Central European encounters with the Muslim world in the 18th century

2020 ◽  
pp. 23-38
Keyword(s):  
18Th Century ◽  
Muslim World ◽  
Central European

Africans in World Wars I and II

2019 ◽  
Author(s):  
Joe Lunn
Keyword(s):  
Social Impact ◽  
18Th Century ◽  
African History ◽  
Central European ◽  
Transatlantic Slave Trade ◽  
Nation States ◽  
The Face ◽  
Personal Level ◽  
P Mobilization ◽  
Human Costs

World Wars I and II were very probably the most destructive conflicts in African history. In terms of the human costs—the numbers of people mobilized, the scale of violence and destruction experienced--as well as their enduring political and social impact, no other previous conflicts are comparable, particularly over such short periods as four and ten years, respectively. All told, about 4,500,000 African soldiers and military laborers were mobilized during these wars and about 2,000,000 likely died. Mobilization on this scale among African peasant societies was only sustainable because they were linked to the industrial economies of a handful of West Central European nation states at the core of the global commercial infrastructure, which invariably subordinated African interests to European imperial imperatives. Militarily, these were expressed in two ways: by the use of African soldiers and supporting military laborers to conquer or defend colonies on the continent, or by the export of African combat troops and laborers overseas—in numbers far exceeding comparable decades during the 18th-century peak of the transatlantic slave trade—to Europe and Asia to augment Allied armies there. The destructive consequences of these wars were distributed unevenly across the continent. In some areas of Africa, human losses and physical devastation frequently approximated or surpassed the worst suffering experienced in Europe itself; yet, in other areas of the continent, Africans remained virtually untouched by these wars. These conflicts contributed to an ever-growing assertiveness of African human rights in the face of European claims to racial supremacy that led after 1945 to the restoration of African sovereignty throughout most of the continent. On a personal level, however, most Africans received very little for their wartime sacrifices. Far more often, surviving veterans returned to their homes with an enhanced knowledge of the wider world, perhaps a modicum of newly acquired personal prestige within their respective societies, but little else.

Sufi Orders in 18th–19th-Century South Asia

2021 ◽  
Author(s):  
Moin Ahmad Nizami
Keyword(s):  
South Asia ◽  
19Th Century ◽  
18Th Century ◽  
Muslim World ◽  
North India ◽  
Spiritual Needs ◽  
Religious Leaders ◽  
Religious Leadership ◽  
Muslim Communities ◽  
Different Parts

For Muslims of South Asia the 18th–19th century was a period of consequential developments. With increasing colonial interventions and economic disruptions, it was also marked by movements of tajdīd (revival) in the socio-religious sphere that has influenced modernist understandings of Islam. These attempts to revive and restore a new vigor in Muslim communities were at once local and global—something that religious leaders in South Asia shared with their counterparts in other parts of the Muslim world. Among the overarching religious trends of this period may be included multiple affiliations within different Sufi orders, and a Sufi-ʿālim (Sufi-scholar) rapprochement. This enabled the coalescing of different Sufi orders and provided a religious leadership that could cater to both the educational and spiritual needs of the Muslim communities. Among the different Sufi orders of the period, the Naqshbandīs remained at the forefront of such revival efforts, with the lead provided in north India by Shāh Walīullāh (d. 1762). His attempts at an unprecedented tatbīq (reconciliation) provided the ideological underpinning for many later developments. The Naqshbandīs in Delhi produced some of the key religious thinkers and poets during the two centuries—Mīr Dard (d. 1785), Mirzā Maẓhar (d. 1781), Shāh Ghulām ʿAlī (d. 1825), and Shāh Abū Saʿīd Mujaddidī (d. 1835), among others. Their teachings and influence were not restricted to Delhi but spread quickly and made an impact in the Hijaz and elsewhere. Simultaneously, there was a revival of the two major branches of the Chishtī order—the Chishtī-Niẓāmī and the Chishtī-Ṣābrī—in different parts of the subcontinent. Over the 18th century, the revived Chishti order, with its distinctive approach toward tajdīd, spread across South Asia and contributed to the establishment of Islamic seminaries. The Chishtī-Niẓāmī branch moved from Delhi to Punjab and Deccan, while the Chishtī-Ṣābrī networks spread in the Gangetic basin and the Awadh region. Other Sufi lineages that remained popular, albeit to a lesser degree, were the Qādirī and the Shaṭṭārī, which were particularly active in the Deccan, Gujarat, and Sindh. With the Ṭarīqa-i Muḥammadia of Saiyid Aḥmad Rāe-Barelwī (d. 1830), developments in South Asia also mirrored the larger international picture of emerging activist Sufi movements of anticolonial nature (sometimes termed as “neo-Sufi”).

