#al-idrisi

[whereiswhatitwas]

Al-Idrisi, 1456 copy via Alî ibn Hasan al-Hûfî al-Qâsimî for Roger II of Sicily in 1154 Bodleian Library, MS. Pococke 375 fol. 3v-4

[bobemajses]

Praying at a synagogue in Kabul, Afghanistan, 1972

El-Idrisi (1100 - 1165), the Spanish Muslim cartographer, mentions the Jewish community of Kabul in his book Nuzhat al-Mushtaq fi Ikhtiraq al Afaq (The Delight of Him who Deceives to Journey Through the Climates). From the Middle Ages, Kabul Jews lived in a separate Jewish quarter – Mahall-i-Jehudiyeh. Back then, the city occupied a central place on the trade routes connecting all of Asia. The merchants were considered the elite of the Jewish community of the city. Many of them traded in leather and karakul (sheep pelt) and traveled long distances between Afghanistan, Iran, Central Asia and the Indian Subcontinent . Oftentimes these trips were dangerous, taking the merchants along narrow Afghan mountain passes where Hebrew and Aramaic prayers can still be seen carved in rocks.

[mapsontheweb]

12th century reproduction of a world map by Moroccan cartographer al-Idrisi for king Roger of Sicily, which was originally cast onto silver plates

[dry-valleys]

A dwelling place for their God, a place made of places torn from crumbling towns, but one that is as perfect and magnificent as the purest conceptions of the greatest stonemasons.

Guy de Maupassant.

This, part of my Tunisia series (please see here, here, here, here and here for the rest) is about the Great Mosque of Kairouan.

What is now Tunisia was settled and conquered by Berbers (the original stock of the country), Phoenicians, Carthaginians, Romans, Vandals, and Byzantines, before the construction of this building. As you can see in (5) Roman materials were used in the building process and there is a Latin inscription that still can be seen, though I don't actually know what it means;

The historian Mourad Rammah points out that "paradoxically, this mosque is the largest museum of Roman and Byzantine capitals ever to be formed under the roof of a single Muslim monument".

This has always been a hotbed of religious zealotry; Saint Augustine, one of the fathers of the Catholic Church, was born in neighbouring Algeria to a Berber family and breathed in the same arid air.

At first, the Muslims, who came by land and were almost entirely Arabs, struggled against not only the sea-born Byzantines, but also against the inland Berber kingdoms; the early Caliph Umar refused to come here at all, stating that 'It is not Ifriqiya, it is a dangerous land which leads you astray and dupes you, and which no one will attack as long as I live'

Soon after Umar's death in 644 AD the Muslims did come here and Kairouan was founded in 670 AD, with the oldest mosque in the Maghreb, on a Byzantine ruin by the Islamic commander Uqbah ibn Nafi. Kairouan was the home of a garrison who helped put down the Great Berber Revolt of 741.

In the end the Muslims fought off the Byzantines, whose empire collapsed for good when their capital, Constantinople (now Istanbul, Turkey, which I hope to visit next year!), was seized by the Ottoman Empire in 1453. By this time the Berbers and Arabs had become fused into one Tunisia, in which they lived alongside Jews and other minorities.

Therefore, the Museum With No Frontiers reminds us that 'it is impossible to imagine a monolithic and immutable Islamic world blindly following an inalterable religious message'.

What is now Tunisia was part of huge Islamic empires which sprawled across Asia, Africa, and Europe such as the Umayyads, Abbasids, Aghlabids (whose capital was here and which spread into Europe, ruling Sicily- which is only 80 miles from Tunisia and is much nearer to here than Tunisia is to sub-Saharan Africa, or than Sicily is to northern Europe) and the Aghlabid Prince Ziyadat Allah I rebuilt it in 836 AD. (Please see here for other Aghlabid achievements)

The minaret, which dates from that year, is the oldest still standing on earth, as befits what became a centre of Arab Muslim culture in Africa and a portal between Europe and Africa, which was founded in 859 AD by Fatima al-Fihri.

Later there were the Muslim empires of the Fatimids, Almoravids (who spread as far as what is now Spain and whose capital was in what is now Morocco, where I went last year), their Christian Norman adversaries (who, after the Muslims conquered Sicily from the Byzantines in 902 AD, counterattacked, reclaimed Sicily for Christendom in 1194 and attacked Tunisia in 1123) and the Muslim Almohads (also Berber btw), Mamluks, Seljuks, and most of all the Ottomans, whom we've already met defeating the Byzantines, and who ruled here from 1574 to 1881.

Kairouan was taken as the model of mosques in Ifriqiya before the Ottoman era (A later post will be about an Ottoman mosque by contrast). It did fall into decline in the 11th and 12th centuries and the geographer Al-Idrisi, who hailed from Al-Andalus (now Spain) rued that 'Now it has all became totally destroyed and depopulated'.

This was not the end though, as Kairouan made a comeback in Ottoman times so that in 1783, the French voyager René Louiche Desfontaines said that Kairouan was 'the largest of the kingdoms after Tunis. It is even better built and less dirty than the latter'.

This land was also fought over and lived in by Spaniards, Maltese and Italians, all of whom helped to form what is now Tunisia. What distinguishes this city is the old mosque and that Kairouan is a centre of traditional carpet making (I just about resisted buying one, though they are indeed lush).

In the Ottoman age, (6) the sundial (1834) and (7) rainwater collector were installed; the latter is remarkable and was installed by the bey . Mohamed Bey Al Mouradi, who reigned here under Ottoman suzerainty from 1675 AD to 1696 AD.

Between 1881 and 1956 Tunisia was part of the French empire, then became an independent state; therefore, from 1881 onwards, the tension between European, Arab/Islamic and African trends was heightened, and this is still the case today, as well as the tension between Islamic and secular; you can see in my Monastir post for more on modern Tunisia.

Before the French conquest, non-Muslims were forbidden to live here, so unlike in other cities there were not large Jewish or Christian communities and this town is still more conservative and Islamic than other places I saw such as Monastir.

