Articles de revues sur le sujet « Berber poems »

The Book of Taliesin (now at the National Library of Wales, Aberystwyth) is a fourteenth-century manuscript of Welsh poetry, with some of its material going back to the late sixth century. But it includes poems of later date. Amongst them are three political prophecies: 'Taliesin's Verdant Song'; 'The Contention of Gwynedd and Deheubarth'; 'A Short Poem About Lludd's Discussion'. The first two are of the tenth century, the last of the eleventh. What follows deals with place-names in each. The first can be shown to allude to the English victory over Vikings and Scots at Brunanburh, near Durham, in 937. It is therefore somewhat later, of the period 940 to 987, and not of before 937, as has been thought. The second, dated to 942 x 960, is a polemic by a poet of Gwynedd or north-west Wales against the men of Deheubarth or southern Wales. Its author makes mocking reference to places which can be identified as in North Britain or on the Welsh border: even if Gwynedd's enemies flee there, they will not escape vengeance. Of most interest to Spanish readers is the third text. Its obscure references to enemies will be to Arab and Berber invaders of Andalusia in 1086, after which Alphonso vi appealed for international help. The poem can hence be dated to 1087 or 1088, and will be the earliest reference to Spain in Welsh poetry.

“The King of Cuckooz” by the acclaimed Australian poet Kenneth Slessor opensthe five-poem sequence The Atlas as well as Cuckooz Contrey (1932), the collection in which it debuted. Like each of The Atlas poems, “The King of Cuckooz” begins with a quote from a prominent seventeenth-century map-maker; in this case, Robert Norton (d. 1635)—the English engineer, gunner, writer, and surveyor. Slessor not only alludes to Norton’s 1620 plan of Algiers throughout the poem, but imagines his narrator assuming Norton’s (highly fictionalized) persona. This article, part of the first full-scale examination of Slessor’s ambitious but poorly understood sequence, begins by considering what critics have said about “The King of Cuckooz,” traces its development in Slessor’s poetry notebook, and details the complex relationships between his poem, Norton’s map, and a particularly lyrical description of that map in an ephemeral catalogue of atlases and maps. Slessor modeled his King of Cuckooz on Barbarossa/Kheir-ed-din (ca. 1478–1546), Algiers’ most charismatic corsair and pasha. But what Norton meant by “The Kingof Cuckooz Contrey” eluded Slessor. By focusing on Norton’s participation in the British expedition against Algiers (1620–1621), tracking down memoirs of foreign officials and former captives in Ottoman Algiers, scouring old maps for “Cuckooz,”and cobbling together the astonishing exploits of the Berber Kingdom of Koukou/Cucco through Norton’s day and beyond—my paper will make the “unknown” known in its strangely poetic reality.

A afirmação de que as metáforas seriam algo entranhado na nossa vida cotidiana (LAKOFF; JOHNSON, 2002 [1980]) incorre na constatação de que esse fenômeno pode acontecer em virtualmente quaisquer territórios discursivos. Porém, não é em qualquer tipo de discurso que falantes encontram ‒ ou esperamos encontrar ‒ expressões metafóricas. Nesse contexto, este estudo assume o objeto de investigar os mecanismos conceptuais que levam falantes comuns a associarem a ocorrência de metáforas a alguns gêneros textuais e não a outros. Ancorado no conceito de metaforicidade (DIENSTBACH, 2017), as análises deste estudo se lançam, de um lado, ao levantamento da densidade metafórica (BERBER SARDINHA, 2011) e de recursos de metaforicidade (MÜLLER, 2008) em quatro corpora identificados com gêneros diferentes ‒ poema, capa de revista, artigo científico e bula de medicamento ‒ e, de outro, à sondagem da expectativa de falantes quanto à ocorrência de metáforas nesses gêneros. Os resultados das análises mostram uma correlação positiva entre densidade metafórica e a expectativa dos informantes quanto à ocorrência de metáforas em somente dois dos gêneros analisados; especificamente, poemas e capas. Por outro lado, a correlação entre recursos de metaforicidade e a expectativa dos informantes é positiva em todos os gêneros. Esses resultados afiançam a conclusão de que mais do que somente a ocorrência de metáforas em um texto, é a ocorrência de recursos de metaforicidade ‒ os quais permitiriam que elas fossem reconhecidas como tais ‒ que levam o falante a associar esse fenômeno com o gênero desse texto.

