2. ON ISLAMIC TIME: RETHINKING CHRONOLOGY IN THE HISTORIOGRAPHY OF MUSLIM SOCIETIES

This article argues that the academic representation of Islamic history as a single timeline, which was established in the nineteenth century and continues to predominate to the present, is a primary issue restricting fruitful readings of Islamic historical materials. Utilizing insights in thinking about history that favor multiple temporalities, I suggest that scholars in Islamic studies can expand the possibilities of their work by paying attention to the diversity of ways in which time is conceptualized within original materials. As illustrations for the rethinking I advocate, I provide readings of the structures and literary affects of three Persian works in different genres, produced circa 1490–1540 ce . I suggest that a foundational reorientation in the field of Islamic historiography has the potential to help us break out of binds identified in the critique of orientalism provided by Edward Said and others and would lead to better ways to approach developments in Muslim societies.     

Monks,dinars and date palms: hagiographical production and the expansion of monastic institutions in the early Islamic Persian Gulf

Recent archaeological studies have documented an expansion of monastic institutions in the Persian Gulf after the Islamic conquest, between the middle of the seventh and the end of the eighth centuries. Although the literary sources have often been invoked to support an earlier dating for the diffusion of coenobitic monasticism in the region, our principal source for the phenomenon — the History of Mar Yonan, hitherto misdated to the fourth century — confirms recent archaeologically informed interpretations. The narrative, moreover, provides an insight into the social and economic structures of monasticism in the seventh‐ and eighth‐century Persian Gulf as well as the ideological conflicts that attended the emergence of those structures.     

The rise and ruin of a medieval port town: A reconsideration of the development of Julfar

Julfar was a major port town of the Persian Gulf during the fourteenth and fifteenth centuries AD. A possession of the Hormuzi empire, it was a lucrative source of taxes and pearls, and a port of trade for northern Oman, tapping into maritime trading networks connecting the Middle East with Africa, India, Southeast Asia and China. The site is found north of modern Ras Al-Khaimah, UAE. Julfar Al-Nudud was previously considered to be a late suburb of an urban core, Julfar Al-Mataf, and is located on a creek opposite the latter. However, excavations in 2010 indicated that Al-Nudud was part of the original urban core, which had grown up on either side of the creek. Moreover, re-examination of previous work in Al-Mataf, where a large mosque and fortification were excavated (by British and French teams), shows that the two areas followed different trajectories. Significant occupation in Al-Nudud and southern Al-Mataf (revealed by previous Japanese excavations) ended before the start of the sixteenth century, while use of the mosque and fort in central Al-Mataf continued into the seventeenth century, albeit discontinuously. A revised concordance of the phases derived from the work of various archaeological teams is therefore proposed.     

Writing the History of the “Persian Arabs”: The Pre-Islamic Perspective on the “Naṣrids” of al-Ḥīrah

Modern scholarship on Arabs in the pre-Islamic period has focused on Rome's Arab allies—the so-called “Jafnids” or “Ghassānids,” with much less attention paid to Persia's Arab allies, the so-called “Na?rid” or “Lakhmid” dynasty of Arab leaders at al-?īrah in Iraq. This article examines select pre-Islamic sources for the Persian Arabs, showing that even with the meager evidence available to us, and the lack of archaeological material, it is possible to draw a relatively complex portrait of the Persian Arabs. This article situates the Persian Arabs as important figures in some key themes and phenomena of late antiquity, such as the growth of Christian communities, the conflict between Rome and Persia, and the struggle for influence in the Arabian peninsula.     

Compound Verb Processing in Second Language Speakers of Persian

This study investigates compound verb processing in second language speakers (L2) of Persian. Forty-six near-native L2 speakers of Persian were tested to examine the processing of transparent (non-idiomatic) and opaque (idiomatic) compound verbs, under masked priming paradigm. The results revealed a significant nominal priming effect in the opaque condition, and a numerically stronger nominal priming effect in the transparent condition. There was also an increase in the processing load on the parser when the target was an opaque compound. The results of this study seem to be compatible with the dual access or dual route hypothesis, yet with the version that assumes the two routes are activated in parallel rather than the version that assumes high frequency words are represented lexically but low frequency words are decomposed.     

A Review of Swahili Archaeology

The Swahili people have been viewed as of Persian/Arabic or Cushitic-speaking origin. Scholars have used historical and archaeological data to support this hypothesis. However, linguistic and recent archaeological data suggest that the Swahili culture had its origin in the early first centuries AD. It was the early farming people who settled on the coast in the last centuries BC who first adopted iron technology and sailing techniques and founded the coastal settlements. The culture of the iron-using people spread to the rest of the coast of East Africa, its center changing from one place to another. Involvement in transoceanic trade from the early centuries AD contributed to the prosperity of the coastal communities as evidenced by coastal monuments. More than 1500 years of cultural continuity was offset by the arrival of European and Arab colonizers in the seventeenth and nineteenth centuries AD. Le peuple Swahili a souvent été consideré comme un peuple dont la langue avait pour origine le Perse/Arabe ou le Cushite. Les chercheurs ont utilisé des donées historiques et archéologiques afin de supporter cette hypothese. Cependant l'étude linguistique de cette langue, ainsi que de nouvelles découvertes archéologiques suggérent que la culture Swahili trouve son origine au début de l'ère chrétienne. Ils furent les premiers fermiers à s'installer le long du littoral, fondant des villages côtiers, vers les premiers siécles de notre ère, les premiers aussi à adopter les techniques du fer et les techniques de navigation. La culture du fer s'étendit rapidement au reste des côtes d'Afrique de l'Est, son centre se déplaçant d'un endroit à un autre. Leur implication dans le commerce océanique contrbua à la prosperité de leur communautés côtières, mise en évidence notamment par les monuments le long du littoral. Plus de 1500 ans de continuité culturelle pris fin à l'arrivé des colonisateurs Européens et Arabes de dixseptième et dixhuitième siècles.     

Towards a Definition of the pre-Classical Phoenician Temple

ABSTRACT

Though our knowledge of Iron Age Phoenician cultic architecture is quite limited, the available data suggests that pre-Classical Phoenician temples followed a similar plan which displayed several unique architectural features. This plan originated from a long held, Bronze Age, Canaanite tradition which became especially prominent along the northern Levantine coast from the Middle Bronze Age II, appearing alongside other temple plans. This article aims to demonstrate that during the Iron Age and most of the Persian period, this temple plan became the predominant temple type in Phoenicia and its dependencies. It was only during the late Persian period, that a drastic change occurred, and this millennia-old plan was abandoned in favor of other temple types. Nevertheless, it appears that despite this seemingly radical change, the most notable feature of the traditional plan was preserved.