scholarly journals “When Aşiq Bəsti sang even the rocks would cry”: the legacy of azerbaijani Aşiq Bəsti

2021 ◽  
Vol 6 (3) ◽  
Author(s):  
Anna Oldfield
Keyword(s):  
19Th Century ◽  
World Literature ◽  
Contextual Analysis ◽  
Literary Analysis ◽  
16Th Century ◽  
Oral Narrative ◽  
Close Reading ◽  
Global Context ◽  
The Status ◽  
Creative Life

This study focuses on the sung poetry of Aşıq Bəsti (1836–1936), a woman master of the aşıq art, Azerbaijan’s musical-poetic bardic tradition. Aşıq Bəsti, who was blind, not only travelled widely to perform, but also became part of 19th century Azerbaijan’s most renowned aşıq performance collectives. She reached the status of a master aşıq (ustad) who trained apprentices, and her songs have been passed down and are still performed in Azerbaijan today. The purpose of this article is to reveal the importance of Aşıq Bəsti’s creative life and legacy. The Azerbaijani aşıq art is a form of living oral narrative that has been performed continuously since the 16th century, yet has not been studied in the global context; this study introduces this artist in translation and opens a path towards integrating the aşıq art into discussions of comparative world literature. This material for this study is drawn from scholarly manuscripts and archives as well as interviews with living aşıqs and folklorists. Methods used include fieldwork, historical-contextual analysis, comparative literary analysis and close reading. The results of the study open a window into the creative life of a rural woman artist working in a traditional genre. The discussion sets the historical and cultural stage then looks closely at Aşıq Bəsti ’s life and legacy, with a close reading of several of her poems. The conclusion focuses on the multifacted value of Aşıq Bəsti ’s poetry both as personal creative expression and as a part of broader social movements.

The Double Mistaken Identity of Colonial Literature

2021 ◽  
pp. 1-20
Author(s):  
Carlos Diego Arenas Pacheco
Keyword(s):  
19Th Century ◽  
World Literature ◽  
Translation Studies ◽  
16Th Century ◽  
Colonial Literature ◽  
Mistaken Identity ◽  
Urdu Literature ◽  
The 19Th Century ◽  
Native Literature

Abstract Although postcolonial approaches in world literature and translation studies have produced much necessary scholarship, they have in general disregarded the historical ‘native’ author and translator working in colonial or semicolonial settings. Studies on Urdu literature in the 19th century, for instance, focus mostly on the role of British Orientalists. Drawing upon Allen’s trans-indigenous project, I propose to read the historical ‘native’ text approaching it with a concept drawn from Amerindian ethnohistory: ‘double mistaken identity’ (DMI). While ‘native’ intellectuals might have unwittingly contributed to furthering the cause of Western colonialists, DMI allows for two perspectives to coexist in the ‘native’ text, one of which is a ‘native’, non-hybrid perspective. I take the failed colonial project in 16th-century Japan as a model, focusing on a translation that both Urdu and Japanese intellectuals undertook: that of Aesop’s Fables. There is a case for considering ‘native’ literature fully colonial, fully ‘native’, and fully global.

scholarly journals Finaalirakenne suomenkielisissä teksteissä 1500-luvulta nykysuomeen

Sananjalka ◽  
2018 ◽  
Vol 60 (60.) ◽  
pp. 28-48
Author(s):  
Heidi Salmi ◽  
Kirsi-Maria Nummila ◽  
Duha Elsayed ◽  
Harri Uusitalo
Keyword(s):  
19Th Century ◽  
Mother Tongue ◽  
Main Clause ◽  
16Th Century ◽  
Language Background ◽  
The Bible ◽  
Frequent Use ◽  
Legal Texts ◽  
The Status ◽  
Embedded Clause