Kairouan got a well-earned UNESCO world heritage listing in 1988 and it's said that seven trips here can take the place of the one pilgrimage to Mecca which Muslims are otherwise obliged to make; I doubt I'll be here seven times but it's something worth aiming towards for those who can!

[arabeatbold]

Rewriting the History of Sinology

The history of Arab and Chinese civilizations interacting goes back a very long way. Because of the prosperity of the Arab-Islamic civilization in the seventh century AD, the Arabs were the only people to have knowledge of China, more so than any other nation or people at that time. The book "Arab Sinology and Modern Chinese Studies" by Qatari writer Ali bin Ghanem Al-Hajri came to shed light on the efforts of the Arabs in shaping Sinology and its development at various stages, proving that the role of writers and Arab travelers was not prominently recorded in the books of Sinology, which is considered a field concerned with all information related to China's history, language, and culture.

Ali Al-Hajri has authored books about China's history, culture, and literature before. Prior to this, he contributed numerous volumes in this area to libraries both Arab and non-Arab, such as "China through the Views of Travelers," "The Emperor of the East: Zhu Di," "Zheng He: The Chinese Emperor of Seas," "Arts in the Ming Dynasty," and numerous other works. But his first book on the history of sinology as a stand-alone scientific discipline is the recently released "Arab Sinology and Arab Sinology and Modern Chinese Studies," in which he was able to discuss the role played by Arabs and Muslims in the advancement of this field of study.

The author transports the reader to a number of centuries BC, where he explores significant moments in the history of Arab-Chinese relations with China. He explains that although Arab-Chinese relations have a long history, they took on a new significance in the second century BC, and this relationship continued to grow as Islam spread, making Arabs the only people who could transmit Chinese knowledge to the West for many years. Regretfully, Arabic and Islamic literary texts did little in mentioning these roles despite their extensive history.

The Qatari writer was able to investigate the contributions made by well-known Arab travelers and geographers from the Middle Ages, including Ibn Battuta, Suleiman al-Tajer, al-Masoudi, and al-Idrisi, to the development of knowledge about China, even before the term "Sinology" was created, by using his interpretive research skills. Al-Hajri tracks the institutional initiatives from several Arab nations to research modern China, taking into account the evolution of Arab-Chinese ties since the People's Republic of China was founded. The most significant outcomes of these efforts are the creation of research centers focused on bridging the gap between Arab and Chinese culture and science, as well as the opening of departments dedicated to Chinese studies. This led to the emergence of what Al-Hajri called “Diplomatic Sinology” and “Professional Sinology.”

 Finally, it is of course pertinent to state at this juncture, that the Western world’s knowledge of China does not go back more than six centuries ago, nevertheless they produce a substantial literature on Sinology by establishing and organizing its scientific and methodological foundations. Therefore, it is now the turn of Arab writers to emphasize their historical contributions to Sinology in order to contribute further to its development. It is on this basis that Al-Hajir’s work could be considered a successful attempt at recreating the history of Sinology in light of Arab efforts.

[blueiscoool]

Late Roman Coin Discovered in Bulgaria

A Late Roman coin was discovered at the fortress Kale Shirokovo in Ruse, Deyan Dragoev, curator in the Archaeology department at the Ruse Regional Historical Museum told BTA.

The coin was from the period of Roman emperor Constans II. It was minted in 651 AD and is made of bronze. It is one of the latest ancient coins discovered in monern Northern Bulgaria during archaeological research, explained Dragoev.

He will present the results of the archaeological survey of Kale Shirokovo conducted last year at the Ruse EcoMuseum on Thursday evening. The Late Roman and Medieval fortress is located on a naturally protected rock between the rivers of Baniski and Cherni Lom.

Dragoev said that with targeted funding from the Ministry of Culture and the Dve Mogili Municipality, and with the cooperation of Mayor Bozhidar Borisov, a section of the main fortress wall with its adjacent tower number two and the auxiliary wall of the Late Roman fortification were studied.

"The uncovered walls have an impressive size and construction technique. They were built from large, up to two metre long stone blocks, on which archaeologists found various signs placed by the ancient master stonemasons. The documented width of the fortress wall and towers is between 3.50 and 4.80 metres, which makes it the widest currently known fortress wall in today's Bulgarian lands," explained the archaeologist.

Dragoev noted that thanks to its powerful fortification system, the fortress, built in the middle of the 5th century, managed to survive the Avaro-Slav invasions of the end of the 6th century, becoming one of the three attested fortresses in the valley of the Ruse Lom River with records leading up to the first half of the VII century.

Last year, a team of archaeologists managed to study a part of a medieval dwelling from the time of the Second Bulgarian Empire.

During the medieval era, the fortified territory was expanded.

"Karel Skorpil suggested that in the ruins of Kale Shirokovo, one should look for the city of Agranzinos, mentioned in the 12th century by the Arab geographer Muhammad al-Idrisi. Other scientists identify the fortress with the medieval Bulgarian city of Krastovets," explained the archaeologist.

[popculturehero]

Al-Andalus: Unraveling the Literary and Scientific Odyssey, Paving the Way for the European Renaissance

In the corridors of time, the cultural crescendo of Al-Andalus emerges as a beacon of intellectual brilliance, weaving together the diverse threads of Muslim, Jewish, and Christian influences. This article endeavors to unveil the kaleidoscopic literary and scientific scene of Islamic Spain, exploring the prolific authors, their masterpieces, and the intellectual symphony that resonated through the Golden Age of Al-Andalus. At its core, this exploration is guided by two pivotal theses: the transformative impact of education and freedom of knowledge within Al-Andalus and its influential role in seeding the European Renaissance through the contributions of Muslim scholars.

Al-Andalus: A Cradle of Scientific Innovation

Before delving into the literary legacy of Al-Andalus, it is imperative to recognize the monumental scientific contributions that emanated from this Islamic territory. Muslim scholars in Al-Andalus were pioneers in various scientific disciplines, creating an intellectual atmosphere that laid the groundwork for advancements that would eventually find their way to the European Renaissance.

