-
Centre National de la Recherche Scientifique / French National Centre for Scientific Research, ERC StG IGAMWI 263361, Department MemberEHESS, Histoire et civilisations, Department MemberEHESS-Ecole des hautes études en sciences sociales, IISMM, Department Member add
-
Medieval History, Administrative History, Maghreb studies, Empires, Law and Religion, Manuscripts (Medieval Studies), and 34 morePower and Authority in the Middle Ages, Islam in Africa, Almohad Empire, History of Islam, Medieval Islamic History, Berber studies, Islamic studies, Religions, Abrahamic Religions, Islamic Political Thought, Islamic Studies, Islamic Law, Islamic Intellectual History, Berbers, Arabic Literature, Arabic Language and Linguistics, Chancellerie Almohades Recueil De Yahya, Rachat De Captifs, Islamic History, History of the Islamic World, Arabic Manuscripts, Al-Andalus, Medieval Islam, Medieval Studies, Kingship (Medieval History), Medieval Spain, Muslim-Christian Relation, Mediterranean Studies, Early Islam, Diplomatics (Medieval), History of the Mediterranean, Islamic Archaeology, Almohads, Historiography, and History of Caliphates edit
-
The research I conduct at the CNRS and the teaching I offer at the École des hautes études en sciences sociales (part... moreThe research I conduct at the CNRS and the teaching I offer at the École des hautes études en sciences sociales (particularly in Lyon centre of the EHESS) extend and renew my previous studies and the European research programme I led, entitled “Imperial authority and Government in Medieval Western Islam”. My experience of research and teaching led me to bring language and religion closer together around the question of power, in a peripheral space of the Islamic Empire: the Maghreb, whose history raises precisely central questions about the evolution of religion, the Arabic language, powers and political practices in Islam.
The renewal of studies on the Islamic Middle Ages requires the re-historicisation of the Arabic language, a reasoned comparison avoiding the traps of Orientalism and an attention not to the norm, but to the transgression, particularly significant in societies where innovation must be hidden behind the veil of tradition to be validated. Indeed, once the grammatical rules of “classical Arabic” had been elaborated, gradually emerged the belief in the anhistoricity of this language, which is still diverse; this led to serious misinterpretation and it is still a barrier to historical studies. The converging work of codicologists, manuscript specialists and linguists reveals the diversity of Arabic languages, despite the existence of a practically unchanging reference model at the heart of Islamic hermeneutics. The notion of the ‘Middle Arabic’, developed since the end of the nineteenth century by some linguists, reflects the vitality of a classical Arab whose very existence is thus called into question. The weight of tradition in the religious and linguistic fields makes innovation and neologism suspect respectively. The studies of 19th and early 20th century scholars, focusing on the norm, inevitably tended to reinforce at the same time essentialist prejudices and theological approaches that assimilated origins (tirelessly reconstructed) to an impassable norm and any evolution to a loss. Yet the creativity of the poet-embroiderers has never been interrupted; it uses linguistic devices that allow it never to appear as an innovation, but more surely as a respect for an unchanging tradition. The invention of new nominal or verbal forms most often appears in pragmatic medieval texts as the revelation of an original meaning present at the heart of the trilitary nucleus. However, either the term has already been used several centuries ago and its meaning has inevitably evolved, or a new form has just been created and we are witnessing a lexical genesis that deserves particular attention.
Arabic language and literature, Muslim religion and dogma, political authority and the exercise of power, positive law and divine law, thus constitute the four disciplinary fields that I am working simultaneously as a historian of the Maghreb chancelleries to try to understand the functioning of Islamic powers in the Middle Ages. This is the challenge: to re-contextualise the ideological history of the Maghreb, understood in the broadest sense (political, religious, legal), not only in a chronological continuum from the Arab conquest of the seventh century to the fifteenth century, but also in a synchrony that extends from India to the Atlantic. Indeed, scholars, armies and texts circulated throughout the medieval Muslim world: movement of Arab tribes from the East, pilgrimage and quest for knowledge by Western scholars, exile of Andalusian scholars before Iberian Christian troops. While the reference model of authority is eastern and Arab, regional developments and new political and ideological formations determine this model back.
The need for a parallel re-historicisation of language and religion is particularly acute at the beginning of the 21st century. It is not only scientifically, but also politically, that it is time to promote the issue of the historicity of Islam and the Arabic language, which is closely linked to it. edit
Theme: Contesting authority: knowledge, power and expressions of selfhood The ENIS Spring School 2020 addresses two closely interrelated aspects of Islam in the digital age. Firstly, how (past and contemporary) technological revolutions... more
Theme: Contesting authority: knowledge, power and expressions of selfhood The ENIS Spring School 2020 addresses two closely interrelated aspects of Islam in the digital age. Firstly, how (past and contemporary) technological revolutions have informed the performance of selfhood (including gender), the modes of engagement with society, and the political consequences of shifting boundaries between public and private spheres. Secondly, it addresses the construction and transformation of religious authority and religious knowledge production, and concomitant questions of legitimacy, power and discipline, under changing circumstances. Presently there is a mushrooming of YouTube channels presenting testimonials and life accounts, face book pages providing space for minority groups (e.g. homosexuals or ex-Muslims) that publicise previous hidden aspects of identity, as well as blogs and homemade videos communicating everyday life events or short clips showing artistic performance in an affordable non-celebrity style sharing them with a wide audience. Quite often they contain an (implicit) political statement about the societies in which the expressions are uttered, not only in the message but also in the mere fact of the utterance. (Young) people in the Muslim world, like elsewhere, share more and more aspects of self, including more intimate and previously hidden ones, or experiences with 'illegality'. These new digital forms of self-expression also entail a claim to space for individualised selfhood. Out of sight of different regimes of surveillance, forms of marginality, secret lives and intimate experiences take on a more public form. With that it questions dominant forms of authority, whether parental, communal, religious or political. The Muslim / Arab world is usually characterised as stressing communal or relational forms of identities and putting less emphasis on individualised selfhood in comparison to the West. The Arab Uprisings first seemed to overturn some deeply rooted forms of authority, including with respect to political power, but now long-established authoritarian forms of power with their different nuances appear to be square back. Yet several observers notice a 'silent revolution' taking place on an individual level, asserting individual selfhood and rights. Do these new forms of self-narratives and artistic performances offer us insight into the development of new forms of selfhood? What are the most important characteristics and expressive forms of these new forms of selfhood? What are the potential political consequences of new forms of self-understanding and expression? Issues of selfhood and artistic performance are closely linked to questions of legitimacy, power and discipline. Muslims have held varying, sometimes conflicting, views on the extent to which knowledge and authority are exclusive of a single figure, a masculine 'professional' group, or distributed in society, how knowledge should be transmitted and controlled, and the literary forms that it should take, and how it should be reproduced. The widely held assumption that in the pre-digital era Islamic reasoning was a collective matter of established scholars and theology-centred argumentation lacks historical pedigree. The individual as a political subject emerged centuries before the dawn of digital technology. This also questions
Research Interests:
From the 28th Oct. to the 1st Nov. 2019, MIDA team will gather to Utrecht for the Opening Conference of MIDA network on Data management. Open Science and Scholarly Communication The first training in Data Management is co-organised with... more
From the 28th Oct. to the 1st Nov. 2019, MIDA team will gather to Utrecht for the Opening Conference of MIDA network on Data management.
Open Science and Scholarly Communication
The first training in Data Management is co-organised with the Centre for Digital Scholarship (CDS) of Leiden University (UL / NISIS) together with the International academic publisher Brill. Both of them offer courses and workshops on the challenges and opportunities of academic e-publishing for graduate students.
The central objective of the Centre for Digital Scholarship is to support and to facilitate digital scholarship within the academic sector. Built on the pillars Open Access, Data Management and Re-use of Digital Data, the CDS provides support for Open Science.
The International academic publisher Brill has unique expertise of disseminating scholarly publications in the field of Middle East studies, with its specific section on Middle East, Islamic, and African Studies.
PS Media, the documentary film production and media consulting based in Berlin and one of MIDA's non-academic partner, will produce some interviews with the Early Stage Researchers.
Open Science and Scholarly Communication
The first training in Data Management is co-organised with the Centre for Digital Scholarship (CDS) of Leiden University (UL / NISIS) together with the International academic publisher Brill. Both of them offer courses and workshops on the challenges and opportunities of academic e-publishing for graduate students.
The central objective of the Centre for Digital Scholarship is to support and to facilitate digital scholarship within the academic sector. Built on the pillars Open Access, Data Management and Re-use of Digital Data, the CDS provides support for Open Science.
The International academic publisher Brill has unique expertise of disseminating scholarly publications in the field of Middle East studies, with its specific section on Middle East, Islamic, and African Studies.
PS Media, the documentary film production and media consulting based in Berlin and one of MIDA's non-academic partner, will produce some interviews with the Early Stage Researchers.
Research Interests:
The Marie Curie ITN proposal ‘Mediating Islam in the Digital Age’ (MIDA) has been awarded. An international consortium of research institutes, universities and non-academic partners in six European countries has been awarded with a... more
The Marie Curie ITN proposal ‘Mediating Islam in the Digital Age’ (MIDA) has been awarded.
An international consortium of research institutes, universities and non-academic partners in six European countries has been awarded with a research grant from the Department for Research and Innovation of the European Commission in June 2018.
