"Progressiver Islam" im ausgehenden Zarenreich: Das Plädoyer des St. Petersburger Imams und Regierungsbeamten Ataulla Bajazitov (1846-1911) für die Partizipation der Muslime an der modernen Zivilisation

Ataulla Bajazitov (1846-1911) fulfilled a social double role by serving his Tatar community in St. Petersburg as imam and the Russian state as military Muslim ‘cleric’, translator and teacher. By founding Russia’s first monolingual Tatar newspaper, initiating St. Petersburg’s first Friday mosque and presenting scriptural and rational arguments for the compatibility of Islam and the modern Civilization to a Russian-speaking public as early as 1883, he has been a pioneer among the Muslims in Russia in several respects. In contrast though to similar activities of his Russian contemporary, the Krim Tatar Ismail Gasprinskii (1851-1914), Bajazitov’s endeavours have remained almost unnoticed in Western scholarship. Also in Tatarstan, his books have been only recently reprinted. The present study analyzes Bajazitov’s three monographs written in Russian, namely A Response to Ernest Renan’s lecture “Islam and Science” (1883), The Relationship of Islam towards Science and People of Different Faith (1887) and Islam and Progress (1898). There, he exposes many positions that around that time started to become key arguments of Muslim reformers in the Near East for the progressivness of Islam. The study takes also into account reactions to Bajazitov’s monographs by Russian officers in Tashkent who tried to demonstrate the backwardness of Islam, especially Nikolai Petrovič Ostroumov’s (1846-1930) response in his book entitled Quran and Progress – On the intellectual awakening of today’s Russian Muslims (1901/1903).

Social milieus and worldviews in Mamluk adab-encyclopedias: The example of poverty and wealth

The economic and cultural rise of parts of the ʿāmma due to the particular economic and infrastructural conditions of the Mamluk era fostered the emergence of new intermediate levels of literature that were situated between the literature of the elite and that of the utterly ignorant and unlettered populace, between the Arabic koiné (al-ʿarabīya al-fuṣḥā) and the local dialects (ʿāmmīya-s), between written and oral composition, performance and transmission. The paper proposes to analyze the composition of three Mamluk adab-encyclopedias and their treatment of poverty and wealth in light of the social milieus of their authors and publics.

Личните и географските имена в българския и сръбския превод на Стишния пролог (по материал от месец март)

The paper presents a comparative study of the personal and geographic names in the two complete Slavic translations of the Byzantine Versified Synaxarion, namely the Bulgarian and Serbian Prolog Stišnoj, which appeared around the first half of the 14 th century. On the basis of the March texts in seven South Slavic manuscripts, the differences in the rendering of the personal names are analysed on the level of phonetics, orthography, morphology and word formation. The data allow the following conclusions: 1) The differences in the forms of these names in the Bulgarian and Serbian Prolog Stišnoj give further arguments supporting their independent origin; 2) Several specific tendencies are noted which more or less differentiate them. The Bulgarian translation reproduces more accurately the graphics of the original names, allows dativus possessivus, often replaces the Greek anthroponyms and toponyms with adjectives, presents many local names in the plural, and sometimes retains Greek nominative endings in masculine personal names. The Serbian translation, on the other hand, follows more often the Byzantine pronunciation of the names, complies more strictly with their grammatical characteristics (case, number), separates more often the ending -ς from the stem, and incorporates the accusative ending -ν into the stem of certain anthroponyms several times. 3) The tendency towards Slavicisation of the personal names is nearly the same in both translations and cannot be viewed as peculiar of either of them.

Wie man die anderen verstehen soll und wie man über sie schreiben kann. Der Paris-Bericht Rifāʿa Rāfiʿ aṭ-Ṭahṭāwīs (1801-1873) als vielseitige Vermittlung von 'Kultur'

Im vorliegenden Essay wird eine Lesart des viel diskutierten Paris-Berichts von Rifāʿa aṭ-Ṭahṭāwī vorgestellt. Kontrastierend zu der Annahme, Ṭahṭāwī habe eine Reise aus einer Kultur in eine andere unternommen, soll hier dargelegt werden, wie sich aus dem Text des Ägypters ein eigenes Kulturverständnis erschließen lässt. Besonders Ṭahṭāwīs Bemühungen um die Übersetzung des französischen Begriffs 'civilisation' deuten auf ein plurales Verständnis von 'Kultur'. Denn im Text lassen sich diejenigen Dimensionen des Begriffs 'Kultur' finden, die auch aus der europäischen Geistesgeschichte rekonstruiert werden können: Kultur als bestimmter Lebensstil, als Prozessbegriff zur Beschreibung gesellschaftlicher Entwicklung und als kreative oder künstlerische Aktivität.

Reduplication in Mapuzungun: form and function

Mapuzungun has reduplicative structures based on elements other than verb stems that are of very limited productivity. With verb stems, however, several formal patterns can be distinguished, which consist of the repetition of the lexical verb stem plus the addition of an apparently grammaticalized version of one of three verb roots or a zero morpheme. The previous literature has attempted to identify form/function correlations for these more or less productive verbal reduplicative patterns, and the present paper contributes to the discussion by surveying older studies and exploring several cases that suggest that such form/function correspondences are substantially less straightforward than a casual observer might think.