Mathematics and Astronomy: A Legacy of Precision

The House of Wisdom in Cordoba became a haven for mathematicians and astronomers, who not only preserved ancient Greek and Roman mathematical texts but also expanded upon them. Figures like Al-Khwarizmi, the "father of algebra," and Al-Zarqali, who refined the astrolabe, made enduring contributions. Their mathematical prowess and astronomical insights not only advanced knowledge within Al-Andalus but also set the stage for the scientific reawakening in Europe.

Medicine and Pharmacology: Healing Wisdom

The medical schools of Al-Andalus, notably in Cordoba and Toledo, were unrivaled in their pursuit of medical knowledge. Scholars like Al-Zahrawi, known as the "father of surgery," authored comprehensive medical encyclopedias that became essential references in both the East and the West. The advancements in pharmacology and surgical techniques pioneered in Al-Andalus had a profound impact on the evolution of medical sciences.

Geography and Cartography: Navigating New Horizons

The navigational prowess of Al-Andalus extended to geography and cartography, with scholars like Al-Idrisi creating detailed maps and atlases that influenced European explorers centuries later. The accuracy of their maps and the incorporation of geographical knowledge from various cultures underscored the cosmopolitan nature of Al-Andalus.

The Cultural Tapestry: Al-Andalus as a Crucible

Al-Andalus, a cultural melting pot that transcended political boundaries, flourished as a haven of intellectual exchange. The coexistence of Muslims, Jews, and Christians fostered an environment where ideas traversed linguistic and religious barriers, resulting in a harmonious blend of cultural influences. This rich amalgamation laid the foundation for an unparalleled literary and scientific renaissance that echoed through the corridors of time. Central to this efflorescence was an educational ethos that transcended religious affiliations, fostering an environment where the pursuit of knowledge was paramount.

Poetry: Ibn Zaydun and the Eloquent Echoes of Love

At the heart of Al-Andalus' literary and scientific brilliance lies the artistry of poetry, a medium through which emotions and intellect found eloquent expression. Ibn Zaydun, a luminary from Cordoba, infused his verses with a passionate fervor that transcended cultural boundaries. His love poems, a marriage of Arab and Andalusian influences, resonate with the intensity of human emotions, becoming timeless echoes of the region's cultural dynamism. The intellectual freedom and education prevalent in Al-Andalus allowed poets like Ibn Zaydun to explore and articulate complex emotions with a level of sophistication rarely witnessed elsewhere.

Similarly, Al-Mutanabbi, although not native to Al-Andalus, carved his niche in the poetic annals. His verses, adorned with political insight, expressions of love, and panegyrics for patrons, showcased the breadth of themes explored by poets of the time. Through their poetry, these luminaries painted a vivid portrait of the emotional landscape of Al-Andalus, showcasing how an educated and enlightened society nurtured creative expression.

Philosophical Peaks: Ibn Hazm and Ibn Rushd's Legacy

As the poets flourished, philosophers like Ibn Hazm and Ibn Rushd elevated Al-Andalus to new intellectual heights. Ibn Hazm's "Tawq al-Hamama" (The Ring of the Dove) transcends the boundaries of conventional love stories. Embedded within its narrative is a profound exploration of ethics and societal norms, reflecting the cultural synthesis prevalent in Al-Andalus. The flourishing educational institutions allowed thinkers like Ibn Hazm to engage in intellectual pursuits, contributing to the development of philosophical narratives within their works.

Ibn Rushd, known in the West as Averroes, left an indelible mark on Islamic philosophy. His extensive commentaries on Aristotle's works not only served as bridges between Greek thought and Islamic understanding but also as catalysts for the intellectual pursuits of the Renaissance. While not focusing on fictional narratives, his influence on the philosophical discourse of Al-Andalus reverberates through the ages. The intellectual freedom of Al-Andalus allowed philosophers to engage in a free exchange of ideas, paving the way for profound philosophical reflections.

Anthological Heights: Al-Isfahani and "Kitab al-Aghani"

Amidst this intellectual renaissance, Abu al-Faraj al-Isfahani's "Kitab al-Aghani" (The Book of Songs) stands as a monumental anthology. Beyond being a collection of poetry, it serves as a multifaceted repository of anecdotes, stories, and cultural insights. This literary compendium not only showcases the diversity of voices in Al-Andalus but also provides a panoramic view of the cultural, social, and artistic tapestry that defined the era. The freedom of knowledge and the accessibility of education allowed for the compilation and preservation of diverse cultural narratives within anthologies like "Kitab al-Aghani."

Prose and Philosophical Allegories: Ibn Tufail and Al-Ma'arri's Enlightenment

Beyond the lyrical verses and anthologies, Al-Andalus embraced the realm of prose and philosophical allegories. Ibn Tufail's "Risalat Hayy ibn Yaqzan" (The Epistle of Hayy ibn Yaqzan) serves as an early venture into philosophical storytelling. The allegorical journey of a boy's self-discovery on a deserted island explores profound themes of isolation, enlightenment, and the pursuit of knowledge, foreshadowing the later emergence of the philosophical novel. The intellectual atmosphere of Al-Andalus, marked by educational freedom, provided the fertile ground for the creation of allegorical narratives that explored complex philosophical ideas.

In the realm of prose, Abu al-Ala al-Ma'arri's compositions embodied skepticism and asceticism. His poetry and prose challenged prevailing societal norms and religious orthodoxy, reflecting a courageous intellectual spirit that questioned established beliefs. Through their works, Ibn Tufail and Al-Ma'arri became torchbearers of enlightenment in Al-Andalus, illustrating how a society rich in educational opportunities could produce individuals who questioned and reshaped societal norms.

Anecdotal Archives: Ibn al-Jawzi's Insights into History

Ibn al-Jawzi's "Sifat al-Safwa" (The Characteristics of the Elect) contributes to the literary panorama with biographies and anecdotes of notable figures from the Islamic world. This work, while not a fictional narrative, serves as a historical mosaic, offering glimpses into the lives of influential personalities. It provides a nuanced understanding of the historical and moral landscape of Al-Andalus, showcasing the diversity of thought that thrived in the region. The availability of education and the preservation of historical anecdotes within works like "Sifat al-Safwa" underscore how an educated society values its historical narrative.