MIDA is coordinated by the ‘Centre National de la Recherche Scientifique’ (CNRS) in Paris. Twelve beneficiaries and thirteen partner organisations are part of the consortium including two units of the CNRS, UMS 2000, ‘Institut d’études de l’Islam et des sociétés du monde musulman’ (IISMM, EHESS) and USR 3103, ‘L’information visuelle et textuelle en histoire de l’art: nouveaux terrains, corpus, outils’ (InVisu), as well as UMR 196, ‘Centre population et développement (CEPED, IRD). MIDA Scientific Coordinator is Pascal Buresi (CNRS-EHESS). The two other scientists in charge in France are Penelope Larzillière (Ceped, IRD), and Mercedes Volait (InVisu, CNRS). Partner organisations include École des hautes études en sciences sociales (EHESS), Université Paris I Panthéon Sorbonne, and Centre Pompidou.
ITN programs are designed to combine scientific research with an intensive training trajectory for young scholars in order to equip them with the necessary comprehensive knowledge and skills. These researchers work in an inter-sectoral, interdisciplinary and international environment to deepen their knowledge and to find answers to pressing contemporary societal issues.
The MIDA-project rests on the premise that digitisation and technological innovations have a tremendous impact on Islam, the effects of which are diverse and ubiquitous. They include first and foremost modes of expression and communication of religious messages and traditions and modes of engagement with society. Digitisation and concurrent innovations as they emerged in the past decades belong to the list of comparable fundamental technological transformations in human history such as the invention of paper, printing technology, steam power, electricity and telecommunication, which constituted major upheavals, even if these were not experienced in all societies and by everyone at the same time, in the same way.
It is commonly recognised that the digital revolution will indeed deeply transform human societies, much as the industrial revolution did in the nineteenth century. However, the rapid changes that are currently taking place generate a sense of loss of control and instability among the general public, politicians, journalists, academics, and, not least, among Muslims themselves. The spread of modern digital media and new technologies of communication, production and dissemination, prompts researchers and social actors, Muslims and non-Muslims alike, to make sense of, and understand these developments. Consequently, they have shaken up Islam as a field of academic study and have impacted on the ways Islam is to be studied in the future. The specificity of the current digital revolution calls for a re-evaluation of past situations and reflection on future prospects.
MIDA assesses these developments in all their dimensions by formulating three major questions: How does digitisation (1) shape Islam (i.e. beliefs, practices, societies, activism, political organisations, social institutions, and outlooks); (2) modify the relation Muslims have with their past; (3) modify and reorganise scholarship and research on Islam.
MIDA takes Islam as a broad field, not confined to theological dimensions as such. The study of Islam implies the study of mediating practices and concomitant social, political and cultural implications in past and present and consists of three interlocking dimensions. The first concerns texts, doctrines, material culture, and rituals as means to bridge the distance between the individual and the divine and to generate religious experience and reflection. The second dimension concerns the social, cultural, visual and institutional environments and settings in which mediation takes place, and the actors that are involved. The third dimension concerns social and political institutions and power relations in which mediation is embedded. An overall aim of the project is to understand how digitisation instigates renewed attention for the impact of similar processes in the past.
For further information, please contact
info@itn-mida.org
www.itn-mida.org
An international consortium of research institutes, universities and non-academic partners in six European countries has been awarded with a research grant from the Department for Research and Innovation of the European Commission in June 2018.
MIDA is coordinated by the ‘Centre National de la Recherche Scientifique’ (CNRS) in Paris. Twelve beneficiaries and thirteen partner organisations are part of the consortium including two units of the CNRS, UMS 2000, ‘Institut d’études de l’Islam et des sociétés du monde musulman’ (IISMM, EHESS) and USR 3103, ‘L’information visuelle et textuelle en histoire de l’art: nouveaux terrains, corpus, outils’ (InVisu), as well as UMR 196, ‘Centre population et développement (CEPED, IRD). MIDA Scientific Coordinator is Pascal Buresi (CNRS-EHESS). The two other scientists in charge in France are Penelope Larzillière (Ceped, IRD), and Mercedes Volait (InVisu, CNRS). Partner organisations include École des hautes études en sciences sociales (EHESS), Université Paris I Panthéon Sorbonne, and Centre Pompidou.
ITN programs are designed to combine scientific research with an intensive training trajectory for young scholars in order to equip them with the necessary comprehensive knowledge and skills. These researchers work in an inter-sectoral, interdisciplinary and international environment to deepen their knowledge and to find answers to pressing contemporary societal issues.
The MIDA-project rests on the premise that digitisation and technological innovations have a tremendous impact on Islam, the effects of which are diverse and ubiquitous. They include first and foremost modes of expression and communication of religious messages and traditions and modes of engagement with society. Digitisation and concurrent innovations as they emerged in the past decades belong to the list of comparable fundamental technological transformations in human history such as the invention of paper, printing technology, steam power, electricity and telecommunication, which constituted major upheavals, even if these were not experienced in all societies and by everyone at the same time, in the same way.
It is commonly recognised that the digital revolution will indeed deeply transform human societies, much as the industrial revolution did in the nineteenth century. However, the rapid changes that are currently taking place generate a sense of loss of control and instability among the general public, politicians, journalists, academics, and, not least, among Muslims themselves. The spread of modern digital media and new technologies of communication, production and dissemination, prompts researchers and social actors, Muslims and non-Muslims alike, to make sense of, and understand these developments. Consequently, they have shaken up Islam as a field of academic study and have impacted on the ways Islam is to be studied in the future. The specificity of the current digital revolution calls for a re-evaluation of past situations and reflection on future prospects.
MIDA assesses these developments in all their dimensions by formulating three major questions: How does digitisation (1) shape Islam (i.e. beliefs, practices, societies, activism, political organisations, social institutions, and outlooks); (2) modify the relation Muslims have with their past; (3) modify and reorganise scholarship and research on Islam.
MIDA takes Islam as a broad field, not confined to theological dimensions as such. The study of Islam implies the study of mediating practices and concomitant social, political and cultural implications in past and present and consists of three interlocking dimensions. The first concerns texts, doctrines, material culture, and rituals as means to bridge the distance between the individual and the divine and to generate religious experience and reflection. The second dimension concerns the social, cultural, visual and institutional environments and settings in which mediation takes place, and the actors that are involved. The third dimension concerns social and political institutions and power relations in which mediation is embedded. An overall aim of the project is to understand how digitisation instigates renewed attention for the impact of similar processes in the past.
For further information, please contact
info@itn-mida.org
www.itn-mida.org
Research Interests:
The Innovative Training Network programs (ITN) are designed to combine scientific research with an intensive training trajectory for young scholars in order to equip them with the necessary comprehensive knowledge and skills. These... more
The Innovative Training Network programs (ITN) are designed to combine scientific research with an intensive training trajectory for young scholars in order to equip them with the necessary comprehensive knowledge and skills. These researchers work in an inter-sectoral, interdisciplinary and international environment to deepen their knowledge and to find answers to pressing contemporary societal issues. An international consortium of research institutes, universities and non-academic partners has been awarded with a research grant from the Department for Research and Innovation of the European Commission in June 2018. MIDA is coordinated by the 'Centre National de la Recherche Scientifique' (CNRS) in Paris. The MIDA project rests on the premise that digitisation and technological innovations have a tremendous impact on Islam, the effects of which are diverse and ubiquitous. They include first and foremost modes of expression and communication of religious messages and traditions and modes of engagement with society. Digitisation and concurrent innovations as they emerged in the past decades belong to the list of comparable fundamental technological transformations in human history such as the invention of paper, printing technology, steam power, electricity and telecommunication, which constituted major upheavals, even if these were not experienced in all societies and by everyone at the same time, in the same way. It is commonly recognised that the digital revolution will indeed deeply transform human societies, much as the industrial revolution did in the nineteenth century. However, the rapid changes that are currently taking place generate a sense of loss of control and instability among the general public, politicians, journalists, academics, and, not least, among Muslims themselves. The spread of modern digital media and new technologies of communication, production and dissemination, prompts researchers and social actors, Muslims and non-Muslims alike, to make sense of, and understand these developments. Consequently, they have shaken up Islam as a field of academic study and have impacted on the ways Islam is to be studied in the future. The specificity of the current digital revolution calls for a re-evaluation of past situations and reflection on future prospects. MIDA assesses these developments in all their dimensions by formulating three major questions: How does digitisation (1) shape Islam (i.e. beliefs, practices, societies, activism, political organisations, social institutions, and outlooks); (2) modify the relation Muslims have with their past; (3) modify and reorganise scholarship and research on Islam. The MIDA project aims to train 15 creative, entrepreneurial, and innovative researchers in social and human sciences through an interdisciplinary research programme, whose main objectives are to understand the tremendous influence that digitisation and technological innovations have on Islam.
The Innovative Training Network programs (ITN) are designed to combine scientific research with an intensive training trajectory for young scholars in order to equip them with the necessary comprehensive knowledge and skills. These... more
The Innovative Training Network programs (ITN) are designed to combine scientific research with an intensive training trajectory for young scholars in order to equip them with the necessary comprehensive knowledge and skills. These researchers work in an inter-sectoral, interdisciplinary and international environment to deepen their knowledge and to find answers to pressing contemporary societal issues. An international consortium of research institutes, universities and non-academic partners has been awarded with a research grant from the Department for Research and Innovation of the European Commission in June 2018. MIDA is coordinated by the 'Centre National de la Recherche Scientifique' (CNRS) in Paris. The MIDA project rests on the premise that digitisation and technological innovations have a tremendous impact on Islam, the effects of which are diverse and ubiquitous. They include first and foremost modes of expression and communication of religious messages and traditions and modes of engagement with society. Digitisation and concurrent innovations as they emerged in the past decades belong to the list of comparable fundamental technological transformations in human history such as the invention of paper, printing technology, steam power, electricity and telecommunication, which constituted major upheavals, even if these were not experienced in all societies and by everyone at the same time, in the same way. It is commonly recognised that the digital revolution will indeed deeply transform human societies, much as the industrial revolution did in the nineteenth century. However, the rapid changes that are currently taking place generate a sense of loss of control and instability among the general public, politicians, journalists, academics, and, not least, among Muslims themselves. The spread of modern digital media and new technologies of communication, production and dissemination, prompts researchers and social actors, Muslims and non-Muslims alike, to make sense of, and understand these developments. Consequently, they have shaken up Islam as a field of academic study and have impacted on the ways Islam is to be studied in the future. The specificity of the current digital revolution calls for a re-evaluation of past situations and reflection on future prospects. MIDA assesses these developments in all their dimensions by formulating three major questions: How does digitisation (1) shape Islam (i.e. beliefs, practices, societies, activism, political organisations, social institutions, and outlooks); (2) modify the relation Muslims have with their past; (3) modify and reorganise scholarship and research on Islam. The MIDA project aims to train 15 creative, entrepreneurial, and innovative researchers in social and human sciences through an interdisciplinary research programme, whose main objectives are to understand the tremendous influence that digitisation and technological innovations have on Islam.
