt Spring Island,British Columbia

For more than 50 years, rural municipalities across the developed world have struggled to redefine themselves in the face of declining primary sector employment. In some places, this struggle has led to the creation of landscapes that provide heritage‐seekers with tangible commodities and intangible experiences reflecting a by‐gone past. Recent research suggests that these post‐productivist heritage‐scapes may evolve into leisure‐scapes of mass consumption, if profit or economic growth are the key motives underlying development ( Mitchell and Vanderwerf 2010 ). This article questions whether a dominant ideology of preservation can prevent this scenario. We studied Salt Spring Island, British Columbia: (i) to determine if the island displays the characteristics of a heritage‐scape, (ii) to discover if a preservationist ideology has contributed to its current state, and (iii) to ponder if this state can be maintained, in light of recent regional and provincial discourse. Our analysis reveals that the creation, and maintenance, of this heritage‐scape has been guided largely by public discourse underlain by a preservationist ideology. This prolonged state, however, may be drawing to an end. Recent provincial directives to double tourist revenues suggest that local (and regional) discourse soon may be overshadowed by the province's mandate to promote economic growth. The response of local stakeholders will ultimately dictate the Island's ability to maintain its present state as a post‐productivist heritage‐scape.     

Sri Lankan Muslims: between ethno‐nationalism and the global ummah

ABSTRACT. Sri Lanka's Sunni Muslims or “Moors”, who make up eight percent of the population, are the country's third largest ethnic group, after the Buddhist Sinhalese (seventy‐four per cent) and the Hindu Tamils (eighteen per cent). Although the armed LTTE (Tamil Tiger) rebel movement was defeated militarily by government forces in May 2009, the island's Muslims still face the long‐standing external threats of ethno‐linguistic Tamil nationalism and pro‐Sinhala Buddhist government land and resettlement policies. In addition, during the past decade a sharp internal conflict has arisen within the Sri Lankan Muslim community between locally popular Sufi sheiks and the followers of hostile Islamic reformist movements energised by ideas and resources from the global ummah, or world community of Muslims. This simultaneous combination of “external” ethno‐nationalist rivalries and “internal” Islamic doctrinal conflict has placed Sri Lanka's Muslims in a double bind: how to defend against Tamil and Sinhalese ethnic hegemonies while not appearing to embrace an Islamist or jihadist agenda. This article first traces the historical development of Sri Lankan Muslim identity in the context of twentieth‐century Sri Lankan nationalism and the south Indian Dravidian movement, then examines the recent anti‐Sufi violence that threatens to divide the Sri Lankan Muslim community today.     

Biblical Archaeology: a Plea for its Continuation

ABSTRACT

The aim of this article is to propose a ritualistic reading of Old Testament ritual texts based on the theory of Roy A. Rappaport. ² 2. Rappaport's ritual theory as it is expressed in Rappaport's major work, Ritual and Religion in the Making of Humanity (Cambridge: Cambridge University Press, 1999). One of Rappaport's more or less overlooked views is that in order to be able to “understand” a certain ritual, one will have to become acquainted with this ritual's liturgical orders, its encoded message. In other words to understand a ritual it is necessary in some way to be informed of this ritual's particular worldview.

As I focus on the ritual texts of the so called P material in the Pentateuch, and in particular on the law of the Nazirite in Numbers 6,1–21, I use this notion of Rappaport's as a hermeneutical key to the reading of the ritual texts.

It is my claim that when we try to answer the questions posed by a ritual text, if we limit our search to the worldview of the ritual in question, we will not only be using an approach which is methodologically sound and appropriate, we will also receive better answers.     

Book Reviews and Short Notices

The question of community, and specifically Algerian female communities, informs a number of Assia Djebar's texts, as well as constituting an underlying concern in much criticism of her work. Yet, in many cases, such analyses do not align Djebar's communitarian representations with wider thinking on forms of community in philosophical and sociohistorical terms. An exception is found in the work of Jane Hiddleston, who fruitfully places Djebar's literary project within the context of a contemporary consideration of community, drawing on Jean-Luc Nancy's conceptions of operative and inoperative communities. Hiddleston's comprehensive account of Djebar's literary work does not include the author's only feature length film, La Nouba des femmes du Mont Chenoua (1978), which will be my subject here. This article presents an examination of La Nouba in terms of community and communitarian narratives, turning to Judith Butler to consider whether a different model of shared humanity might shed further light on the issues of unity and difference in the film .     