Al-Andalus and the Seeds of the European Renaissance

While Al-Andalus reached the zenith of its intellectual prowess, its influence transcended the borders of the Iberian Peninsula. Islamic Spain played a pivotal role in sowing the seeds of the European Renaissance, and its impact on European scholars cannot be overstated. The interconnectedness of cultures, fostered by the educational ethos of Al-Andalus, facilitated the transmission of knowledge that would later catalyze the intellectual rebirth of Europe.

The scientific contributions of Al-Andalus, especially in the fields of mathematics, astronomy, medicine, and cartography, acted as catalysts for the Renaissance in Europe. Muslim scholars, committed to the pursuit of knowledge, meticulously translated and preserved ancient Greek texts, introducing European scholars to a wealth of scientific wisdom.

Mathematics and Astronomy: The Legacy of Al-Khwarizmi and Al-Zarqali

Al-Khwarizmi's pioneering work in algebra and algorithmic processes provided European mathematicians with foundational principles. The term "algebra" itself is derived from his influential treatise "Al-Kitab al-Mukhtasar fi Hisab al-Jabr wal-Muqabala" (The Compendious Book on Calculation by Completion and Balancing).

Al-Zarqali's advancements in astronomy, including his refinement of the astrolabe, influenced European navigators and astronomers. The precision of Al-Andalusian astronomical observations laid the groundwork for the later scientific revolution in Europe.

Medicine: Al-Zahrawi's Surgical Innovations

Al-Zahrawi, known in the West as Albucasis, revolutionized the field of surgery with his comprehensive medical encyclopedias. His detailed descriptions of surgical instruments and techniques became foundational texts for European surgeons during the Renaissance, influencing medical practices for centuries.

Geography and Cartography: Al-Idrisi's Maps Charting New Frontiers

The meticulous maps and atlases created by Al-Idrisi provided European explorers with accurate representations of the known world. His "Tabula Rogeriana," a world map commissioned by King Roger II of Sicily, became a reference for European cartographers navigating uncharted territories.

The Renaissance Echo: A Resurgence of Knowledge

The translation movement facilitated by Islamic Spain's commitment to education and knowledge brought Greek classics, scientific treatises, and philosophical works to European scholars who were on the cusp of a cultural renaissance. The knowledge amassed in Al-Andalus laid the foundation for the revival of learning in Europe, sparking a period of unparalleled creativity, scientific inquiry, and artistic flourishing.

Figures like Gerard of Cremona, who translated numerous Arabic works into Latin, and scholars like Adelard of Bath, who traveled to Al-Andalus to study, exemplify the profound impact of Islamic Spain on European intellectual development. The universities that emerged across Europe drew inspiration from the educational institutions of Al-Andalus, fostering an environment where critical thinking and the pursuit of knowledge were paramount.

The influence of Al-Andalus on the European Renaissance is not merely a historical footnote; it is a testament to the enduring power of education, intellectual freedom, and the cross-pollination of ideas. The Renaissance, with its fervor for knowledge and cultural revival, owes a debt to the enlightened society that thrived on the Iberian Peninsula.

In essence, the educational vibrancy of Al-Andalus not only shaped the literary and scientific landscape of Islamic Spain but also played a pivotal role in the intellectual awakening that would redefine the course of European history. The echoes of Al-Andalus reverberate through the annals of time, reminding us that the pursuit of knowledge knows no boundaries and that a society enriched by education can leave an indelible mark on the tapestry of human civilization.

List of books:

Poetry:

Ibn Zaydun - Selected Poems: Explore the love poetry of Ibn Zaydun, a prominent poet of the Umayyad Caliphate in Cordoba.

Al-Mutanabbi - Diwan Al-Mutanabbi: A collection of poems by the renowned Arab poet Al-Mutanabbi, offering insights into politics, love, and panegyrics.

Philosophy:

3. Ibn Hazm - Tawq al-Hamama (The Ring of the Dove): Dive into the philosophical and literary aspects of love in Ibn Hazm's work.

Ibn Rushd - The Incoherence of the Incoherence: Explore Ibn Rushd's philosophical ideas through his critique of Al-Ghazali's work, "The Incoherence of the Philosophers."

Narrative and Allegory:

5. Ibn Tufail - Risalat Hayy ibn Yaqzan (The Epistle of Hayy ibn Yaqzan): Delve into the allegorical novel by Ibn Tufail, exploring themes of isolation, self-discovery, and philosophy.

Ibn al-Jawzi - Sifat al-Safwa (The Characteristics of the Elect): Read anecdotes and biographies of notable figures from the Islamic world in this historical work.

Historical Chronicles:

7. Ibn Khaldun - Al-Muqaddimah (The Introduction): Gain insights into historical patterns, governance, and societal dynamics through Ibn Khaldun's seminal work.

Anthologies and Collections:

8. Al-Isfahani - Kitab al-Aghani (The Book of Songs): Explore this anthology, which includes poetry, anecdotes, and stories, offering a glimpse into the cultural and social life of the time.

Ibn Gabirol - Fons Vitae (The Fountain of Life): A philosophical work by Ibn Gabirol that explores Neoplatonic themes.

General Exploration of Literature:

10. The Book of One Thousand and One Nights (Arabian Nights): While its origins are diverse, this collection was compiled and expanded upon during the time of Al-Andalus.

[rhetoricandlogic]

THE MAP OF SALT AND STARS by Jennifer Zeynab Joukhadar

RELEASE DATE: May 1, 2018

The story of a contemporary girl's flight into exile from the Syrian civil war is deepened by the parallel tale of a 12th-century girl whose journey of discovery covers the same geography in Syrian-American writer Joukhadar's ambitious debut.