Research Interests:
Research Interests:
Crusade, Reconquest, Drang nach Osten. These terms, though now contested by historians, nevertheless refer to a phenomenon of immense consequence: Western Expansion in the Middle Ages. From the 11th century to the “First Globalization” of... more
Crusade, Reconquest, Drang nach Osten. These terms, though now contested by historians, nevertheless refer to a phenomenon of immense consequence: Western Expansion in the Middle Ages. From the 11th century to the “First Globalization” of the end of the 15th Century, this vast movement drove pilgrims, merchants and knights from the shores of the Black Sea to the Latin conquests of Syria-Palestine.
The 33rd Congress of the SHMESP, which took place at the Casa Velasquez in Madrid in May 2002 sought to look beyond ideological bias and illuminate this highly emotionally-charged period. It was important to establish what differentiated this period of expansion from that of modern colonization of which the people of Iberia were among the pioneers. This can be seen from the point of view of the fronts of conquest, which in the Middle Ages were oriented towards the North and the East as well as the South, and from the point of view of territorial consequences, which produced little in the form of population movement. It would be wrong to reduce Western expansion in the Middle Ages to the inexorable progress of conquering states. The studies brought together here draw a picture of this global historical movement, stressing the diversity of human types, the complexity of their motives and the variety of the period’s rhythms. The result is a more contrasted and more certain understanding of an historical fact which volens nolens is part of the foundation of Western identity.
The 33rd Congress of the SHMESP, which took place at the Casa Velasquez in Madrid in May 2002 sought to look beyond ideological bias and illuminate this highly emotionally-charged period. It was important to establish what differentiated this period of expansion from that of modern colonization of which the people of Iberia were among the pioneers. This can be seen from the point of view of the fronts of conquest, which in the Middle Ages were oriented towards the North and the East as well as the South, and from the point of view of territorial consequences, which produced little in the form of population movement. It would be wrong to reduce Western expansion in the Middle Ages to the inexorable progress of conquering states. The studies brought together here draw a picture of this global historical movement, stressing the diversity of human types, the complexity of their motives and the variety of the period’s rhythms. The result is a more contrasted and more certain understanding of an historical fact which volens nolens is part of the foundation of Western identity.
Research Interests:
Research Interests:
Pourquoi la vague révolutionnaire qu'ont connue les pays d'Islam depuis 1979 en Iran jusqu'aux années 2010 dans les pays arabes ne débouche-t-elle pas sur des démocraties "à l'occidentale", mais voit plutôt le pouvoir revenir soit à des... more
Pourquoi la vague révolutionnaire qu'ont connue les pays d'Islam depuis 1979 en Iran jusqu'aux années 2010 dans les pays arabes ne débouche-t-elle pas sur des démocraties "à l'occidentale", mais voit plutôt le pouvoir revenir soit à des partis islamistes, soit à des militaires, soit aux élites des régimes renversés? Comment expliquer l'éphémère califat de Syrie et d'Irak?
Pour répondre à ces questions et comprendre les processus complexes à l'œuvre dans les pays d'Islam, il faut sortir du "présentisme" qu'affectionnent les politistes pour plonger dans l'histoire: l'histoire politiques des Empires modernes, ottoman, safavide et moghol à partir du XVe siècle, l'histoire économique des territoires, qui se sont ouverts au monde dans un cadre islamique et plus récemment à la globalisation, l'histoire sociale de populations diverses, pluri-ethniques et multi-confessionnelles, l'histoire intellectuelle de savants et de penseurs qui analysent leur monde en vue de le réformer.
Des grands empires de l'époque moderne à la crise contemporaine des États-nations, cet ouvrage donne les clés pour comprendre l'histoire récente des pays d'Islam.
Pour répondre à ces questions et comprendre les processus complexes à l'œuvre dans les pays d'Islam, il faut sortir du "présentisme" qu'affectionnent les politistes pour plonger dans l'histoire: l'histoire politiques des Empires modernes, ottoman, safavide et moghol à partir du XVe siècle, l'histoire économique des territoires, qui se sont ouverts au monde dans un cadre islamique et plus récemment à la globalisation, l'histoire sociale de populations diverses, pluri-ethniques et multi-confessionnelles, l'histoire intellectuelle de savants et de penseurs qui analysent leur monde en vue de le réformer.
Des grands empires de l'époque moderne à la crise contemporaine des États-nations, cet ouvrage donne les clés pour comprendre l'histoire récente des pays d'Islam.
Research Interests:
Pour la première fois de l’histoire, le Maghreb fait l’expérience, au cours des xie–xve siècles, d’une union politique sous l’égide des populations locales : les Berbères. S’inspirant des dynasties arabes musulmanes qui les ont précédés,... more
Pour la première fois de l’histoire, le Maghreb fait l’expérience, au cours des xie–xve siècles, d’une union politique sous l’égide des populations locales : les Berbères. S’inspirant des dynasties arabes musulmanes qui les ont précédés, les Almohades étendent leur emprise de l’Atlantique à la Tripolitaine, du Sahara jusqu’au centre de la péninsule Ibérique. Cet épisode marque une étape fondamentale du processus d’arabisation et d’islamisation des sociétés du Maghreb ; on assiste alors à la diffusion du concept d’État, territorial et supra-tribal, préalable à l’évolution ultérieure. Pascal Buresi et Mehdi Ghouirgate présentent d’abord en dix « chapitres » le cadre événementiel et politique, puis ils insistent sur dix « points d’histoire ». Enfin divers auteurs analysent une dizaine de documents iconographiques, emblématiques de cette période fascinante.
Research Interests:
Gouverner l’Empire est l’étude, accompagnée d’une réédition et d’une traduction en français, du maǧmūʿ Yaḥyá, le « recueil de Yaḥyá », manuscrit 4752 de la Bibliothèque ḥasaniyya de Rabat. Ce petit volume, dont la copie conservée date des... more
Gouverner l’Empire est l’étude, accompagnée d’une réédition et d’une traduction en français, du maǧmūʿ Yaḥyá, le « recueil de Yaḥyá », manuscrit 4752 de la Bibliothèque ḥasaniyya de Rabat. Ce petit volume, dont la copie conservée date des xvie-xviie siècles, reproduit un formulaire rédigé à la fin du xiiie siècle par Yaḥyā al-Ḫaḏūǧ, un lettré contemporain de la disparition de l’Empire almohade en 1269. Il contient 77 actes de nomination de fonctionnaires provinciaux, gouverneurs, chefs militaires, chefs de tribus arabes, percepteurs d’impôts et juges, rédigés entre 1224 et 1269. Sur ce total, 73 actes (dont deux identiques) concernent l’Empire almohade, surtout maghrébin, et quatre la principauté anti-almohade d’Ibn Hūd al-Mutawakkil de Murcie (r. 1228-1238) dans la péninsule Ibérique.
Les actes reproduits par Yaḥyá s’insèrent dans le genre très codifié de la littérature de chancellerie. Écrits le plus souvent en prose rimée (saǧʿ) et destinés à être proclamés dans les Grandes mosquées de l’Empire, ils obéissent à des règles de rédaction et à des procédés, rhétoriques, syntaxiques et linguistiques, qui les rattachent, de l’affirmation-même du compilateur, au champ de l’adab, les belles-lettres, ou plus généralement la culture de l’« honnête homme ». À la frontière de la poésie, du sermon, de l’art oratoire, de la littérature normative et du discours religieux, les nominations reproduites sont l’expression d’un ordre souverain, l’ordre almohade impérial, ou anti-almohade de la principauté hūdide de Murcie. Couchés par écrit, rendus anonymes par la suppression quasi systématique des noms de personne, des toponymes et des dates, ces actes ont été neutralisés pour servir aux spécialistes postérieurs de la langue du pouvoir. De performatifs qu’ils étaient, ils deviennent modèles et entrent ainsi dans le thesaurus toujours grandissant des textes de référence. Cette documentation pragmatique est le dernier vestige de l’autorité indigène la plus importante de l’histoire maghrébine.