Douglas L. Berger, Indian and Intercultural Philosophy: Personhood, Consciousness and Causality. London: Bloomsbury Academic, 2021, 240 pp.Joseph C. A. Agbakoba, Development and Modernity in Africa: An Intercultural Philosophical Perspective, Cologne: Rüdiger Köppe Verlag, 2019, 405 pp.Adekeye Adebajo (ed.), The Pan-African Pantheon: Prophets, Poets and Philosophers, Auckland Park, South Africa: Jacana Media, 2020. 655 pp.

Desenvolve-se aqui uma reflexão sobre o poema em prosa no contexto do mundo contemporâneo. Examinando textos de quatro escritores representativos do gênero - o inglês John Berger, o francês Yves Bonnefoy, o norte-americano Tom Whalen e o alemão Heiner Müller -, o autor busca delinear os principais traços constitutivos dessa forma de expressão literária, que em sua diversidade de realizações se pautaria, de um modo geral, pela manifestação poética de uma extrema inquietude em relação à realidade vivida e por uma aguda autoconsciência da linguagem.

The idyllic approach of this article deals with the dialogue between two distinct artworks: poems from the book Africa (Taylor, 2000), emphasizing the poem ‘Waikiki’, by the Australian poet, journalist and filmmaker Ken Taylor; and the movie Boy (Curtis, Gardiner, & Michael, 2010), directed by the New Zealander film-director, actor and writer Taika Waititi. The poems and the movie are connected by synesthetic perceptions, mostly related to painting, colorizing and shaping that are displayed in the described scenarios. Hereby, these aspects were theoretically reviewed by the following authors: Rimbaud (1966), Kandinsky (1977), Ostrower (1977), Bachelard (1986, 2011), Cytowic (1993), Berger (2008), Lambert (2010), among others. The method of analysis includes the concepts in which the art producers uncovers the relationship between nature and the self, considering the fact that beyond poet and director, respectively Taylor and Waititi are also painters. Nature is widely open before their meditative eyes, therefore rather than outreaching the natural world with motionless expectations; both portray idyllic wonders related to individual/cultural scopes. As a result, from its amorphous state, words transmute themselves into landscapes, sensations, and forms. The aim was to follow the paths that image evocates in the description of each author, since they share contemplativeness, surrounded by consciousness, perceptions and freedom, all demanded during the creative process.

<p><strong>Abstract</strong></p><p>Literature is a social institution because it uses the language which uses the language as means, and also because the literature gets feed from the miscellaneous events happened throughout history. It is possible to see social contents in several poets and authors who throw light to the society. In these works, the artists give place to the traditions, customs and life styles of the society they live in.</p><p>İsmail Bozkurt is known specially for the work of art he wrote in the field of novel in Cyprus Turkish Literature; in the novels, he tells the stories about national struggle of Cypriot Turks, he also gives place to social and cultural life of the society, he presents the Cyprus dialect in necessary fields.</p><p>In one of the most significant novels of his; “Maybe One Day...’’ which is also translated in Azerbaijani Turkish and in Russian, Ismail Bozkurt tells a story about the existence struggle of Cypriot Turks in 1960’s where is also a love story of two young people. The author provides successful descriptions in this 358-paged novel; both the events presented and the places where these events happen in draw the picture of those days.</p><p>Nonetheless, this novel named “Maybe One Day...’’ which is published in 2002, has a feature of being a historical novel with all the components presented regards to Cypriot Turkish Folklore at its time. </p><p><strong>Öz</strong></p><p>Edebiyat, hem sosyal bir araç olan dili kullandığı hem de toplumların tarih boyunca yaşamış olduğu çeşitli olaylardan beslendiği için sosyal bir kurumdur. Yaşadığı topluma ışık tutan birçok şair ve yazarda, sosyal içerikli eserler görmek mümkündür. Söz konusu eserlerde sanatçılar, içinde yaşadıkları toplumun geleneklerine, göreneklerine ve yaşam tarzlarına yer vermişlerdir.