The poem in the shape of Syria that opens this novel—“O / beloved, you are / dying of a broken heart”—sets the tone of deep-rooted melancholy for the story that follows. Twelve-year-old Nour was born and raised in Manhattan by immigrant parents, her mother a cartographer and her father a bridge designer. Shortly after her father’s death from cancer in 2011, her mother moves Nour and her two older sisters, Huda and Zahra, to Homs, Syria, where they have relatives to help out. But soon bombs are dropping in Homs. As the family takes flight, Nour comforts herself with a fairy tale–like story her father used to tell, and Joukhadar weaves it into the narrative. "Everybody knows the story of Rawiya," she writes. "They just don't know they know it." The heroine, 16-year-old Rawiya, left her home in Ceuta—a Spanish city in North Africa where Nour’s parents once lived—to avoid starvation. Disguised as a boy, she apprenticed herself to al-Idrisi—an actual 12th-century mapmaker—as he traveled around charting trade routes. The route of Rawiya’s story corresponds with Nour’s as she finds and loses refuge in Jordan, Egypt, Libya, and Algeria. Passing as a boy for safety’s sake, as Rawiya did, Nour endures cold, hunger, and red tape. Though she lives at the epicenter of world crises, what affects her day to day are more personal crises experienced in bus terminals, small groceries, and dusty streets. More dramatically, her sister Huda is injured by a bomb and sexually attacked by a gang of boys; a family friend drowns when a ferry to Egypt catches fire. While Rawiya had a romantic adventure, Nour experiences the terrors of being a refugee. Yet both are fatherless girls growing into young womanhood, and they share a similar search for the meaning of home, both physical and spiritual. Joukhadar plunges the Western reader full force into the refugee world with sensual imagery that is immediate, intense, and at times overwhelming.

[helloarchersfield-blog]

Colonization, Islam, Allah's (swt) Truth

As-Salamu Alaikum I wrote on my blog some months ago an article, that when I wrote it, believed it to be bringing light to the beginning of America as we know it. Believing it to be very cool that Muslims from Mansa Musa, the Golden Map of Al-Idrisi, and the first traversion on American waters Khashkhash Ibn Saeed Ibn Al-Aswad, I did not know there was more to it. My brother, recieving his phd…

[marcdodson]

Historical Support for China's South China Sea Territorial Stance

There have been recent claims in the media that Great Britain and other nations who operate Freedom of Navigation Operations (FONOPS) in the South China Sea have taken no stance concerning the sovereignty of the three island groups that are the subject of dispute among China, the Philippines and Vietnam. However, there is overwhelming evidence that this is not the case. Instead, that evidence points to prior recognition of the islands as historic Chinese territory.

To examine this question, public statements by government officials regarding the Spratley, Paracel and Pratas Islands (Dongsha Islands) were examined, a common legal practice used by the International Court of Justice to show official intent.

British Government efforts at understanding China’s history in the region were made in 1944 when preparations were underway for post war administration of occupied territories. The British Military Administration, Malaya, was making observations concerning Chinese maritime history in the South China Sea region:

“It must not be forgotten that while Europe was still relying on the galley in the Mediterranean and was only feeling towards the fore- and aft- rig in the North Seas and sailing in ships whose capacities measured in tens of tons, the Chinese were already ocean sailors with junks to be found from their own coasts to the mouth of the Indus whilst the Arabs in dhows of over 1,000 tons capacity were bringing the spices of the East Indies to Egypt and the European markets.”

Chinese ability to sail across the South China Sea region and into the Indian Ocean can be seen as recognized by the U.K. Government in this statement.

Economic exploitation of the resources in the South China Sea region was recognized earlier in Europe; among the first records in the post Roman Empire period were made in 1154. Roger of Sicily’s Court Geographer, the Arab al-Idrisi, provided early recorded details of Chinese junks sailing towards the West:

“All the Chinese ships, great or small, that navigate in the China Sea are solidly constructed of wood. The pieces of timber are disposed geometrically one over the other, protected by palm fibres and caulked with flour and fish oil. In the China Sea and the Indian Ocean there are large animals 100 yards [this is probably feet] long and 25 wide, on the backs of which grow bumps of rocks and shellfish like vegetation, by which the ships are sometimes damaged. Mariners recount how they attack these animals with arrows and thus force them to move out of their way. They add that they pierce the smallest of these animals and boil them in cauldrons, that their flesh dissolves and turns into liquid fat. This oily substance is renowned in the Yemen, in Aden, on the coasts of Fars and Oman, and in the Indian Ocean and the China Sea. The people of these regions make use of this substance for filling the hulls of the ships.”

That al-Idrisi was able to record the hunting of whales in the South China Sea region in 1154 exhibits the longevity of the practice in Chinese maritime history and the long-term presence of the history itself, rendering it unsurprising that President Xi of China would invoke an observation of Chinese maritime use since “ancient times” in claiming the islands as Chinese territory.

The history of Chinese maritime trade in the region is also based on the foundation of Spratly Islands' exploitation and occupation. The Spratly Islands have been historically known to Chinese mariners, who were observed to sail through the South China Sea to Jakarta (then Batavia) by John Crawfurd, a mariner and trader in the 1830s. It was subsequently reported in the Japan Times in 1933 that Chinese fishing parties were leaving members who then lived on the islands.

These records of historical use have been disputed, as the BBC reporter Bill Hayton noted in 2014: “On 13 April 1930, the French Warship Malicieuse dropped anchor off Spratly Island, hundreds of kilometers to the south of Pratas and the Paracels, and fired a 21-gun salute. The only witnesses to this display of imperial pomp were four marooned and starving fishermen unaware that they were witnessing the opening salvo in a still-unfinished battle for their fishing grounds.”

However, reports of rice supplies and other necessities arriving from China contradict Hayton's suggestion that there were four marooned and starving fishermen. Junks were commandeered for military operations on the Southern Chinese coastline, making them unavailable for the 800-mile voyage from Hainan that year, adding to the maritime issues related to the ongoing conflict with Japan (1930-1945).

After World War II, the Spratly Islands were noted by the British High Commission of Singapore as territory that was returned to China. In 1971, the following statement was made: “Spratly Island was a Chinese dependency, part of Kwangtung Province…and was returned to China after the war. We cannot find any indication of its having been acquired by any other country and so can only conclude it is still held by communist China. (Far Eastern Economic Review, December 31, 1974).”