Late Holocene Historical Ecology: The Timing of Vertebrate Extirpation on Crooked Island,Commonwealth of The Bahamas

We report eight new accelerator-mass spectrometer (AMS) radiocarbon (¹⁴C) dates performed directly on individual bones of extirpated species from Crooked Island, The Bahamas. Three dates from the hutia (Geocapromys ingrahami), recovered from a culturally derived bone assemblage in McKay's Bluff Cave (site CR-5), all broadly overlap from AD 1450 to 1620, which encompasses the time of first European contact with the Lucayan on Crooked Island (AD 1492). Marine fish and hutia dominate the bone assemblage at McKay's Bluff Cave, shedding light on vertebrate consumption by the Lucayans just before their demise. A fourth AMS ¹⁴C date on a hutia bone, from a non-cultural surface context in Crossbed Cave (site CR-25), is similar (AD 1465 to 1645) to those from McKay's Bluff Cave. From Pittstown Landing (site CR-14), an open coastal archaeological site, a femur of the Cuban crocodile (Crocodylus rhombifer) yielded an AMS ¹⁴C date of AD ～1050–1250, which is early in the Lucayan cultural sequence. From a humerus in a non-cultural surface context in 1702 Cave (site CR-26), we document survival of the Cuban crocodile on Crooked Island until AD ～1300–1400, which is several hundred years later than the well-documented extinction of Cuban crocodiles on Abaco in the northern Bahamas. We lack a clear explanation of why Cuban crocodiles likely survived longer on Crooked Island than on a larger Bahamian island such as Abaco. One AMS ¹⁴C date on Crooked Island's extinct, undescribed species of tortoise (Chelonoidis sp.) from 1702 Cave is BC 790 to 540 (2740 to 2490 cal BP), which is ～1500–1700 years prior to human arrival. A second AMS ¹⁴C date, on a fibula of this tortoise from McKay's Bluff Cave, is AD 1025 to 1165, thereby demonstrating survival of this extinct species into the period of human occupation.     

The Darkest Corner: documenting institutional abuse and its consequences at the Abbey Theatre

Documentary theatre, as a theatrical genre, has not maintained a continuous presence in Irish theatre. The Darkest Corner series, produced in 2010 by the Abbey Theatre, Dublin, Ireland's National Theatre is, therefore, one of the first examples of Irish theatre using the genre to address political and social issues. Presenting three plays, Gerard Mannix Flynn's James X, Richard Johnson's The Evidence I Shall Give and Mary Raftery's No Escape, the series examines the widespread abuse of children in state institutions. Before analysing the documentary play commissioned by the Abbey, Raftery's No Escape, this article will begin with an exploration of documentary theatre in Ireland. It will then examine the material used for the play, the Ryan Report, published following the Commission to Inquire into Child Abuse, something of great political and social interest to contemporary Ireland and, finally, the play itself.     

From the Preface to the French edition of Une exigence infinie

Abstract

In 2008, Rowan Williams sparked a huge controversy in Britain by pleading for more recognition of shari'a law. The present paper aims to explore Mike Higton's suggestion that this plea actually results from Williams's defence of the Enlightenment. The paper will first show that Williams's plea for increased recognition of shari'a is in line with the Enlightenment ideal of sociability. It will subsequently show that this does not mean that Williams gives up on the importance of the secular law. Special attention will be given to the two fundamental principles behind Williams's views on shari'a and these principles will be developed with the help of Edward Schillebeeckx's view of ‘the humanum’. Finally, the paper will also indicate that Williams's two fundamental principles offer a way to better understand the biblical commandment to love one's neighbour—a view that will be developed with reference to the work of Slavoj Zizek.     

Workers,Unions and the State: Migrant Workers in China's Labour‐intensive Foreign Enterprises

Migrant workers present a new challenge both to China's increasingly diversified industrial relations and to its state–society relationship, especially vis‐à‐vis China's developmental state. Through an examination of the situation of migrant workers in the country's labour‐intensive foreign investment enterprises, this article argues that it is difficult to establish tripartite industrial relations in China and that pluralistic labour organizations will not easily develop into civil society type labour entities. China's developmental state is in an ambiguous process in redefining its role. Its ability to micro‐manage society is weakening substantially. However, its developmental character at the macro‐level largely remains strong, allowing it to continue to restrict progress towards civil society. The future will ultimately depend on a collective determination by key players — the workers, unions and the state — to find a compromise.     