The Final clause in Finnish texts from the 16th century to the present day Modern Finnish language has a compact means of expressing that the action described in the embedded clause is the purpose of the action reported in the main clause (Hän on ponnistellut lujasti estä|ä|kse|en [prevent+INF+TRANSL+POSS.3SG] neuvottelujen kariutumisen ’He has made considerable effort in order to prevent the failure of the negotiations’) or that the main clause action is a prerequisite of the action reported in the subclause (Hän ei ole elänyt tarpeeksi kauan kerto|a|kse|en [tell+INF+TRANSL+POSS.3SG] löydöstään ’He hasn’t lived long enough to tell about his discovery’). This non-finite construction, named the Final clause (finaalirakenne) at its most scaled-down meaning can even convey simple posteriority (Edmonton meni jatkoon pudot|a|kse|en [fail+INF+TRANSL+POSS.3SG] seuraavalla kierroksella Minnesotalle ’Edmonton made the playoffs and/but lost against Minnesota in the following round’). The construction consists of the translative form of the A-marked infinitive. A possessive suffix is attached to the infinite verb form. It usually refers to the subject referent of the main clause. The Final clause appears to be a formation typical to literary language even though the translative of the A-marked infinitive has some lexicalized uses in local dialects. This paper was written by a group of Old Finnish researchers who decided to follow the factors behind its frequency in various old texts. As a result, a pilot study on the Final clause was conducted. The construction was investigated from three different perspectives: 1) diachronic changes in religious and legal texts, 2) the effect of genre, and 3) the author’s language background. Pieces of corpora, representing periods of Old Finnish, Early Modern and Modern Finnish, each 35 000 words in size, were determined, and the occurances of Final clause (or constructions close enough to it) were calculated. The results show that the Final clause, like non-finite clauses in general, was still seeking its shape in the earliest Biblical and legal texts. Few occurances of the Final clause could be defined in the 16th century texts. The translative of the A-marked infinitive had other uses, though. The Final clause spread rapidly in the 19th century and peaked in Elias Lönnrot’s legal texts as well as in the Bible translation eventually published in the 1930’s. From the beginning, the Final clause had a literal tone in it. Antti Lizelius (1708‒1795), parson of Pöytyä and Mynämäki counties and founder of the first Finnish newspaper, made frequent use of the Final clause in his Tiedotuskirja, local history research, while underused it in the newspaper Suomenkieliset Tieto-Sanomat, whose main goal was public enlightenment. Texts of several 19th century authors were investigated in the same manner in order to find out the effect of language background on the use of the Final clause. The writer’s mother tongue appeared to be a greater factor than the status of the text as original or translated. Non-native Finnish speakers were three times as likely to use the construction than native speakers. Many further questions arise from the findings of this paper which is a preliminary introduction to a so far little-researched non-finite construction. Nevertheless, it proved possible to follow the birth and development of the Final clause from available literal sources.

scholarly journals Gender Space of “Oriental Vatican”—Zi-ka-wei，French Jesuits and Evolution of Papal Diplomacy

2018 ◽  
Author(s):  
Wei Mo
Keyword(s):  
19Th Century ◽  
Legal Status ◽  
Late 19Th Century ◽  
Global Context ◽  
The Reformation ◽  
The Status ◽  
The Face ◽  
Gender Space ◽  
Italian Unification ◽  
The Church

In a global context, the story of the Jesuit compound in Shanghai, since its establishment by French Jesuits in 1847, reflected not only conflicts between rival powers in Europe but also the fight for their interests in the Eastern world. The Pope, who was stuck without legal status in the Vatican after 1861, was also seeking the chance to save the authority of the Church in the face of questions regarding the extent of his temporal power and the status of Rome in the context of Italian unification. As in the Reformation, a break-through in the east seemed to offer a solution for losses in Europe. However, the Jesuits to the East in the late 19th century were not only troops working and fighting on behalf of the Pope; their identities under the French Protectorate added complexity to an already complicated story involving not just the Church, but the course of world history.The female Catholic orders at the east bank of Zi-ka-wei compound became a unique window to approach the complexity.

The Conflict of Science and Religion: A Confusion Re-Visited

1990 ◽  
Vol 2 (1) ◽  
pp. 22-38
Author(s):  
Thomas W. Piatt ◽  
Keyword(s):  
19Th Century ◽  
Scientific Community ◽  
Scientific Explanation ◽  
Science And Religion ◽  
16Th Century ◽  
The World ◽  
The Status ◽  
Relationship Of ◽  
The Relationship ◽  
Present View

From roughly the 16th century onwards, religiously oriented persons have engaged in what might appear to be a losing battle against the scientific community. With each new success of scientific explanation, religious traditionalists have been forced to either renounce or radically reinterpret doctrines which were previously regarded as "factual descriptions" of the way the world is. The situation just described has been changed by recent advances in the philosophy of science. The present view of the status of scientific explanation as found in such thinkers as Feyerabend, Goodman, and Von Fraasen is a far cry from the 17th-19th century respresentational realism. This raises the possibility that we need to reassess the relationship of religious assertions to scientific assertions.