Dans un premier temps, Gouverner l’Empire retrace l’histoire politique de l’Empire almohade et les étapes de la constitution d’un territoire et d’une autorité. Il rappelle les fondements idéologiques, politiques et religieux, qui ont permis l’unification du Maghreb et d’al-Andalus au milieu du xiie siècle au service d’une dynastie d’origine berbère. ʿAbd al-Mu’min (r. 1130-1162) et ses descendants, les Mu’minides, ont mobilisé la force des tribus de l’époque, berbères et arabes, pour imposer un dogme élaboré par les plus grands savants contemporains. Témoignant de l’islamisation et de l’arabisation du Maghreb, cette dynastie s’est proposé de réorganiser les structures du pouvoir et de l’autorité à son profit. Les souverains almohades, qui avaient adopté le titre califal cohérent avec leur prétention à diriger la totalité des peuples de l’Islam (umma), dans le prolongement de la tentative muʿtazilite du ixe siècle irakien, ont revendiqué pour eux-mêmes l’interprétation de la Loi divine. À cette fin, ils ont écarté les juristes et les savants du processus interprétatif que l’école malékite leur réservait depuis le ixe siècle, et ils les ont réduits aux tâches judiciaires ou enrôlés dans les services de la chancellerie. La littérature que celle-ci produit et dont le manuscrit présenté, réédité et traduit, est une des productions essentielles, révèle pleinement cette inversion des rapports d’autorité entre le savoir religieux des oulémas et le pouvoir politique du calife.
L’organisation du « recueil de Yaḥyá », présentée dans un deuxième temps, met en lumière les conceptions idéologiques originales prédominant à la fin de l’époque almohade : en effet les fonctions militaires et fiscales, qui relèvent de l’ordre politique — gouverneurs, généraux d’armée, amiraux de la flotte et percepteurs —, sont clairement distinguées des fonctions judiciaires dévolues aux juges. L’établissement des règles du droit reviennent au souverain, seul interprète autorisé de la Loi divine, telle qu’elle s’incarne dans le Coran et la Tradition. Le processus de création du droit positif repose ainsi intégralement sur le calife-imām, héritier du fondateur du mouvement almohade, Ibn Tūmart (m. 1130), guide inspiré par Dieu, « imām impeccable et Mahdī reconnu ». Des tâches attribuées aux fonctionnaires nommés, des conseils et des ordres qui leur sont donnés, ainsi que des consignes adressées aux sujets ressort clairement la conception organique de la société et de l’autorité impériale, qui prévaut dans l’idéologie almohade. Celle-ci est révolutionnaire dans la mesure où elle se démarque nettement des approches fonctionnalistes, comme celle qui se dégage des aḥkām al-sulṭāniyya wa l-wilāyat al-dīniyya (« Des décrets sultaniens et des charges religieuses ») d’al-Māwardī (m. 1058).
L’édition rigoureuse et la traduction française du formulaire de Yaḥyá qui occupent la troisième partie de Gouverner l’Empire, permettent d’appréhender l’étendue du talent littéraire nécessaire aux secrétaires de chancellerie, véritables orfèvres de la langue, pour produire les actes-mêmes du pouvoir. Les infinies variations stylistiques et lexicales articulent le respect des codes rigides de la langue de chancellerie avec les innovations poétiques et rhétoriques qui caractérisent les grandes œuvres littéraires. Ce travail sur la langue du pouvoir, tout à la fois laborieux et artisanal, administratif et poétique, donne voix à une autorité spécifique, celle des califes almohades, enracinée dans un temps et un espace : le Maghreb au xiiie siècle. La compilation posthume de ces allocutions performatives déracine ces actes de pouvoir et permet à l’histoire, au dogme et à l’ordre almohades d’entrer à leur tour dans le corps des auctoritates atemporelles de l’Islam. Ce formulaire permet ainsi d’entrevoir la nature et le rôle spécifiques que jouent les archives administratives dans le monde musulman médiéval et témoignent de l’élaboration exceptionnelle des bureaucraties impériales islamiques à travers leur chancellerie, le dīwān al-inšā’, littéralement le « bureau de la création ».
Les actes reproduits par Yaḥyá s’insèrent dans le genre très codifié de la littérature de chancellerie. Écrits le plus souvent en prose rimée (saǧʿ) et destinés à être proclamés dans les Grandes mosquées de l’Empire, ils obéissent à des règles de rédaction et à des procédés, rhétoriques, syntaxiques et linguistiques, qui les rattachent, de l’affirmation-même du compilateur, au champ de l’adab, les belles-lettres, ou plus généralement la culture de l’« honnête homme ». À la frontière de la poésie, du sermon, de l’art oratoire, de la littérature normative et du discours religieux, les nominations reproduites sont l’expression d’un ordre souverain, l’ordre almohade impérial, ou anti-almohade de la principauté hūdide de Murcie. Couchés par écrit, rendus anonymes par la suppression quasi systématique des noms de personne, des toponymes et des dates, ces actes ont été neutralisés pour servir aux spécialistes postérieurs de la langue du pouvoir. De performatifs qu’ils étaient, ils deviennent modèles et entrent ainsi dans le thesaurus toujours grandissant des textes de référence. Cette documentation pragmatique est le dernier vestige de l’autorité indigène la plus importante de l’histoire maghrébine.
Dans un premier temps, Gouverner l’Empire retrace l’histoire politique de l’Empire almohade et les étapes de la constitution d’un territoire et d’une autorité. Il rappelle les fondements idéologiques, politiques et religieux, qui ont permis l’unification du Maghreb et d’al-Andalus au milieu du xiie siècle au service d’une dynastie d’origine berbère. ʿAbd al-Mu’min (r. 1130-1162) et ses descendants, les Mu’minides, ont mobilisé la force des tribus de l’époque, berbères et arabes, pour imposer un dogme élaboré par les plus grands savants contemporains. Témoignant de l’islamisation et de l’arabisation du Maghreb, cette dynastie s’est proposé de réorganiser les structures du pouvoir et de l’autorité à son profit. Les souverains almohades, qui avaient adopté le titre califal cohérent avec leur prétention à diriger la totalité des peuples de l’Islam (umma), dans le prolongement de la tentative muʿtazilite du ixe siècle irakien, ont revendiqué pour eux-mêmes l’interprétation de la Loi divine. À cette fin, ils ont écarté les juristes et les savants du processus interprétatif que l’école malékite leur réservait depuis le ixe siècle, et ils les ont réduits aux tâches judiciaires ou enrôlés dans les services de la chancellerie. La littérature que celle-ci produit et dont le manuscrit présenté, réédité et traduit, est une des productions essentielles, révèle pleinement cette inversion des rapports d’autorité entre le savoir religieux des oulémas et le pouvoir politique du calife.
L’organisation du « recueil de Yaḥyá », présentée dans un deuxième temps, met en lumière les conceptions idéologiques originales prédominant à la fin de l’époque almohade : en effet les fonctions militaires et fiscales, qui relèvent de l’ordre politique — gouverneurs, généraux d’armée, amiraux de la flotte et percepteurs —, sont clairement distinguées des fonctions judiciaires dévolues aux juges. L’établissement des règles du droit reviennent au souverain, seul interprète autorisé de la Loi divine, telle qu’elle s’incarne dans le Coran et la Tradition. Le processus de création du droit positif repose ainsi intégralement sur le calife-imām, héritier du fondateur du mouvement almohade, Ibn Tūmart (m. 1130), guide inspiré par Dieu, « imām impeccable et Mahdī reconnu ». Des tâches attribuées aux fonctionnaires nommés, des conseils et des ordres qui leur sont donnés, ainsi que des consignes adressées aux sujets ressort clairement la conception organique de la société et de l’autorité impériale, qui prévaut dans l’idéologie almohade. Celle-ci est révolutionnaire dans la mesure où elle se démarque nettement des approches fonctionnalistes, comme celle qui se dégage des aḥkām al-sulṭāniyya wa l-wilāyat al-dīniyya (« Des décrets sultaniens et des charges religieuses ») d’al-Māwardī (m. 1058).
L’édition rigoureuse et la traduction française du formulaire de Yaḥyá qui occupent la troisième partie de Gouverner l’Empire, permettent d’appréhender l’étendue du talent littéraire nécessaire aux secrétaires de chancellerie, véritables orfèvres de la langue, pour produire les actes-mêmes du pouvoir. Les infinies variations stylistiques et lexicales articulent le respect des codes rigides de la langue de chancellerie avec les innovations poétiques et rhétoriques qui caractérisent les grandes œuvres littéraires. Ce travail sur la langue du pouvoir, tout à la fois laborieux et artisanal, administratif et poétique, donne voix à une autorité spécifique, celle des califes almohades, enracinée dans un temps et un espace : le Maghreb au xiiie siècle. La compilation posthume de ces allocutions performatives déracine ces actes de pouvoir et permet à l’histoire, au dogme et à l’ordre almohades d’entrer à leur tour dans le corps des auctoritates atemporelles de l’Islam. Ce formulaire permet ainsi d’entrevoir la nature et le rôle spécifiques que jouent les archives administratives dans le monde musulman médiéval et témoignent de l’élaboration exceptionnelle des bureaucraties impériales islamiques à travers leur chancellerie, le dīwān al-inšā’, littéralement le « bureau de la création ».
Research Interests:
""Governing Empire is a study, accompanied by a re-edition and an English translation, of maǧmūʿ Yaḥyá, the « compendium of Yaḥyá », manuscript 4752 in the Library ḥasaniyya in Rabat. This little volume, the surviving copy of which dates... more
""Governing Empire is a study, accompanied by a re-edition and an English translation, of maǧmūʿ Yaḥyá, the « compendium of Yaḥyá », manuscript 4752 in the Library ḥasaniyya in Rabat. This little volume, the surviving copy of which dates from the 16th-17th centuries, reproduces a formulary composed in the late 13th century by Yaḥyá al-Ḫaḏūǧ, a man of letters living at the time of the demise of the Almohad Empire in 1269. It contains 77 acts of appointment of provincial officials, governors, military chiefs, chiefs of Arab tribes, tax-collectors and judges, written between 1224 and 1269. Of this total, 73 acts (two of them identical) concern the Almohad Empire, especially the Maghrebian part, and four concern the anti-Almohad principality of Ibn Hūd al-Mutawakkil of Murcia (r. 1228-1238) in the Iberian Peninsula. The acts reproduced by Yaḥyá belong to the highly codified genre of chancery literature. Written most frequently in rhyming prose (saǧʿ) and intended for proclamation in the great mosques of the Empire, they obey rules of composition and follow rhetorical, syntactical and linguistic procedures which place them —as the compiler asserts— in the sphere of the adab, that is literature, or more generally the culture of the “man of good breeding”.