</p><p>Kıbrıs Türk Edebiyatında özellikle roman sahasında yazmış olduğu eserlerle tanınan İsmail Bozkurt, Kıbrıs Türkünün millî mücadelesini anlattığı yapıtlarında içinde bulunduğu toplumun sosyal ve kültürel yaşamına da geniş yer vermiş, gerekli görülen yerlerde de abartıya düşmeden Kıbrıs ağzını başarıyla yansıtmıştır.</p><p>İsmail Bozkurt, en önemli romanlarından biri olan ve hem Azerbaycan Türkçesine aktarılan hem de Rusçaya çevrilen “Bir Gün Belki” isimli eserinde iki gencin yaşadığı aşk ekseninde Kıbrıs Türkü’nün 1960’lı yıllarda vermiş olduğu varoluş mücadelesini anlatmıştır. Yazar, 358 sayfalık bu hacimli romanında başarılı tasvirleriyle dikkat çekmiş; gerek ele aldığı olaylarla gerekse bu olayların geçtiği mekânlarla âdeta o yılların resmini çizmiştir. Bununla beraber, 2002 yılında yayınlamış olduğu “Bir Gün Belki” isimli romanında dönemin tarihi özellikleriyle birlikte Kıbrıs Türk Folkloruna dair birçok unsura yer vererek eserine tarihi roman özelliği kazandırmıştır.</p>

DOSSIÊ:FLUXO CONTÍNUO APRESENTAÇÃO O número 25 da revista Travessias Interativas traz artigos de diversas vertentes de estudos Linguísticos e Literários, que apresentam contribuições relevantes sobre aspectos lexicais, pedagógicos, discursivos, socioculturais e filosóficos. O presente volume está dividido em quatro seções. As duas primeiras apresentam estudos das duas grandes áreas dos Estudos da Linguagem: Estudos Linguísticos e Estudos Literários; a terceira apresenta estudos desenvolvidos por alunos do Programa Institucional de Bolsas de Iniciação Científica (PIBIC); e a quarta, entrevistas com dois grandes pesquisadores do ensino de línguas: Anne-Marie Chartier e Artur Gomes de Morais. A seção de Estudos Linguísticos é iniciada pelo texto da autoria de Andrêssa de Oliveira Andrade e Vanessa Regina Duarte Xavier, intitulado Neologismos em tuites de grandes empresas: uma análise lexicultural. Nesse trabalho, as autoras mostram como, no ambiente virtual, a interação entre falantes proporciona inovações semânticas em itens lexicais pré-existentes, a fim de destacar o posicionamento de um falante/empresa em relação ao seu ouvinte/cliente. A análise do posicionamento de um falante em relação ao outro também está presente em Atenuadores em introduções de artigos acadêmicos da área da administração pública, de Roberto Carlos Ribeiro Araújo. Este autor aponta como o uso de expressões epistêmicas é relevante para a negociação do conhecimento científico veiculado em artigos acadêmicos e para o delineamento da posição assumida por cientistas perante seus pares. Os artigos seguintes discutem a relevância do letramento verbal e visual na escola e fora dela. Em Letramento visual e o gênero notícia em livro didático, Paulo Vitor Melo e Carina Aparecida Lima de Souza defendem um ensino que leve em consideração o fato de que a compreensão de textos também é influenciada pelo que é visto. Em todos os artigos que apontam a relevância do letramento publicados no presente número da Travessias Interativas, defende-se que é impossível pensar em letramento sem levar em consideração as particularidades de cada gênero textual e do contexto sócio-histórico em que ele é produzido. Em Letramentos e desinfodema: o leitor modelo do serviço de checagem de fatos “saúde sem fake News”, Augusto Vinicius de Oliveira e Fabiana Komesu discutem as habilidades específicas que um leitor deve ter desenvolvido para ler textos que reportam dados científicos. O leitor que lida com textos divulgados na internet utiliza ferramentas específicas para ajudar na compreensão de vocabulário: dicionários eletrônicos que, conforme sugere Lílian Thais de Jesus, em A estrutura e os recursos dos dicionários gerais on-line de língua portuguesa, fazem uso de remissões e links de retomada de informações, estratégia importante para o leitor moderno. No ambiente virtual, há um grande volume de dados que pode ser localizado em poucos segundos, por meio de palavras-chave adequadas e/ou que sejam frequentes em determinada área do conhecimento. Giselle Liana Fetter, em Teoria Dialógica do Discurso (TDD) e pesquisa com grandes corpora: processo de composição de discursos sobre a divulgação científica, sugere que a busca automatizada desses itens lexicais, além de facilitar a compilação de dados, permite que se analise o modo como a divulgação científica é enxergado pela sociedade, o que é relevante para o desenvolvimento de estratégias cujo objetivo seja alcançar o maior número de leitores possível. Além da discussão sobre a expressão do posicionamento dos falantes a partir de usos linguísticos