Staging Proto-Zionism. Jewish Quarter of Zemun, Serbia: Historical Evidence, Structure, Meaning

Arts ◽  
2020 ◽  
Vol 9 (1) ◽  
pp. 27
Author(s):  
Čedomila Marinković
Keyword(s):  
18Th Century ◽  
Morphological Characteristics ◽  
Danube River ◽  
Historical Evidence ◽  
Central European ◽  
Religious Architecture ◽  
Urban Core ◽  
Architectural Development ◽  
The Right ◽  
The 19Th Century

Zemun is an old Central European town on the right bank of the Danube River, today one of the boroughs of Belgrade, the capital of Serbia. There has been a small Jewish community in Zemun dating back to the mid-18th century. Some of the Jews who lived in Zemun in the 19th century contributed to the emergence of Zionism. This paper presents new archival information about Zemun’s Jewish quarter including an analysis of the Zemun synagogue as well as various hermeneutic explanations of its urban and architectural development. Previous analyses of this area of Zemun have focused on external and morphological characteristics of its religious architecture but failed to explain its conceptual, historical, socio-political and religious context. This paper will cover these new elements as well as establish a basis for understanding this part of the old urban core of Zemun in relation to the significant personalities who lived there and the important ideas they developed.

Salafism

2016 ◽  
Author(s):  
Joas Wagemakers
Keyword(s):  
Political Parties ◽  
Arabian Peninsula ◽  
18Th Century ◽  
Political Activism ◽  
The Other ◽  
Muslim World ◽  
Political Commitment ◽  
Three Generations ◽  
Sunni Islam ◽  
Sources Of Influence

Salafism is a branch of Sunni Islam whose modern-day adherents claim to emulate “the pious predecessors” (al-salaf al-ṣāliḥ; often equated with the first three generations of Muslims) as closely and in as many spheres of life as possible. Different scholars of Islam throughout time have striven to emulate the early Muslim generations in the legal sphere, in theological matters, or in both. The ideas espoused by these scholars have more or less culminated in the Wahhabi movement that started on the Arabian Peninsula in the 18th century, which in turn helped spread a Salafi message to the rest of the Arab and Muslim worlds and even beyond. As such, the trend now referred to as Salafism came about, expressing itself ideologically in teachings that are meant to present the trend as exclusively and meticulously adhering to the example of the salaf, while rejecting all other sources of influence. Practically, Salafism can be divided into three branches: quietist Salafism, whose adherents shun political activism and concentrate on “cleansing” and teaching Islam in all its “purity”; political Salafism, which does concentrate on political commitment as an integral part of Islam through contentious debates, parliamentary participation, and founding political parties; and Jihadi-Salafism, whose followers seek to overthrow supposedly apostate regimes in the Muslim world through violent jihad. Although the term “Salafism” is heavily contested among Salafis—with adherents of one branch often not allowing the application of the label to be applied to the other branches—its various ideas and manifestations show that Salafism is quite a diverse phenomenon.

scholarly journals Krkonoše jako ideální horská krajina na konci 18. a počátku 19. století

2020 ◽  
Vol 13 ◽  
pp. 83-92
Author(s):  
Veronika Faktorová
Keyword(s):  
Eighteenth Century ◽  
Central Europe ◽  
Social Practice ◽  
18Th Century ◽  
Mountain Range ◽  
Central European ◽  
Mountain Landscape ◽  
The Sublime ◽  
Aesthetic Concepts

At the end of the 18th century, the new idea of the mountain landscape as an ideal and beautiful landscape emerged in Central Europe. This cultural process was conditioned by the contemporary aesthetic concepts of the Sublime and the Picturesque, related to the development of a new cultural and social practice of education of the eye (described in the book of Peter De Bolla The Education of the Eye: Painting, Landscape, and Architecture in Eighteenth Century Britain, 2003). In a Central European context, the model of the mountain landscape was found in the Krkonoše mountain range, and travelogues, analysed in our case study, have contributed to its establishment.

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