Partaking of poetry, sermon, oratory, normative literature and religious discourse, the appointments reproduced there are the expression of a sovereign order, the Almohad imperial order, or the anti-Almohad order of the Hūdi principality of Murcia. Set down in writing and rendered anonymous through the quasi-systematic deletion of proper names, toponyms and dates, these acts were neutralized for the use of successive specialists in the language of power. Performative as they were, they came to be accepted as models and thus were absorbed into the ever-growing thesaurus of reference texts. This pragmatic collection is the last vestige of the most important indigenous authority in the history of the Maghreb.
Governing Empire begins by retracing the political history of the Almohad Empire and the stages through which a territory and an authority were built up. It recalls the ideological, political and religious foundations which made Ibn Tūmart possible to unify the Maghreb and al-Andalus in the mid-12th century in the service of a dynasty of Berber origin. ʿAbd al-Mu’min (r. 1130-1162) and his descendants, the Mu’minids, mobilised the strength of the tribes of the time, Berber and Arab, to impose a dogma devised by the greatest of contemporary thinkers. Living witnesses of the islamization and arabization of the Maghreb, this dynasty resolved to reorganize the structures of power and authority to its own advantage. The Almohad sovereigns, who had assumed the title of Caliph in consonance with their pretension to guide all the peoples of Islam (umma), in the manner of the Muʿtazilite in 9th-century Iraq, claimed for themselves the authority to interpret divine law. To that end, jurists and wise men were separated from the interpretative process that the Malikite school had reserved to them since the 9th century, and they were reduced to judicial tasks or enrolled in the chancery services.
The literature that the chancery produced, of which the manuscript presented, re-edited and translated here is one of the fundamental examples, plainly reveals this reversal of the relationships of authority between the religious knowledge of the ulemas and the political power of the caliphs. The organization of the “compendium of Yaḥyá”, which is presented in the second part, throws light on the original ideological concepts predominating at the close of the Almohad era: thus, military and fiscal functions, which belong to the political order —governors, army generals, admirals of the fleet and tax collectors— are clearly set apart from the judicial functions pertaining to the judges. Law-making devolved upon the sovereign, the sole authorized interpreter of divine law as embodied in the Qur’an and Tradition. The task of creating positive law thus rested entirely with the Caliph-imām, heir to the founder of the Almohad movement, Ibn Tūmart (d. 1130) — the guide inspired by God, “impeccable imām and acknowledged Mahdī”. The tasks assigned to the appointed functionaries, the counsels and orders given them, and the instructions addressed to subjects, all clearly reflect the organic conception of society and of imperial authority that characterized the Almohad ideology. That ideology was revolutionary inasmuch as it clearly departed from functionalist approaches, like that implicit in the al-Aḥkām al-Sulṭāniyya wa l-Wilāyat al-Dīniyya (“The Ordinances of Government”) of al-Māwardī (d. 1058).
The careful edition and the English translation of Yaḥyá’s formulary in the third part of Governing Empire give a good idea of the breadth of literary talent demanded of chancery secretaries, veritable craftsmen of language, simply to produce the decrees of power. The infinite stylistic and lexical variations combine adherence to rigid codes of chancery language with the kind of poetic and rhetorical innovations characteristic of great works of literature. This work on the language of power, at once laborious and skilled, bureaucratic and poetic, puts a voice to a specific authority —the authority of the Almohad caliphs, rooted in a particular time and place: the 13th-century Maghreb. The posthumous compilation of these performative utterances abstracts the language of power and sets Almohad history, dogma and order in the context of the corpus of timeless Islamic authorities. This formulary thus affords a glimpse of the specific nature of and the role played by administrative archives in the mediaeval Muslim world and throws light on the exceptional intricacy of Islamic imperial bureaucracies as exemplified by their chancery, the dīwān al-inšā’, literally the “bureau of creation”.""
Partaking of poetry, sermon, oratory, normative literature and religious discourse, the appointments reproduced there are the expression of a sovereign order, the Almohad imperial order, or the anti-Almohad order of the Hūdi principality of Murcia. Set down in writing and rendered anonymous through the quasi-systematic deletion of proper names, toponyms and dates, these acts were neutralized for the use of successive specialists in the language of power. Performative as they were, they came to be accepted as models and thus were absorbed into the ever-growing thesaurus of reference texts. This pragmatic collection is the last vestige of the most important indigenous authority in the history of the Maghreb.
Governing Empire begins by retracing the political history of the Almohad Empire and the stages through which a territory and an authority were built up. It recalls the ideological, political and religious foundations which made Ibn Tūmart possible to unify the Maghreb and al-Andalus in the mid-12th century in the service of a dynasty of Berber origin. ʿAbd al-Mu’min (r. 1130-1162) and his descendants, the Mu’minids, mobilised the strength of the tribes of the time, Berber and Arab, to impose a dogma devised by the greatest of contemporary thinkers. Living witnesses of the islamization and arabization of the Maghreb, this dynasty resolved to reorganize the structures of power and authority to its own advantage. The Almohad sovereigns, who had assumed the title of Caliph in consonance with their pretension to guide all the peoples of Islam (umma), in the manner of the Muʿtazilite in 9th-century Iraq, claimed for themselves the authority to interpret divine law. To that end, jurists and wise men were separated from the interpretative process that the Malikite school had reserved to them since the 9th century, and they were reduced to judicial tasks or enrolled in the chancery services.
The literature that the chancery produced, of which the manuscript presented, re-edited and translated here is one of the fundamental examples, plainly reveals this reversal of the relationships of authority between the religious knowledge of the ulemas and the political power of the caliphs. The organization of the “compendium of Yaḥyá”, which is presented in the second part, throws light on the original ideological concepts predominating at the close of the Almohad era: thus, military and fiscal functions, which belong to the political order —governors, army generals, admirals of the fleet and tax collectors— are clearly set apart from the judicial functions pertaining to the judges. Law-making devolved upon the sovereign, the sole authorized interpreter of divine law as embodied in the Qur’an and Tradition. The task of creating positive law thus rested entirely with the Caliph-imām, heir to the founder of the Almohad movement, Ibn Tūmart (d. 1130) — the guide inspired by God, “impeccable imām and acknowledged Mahdī”. The tasks assigned to the appointed functionaries, the counsels and orders given them, and the instructions addressed to subjects, all clearly reflect the organic conception of society and of imperial authority that characterized the Almohad ideology. That ideology was revolutionary inasmuch as it clearly departed from functionalist approaches, like that implicit in the al-Aḥkām al-Sulṭāniyya wa l-Wilāyat al-Dīniyya (“The Ordinances of Government”) of al-Māwardī (d. 1058).
The careful edition and the English translation of Yaḥyá’s formulary in the third part of Governing Empire give a good idea of the breadth of literary talent demanded of chancery secretaries, veritable craftsmen of language, simply to produce the decrees of power. The infinite stylistic and lexical variations combine adherence to rigid codes of chancery language with the kind of poetic and rhetorical innovations characteristic of great works of literature. This work on the language of power, at once laborious and skilled, bureaucratic and poetic, puts a voice to a specific authority —the authority of the Almohad caliphs, rooted in a particular time and place: the 13th-century Maghreb. The posthumous compilation of these performative utterances abstracts the language of power and sets Almohad history, dogma and order in the context of the corpus of timeless Islamic authorities. This formulary thus affords a glimpse of the specific nature of and the role played by administrative archives in the mediaeval Muslim world and throws light on the exceptional intricacy of Islamic imperial bureaucracies as exemplified by their chancery, the dīwān al-inšā’, literally the “bureau of creation”.""