scholarly journals Mapping Utopia: Cartography and Social Reform in 19th Century Australia

2012 ◽  
Vol 9 (2) ◽  
Author(s):  
Matthew Graves ◽  
Elizabeth Rechniewski
Keyword(s):  
19Th Century ◽  
Social Reform ◽  
16Th Century ◽  
Close Reading ◽  
Political Imagination ◽  
Utopian Literature ◽  
Mother Country ◽  
Utopian Thought ◽  
And Function

From the 16th century on, the great Southern continent figured in the European literary and political imagination as a field for utopian thought. While we might expect such Arcadian essays to tail off as the colonisation of Australia proceeded apace in the late 18th, early 19th centuries, such was not the case: there are many examples of utopian literature set in Australia in the 19th and 20th centuries, and several examples from the 1830s , the period examined in this article. This article explores the utopian elements in the work of three near contemporaries: Edward G. Wakefield (1796-1862), Thomas J. Maslen (1787-1857) and James Vetch (1789-1869) who mapped onto Australia political and social projects that had their origin and rationale in objectives for reform in the mother country. They brought to their self-appointed task underlying assumptions and biases that reveal a range of influences, not least those of colonial expansionism, and an imperial disregard for the realities of the terrain and inhabitants of a country they had never visited. The article undertakes a close reading of the maps, systems of nomenclature and division of territory proposed by two of the three: Maslen and Vetch, and their underlying rationale and function. Both writers sought to redraw the map of Australia in order to advance projects for reform, imposing on an ‘empty land’ principles of division and sub-division claimed to be rational and scientific and yet essentially utopian.

The place of the plant world in the worldview system of transoxiana sufism in 16th century

2020 ◽  
Vol 6 (Extra-A) ◽  
pp. 157-161
Author(s):  
Lutfullo Eshonovich Ismoilov ◽  
Ramil Tagirovich Yuzmukhametov ◽  
Markhabo Tukhtasunovna Rajabova
Keyword(s):  
Comparative Method ◽  
Literary Analysis ◽  
Semantic Interpretation ◽  
16Th Century ◽  
Main Method ◽  
Holistic Understanding ◽  
The World ◽  
Lives Of The Saints

The article considers the topic of the Plant World in the Sufi writings of the 16th century Transoxiana, based on the material of manakibs, i. e. the so-called Lives of the Saints. The significance and relevance of the topic is due to the need to study the issues of semantic interpretation of the concept of plant and plant world in Sufi writings. Hence, the purpose of this article is to disclose the diverse meanings of the concept of the “World of Plants” contained in the 16th-century Transoxiana manakibs of such authors as Abdurakhman Jami, Abu-l Baka b. Khodzha Bakha-ud-din, Khusein Serakhsi. The main method in the study of this issue is the historical and comparative method, and the method of literary analysis, which allows you to create a holistic understanding of the symbolism of the Plant World in Sufi writings of Transoxiana of the 16th century.      

Origine et diffusion des expressions romanes du type jaune paille

2021 ◽  
Vol 133 (1) ◽  
pp. 3-27
Author(s):  
Sara Matrisciano ◽  
Franz Rainer
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
18Th Century ◽  
17Th Century ◽  
16Th Century ◽  
Romance Languages ◽  
Short Discussion ◽  
Colour Term ◽  
The 19Th Century ◽  
And Diffusion

All major Romance languages have patterns of the type jaune paille for expressing shades of colour represented by some prototypical object. The first constituent of this pattern is a colour term, while the second one designates a prototypical representative of the colour shade. The present paper starts with a short discussion of the controversial grammatical status of this pattern and its constituents. Its main aim, however, concerns the origin and diffusion of this pattern. We have not found hard and fast evidence that Medieval Italian pigment compounds of the type verderame influenced the rise of the jaune paille pattern, which first appears in French in the 16th century. This pattern continued to be a minority solution during the 17th century, but established itself during the 18th century. In the 19th century, Italian, Spanish and Portuguese adopted the pattern jaune paille, while it did not reach Catalan and Romanian before the 20th century.