específicos, materiais para o ensino de língua portuguesa como língua materna e o uso de ferramentas computacionais para compreensão de vocabulário e busca de itens lexicais, o volume 25 da Travessias Iterativas também traz artigos que discutem as concepções de ensino de língua portuguesa para falantes não-nativos. Em uma realidade marcada pelo contato entre o português falado por nativos brasileiros e por falantes advindos de regiões em situação de crise, Carla Alessandra Couto, em Português como língua de acolhimento pelas vozes de migrantes de crise, defende que o ensino de língua portuguesa deve ser um instrumento de acolhida de pessoas e das suas identidades. Para que isso aconteça, segundo Isis Ribeiro Berger, em As línguas e seus lugares nas fronteiras: desafios da formação de professores em contextos multilíngues, é necessário que se tenha uma formação de professores sensível à influência, na aprendizagem e nos usos linguísticos, da mobilidade populacional, especialmente em regiões de fronteira nacional. Em uma abordagem discursiva, Alex Bezerra Leitão, em Autismo e metáforas multimodais: impacto discursivo de ações e de concepções capacitistas, discute como o uso de elementos verbais e não-verbais na construção de metáforas evidencia o posicionamento de falantes acerca de pessoas autistas, que continuam sendo enxergadas como “pessoas de fora”. O modo como um grupo específico é enxergado e como sujeitos e lugares são constituídos é o foco do artigo de Alex Bezerra Leitão e dos demais capítulos da seção de Estudos Linguísticos. Em A condição heterogênea da formação discursiva e a fragmentação da forma-sujeito: um sujeito “dividido” entre as questões ideológicas e a ciência, Rubiamara Pasinatto discorre sobre o modo como os usos linguísticos dos falantes evidenciam diferentes formas-sujeito. A constituição da imagem do sujeito também é a questão central do artigo de Raimundo Romão Batista, intitulado Uma imagem de influência mundial: os ethe discursivos de Joe Biden no discurso da vitória da eleição presencial de 2020. Neste texto, o autor descreve as estratégias de persuasão utilizadas pelo presidente estadunidense para convencer seus ouvintes de que a escolha dele para a presidência dos Estados Unidos foi acertada. Além da construção da imagem de sujeitos históricos, neste volume discute-se também a construção da historicidade de lugares e de conceitos amplamente arraigados na sociedade, como o de “lar”. Para Ana Beatriz Ferreira Dias e Rafaela Oppermann Miranda, em O discurso fundador na construção de narrativas em Cerro Largo (RS): uma leitura de nomes de ruas, a escolha dos nomes de ruas em Cerro Largo (RS) revela a ideologia dominante naquela região, atravessada pela importância da valorização de uma cultura específica: a alemã. A(s) ideologia(s) que atravessa(m) a sociedade é evidenciada pelos efeitos de sentido que uma expressão carrega. Em Os efeitos de sentido do “lar” no contexto de isolamento social e as relações de gênero numa propaganda de cerveja, último artigo da seção de Estudos Linguísticos, Maria Alice Costa da Cilva e Claudiana Narzetti, a partir da análise da materialidade linguística presente em uma propaganda de certeja, pontuam transformações na concepção do gênero feminino na sociedade brasileira: a mulher, mesmo que ainda concebida em uma concepção binária já não é vista como a única responsável pelo funcionamento do lar. Na seção de Estudos Literários, gênero e o universo feminino passam ser discutidos sob a ótica da composição artística e/ou pelo debate em torno do feminismo. O primeiro artigo – Da idealização à misoginia: O retrato da mulher satirizada em Cantigas de D. Afonso X e na pintura do século XVI –, da autoria de Nágela Alves da Costa e Clarice Zamanaro Cortez, trata das concepções femininas nos períodos medieval e renascentista, pala perspectiva da literatura e da pintura, e suas transformações sob o olhar do artista. Em A imposição da maternidade e o fracasso feminino na Nigéria moderna em Fique Comigo (2017), de Ayòbámi Adébáyò, Danielle Fabrício dos Santos e Elis Regina Fernandes Alves mostram a necessidade de discussão sobre o feminismo negro através do estudo da referida obra. Os artigos seguintes conduzem a discussão para um âmbito maior, levando em conta sistemas de opressão instaurados nas sociedades modernas. Antônio Coutinho Soares Filho e Luíza Helena Oliveira da Silva, no artigo Os nervos do