Research Interests:
En este volumen se reúnen estudios de especialistas en documentos y manuscritos árabes de seis países diferentes de Europa y el Magreb. Tiene el propósito de presentar las diferentes aproximaciones a un objeto de estudio tan delimitado,... more
En este volumen se reúnen estudios de especialistas en documentos y manuscritos árabes de seis países diferentes de Europa y el Magreb. Tiene el propósito de presentar las diferentes aproximaciones a un objeto de estudio tan delimitado, por un lado y, por otro, tan abierto y tan inconcluso como es el de los documentos y manuscritos árabes del Occidente musulmán medieval
Research Interests:
Les frontières étatiques linéaires telles que nous les connaissons aujourd’hui trouvent leur origine dans la péninsule Ibérique au Moyen Âge au contact entre une chrétienté occidentale en voie de constitution et le « domaine de l’islam ».... more
Les frontières étatiques linéaires telles que nous les connaissons aujourd’hui trouvent leur origine dans la péninsule Ibérique au Moyen Âge au contact entre une chrétienté occidentale en voie de constitution et le « domaine de l’islam ». Le terme de « frontière » apparaît en effet pour la première fois en Occident, en latin et en romance, entre le xie et le xiiie siècle, sous la forme frontera, pour désigner la limite entre les royaumes chrétiens du nord de la péninsule Ibérique et al-Andalus. La création de ce néologisme répond à l’évolution des relations entre chrétienté et Islam. Loin d’être marginales, les périphéries des principautés chrétiennes et musulmanes sont au cœur des processus sociaux, politiques et culturels de l’époque : militarisation des sociétés, conquête et colonisation du Far South ibérique par des populations franques ou ibériques, construction des États monarchiques castellano-léonais, catalano-aragonais et portugais, développement de l’idéologie de la « Reconquête », création des empires berbères, almoravide et almohade, à cheval sur le Maghreb et la péninsule Ibérique, mouvements de réformes religieuses, développement du soufisme en Andalus… L’étude de la frontière dans la péninsule Ibérique au Moyen Âge permet de saisir un tournant majeur des relations entre chrétienté et Islam.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Affirmer que la Méditerranée est un carrefour de civilisations revient à poser la question suivante : une identité méditerranéenne existe-t-elle qui résulterait de la rencontre, dans un territoire relativement délimité, des échanges, des... more
Affirmer que la Méditerranée est un carrefour de civilisations revient à poser la question suivante : une identité méditerranéenne existe-t-elle qui résulterait de la rencontre, dans un territoire relativement délimité, des échanges, des affrontements et des influences mutuelles entre ces différentes civilisations ? Or poser cette question n'a rien d'innocent, Cela s'inscrit dans l'air du temps, dans un contexte historiquement daté. En effet l'hypothèse selon laquelle la Méditerranée, par ses dimensions réduites, par son unité géographique que renforcent les détroits qui la ferment à l'est et à l'ouest, et par la communauté d'histoire des régions qui l'environnent, peut et doit donner naissance à une entité culturelle et civilisationnelle, participe d'une dynamique consensuelle à l'oeuvre dans les pays d'Europe, dans un contexte où ce sont les clivages et les tensions qui dominent sur les similitudes et l'harmonie : la communauté européenne voit en effet dans la collaboration politique et économique des États méditerranéens un possible contrepoids à l'hégémonie américaine et atlantique et la garantie future de la stabilité politique de la région. Pourtant, comme le rappelle Edgar Morin, « une ligne sismique, partant du Caucase, traversant le Moyen-Orient et s'avançant en Méditerranée, concentre en elle de façon virulente l'affrontement de tout ce qui s'oppose dans la planète : Occident et Orient, Nord et Sud, islam et christianisme (avec l'interférence aggravante du judaïsme), laïcité et religion, fondamentalisme et modernisme, richesse et pauvreté. Ces oppositions s'exaspèrent dans et par les antagonismes entre États aux frontières arbitraires, opprimant chacun une ethnie ou une religion. La guerre endémique qui sévit dans le Moyen-Orient, fait de celui-ci la principale poudrière du monde » (E. Morin, 1998-1999). Le partage par les populations qui bordent la Méditerranée d'un certain nombre de valeurs, d'habitus, de traits architecturaux, de paysages, de goûts, de plats cuisinés, de boissons et surtout la foi commune à tous en un même dieu unique, appelé Yahvé, Dieu ou Allah, suffisent-ils dans ces conditions à forger une identité méditerranéenne ? Yahvé, Dieu, Allah : un dieu, trois religions, d'innombrables confessions Le monothéisme : une invention méditerranéenne Est-il utile de rappeler que le judaïsme au XIII e siècle avant notre ère, le christianisme, puis l'islam au VII e siècle sont apparus dans un mouchoir de poche à l'échelle planétaire : le Croissant fertile ? Le premier de ces monothéismes, limité à un peuple, reçut une vocation universelle avec l'avènement du christianisme. Sur ce plan, la différence entre celui-ci et l'islam est faible, mais on comprend qu'en raison de leur universalisme respectif, ces deux religions, en concurrence sur les rives de la Méditerranée, se soient affrontées régulièrement au cours de l'histoire.
Research Interests:
Between the mid-twelfth and mid-thirteenth centuries, the Almohads politically unified the Maghreb region of North Africa from Tripolitania to the Atlantic, including al-Andalus, under a single indigenous political authority for the first... more
Between the mid-twelfth and mid-thirteenth centuries, the Almohads politically unified the Maghreb region of North Africa from Tripolitania to the Atlantic, including al-Andalus, under a single indigenous political authority for the first time in history. Unlike earlier periods of regional unification, the Almohads were not foreigners like the Romans, Byzantines, or Arabs—they were Berbers who originated in the Atlas Mountains. This case study will begin by presenting the political history of the Almohads and its context before discussing the specific nature of the Almohad political system, drawing on all the textual and material sources available including chronicles, biographical dictionaries and hagiographies, architecture, numismatics, and especially documents produced by the Almohad chancery. This will serve as a reference point to outline the rhetorical, ideological, and conceptual tools that were available to the Muslims of the Maghreb at that time. These tools retrospectively illuminate the exercise of power in the early centuries of Islam, a topic concerning which researchers do not agree. There are a wide variety of theories and hypotheses between those who maintain that Islam was born as a theocratic regime, where political power and religious authority were concentrated in the hands of a single man, and those who believe that the Islamic royalty that appeared in the Arabian peninsula in the seventh century distinguished immediately between the political aspect of caliphal power and the religious character of prophetic authority based on the influence of pre-Islamic models. After briefly presenting the major historiographical debates surrounding the period in which Islam emerged, this chapter will show how the early period can be better understood retrospectively through the lens of subsequent case studies, such as that on the Almohads.
Research Interests:
La section 32 du Comité national de la recherche scientifique a pour domaine l'Antiquité et le Moyen Âge considérés dans toute leur diversité. D'un point de vue méthodologique et disciplinaire, elle accueille l'archéologie, l'histoire, la... more
La section 32 du Comité national de la recherche scientifique a pour domaine l'Antiquité et le Moyen Âge considérés dans toute leur diversité. D'un point de vue méthodologique et disciplinaire, elle accueille l'archéologie, l'histoire, la philologie, l'histoire de l'art et la musicologie. Géographiquement, elle embrasse l'Europe, le Proche et le Moyen Orient, l'Asie et l'Afrique. Au moment où la nécessité d'une politique d'emploi scientifique ambitieuse fait l'objet d'une large mobilisation, la section 32 a souhaité dresser un état des lieux, chiffres à l'appui, des menaces qui pèsent sur les disciplines qui lui sont rattachées.
Research Interests:
Research Interests:
Procedural acts can provide rich information when analyzed well, completing the sometimes different information found in chronicles. Historians have heretofore studied mainly the latter and focused on the first decades of the Almohad... more
Procedural acts can provide rich information when analyzed well, completing the sometimes different information found in chronicles. Historians have heretofore studied mainly the latter and focused on the first decades of the Almohad Empire, when it was expanding. Manuscript 4752 from the Ḥasaniyya Library of Rabat contains 77 acts of appointment of governors, tax inspectors and judges. It leads us deep into the administrative practices of the Almohad Chancellery. The taqdīm-s thus contain valuable information about the modalities of nominations, about the counsels and instructions given to civil servants.
Nevertheless, their interests go beyond their informative aspects about the imperial administration. The heavily codified chancery language they were redacted in is at the heart of the process of lexical and semantic genesis that determined the elaboration of the political and religious thinking of the Arab and Muslim world. Within sajʿ (prosed rime typical to Chancery style), neologisms, semantic revitalizations, systematic associations of terms, allow the scribes to participate actively to the constitution of linguistic tools that would be used by future authors and thinkers, when trying to conceptualize Power and Authority.
Thus, paradoxically, though they were in theory under the highest authority, that of the Caliph, whom they served faithfully, the kuttāb were indeed masters of the order; they literally put in order the sovereign’s words. They were authority. This is all the more remarkable during the Almohad Era since jurists and men of Law had gone into the Chancery offices, after having been deprived of any jurisprudential function, by the interdiction of the Malekite school and practice and by the imposition of the Almohad dogma which reserved to the Caliph alone the right to interpret the Divine Law.
Nevertheless, their interests go beyond their informative aspects about the imperial administration. The heavily codified chancery language they were redacted in is at the heart of the process of lexical and semantic genesis that determined the elaboration of the political and religious thinking of the Arab and Muslim world. Within sajʿ (prosed rime typical to Chancery style), neologisms, semantic revitalizations, systematic associations of terms, allow the scribes to participate actively to the constitution of linguistic tools that would be used by future authors and thinkers, when trying to conceptualize Power and Authority.
Thus, paradoxically, though they were in theory under the highest authority, that of the Caliph, whom they served faithfully, the kuttāb were indeed masters of the order; they literally put in order the sovereign’s words. They were authority. This is all the more remarkable during the Almohad Era since jurists and men of Law had gone into the Chancery offices, after having been deprived of any jurisprudential function, by the interdiction of the Malekite school and practice and by the imposition of the Almohad dogma which reserved to the Caliph alone the right to interpret the Divine Law.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Most of the texts produced by the Almohad Chancery have been transmitted to us solely through quotations in literature: chronicles, literary or poetical anthologies, bio-bibliographic dictionaries of the scholars of the time. Most of... more
Most of the texts produced by the Almohad Chancery have been transmitted to us solely through quotations in literature: chronicles, literary or poetical anthologies, bio-bibliographic dictionaries of the scholars of the time. Most of these documents, copies rather than originals, have been published by Évariste Lévi-Provençal (1941) and Aḥmad ʿAzzāwī (1995-2006). This process of transmission of the documentation raises many questions of a diverse nature, concerning notably conservation, disappearance and dispersion of the archives, as well as processes of rewriting documents. Indeed, from one author to another, the quoted letters reveal a great number of variations which provide substantial information concerning terminological, ideological, political or administrative aspects. Furthermore, some of the published documents originate from a manual of chancery whose author, Aḥmad al‑Balāwī, was a secretary-scribe in the Almohad Chancery during the first decades of the 13th C. The original manuscript of this manual can be found in the Royal Library of Rabat. It contains models of letters: appointment of governors or judges, letters of information or recommendation, letters-fatwá, letters of allegiance to new sovereigns (bayʿa), the study of which opens interesting new horizons. Nevertheless, we possess a small amount of original documents, acts of the provincial Almohad chanceries, which have been available for a long time as they are conserved in Western collections, especially Italian ones. Their publication and translation, dating from the 19th C., explain the fact that they have been neglected since that time. This paper proposes a fresh view of those original documents, enlightened by a renewed historiography of the questions.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
... | Ayuda. Els "senyors cristians de la frontera" a la Península Ibèrica (segona meitat del segle XII). Autores: Pascal Buresi; Localización: Recerques: Història, economia i cultura, ISSN 0210-380X, Nº 43, 2001 , pags.... more
... | Ayuda. Els "senyors cristians de la frontera" a la Península Ibèrica (segona meitat del segle XII). Autores: Pascal Buresi; Localización: Recerques: Història, economia i cultura, ISSN 0210-380X, Nº 43, 2001 , pags. 33-46. © 2001 ...