South Atlantic Creole Archipelagos

2021 ◽  
Keyword(s):  
Sierra Leone ◽  
19Th Century ◽  
21St Century ◽  
16Th Century ◽  
Gulf Of Guinea ◽  
Early 21St Century ◽  
Cabo Verde ◽  
Plantation Economy ◽  
Sao Tome And Principe ◽  
African Slaves

In 2020 Cabo Verde (1557 sq. miles) and São Tomé and Príncipe (621 sq. miles) had a resident population of 556,857 and 210,240 respectively. Both archipelagos were uninhabited when they were settled by Portuguese colonists and African slaves in the second half of the 15th century. The coexistence of Europeans and Africans resulted in the emergence of Creole societies. Due to their differences in geographic position and climate, they developed unequally in economic terms. Santiago, the first of the Cabo Verde Islands to be settled, became a commercial hub for the slave trade from the Upper Guinea coast. São Tomé was also engaged in the slave trade, but in the 16th century established the first tropical plantation economy based on sugar and slave labor. In the 17th century, both archipelagos were affected by economic and demographic decline. Economic recovery did not occur before the mid-19th century. The British established a coal supply station for transatlantic steam shipping in São Vicente, while, enabled by the introduction of coffee and cocoa, the Portuguese reestablished the plantation economy in São Tomé and Príncipe. After the abolition of slavery in 1875 the workforce was composed of contract workers from Angola, Cabo Verde, and Mozambique. As a result, São Tomé and Príncipe became marked by immigration for almost a century. In contrast, pushed by famines and misery, a massive emigration from Cabo Verde began in the 19th century, a feature that has marked the archipelago’s society and identity until the early 21st century. The first anticolonial groups in exile appeared in the late 1950s. An armed liberation struggle in the islands was not possible; however, a group of Cabo Verdeans participated in the armed struggle in Portuguese Guinea. Most prominent among them was Amílcar Cabral (b. 1924–d. 1973). After independence in 1975 the two countries became socialist one-party regimes. In 1990 both archipelagos introduced multiparty democracies with semipresidential regimes. Creole communities also developed in the Gulf of Guinea islands of Bioko (779 square miles) and Annobón (6.5 sq. miles), which belonged to Portugal until 1778 when they became part of Spanish Guinea which subsequently, in 1968, gained independence as Equatorial Guinea. In the 16th century the uninhabited island of Annobón was settled by the Portuguese with African slaves. As a result, the island’s early-21st-century 5,300 inhabitants speak a Portuguese-based Creole, Fá d’Ambó. Bioko (Fernando Po), was the only Gulf of Guinea Island with a native population, the Bubi, and therefore the Portuguese never colonized this island. From 1827–1843 the British navy maintained an antislaving station called Port Clarence (modern Malabo) in Fernando Po. The British recruited workers from Freetown in Sierra Leone, which was the beginning of the development of the Fernandinos, a local Creole community that speaks an English-based Creole language known as Pichi, which is closely related to Krio in Sierra Leone. Currently, there are still about thirty Fernandino families, comprising some 350 people; however, Pichi is spoken by an estimated 150,000 people, since it also became Bioko’s lingua franca spoken by the Bubi majority.

World Literature as a Speculative Literary Totality: Veselovsky, Auerbach, Said, and the Critical-Humanist Tradition

2021 ◽  
Vol 82 (2) ◽  
pp. 225-251
Author(s):  
Ben Etherington
Keyword(s):  
World Literature ◽  
Close Reading ◽  
Distant Reading ◽  
Literary Practice ◽  
The Face ◽  
Humanist Tradition ◽  
Literary Experience

Abstract This essay revisits critical-humanist approaches to literary totality that have largely been sidelined during the recent revival of world literature studies. While there has been no shortage of defenses of close reading in the face of distant reading and other positivist approaches, this essay argues that it is precisely the hermeneutic attention to particular works that has allowed critical humanists to think about literary practice within the most encompassing purview. For those in this tradition, “world literature” can never be a stable object but is a speculative totality. The essay discusses three exemplary critical concepts that assume a speculative epistemology of literary totality: Alexander Veselovsky’s “historical poetics,” Erich Auerbach’s “Ansatzpunkt,” and Edward Said’s “contrapuntal reading.” Each, it is argued, is grounded in the distinctive qualities of literary experience, a claim for which Theodor Adorno’s account of speculative thinking serves as a basis.

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