esqueleto: Interações humanas na peça A Invasão, de Dias Gomes, estudam as relações intersubjetivas e aspectos do Percurso Gerativo de Sentido na peça citada no título; a análise sociossemiótica comprova a crítica ao sistema opressivo a que a população está submetida. Paulo César S. Oliveira, por seu turno, faz uma leitura crítica das relações entre mobilidade e clausura no texto Pátria, de Bernardo Carvalho: Violência e Deslocamento no teatro do mundo, percebendo de que modo o autor ficcionaliza questões políticas e ideológicas da atualidade. Na sequência, em Diálogos interculturais em Nada digo de ti que em ti não veja, Roberta Tiburcio Barbosa se debruça sobre o romance de Eliana Alves, com vistas a demonstrar os sistemas de opressão e a afirmação das subjetividades negras. As relações entre literatura e filosofia são contempladas nos próximos artigos. Em Vida e Proezas de Aléxis Zorbás: O caosmo de Nikos Kazantzákis?, João Victor Rodrigues Santos trata da relação entre as duas áreas, de modo mais genérico, e dos reflexos nietzschianos na obra do escritor grego, em específico. Arthur Katrein Moura, no seu texto Uma aventura solitária: O legado filosófico em Júbilo, Memória, Noviciado da paixão, de Hilda Hilst, analisa a relação que esta obra hilstiana estabelece com a filosofia, por intermédio da solidão e da consciência do “outro”. Dialogando a poesia com a filosofia, especialmente aquela filiada à tradição renascentista, Jânio Vieira dos Santos é autor do próximo artigo: Um recorte poético e filosófico em Alma Vênus, de Marco Lucchesi. No artigo que aparece na sequência – “Sufocado em terra estrangeira”: Identidade e migração em Cinzas do Norte, de Milton Hatoum –, Felipe Dantas da Silva e André Tessaro Pelinser analisam o referido romance contemporâneo, entendendo sua relação com o regionalismo mais tradicional e suas transfigurações nas últimas décadas. Já o estudo do romance romântico Amor de Perdição, com análise minuciosa do narrador, surge na sequência, em Análise do narrador de Amor de Perdição, de Camilo Castelo Branco, de João Paulo Wizniewsky Amaral. Abordagens críticas de poetas estão no centro dos próximos artigos. Em Da janela à sepultura: Encontros de Romeu e Julieta apropriados por Álvares de Azevedo, Alexandre Silva da Paixão analisa as menções feitas pelo escritor romântico brasileiro ao clássico shakespeariano, passando por teorias da literatura comparada (apropriação, comparatismo e recepção) e desvelando aspectos da escrita poética de Álvares de Azevedo. Já o artigo Um cavalo na minha paisagem: O sujeito lírico que se desloca para a morte do outro, de Iverton Gessé Ribeiro Gonçalves, apresenta uma leitura do poema “Cavalo Morto”, de Cecília Meireles, para compreender a relação entre sujeito e paisagem na experiência de morte. Katherine de Albuquerque Mendonça, em As pistas da contracultura na poesia de Mário Jorge, centra sua atenção nos elementos da contracultura identificados no poeta sergipano Mário Jorge, contribuindo, inclusive, para a divulgação da obra deste poeta, ainda pouco lido e reconhecido pela crítica. Esta seção é finalizada com o artigo Romantismo na província: A recepção dos discursos românticos na imprensa piauiense, de Pedro Henrique de Sousa Moreira e Natália Gonçalves de Souza Santos. O texto investiga a recepção dos românticos na imprensa de Piauí e as relações daí estabelecidas com a Corte e com a própria província. Na seção seguinte, de artigos de iniciação científica, há o texto O elo literário-filosófico vergiliano em Aparição (1971), de Débora Mendes dos Santos Alves, que discute as relações do romance Aparição, de Vergílio Ferreira, com alguns pressupostos da filosofia existencialista. Apesar das diferenças de perspectivas e de abordagens, os trabalhos publicados neste volume da Travessias Interativas dialogam entre si, pois evidenciam o caráter mutável e, consequentemente, sócio-histórico da língua, visível tanto nos usos linguísticos quanto na construção de concepções e de identidades em textos artísticos e não-artísticos, elementos relevantes para todas as áreas dos Estudos da Linguagem. Alexandre de Melo AndradeUFS Paloma Batista CardosoUFS