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
In Islam, most political and religious reform movements invoke a return to the Tradition supposedly initiated by Muḥammad in the Seventh Century. The Almohads are no exception to the rule, but they go further still: the Muslim West frees... more
In Islam, most political and religious reform movements invoke a return to the Tradition supposedly initiated by Muḥammad in the Seventh Century. The Almohads are no exception to the rule, but they go further still: the Muslim West frees itself from the Eastern model of Islam. Legitimising his autoreferential sovereign power, ʿAbd al-Mu’min, the first Caliph of the Almohad Berber dynasty, deploys all the resources available to him: material, ideological and symbolic, regardless of mutual contradictions. Remaining faithful to the Omeyyad Caliphate tradition, he transfers the administrative capital of al-Andalus from Seville to Cordoba; he ascribes to the “unruly” Arab tribes their original mission: propagating Islam; and, most importantly, he invents a religious relic, a copy of the Qur’ān, attributed to ʿUṯmān b. ʿAffān, the third “well guided” Caliph of Islam and “writer” of the definitive Revelation text, a relic to which he reserves a genuine cult, crucial to the ideology of power which he is instigating. Henceforth, in an eschatological context, the entire Muslim West, centered on the Almohad dynasty, becomes the new cradle of the Divine Word.
Research Interests:
From Tenth to Thirteenth century, the relations between Christians and Muslims around the Mediterranean Sea multiplied, competition was on the increase and confrontations became more and more regular and violent. This growing... more
From Tenth to Thirteenth century, the relations between Christians and Muslims around the Mediterranean Sea multiplied, competition was on the increase and confrontations became more and more regular and violent. This growing militarization of the contact included the beginnings of professionalisation and, on the Christian side, formalisation and institutionalisation. The capture of the enemy and the system of ransom were included in this process: at the beginning of the 13th century, the first specialised instances of redemption appeared in the Iberian Peninsula (Trinitarian and Mercederian). These did not appear like a bolt from the blue: it had been in the Iberian background, in the dividing line between Christendom and Islam. These specialised institutions took root at the crossroad of the municipal law (conceived to ensure the extension and the survey of the frontier concejos), and at the crossroad of the economic, commercial and religious preoccupations of the different protagonists of this frontier: the Church, military orders (secular or ecclesiastical), the monarchy and the inhabitants of the towns themselves.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
"Point sur - Naissance d'une nouvelle religion - Histoire politique et religieuse du " domaine de l'islam " - La progressive définition du dogme, des pratiques et du droit musulman - Religion et pouvoir en islam - L'islam à l'heure... more
"Point sur
- Naissance d'une nouvelle religion
- Histoire politique et religieuse du " domaine de l'islam "
- La progressive définition du dogme, des pratiques et du droit musulman
- Religion et pouvoir en islam
- L'islam à l'heure des colonisations et des décolonisations
- L'islam aujourd'hui
Fondements et débats
- La péninsule Arabique à l'aube de l'islam
- Muhammad
- Schismes
- La canonisation du Coran
- Différentes interprétations du Coran
- Islam et conquêtes
- Islamisation et arabisation
Évolution des doctrines, évolution des pratiques
- Prier, du désert à la mosquée
- Vivre et travailler à l'heure de l'islam
- Pèlerinages et lieux saints
- Soufis et saints de l'islam
- Sciences religieuses, sciences profanes
- Monothéismes autour de la Méditerranée au XIIe siècle
- Islam et politique
Islams dans le monde contemporain
- Le statut de la femme en islam
- La question de l'image
- Islam et économie de marché
- Islam radical
- L'islam et la France au Maghreb
- Islams d'Europe
- Islams en Afrique subsaharienne
- L'Indonésie, premier pays musulman du monde
- L'islam dans le monde"
- Naissance d'une nouvelle religion
- Histoire politique et religieuse du " domaine de l'islam "
- La progressive définition du dogme, des pratiques et du droit musulman
- Religion et pouvoir en islam
- L'islam à l'heure des colonisations et des décolonisations
- L'islam aujourd'hui
Fondements et débats
- La péninsule Arabique à l'aube de l'islam
- Muhammad
- Schismes
- La canonisation du Coran
- Différentes interprétations du Coran
- Islam et conquêtes
- Islamisation et arabisation
Évolution des doctrines, évolution des pratiques
- Prier, du désert à la mosquée
- Vivre et travailler à l'heure de l'islam
- Pèlerinages et lieux saints
- Soufis et saints de l'islam
- Sciences religieuses, sciences profanes
- Monothéismes autour de la Méditerranée au XIIe siècle
- Islam et politique
Islams dans le monde contemporain
- Le statut de la femme en islam
- La question de l'image
- Islam et économie de marché
- Islam radical
- L'islam et la France au Maghreb
- Islams d'Europe
- Islams en Afrique subsaharienne
- L'Indonésie, premier pays musulman du monde
- L'islam dans le monde"
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
La chronique Le don de l’imâmat a été rédigée par Ibn Sâhib al-Salâ, fonctionnaire de l’administration almohade. Elle est au cœur des pratiques impériales d’écriture. Elle intègre dans le récit des documents de chancellerie. Le séminaire... more
La chronique Le don de l’imâmat a été rédigée par Ibn Sâhib al-Salâ, fonctionnaire de l’administration almohade. Elle est au cœur des pratiques impériales d’écriture. Elle intègre dans le récit des documents de chancellerie. Le séminaire proposé s’interrogera sur les pratiques narratives et sur les stratégies discursives autour de ces documents. Dans un premier temps, le travail proposé consistera en la confrontation du manuscrit arabe de la Bodleian Library d’Oxford (Mss 433) avec les éditions existantes, dans un second temps en la vérification de la traduction espagnole d’A. Huici Miranda.
Les rapports entre les religions et l’argent sont loin de se limiter aux discours que développent souvent les premières en matière de régulation éthique des activités lucratives et d’usage des richesses. Toute vie religieuse implique – à... more
Les rapports entre les religions et l’argent sont loin de se limiter aux discours que développent souvent les premières en matière de régulation éthique des activités lucratives et d’usage des richesses. Toute vie religieuse implique – à des échelles diverses, mais inévitablement – une dimension économique. Il faut des biens matériels pour les gestes du culte, l’offrande de sacrifices, la fabrication d’objets ou d’images, la construction et l’entretien de sanctuaires, la rétribution d’un clergé ou encore l’organisation de la solidarité communautaire. Quelles sont donc les pratiques des religions en matière d’économie ? Comment les communautés religieuses s’y prennent-elles pour créer, rassembler, gérer, utiliser et distribuer des richesses ? En quoi consiste l’impact concret de la vie religieuse sur la vie économique ? Comment les usages « religieux » de l’argent sont-ils justifiés ou critiqués à l’intérieur des différentes traditions ?
C’est à de telles questions que ce colloque répondra, en étudiant les religions qui ont marqué le monde méditerranéen depuis la plus haute Antiquité jusqu’à la fin du Moyen Âge : les divers polythéismes, le judaïsme, le christianisme, l’islam. La prise en compte d’une aire géographique cohérente permettra d’établir des comparaisons probantes entre des époques différentes et des confessions variées.
C’est à de telles questions que ce colloque répondra, en étudiant les religions qui ont marqué le monde méditerranéen depuis la plus haute Antiquité jusqu’à la fin du Moyen Âge : les divers polythéismes, le judaïsme, le christianisme, l’islam. La prise en compte d’une aire géographique cohérente permettra d’établir des comparaisons probantes entre des époques différentes et des confessions variées.