It should be noted that this was outside of any major conflict in the modern period in the South China Sea (1930–1945, 1945–1956, 1974), and made after an exhaustive study was concluded by the U.K. Foreign and Commonwealth Office. It can therefore can be considered a reasoned statement of recognition made by a knowing and authoritative governmental source who was based in the Southeast Asian before and during World War II.

The consistent nature of other statements made by Britain France and Japan suggest that these nations have historically taken the same position as China, and made public statements to that effect.

For example, France occupied the Paracel Islands in the 1930s during the war between China and Japan. The occupation took place over a year after France had refused to abolish its extraterritorial rights in China, which had been held since 1844. The first official announcement concerning the seizure of the Paracel Islands was made by M. Bonnet, the French Foreign Minister at the Quay d’Orsay, stating that the islands were now occupied by two detachments of Annamite gendarmes from Vietnam in 1938. Amid the Sino-Japanese conflict, the Quai d’Orsay took the opportunity to note that “the islands have been visited by Chinese fishermen for generations” (North China Herald, July 4, 1938, June 6, 1934).

Meanwhile, the Chinese Ambassador Wellington Koo informed M. Bonnet that China continued to claim sovereignty over the islands, and Japanese Vice-Minister for Foreign Affairs Mr Horinouchi also made official representations “regarding the French occupation of the Paracel Islands’ (Japan Times & Mail, July 6, 1938; Portsmouth Evening News, July 7, 1938; emphasis added).

It is clear that the occupation by France of islands used for internationally-recognized Chinese historical economic life was protested by China as an invasion of sovereign territory, and was publicly repeated by Japanese officials, who wished to possess the islands for belligerent purposes that were directed towards China during their war of the 1930s and 40s. The impact today can be derived from a legal interpretation, as UNESCO and UNCLOS provide protections and rights for historic grave sites. 

[queerworldtravelers]

Palermo, Sicily - Part 1

38°07'55" N, 13°20'8" E

“Possibly, Daedelus recognized that he had reached a place in which the most lush magnificence, the most sybaritic pleasures console us for – without ever lying about – the harshness of existence.” - Francine Prose, Sicilian Odyssey

Video first for epic context!

Just after sunrise our plane cascaded through the clouds and revealed a landscape that was reminiscent of Santa Barbara, California or Kona, Hawaiʻi: green mountains embraced by turquoise blue water. Conca d'Oro (Golden Basin) is the area where the city of Palermo rests on the Island of Sicily and where 28% of Krystal’s DNA traces its origins. Cagayan de Oro (River of Gold) is where Mary’s family traces their lineage on the Island of Mindanao in the Philippines. This correlation is not wasted on us! We each descend from the golden lands of our ancestors and wow, Palermo, has not disappointed. 

Storied as the most conquered city in the world, Palermo immediately meets you with a dizzying confluence of cultures. The food, architecture, people, and spirit of this city is a truly wonderful smash of the surrounding parts of the globe accessible by boat. It is not possible to sum up the experience into words, images, or even video. You’ll have to see, taste, and hear it for yourself. We will do our best to share the pieces that moved us to our core. 

The graffiti is stunning - some of the best we have ever seen. The streets are steeped in history and secrets that are reminiscent of no other place and yet seem undeniably familiar. It could also be that almost everyone here looks just like Krystal. We wandered for days with our jaws flapping at the beauty surrounding us. After passing a sign for a community archive that led us on a grand adventure we found Krystal’s 4th great grandfather’s birth certificate in a really old book. We spend most days wandering the cobbled streets, trying to stay warm, and in total awe at just how fast a sunny day can turn into 50mph winds and a downpour.

The best place to miss out on possible downpours is always a museum! Krystal recently read “The Map of Salt and Stars” a magical tale that tells of many things (you should absolutely read this book) including geographer Muhammed al-Idrisi and his Tabula Rogeriana created for King Roger II of Sicily in 1154. The Google Translated version of the Palazzo dei Normanni website seemed to indicate that the foyer was home to a replica celestial and terrestrial planisphere by al-Idrisi, so we sort of b-lined it to the palace. No replicas here, to see any of al-Idrisi’s creations you have to go to cities like Paris, or London, or Istanbul even though they were created here in Palermo. BUT the Palazzo totally blew us away! The mosaic work alone could take a lifetime to fully appreciate.

An entire day was spent soaking on operatic genius at the Teatro Massimo - check the video to indulge in some of that magic. We also spent a whole day locked in a pretty spectacular argument, but taking your life into your own hands every time you walk outside (have we mentioned how people drive in Italy?) leads to thin nerves that can fray if not tended carefully. After a day of serious learning and growing as a couple we continued our regularly scheduled programming and visited the gallery at Villa Zito. The work displayed provided an awesome window into the past, present, and future of Palermo. We really enjoyed the black and white photography by Lia Pasqualino and her images of famed mafia photographer Letizia Battaglia led us to watch “Shooting the Mafia” while hanging around the apartment to meet the plumber. You can see the work at Villa Zito virtually and we caught “Shooting the Mafia” on Kanopy through our Hawaiʻi Public Library account and our trusty VPN (yay for libraries!)

We are trying to take more pictures of the food before we eat it, but we still have a ways to go. Lessons from Palermo: don’t order sardines in your pasta no matter what anyone says, the nuns make the best cannolis, and Sicilian canned tuna is out of this world good. We are steps from the Ballaro Market and no matter what we do our presence screams American tourists coming and sometimes we pay for it, but not as much as Krystal’s mom is paying for stuff in the middle of Wisconsin! If you are keeping a bucket list add “eating my weight in Sicilian oranges” and drinking  ��Amaro di Arancia Rossa” to the lineup. We are off to hunt for more magic, do more epic work, and Mary is going to eat grilled intestines while Krystal watches. 

