Articles Flashcards
Bashari, Javād (1388/2009). “Ashʿāri now-yāfte az Jahān Malek Khātun.” Payām-e Bahārestān 3 (1388/2009): 740–766.
The poems were compiled from three sources: University of Istanbul ms., Mūnis al-ʿushshāq, and an anthology belonging to Iskandar Mirza Timuri.
The poems are not found in her divan.
He also argues that a spurious poem found in some rescensions of Hafiz’s divan is actually Jahan’s.
Balafrej, Lamia (2019) “Compilations of the Bustān of Saʿdī in Iran, Central Asia, and Turkey, ca. 1470–1550.” Iranian Studies 52.5–6 (2019): 691–715.
Two selections/compilations of the Bustan circulated in the 15th and 16th century recast the work with emphases on elements present within the whole work, namely the ‘mirror for princes’ glosses that are present throughout the text and the ideas of Sufi erotic theology.
The compilations prove to be an important tool in the study of the Bustān’s reception. Generally, they show that the Bustān was received as a flexible text, a platform
for literary and artistic adaptations.
Through operations of selection and juxtaposition,
the compilations foreground themes that might otherwise seem secondary in the complete Bustān.
Bürgel, Johan Christoph (2005). “The Mighty Beloved: Images and Structures of Power in the Ghazal from Arabic to Urdu.” In Ghazal as World Literature I: Transformations of a Literary Genre, edited by Thomas Bauer and Angelika Neuwirth, 283–309. Beirut, Würzburg: Ergon.
The powerful beloved first appears in ʿUdhrite poetry. The mighty beloved is often a metaphor for the powerful figure of the mamduh.
Argues that descriptions of the beloved’s beauty are also attributions of power, as when his beautiful face makes the moon disappear in shame.
Doesn’t really define the term ‘power’. Many of his examples of rhetoric/literary device as amplifiers of ‘power’ are not convincing or don’t seem to have anything to do with the topic.
Bürgel, Johann Cristoph. 1996. “Qasida as a Discourse on Power and Its Islamization: Some Reflections.” In Sperl and Shackle, ed. 1996, vol. 1, pp. 451–74.
Cassin, Barbara (2009). “Sophistics, Rhetorics, and Performance; or How to Really Do Things with Words.” Philosophy & Rhetoric 42.4 (2009): 349–372.
Implements the term and concept of ‘performance’ to compare/contrast two types of language act (actes de langage): speech acts (actes de parole) and what she calls ‘tongue acts’ (actes de langue, basic meaning i guess).
Locutionary = normal statement; illocutionary = performative, does something; ex. “Excuse me” or “Court is in session”; is susceptible to success or failure (felicity or infelicity); perlocutionary = does something by saying it; convinces, persuades, misleads, etc.; said with the intention of changing reality.
Chalisova, Natalia (2009). “Persian Rhetoric: ‘Elm-e Badi’ and Elm-e Bayān.” In A History of Persian literature, vol. 1: General Introduction to Persian Literature, edited by Johannes T. P. de Bruijn, 139–171. London: I. B. Tauris.
Badīʿ or the ‘new style’ emerged in the middle 8th to early 9th centuries CE.
Goes over the main contributions of Raduyani’s Tarjumān al-balāgha (composed bn 1088 and 1114); Vatvāt (d. 1177 or 1182)’s Hadā’iq al-sihr; Shams-i Qays’s Muʿjam (c. 1232); and later treatises.
Notes that “many of the figures shaping the foundation of [badīʿ] have parallels in other developed traditions of poetics, particularly…Greek, Latin, and Sanskrit”.
de Bruijn, J.T.P. 2019a. “The Panegyrical Qaside - A Brief Historical Preview.” In Yarshater, ed. 2019, pp. 1-18.
Goes over the stylistics and thematic trends of the qasida in the Samanid, Ghaznavid, and late Ghaznavid periods. Surprising amount of continuity wrt theme and imagery.
de Bruijn, J.T.P. 2019b. “The Qaside After the Fall of the Ghaznavids 1100-1500 CE.” In Yarshater, ed. 2019, pp. 102-161.
The qasida persisted in the Seljuq period with the most noteworthy shift being shorter nasibs and a quicker jump into the madh, which was of more interest to the non-Persianized Turkic ruling class. Ghazal was also on the rise during this period–remember Mui’zzi’s weird pseudo/proto-ghazals.
de Bruijn, J.T.P. 2019c. “The Qaside in Western Persia - Persian Poetry Goes West.” In Yarshater, ed. 2019, pp. 185-204.