Shainool Jiwa’s The Rise of a Muslim Empire is a two-volume historical work on the legacy of the Fatimid Empire. The first volume surveys the religious and sociopolitical underpinnings of Fatimid rule from its North African establishment in 909 to its transition to Egypt in 969. Jiwa’s second vol- ume focuses on the pinnacle of Fatimid society up until its decline from 969-1171. This review pertains to the first of the two volumes. Working within this phase, Jiwa details the reigns of the first four Imams: ‘Abd Allāh al-Mahdī, Abū’l-Qāsim Muḥammad, Ismāʿīl al-Manṣūr, and al-Muʿizz li- Dīn Allāh. The second book, which is titled The Fatimid Rule from Egypt, discusses the latter ten Imams (4). The first chapter covers the origins of the Fatimids in respect to both religious and geographical contexts. Jiwa starts by providing the historical background of Ismaili Shiism. Here, everything from the succession crisis of 632 CE to the emergence of the different strands of Shiism are discussed. Jiwa describes the Ismaili sect as having held Ismāʿīl, the eldest son of Jaʿfar al-Ṣādiq, to have been the chosen successor of his father, therefore mak- ing him Imam. Ismāʿīl’s ephemeral mortality caused for the Imamate to then pass over to his young son, Muḥammad b. Ismāʿīl, eponym of the sect (10). The Twelvers are described as having believed in the Imamate of Jaʿfar’s youngest son, Mūsā, whose lineage gives root to the Imams of Twelver Shiism. Jiwa characterizes Ismaili beliefs as having rested on dawr al-satr (period of concealment) and daʿwa (religio-political mission) (11). The dawr al-satr refers to the Imams going into hiding with only their most trusted followers knowing their true identities. Subsequently, these follow- ers promoted the recognition of these hidden Imams, which in large part refers to daʿwa (the act of inviting). Jiwa explains that during dawr al-satr (765–909 CE) Ismaili doctrine had spread as far as from Yemen to Ifriqiya (modern-day Tunisia and eastern Algeria) (12), with its most prominent adherents being the Kutama Berbers of North Africa. Under the teachings of Abū ‘Abd Allāh al-Shīʿī, a pronounced Ismaili dāʿī (inviter), the Kutama had aspired to establish the dawlat al-ḥaqq (the righteous state) (16). This aspiration materialized under the allegiance of ‘Abd Allāh al-Mahdī who had been pronounced as Imam by his predecessor and later recognized as the mahdī (messianic figure) (20). This belief, nonetheless, was not accepted by all Ismailis, particularly those following Ḥamdān Qarmaṭ, who later came to be known as the Qaramiṭa (21). Sa- lamiyya (a town located in Syria), the town where ‘Abd Allāh al-Mahdī had resided, became unsafe due to Abbasid persecution, causing the Imam to migrate to various locations and eventually Sijilmasa (22). Meanwhile, the Kutama had grown to such a force that they had been able to seize control over Qayrawān of North Africa under the leadership of al-Shīʿī (22). When al-Mahdī was later arrested in Sijilmasa and the news spread to the Kuta- ma, a campaign of soldiers marched to secure his release and bring him to Qayrawān. Having accomplished this, the Fatimid State came into fruition (22). Jiwa provides sources detailing the events which led up to the Fatim- id establishment, including eyewitness accounts from Jaʿfar al-Ḥājib’s Sīrat Jaʿfar al-Ḥājib, secondary sources such as Aḥmad b. Ibrāhīm al-Naysābūrī’s Istitār al-Imām (‘The Concealment of the Imam’), and other historical works such as the influential Iftitāh al-daʿwa wa-ibtidāʿ al-dawla (‘Com- mencement of the Mission and the Beginnings of the State’) authored by Abū Ḥanīfa al-Nuʿmān (29-30). These references help readers pinpoint who was instrumental in recording Fatimid history. In chapter two, Jiwa discusses the establishment of the Fatimid state, giving details of its institutions, processes, and hallmark locations. Al-Mah- dī is seen to have incorporated officials who had previously served the Aghlabids (the previous rulers of Qayrawān). In addition, institutions such as maẓālim (oppressive acts) courts are discussed as having been estab- lished to provide redress for ordinary civilians against abuses of power (35). During this time of development, dissension amongst the Kutama is seen to have imploded on the basis of marginalized sentiments. Once having been one of the most loyal dāʿīs to al-Mahdī, al-Shīʿī had led a rebellion against his former Imam on charges of being a false mahdī. Ultimately this campaign was pacified, resulting in the execution of al Shīʿī. This chapter also reveals new characters who later became prominent figures in Fatimid history. The heir apparent or Prince Abū’l-Qāsim Muḥammad, the eldest