Research Interests:
Religion, Ancient Egyptian Religion, Egyptology, Islamic Economics, Egyptian Art and Archaeology, and 71 moreAnatolian Studies, Anatolian Archaeology, Egyptian Archaeology, Early Christianity, Social Economy, Byzantine Studies, Sacred (Religion), Hittite, Byzantine Liturgy, Byzantine Iconography, Byzantine Archaeology, Gift Giving (Economic Anthropology), Greek Archaeology, Ancient Greek Religion, Relics (Religion), Byzantine monasticism, God, Gods, Goddesses, Old Kingdom (Egyptology), Money, Minoan Religion, Minoan art and archaeology, New Kingdom (Egyptology), Phoenician Punic Archaeology, Ancient Greek and Roman Art, Ancient Egyptian Iconography, Middle Kingdom, Late Antique Liturgy, Minoan Archaeology, Islamic History and Muslim Civilization, Trade and Exchange, Archaeometry, Commerce and Market Exchange, Conflict, warfare, and relief, Christian Community, Ancient markets, Sacred Architecture, Hittite archaeology, Archaeology of prestige, Religious anthropology, Gift economy, Phoenician and Punic Studies, Waqf Studies, Jesus Christ, Byzantine art, Sacred Space, Monastery, Ptolemaic and Roman Egypt, Minoan and Myceanean Archaeology, Religious Institutes and Bishops, Minoan Mycenaean economy and administration, Minoan Crete, Bronze Age Interconnections, Offering to Gods, Trafficking of relics, Relics in Islam, Mediaeval Cult of Relics and Saints, Religious economy, Mameluks, Phoenician Punic Religion, Medieval Bishops, Jewish Religion, History, Society and Culture in the Middle East, Treasury, Product and Service Offerings and Sustainability, Prestige goods economy, Mycenaen Minoan Religion, Tuna el-Gebel, Monastery History, Christian Economics, The Medieval Cult of Relics, Mycenian studies, Medieval Saints' Relics, Late Antique Bishops, Relics and Reliquaries, Christian Religious Studies, Cult of Relics, and Mamelouks
Le cycle de recherches collectives Fulmen a pour objet l'histoire des sanctions (ou censures) spirituelles dans la tradition chrétienne (excommunications, interdit, suspense), des origines à nos jours. En étudiant le fonctionnement et les... more
Le cycle de recherches collectives Fulmen a pour objet l'histoire des sanctions (ou censures) spirituelles dans la tradition chrétienne (excommunications, interdit, suspense), des origines à nos jours. En étudiant le fonctionnement et les usages de ces « censures », dont les attendus théologiques et les formes juridiques sont demeurées très stables depuis le Moyen Âge, c'est le régime des relations entre le religieux et le politique dans le temps long de l'histoire occidentale que l'on souhaite éclairer. Le présent colloque, premier du cycle, vise à poser d'emblée un horizon comparatif par une confrontation avec les caractères de la contrainte religieuse dans les traditions hébraïques et musulmanes, de façon à mieux dégager les spécificités du christianisme – tout en soulignant celles du judaïsme et de l'islam. On mettra donc en parallèle les formes du nidduy (exclusion temporaire) et du h'erem (mise à l'écart radicale) juifs, celles du takfîr (déclaration de mécréance) musulman, et celles de l'excommunication (principalement catholiques, mais également protestantes et orthodoxes). La notion d'hérésie et les phénomènes de violence religieuse seront nécessairement pris en considération, comme formes et débouchés extrêmes de la condamnation spirituelle. Une telle démarche demeure assez rare, aussi bien dans le champ historiographique que dans celui des études religieuses. Plusieurs publications récentes ont certes tenté une comparaison des concepts assimilables à celui d'« hérésie » dans les trois monothéismes abrahamiques. Les modalités de la condamnation religieuse ont également fait l'objet d'un regain d'attention ces dernières années pour l'Occident médiéval et pour l'islam – mais de façon séparée. L'approche comparative générale, telle qu'elle est tentée ici, constitue un pari nouveau. Deux grands axes organiseront la réflexion. Le premier considérera les formes et degrés d'intensité de l'usage des sanctions dans l'exercice du gouvernement religieux, en relation avec les divers degrés de sophistication du fonctionnement de ces sanctions – le principal point de repère historique étant « l'âge d'or du gouvernement par les sanctions spirituelles » que représentent les XII e-XIV e siècles en Occident. Même si la Chrétienté latine a connu au second Moyen Âge une diffraction du pouvoir de lancer des sanctions canoniques, la forte centralisation institutionnelle de l'Église catholique contribue probablement à expliquer la place spéciale prise par ces instruments de gouvernement, tandis que les mondes hébraïques et musulmans sont marqués par la pluralité des autorités et par des régimes de relation différents entre médiateurs (« clergés ») et simples fidèles. Le second axe envisagera les situations actuelles, dans la vie religieuse (et politique) des sociétés contemporaines. L'approche en terme de « traditions », c'est-à-dire d'héritages constamment réinterprétés, permet une mise en perspective historique pertinente des situations contemporaines : radicalisations politiques de l'islam, crise actuellement suscitée au sein de l'Église catholique par la « modernisation » via l'accès aux sacrements de fidèles en situation d'irrégularité, fragmentation du judaïsme. Colloque du programme international de recherche FULMEN 8-9 octobre 2018, MSH Lyon-Saint-Étienne (Lyon 7 e)
Research Interests:
Religion, Comparative Religion, Sociology of Religion, Islamic Law, Canon Law, and 13 moreComparative Law, Jewish Studies, Medieval History, Jewish History, Medieval Church History, Jewish - Christian Relations, Islamic Studies, Church History, Medieval Canon & Roman Law, Muslim-Christian Relation, Medieval Canon Law, Religious Studies, and Jewish-Christian-Muslim relations in the Middle Ages
Research Interests:
This chapter presents the major historiographical debates surrounding the period in which Islam emerged. It shows how the early period can be better understood retrospectively through the lens of case studies, such as that involving the... more
This chapter presents the major historiographical debates surrounding the period in which Islam emerged. It shows how the early period can be better understood retrospectively through the lens of case studies, such as that involving the Almohads. The case of the Almohads provides an example that illustrates that in order to explain Islamic legal systems and political thought in the Middle Ages, we need to understand the peripheries. The Almohads began by ensuring the cooperation of the local populations, to whom ‘Abd al-Mu’min promised the abolition of non-Quranic taxes. The Almohad approach makes clear that the question of reconciliation between reason and revelation had not been definitively resolved in ninth-century Baghdad but remained a lasting topic of negotiation among scholars and between scholars and leaders. Contrary to those who support the idea of a ‘break’ symbolized by the Revelation and the importance of the prophetic model, El Azmeh roots the first century of Islamic monarchy in Late Antiquity.
Research Interests:
Theme: Contesting authority: knowledge, power and expressions of selfhood The ENIS Spring School 2020 addresses two closely interrelated aspects of Islam in the digital age. Firstly, how (past and contemporary) technological revolutions... more
Theme: Contesting authority: knowledge, power and expressions of selfhood The ENIS Spring School 2020 addresses two closely interrelated aspects of Islam in the digital age. Firstly, how (past and contemporary) technological revolutions have informed the performance of selfhood (including gender), the modes of engagement with society, and the political consequences of shifting boundaries between public and private spheres. Secondly, it addresses the construction and transformation of religious authority and religious knowledge production, and concomitant questions of legitimacy, power and discipline, under changing circumstances. Presently there is a mushrooming of YouTube channels presenting testimonials and life accounts, face book pages providing space for minority groups (e.g. homosexuals or ex-Muslims) that publicise previous hidden aspects of identity, as well as blogs and homemade videos communicating everyday life events or short clips showing artistic performance in an affordable non-celebrity style sharing them with a wide audience. Quite often they contain an (implicit) political statement about the societies in which the expressions are uttered, not only in the message but also in the mere fact of the utterance. (Young) people in the Muslim world, like elsewhere, share more and more aspects of self, including more intimate and previously hidden ones, or experiences with 'illegality'. These new digital forms of self-expression also entail a claim to space for individualised selfhood. Out of sight of different regimes of surveillance, forms of marginality, secret lives and intimate experiences take on a more public form. With that it questions dominant forms of authority, whether parental, communal, religious or political. The Muslim / Arab world is usually characterised as stressing communal or relational forms of identities and putting less emphasis on individualised selfhood in comparison to the West. The Arab Uprisings first seemed to overturn some deeply rooted forms of authority, including with respect to political power, but now long-established authoritarian forms of power with their different nuances appear to be square back. Yet several observers notice a 'silent revolution' taking place on an individual level, asserting individual selfhood and rights. Do these new forms of self-narratives and artistic performances offer us insight into the development of new forms of selfhood? What are the most important characteristics and expressive forms of these new forms of selfhood? What are the potential political consequences of new forms of self-understanding and expression? Issues of selfhood and artistic performance are closely linked to questions of legitimacy, power and discipline. Muslims have held varying, sometimes conflicting, views on the extent to which knowledge and authority are exclusive of a single figure, a masculine 'professional' group, or distributed in society, how knowledge should be transmitted and controlled, and the literary forms that it should take, and how it should be reproduced. The widely held assumption that in the pre-digital era Islamic reasoning was a collective matter of established scholars and theology-centred argumentation lacks historical pedigree. The individual as a political subject emerged centuries before the dawn of digital technology. This also questions
Research Interests:
The first training in Data Management is co-organised with the Centre for Digital Scholarship (CDS) of Leiden University (UL / NISIS) together with the International academic publisher Brill. Both of them offer courses and workshops on... more
The first training in Data Management is co-organised with the Centre for Digital Scholarship (CDS) of Leiden University (UL / NISIS) together with the International academic publisher Brill. Both of them offer courses and workshops on the challenges and opportunities of academic e-publishing for graduate students.
The central objective of the Centre for Digital Scholarship is to support and to facilitate digital scholarship within the academic sector. Built on the pillars Open Access, Data Management and Re-use of Digital Data, the CDS provides support for Open Science.
The International academic publisher Brill has unique expertise of disseminating scholarly publications in the field of Middle East studies, with its specific section on Middle East, Islamic, and African Studies.
PS Media, the documentary film production and media consulting based in Berlin and one of MIDA's non-academic partner,
The central objective of the Centre for Digital Scholarship is to support and to facilitate digital scholarship within the academic sector. Built on the pillars Open Access, Data Management and Re-use of Digital Data, the CDS provides support for Open Science.
The International academic publisher Brill has unique expertise of disseminating scholarly publications in the field of Middle East studies, with its specific section on Middle East, Islamic, and African Studies.
PS Media, the documentary film production and media consulting based in Berlin and one of MIDA's non-academic partner,