Most Persian poetry before the mid-11th century was written only in the eastern provinces; west was Arabic. During the Seljuq period and its decline, semi-independent Atabeg dynasties flourished in Azerbaijan and Shirvān. These courts had strong cultural links to pre-Islamic Iranian traditions and supported Persian poetry.
Heinrichs, Wolfhart P. (1984). “On the Genesis of the Ḥaqîqa-Majâz Dichotomy.” Studia Islamica, 59 (1984): 111–140.
Heinrichs, Wolfhart P. (2016). “On the figurative (majāz) in Muslim interpretation and legal hermeneutics.” In Interpreting Scriptures in Judaism, Christianity and Islam: Overlapping Inquiries, edited by Mordechai Z. Cohen and Adele Berlin, 249–265. Cambridge: Cambridge University Press.
Ingenito, Domenico (2018a). “Jahān Malik Khātūn: Gender, Canon, and Persona in the Poems of a Premodern Persian Princess.” In The Beloved in Middle Eastern Literatures: The Culture of Love and Languishing, edited by Alireza Korangy, Hanadi Al-Samman, and Michael Beard, 177–212. London, New York: I.B. Tauris.
Jahan’s poetry practices gender-bending use of language, especially with her takhallus, in simultaneous adherence to and subversion of the male homoerotic thematic requirements of the ghazal lyric genre.
Ingenito, Domenico (2018b). “Hafez’s ‘Shirāzi Turk’: A Geopoetical Approach.” Iranian Studies 51.6 (2018): 851–887.
Landau, Justine. 2012. “Naṣīr al-Dīn Ṭūsī and Poetic Imagination in the Arabic and Persian Philosophical Tradition.” In Seyed-Gohrab, ed. 2012, pp. 15–65.
Lewis, Franklin (2001b). “The Modes of Literary Production: Remarks on the Composition, Revision and Publication’ of Persian Texts in the Medieval Period.” Persica 17: 69–83.
Lewis, Franklin (2009), “Sexual Occidentation: The Politics of Boy-love and Christian-love in ʿAttar.” Iranian Studies 42: 693–723.
Lewis, Franklin D. 2010. “Sincerely Flattering Panegyrics: The Shrinking Ghaznavid Qasida.” In The Necklace of the Pleiades: Studies in Persian Literature Presented to Heshmat Moayyad on His 80th Birthday. 24 Essays on Persian Literature, Culture and Religion. Ed. by Franklin D. Lewis and Sunil Sharma. Leiden: Leiden University Press, pp. 209-50.
Uses literary and some mild statistical analysis to argue that panegyrics in the Ghaznavid-Seljuq transition period were long or short depending on how sincere the praise was able to be, not necessarily only on Seljuqs’ relatively low interest in qasidas.
Argues that contemporaneous critics were aware of the issue of sincerity/falsity in poetry and in general panegyres were supposed to have some truth to them.
Lewis, Franklin D. (2014b). “Ut Pictura Poesis: Verbal and Visual Depictions of the Practice of Poetry in the Medieval Period.” In No Tapping around Philology: A Festschrift in Honor of Wheeler McIntosh Thackston Jr.’s 70th Birthday, edited by Alireza Korangy and Daniel J. Sheffield, 53–70. Wiesbaden: Harrassowitz Verlag.
Lewis, Franklin D. 2016. “The Transformation of the Persian Ghazal: From Amatory Mood to Fixed Form.” In Ghazal as World Literature. II: From a Literary Genre to a Great Tradition: The Ottoman Gazel in Context. Ed. by Angelika Neuwirth, Michael Hess, Judith Pfeiffer, and Börte Sagaster. Würzburg: Ergon Verlag Würzburg im Kommission, pp. 121–40.
Lewis, Franklin D. (2018a). “To Round and Rondeau the Canon: Jāmī and Fānī’s Reception of the Persian Lyrical Tradition.” In Jāmī in Regional Contexts: The Reception of ʿAbd al-Raḥmān Jāmī’s Works in the Islamicate World, ca. 9th/15th–14th/20th Century, edited by Thibaut d’Hubert and Alexandre Papas, 463–571. Leiden: Brill.