son of al-Mahdī, already took up much of his father’s duties while his own son, Ismāʿīl or al-Manṣūr bi’llāh (‘the One Who is Victorious by God’) was entrusted by the sitting Imam, al-Mahdī (his grandfather), as his most faithful confidant (39). The port city of al-Mahdiyya which had been con- structed by the Fatimids in 916 is described as having been unique in its architectural design and strategic in its location. Al-Mahdiyya served as the new Mediterranean capital and had secured the Fatimids a booming com mercial fabric. Similarly, the city of Palermo in Sicily had been occupied by the Fatimids and had also brought a great deal of cultural exchange and goods. Jiwa brings out images of palaces and charts out maps of the port city to provide visual comprehension of the architecture. Chapter three surveys the reign of al-Manṣūr, discussing his ascension to power under fraught circumstances and his construction of a new city. This chapter focuses attention on the reconstruction of Palermo in vivid archaeological detail. Readers are informed of the Khariji rebellion from Ifrīqiya spearheaded by Abū Yazīd al-Nukkarī. The Kharijis are described to have been insurmountable by the Fatimids, pushing their Empire as far back as to the Mediterranean coast of al-Mahdiyya (60). It was not until al-Ḥasan b. ‘Alī al-Kalbī, the governor of Tunis, and his army pushed back against the Kharijis that the North African coastland would be recaptured (61). Despite this, the Kharijis were too difficult to overcome and remained at conflict with the Fatimids up until the death of Abū’l-Qāsim. Fearful that news of Abū’l-Qāsim’s death would puncture the morale of the Fatimid war effort, al-Manṣūr had managed to keep the news of his father’s passing silent. After an eventful encounter, al-Manṣūr would eventually go on to defeat Abū Yazīd’s army and restore Fatimid rule. Following this victory, al-Manṣūr began taking restorative measures to recover the now war-torn society. Socially considerate policies such as charity stipends, the appoint- ment of a Sunni-based Maliki judge, and omission of taxes were all strides in this effort. But the most significant of his developments was the con- struction of a new capital called Manṣūriyya. Much of this city’s structural inspiration came from the North African ancient ruins al-Manṣūr had been enchanted by (68). Jiwa’s training as a historian is evident in how she cites primary sources every chance she gets, from sermons to testimonies. Clos- ing this chapter, Jiwa provides an anecdote recorded by al-Nuʿmān which romantically relays the moment al-Manṣūr knew that his son, al-Muʿizz li-Dīn Allāh, was ready to ascend to power (77). Jiwa’s anecdotes connect the reader to the ethos of Fatimid personalities. Chapter four delves into the reign of al-Manṣūr’s heir, al-Muʿizz (953- 75), who came into conflict with both the Umayyads and the Byzantines during his reign and would later live out his final days in his new capital, al-Qāhira al-Muʿizziya (‘the Victorious City of al-Muʿizz’)—modern-day Cairo (78). Beyond the royal family, Jiwa presents key stalwarts that the Em- pire was indebted to. Once servant to al-Mahdī, Jawhar, who was of Slavic origin, had risen through the ranks (serving both as scribe and commander in battle), eventually being entrusted with many honorable state positions. This chapter is the longest one of the book and attempts to accomplish many things. Along with discussing the battles which ensued during this juncture, Jiwa also fleshes out the theology of Ismaili beliefs. Al-Nuʿmān is said to have written extensively on the topic—including his text written between 958 and 960, Daʿā’im al-Islām (‘Pillars of Islam’), which delineates such fundamental concepts to Ismaili theology as walāya (allegiance and obedience), īmān (faith), ẓāhir (exoteric), and bāṭin (esoteric) (88-89). The early Fatimid age is described as having been a milieu of knowledge seek- ing, with debates and lectures taking place on a frequent basis. Through the majālis (teaching sessions) program, the Ismaili doctrine would proliferate to the broader society. Jiwa’s text is filled with firsthand accounts which describe Fatimid institutions, ceremonies, and events, providing vivid pic- tures of what is being described (e.g., al-Nuʿmān’s description of the grand circumcision ceremony hosted in 962 and Ibn Haytham’s description of the diversity of attendees and