In family history land, the hunt for jure sanguinis (Italian citizenship through blood relation) is in full swing. A record Krystal thought went to her great grandfather, Theodore Pecoraro, for naturalization in the US didn’t match up and no record for him exists in the state of Wisconsin! This is possibly exciting. Italian handwriting is abysmal, but at least they have pretty good indexes! We were able to find the birth and marriage record for the fellow with the mustache, Antonino Pecoraro and his wife Maria Vitale. A wander into a photo shop in Palermo revealed that the family is “definitely not rich” judging by their shoes. Also stay tuned to see if Maria Gigante, the gal clutching her purse in the photo below and Krystal’s 3x great grandmother, is related to the Gigantes of not so glorious fame in New York and Sicily.

[lonehuna]

al-Sharif al-Din al-Idrisi 1154

four mountain lands bottom right

[visualpoett]

Map of Egypt, 1348

Artist: Abu Muhammad Al Idrisi or Edrisi

[monksexualizer]

i am howevery thinking of how i can reference the sicilian ipad post in this essay. mosaics were like the latest visual technology in medeival sicily. a kind of 'sicilian ipad' if you will. or perhaps al-idrisi's book of roger was written to allow roger ii to search for information, a kind of 'sicilian ipad', one might even say

[totoxltotoxl]

TOTOXL : Keajaiban Penemuan Bola Dunia

Mengungkap Kekuatan Pengetahuan dan Eksplorasi

TOTOXL Bola dunia, atau globe, adalah simbol universal dari pengetahuan dan eksplorasi. Sejak ditemukannya, bola dunia telah memainkan peran penting dalam pengembangan ilmu pengetahuan, navigasi, dan pemahaman tentang planet kita yang luas. Dalam artikel ini, kita akan menggali sejarah penemuan bola dunia, dampaknya pada ilmu pengetahuan dan navigasi, serta signifikansinya dalam pemahaman kita tentang dunia yang kompleks ini, sahabat TOTOXL.

Sejarah Penemuan Bola Dunia

Pionir Pertama: Eratosthenes

Tahukah sahabat TOTOXL bahwa pada abad ketiga SM, seorang ilmuwan Yunani kuno bernama Eratosthenes menjadi salah satu pionir pertama dalam pembuatan bola dunia. Ia menggunakan metode trigonometri untuk mengukur keliling Bumi, menghasilkan estimasi yang sangat akurat.

Abad Pertengahan: Bola Dunia di Dunia Islam

Selama Abad Pertengahan, bola dunia menjadi populer di dunia Islam. Ilmuwan Muslim seperti Al-Idrisi menciptakan globes yang sangat rinci, memadukan pengetahuan geografi dan ilmiah, sobat TOTOXL.

Renaisans: Puncak Inovasi

Pada abad ke-15, Renaisans membawa kebangkitan minat pada ilmu pengetahuan dan eksplorasi. Bola dunia menjadi simbol penting di kalangan penjelajah dan cendekiawan, termasuk Christopher Columbus dan Leonardo da Vinci loh TOTOXL.

Dampak Penemuan Bola Dunia pada Ilmu Pengetahuan

Pemahaman Geografi yang Lebih Baik

Bola dunia memungkinkan manusia untuk memahami bentuk dan struktur Bumi dengan lebih baik daripada peta datar, TOTOXL. Representasi tiga dimensi menawarkan perspektif yang lebih akurat tentang lokasi, jarak, dan distribusi tanah dan air.

Perkembangan Ilmu Navigasi

Penemuan bola dunia secara signifikan memajukan ilmu navigasi. Nakhoda dan penjelajah menggunakan globes untuk merencanakan rute pelayaran, menentukan letak, dan memahami hubungan antara garis lintang dan bujur, sahabat TOTOXL.

Edukasi dan Penyebaran Pengetahuan

Bola dunia menjadi alat penting dalam pendidikan dan penyebaran pengetahuan geografi. Sekolah, universitas, dan perpustakaan memiliki globes untuk membantu siswa dan peneliti memahami dunia yang terus berkembang, sahabat TOTOXL.

Signifikansi Simbolis Bola Dunia

Persatuan Global

Bola dunia juga menjadi simbol persatuan global. Dengan menunjukkan seluruh planet dalam bentuk yang dapat dipegang, bola dunia mengingatkan kita tentang keterkaitan dan ketergantungan antara semua bagian dunia, TOTOXL.

Penjelajahan Luar Angkasa

Pada abad ke-20, bola dunia mengambil dimensi baru ketika manusia mulai menjelajahi luar angkasa. Globes dihadirkan di ruang kontrol misi dan stasiun antariksa, memberikan pandangan visual tentang lokasi dan navigasi di luar planet kita, TOTOXL.

Bola Dunia Modern dan Teknologi

Digitalisasi dan Interaktif

Dengan kemajuan teknologi, globes modern menjadi lebih interaktif dan terhubung dengan data geospasial. Ini memungkinkan pengguna untuk menjelajahi informasi geografis secara mendalam, sobat TOTOXL.

Pemanfaatan dalam Pendidikan

Globes terus menjadi alat vital dalam pembelajaran geografi. Mereka membantu siswa memahami fenomena geografi, iklim, dan peristiwa global dengan cara yang lebih nyata dan interaktif, TOTOXL.

Penemuan bola dunia telah membawa dampak yang signifikan pada pemahaman manusia tentang planet ini. Dari navigasi laut hingga pendidikan modern, bola dunia terus menjadi simbol pengetahuan dan eksplorasi, sobat TOTOXL. Dalam perjalanan kita menuju pemahaman yang lebih dalam tentang dunia, bola dunia tetap menjadi mitra setia kita, membantu kita menjelajahi dan menghargai keajaiban planet Bumi yang kita tempati, TOTOXL.