Vico's science of imagination

I argue that despite the various ways in which Fichte separates right from morality in his 1796/97 Foundations of Natural Right, he nevertheless suggests in the writings from the period of his professorship at the University of Jena that there is a reciprocal relation between them. This requires, however, reading the Foundations of Natural Right in the light of The System of Ethics, which was published in 1798, especially the account of the ethical duties deriving from a person's membership of a profession that Fichte gives in this work. Although this approach allows us to attribute to Fichte a different conception of the state to the amoral one found in the Foundations of Natural Right, I argue that the separation of right from morality developed in this work remains valid and amounts to one of Fichte's main achievements, namely, his identification of the different dispositions that may characterize an individual's relation to the society in which he or she lives. This point is developed by comparing Fichte's amoral conception of the state to Hegel's account of civil society as the ‘state of necessity’. This does not involve an attempt to turn Fichte into Hegel but to show how the insights contained in Fichte's distinction between right and morality can be illuminated with reference to Hegel's theory of civil society and can be retained in the face of a powerful criticism that Hegel makes of the kind of contract theory of the state offered by Fichte.     

Ruinismo: the Catholic Church in Italy from ‘mediation culture’ to the Cultural Project

It is only seven years since Monsignor Camillo Ruini resigned from his role as President of the Italian Episcopal Conference (CEI), yet it feels much longer. The tempestuous events that marked Silvio Berlusconi's decline, on one hand, and the election of Pope Francis to the Holy See, on the other, have made such an impression on recent Italian history that seems to leave no time for reflection on what has happened over the last twenty years. This article explores how, during this time, Cardinal Ruini has re-fashioned the relations between the Catholic Church and Italian politics, following a pattern that has come to be known as ‘ruinismo’. The essay follows the development of the theological-political line of the Conference, from the “mediation” of the “Catholic Party”, the Christian Democrats (DC), to the “policy of presence” of politically committed Catholics, defined in these terms by the ecclesiastical congress in Loreto in 1985 and fully carried out under Ruini's management, with the backing of Berlusconi's governments. The aim is to establish whether and to what extent the “Ruinian” rule may be regarded as the consequence of mainstream Catholic politics of the 1980s and, equally, as a response to the cultural and political transformation brought about by the upheavals of the corruption scandals of 1989–91. Only from this long-term perspective is it possible to determine whether Ruini's exit has brought an end to ruinismo.     

From ‘Global’ to ‘Revolutionary’ Development

This article argues that Horner and Hulme's call for moving towards ‘global development’ to do justice to changing 21^st century development geographies neither contributes to advancing our understanding of contemporary development challenges nor helps articulate realistic responses to tackle them. A key problem is that they try to explain several general trends in the geography of development with reference to mainstream statistics without appropriate critical reflection or adequate theorization. Focusing specifically on the environmental and conservation aspects of development, this article contends that these omissions not only confuse the debate on the current state and geographies of development, they risk something more serious, namely the reinforcement of a generic development narrative which will intensify 21^st century development challenges. The article concludes that what we need is not global development but revolutionary development.     

Mormon History,Text, Colour,and Rites

Mormonism's growth from its 1830 inception to its 2005 near twelve million world membership, has not only initiated a debate over whether, perhaps, it is likely to become the next world‐religion after Islam, ¹ 1 Stark, Rodney , “The Rise of a New World Faith,” Review of Religious Research 26 (1984 ): 18 – 27 .
but has, in recent decades, also witnessed the publication of numerous books that help foster an interest in what is already becoming a distinctive field of study. Though none of the four books reviewed here constitutes an introductory overview, ² 2 For which see, Thomas O'Dea, The Mormons (Chicago: University of Chicago Press, 1957); Jan Shipps, The Story of a New Religious Tradition (Urbana and Chicago: University of Illinois Press, 1985); Douglas J. Davies, Introduction to Mormonism (Cambridge: Cambridge University Press, 2003).
each introduces a set of major issues within contemporary Mormon studies and engages, respectively, with faith‐related attitudes to historical material, the Book of Mormon, the changing status of black males in the church, and Freemasonry's impact on Mormonism's origin.