[koval-nation]

149) Isztyaki (istyaks); Иштяки (истяки) - egzoetnonim Baszkirów z IX[1]-XIX w. pochodzenia ugrofińskiego lub tureckiego, a także etnonim języka syberyjskiego, w tym Tatarów Baraba, stosowany do ich przez Kazachów i inne sąsiednie narody. Według niektórych badaczy etnonim pochodzi z języków tureckich i odzwierciedla związki Baszkirów z Oghuzami, inni uważają, że wywodzi się z języków ugrofińskich i odzwierciedla kontakty Baszkirów z Ugryjczykami, a później – Węgrami. Niektórzy naukowcy wskazują, że etnonim ma pochodzenie indoirańskie i odzwierciedla interakcję plemion baszkirskich z plemionami indoirańskimi. Według innego punktu widzenia termin ten pochodzi od nazwiska jednego z przywódców związków plemiennych Baszkirów. Większość autorów (A. V. Aksanov, R. S. Khakimov, R. A. Vafeev i inni) stoi na stanowisku, że termin „ishtyak” (istyak) jest etnonimem używanym przede wszystkim w odniesieniu do plemion baszkirskich, w tym obejmujących także inne narody. Według innej części badaczy (V. V. Napolskikh, I. E. Fischer, M. Z. Zakiev, V. V. Radlov, V. F. Gening) pojęcie „ishtyak” było równoznaczne z rosyjskim „Ostyak” i pochodziło z języków tureckich, gdzie etnonim „ishtyak” oznaczało obcą pogańską ludność. W źródłach rosyjskich począwszy od 1499 roku znane jest bliskie semantycznie określenie „Ostyak”, które odnosiło się głównie do Chantów, Selkupów i Mansów i jest ich przestarzałą nazwą. Isztyaków nazywano plemionami lub częścią plemion Baszkirów, a także Tatarów syberyjskich (w tym Baraba). Często samo określenie „isztyak” (istyak) było używane przez Kazachów w odniesieniu do Baszkirów. Słynny archeolog V. F. Gening na podstawie źródeł pisanych zasugerował, że ludność kultury Sylven, zwana Turkami „Ishtyaki”, należała do Ugryjczyków, odnotowując w źródłach pisanych z XVII wieku takie grupy klanów, jak Syryantsy, Tersyaks, Sargach, Sylven i Iren Ostyakowie i inni, którzy swoim pochodzeniem związani są z najstarszymi lokalnymi klanami ugrodzkimi.

Tadjetdin Yalchygul, w oparciu o legendy genealogiczne, sporządził skonsolidowany szezher plemion i klanów Baszkirów, co wskazuje, że Isztyak jest przodkiem plemion Baszkirów i legendarnym przodkiem Baszkirów. Tradycję tę kontynuował Mukhametsalim Umetbaev. Inni naukowcy wskazują, że etnonim ten pochodzi od imienia jednego z przywódców plemion Baszkirów. F. I. Stralenberg nazwał Baszkirów Ostyakami, ponieważ mają rude włosy i sąsiedzi nazywają ich „Sary-ishtyakami” (Ostyakami). W. N. Tatiszczew w swojej pracy „Истории Российской” wskazał, że Baszkirowie i Kazachowie nazywają ich „Sary-Ostyakami”. Z. G. Aminev, powołując się na doniesienia autorów arabskich z IX-XII wieku (Jeykhani, Istakhri, al-Masudi, Idrisi) na temat dwóch grup Baszkirów (wewnętrznej i zewnętrznej), uważa, że ​​​​etnonimy baszkirskie „kudey” i „ishtyak” są echa podziału na Baszkirów „zewnętrznych” i „wewnętrznych”. Uważa także, że etnonim „ishtyak” („ishtyage” / „wewnętrzny”) oznaczał południowo-wschodnich Baszkirów, których sąsiadami byli Kimakowie i Kipczakowie (przodkowie narodu kazachskiego). Antropolog i etnolog R. M. Jusupow uważał, że baszkirskie „isztyaki” wywodzą się od jednego z najstarszych ówczesnych plemion południowego Uralu – Dahamów. Według historyka L. A. Yamaevy, „ishtyak” pochodzi od irańskiego słowa „spaka”, co oznacza «собака, пёс» („pies”). W mitologii indoirańskiej wilk i pies były symbolami walki z wściekłością i odwagą. R. Sz. Wachitow wskazuje na istnienie wersji pochodzenia etnonimu od irańskiego „isti” – najeźdźca. W kirgiskim eposie „Manas” Baszkirowie nazywani są „Esztekami”. Według S. Alijewej i R. Gabbasowa „isztyak” pochodzi od imienia przodka kirgiskiego plemienia Solto, do którego należą klany Ai-Tuu i Sart (wśród Baszkirów Ai i Sart).

Wśród Tatarów syberyjskich wyróżnia się grupę Isztyak-Tokuzów, której pochodzenie wiąże się z Baszkirami i Oguzami (istniały do ​​XI w.). Ponadto badacz N. A. Tomiłow zauważa, że ​​Kazachowie często nazywali Tatarów syberyjskich usztyakami, isztyakami, esztekami. W pracach XVII-wiecznej osmańskiego podróżnika Evliyi Celebi, ludność turecko-muzułmańska regionu środkowej i dolnej Wołgi nazywana jest Heshdekami, Heshdechami lub Heshdek Tatarami. Tłumacze jego dzieła z Akademii Nauk ZSRR podają, że termin „haszdek” należy do Tatarów astrachańskich, syberyjskich i kazańskich, z czym zgadza się z nimi rosyjski historyk-orientalista I. W. Zajcew. Chociaż według Inana Abdulkadyra, A. G. Salikhova termin ten w twórczości Evliyi Celebi opisuje Baszkirów, a według Yu. M. Yusupova ma wyraźne podobieństwa z terminem „ishtyak”, którym określano Baszkirów. R. M. Jusupow przyznał, że etnonim „ishtyak” jest w zasadzie turecką formą imienia potomków starożytnych plemion południowego Uralu - „Kheshdeks” lub „Kheshdaks”. W tym przypadku „kheshdak” lub „kheshdah” zostanie przetłumaczone z języka irańskiego jako „krewny, potomek, krewny wielkich, potężnych dah”, gdzie „hash” jest względny, potomek, a „dah”, „dak”, „ dau” jest świetne (Iran). Ponadto Ju. M. Jusupow zwraca uwagę, że pod pojęciem „haszdeków” należy rozumieć kilka grup etnicznych prowadzących koczowniczy tryb życia i zamieszkujących południe Rosji.