tailoring of lessons in the majālis by teach- ers such as Aflaḥ b. Hārūn al-Mālūsī, 95). The tension between the Uma- yyads in Spain and the Fatimids is also presented in this chapter, depicted as stemming from their varying loyalties in the rivalry between ‘Alī b. Abī Ṭālib and Muʿāwiya. The coastal regions of the Mediterranean and North Africa would see many conflicts between the Fatimids and Umayyads; the Umayyads and the Byzantines worked together to suppress their Fatimid adversary, with the Byzantines launching campaigns on the parts of the Empire closest to Sicily while the Umayyads attacked the most western part. After briefly losing parts of their North African territories, the Fatimids eventually reasserted their control over the Maghrib, leaving the Umayyads no choice but to resort to a peace treaty (103). The Ismaili daʿwā reached far and wide, with its message gaining adherents from the Gulf of Yemen to as far as Sind. Jiwa also describes the Kalbid dynasty of Fatimid Sicily, which had come under the governorship of al-Ḥasan al-Kalbī. During this period (960-65), Sicily had been the site of intense warfare between the Fatimids and the Byzantines, with two distinct battles resulting in the most pivotal outcomes for the region, namely the Pit and the Straits (119). Like the Umayyads, the Byzantines would also later come to negotiate terms of peace with the Fatimids in 958 (116). Chapter five speaks to the venture the Fatimids made into Egypt in 966. Here, readers are presented with the terms acknowledged by local nobles such as Sharīf Abū Jaʿfar Muslim al-Ḥusaynī and the Fatimids, the founding of the new capital (al-Qāhira), and the relocation of al-Muʿizz along with a significant portion of the Manṣūriyyan population in 972. The chapter serves as both a close to the book and a cliffhanger for the second volume of the series (which turns to Fatimid rule in Egypt under the son of al-Muʿizz, Niẓār b. al-Muʿizz). Capturing the cohesive religious fabric of Fatimid rule, Jiwa notes that al-Muʿizz pledged to maintain Sunni religious life while ruling over Egypt (126); she describes pillars of Sunni Islam that can serve as points of contrast to the Ismaili tradition (127). Individuals who can justly be seen as archetypes of the Fatimid intel- ligentsia are referenced both biographically and through their works. Jiwa introduces her readers to eminent characters including missionaries like Abū Yaʿqūb al-Sijistānī of Khurāsān (d. after 971); writers and thinkers who composed the Fatimid ideology such as Qāḍī al-Nuʿmān; poets who gave inspiration such as Muḥammad b. Hānī; and generals who rendered their lives for the Fatimid Empire such as al-Ḥasan b. ‘Ali al-Kalbī. Although some readers may be frustrated by the detail of jumping back and forth across names, dates, and events, those who are able to follow the work the- matically will certainly find this work to be nothing short of informative. Jiwa impressively condenses a rich and fluid history into few pages while including the most essential elements, people, and institutions making up this period. Readers are provided with visual aids (maps, family tree charts, and city maps) to help identify and locations and structures which would otherwise come off as abstract and jargon-heavy. In addition, she includes colorful images of important monuments such as mosques, coins, and ar- tifacts. Ameen OmarMA, Islamic Studies & HistoryThe George Washington University

Shainool Jiwa’s The Rise of a Muslim Empire is a two-volume historical work on the legacy of the Fatimid Empire. The first volume surveys the religious and sociopolitical underpinnings of Fatimid rule from its North African establishment in 909 to its transition to Egypt in 969. Jiwa’s second vol- ume focuses on the pinnacle of Fatimid society up until its decline from 969-1171. This review pertains to the first of the two volumes. Working within this phase, Jiwa details the reigns of the first four Imams: ‘Abd Allāh al-Mahdī, Abū’l-Qāsim Muḥammad, Ismāʿīl al-Manṣūr, and al-Muʿizz li- Dīn Allāh. The second book, which is titled The Fatimid Rule from Egypt, discusses the latter ten Imams (4). The first chapter covers the origins of the Fatimids in respect to both religious and geographical contexts. Jiwa starts by providing the historical background of Ismaili Shiism. Here, everything from the succession crisis of 632 CE to the emergence of the different strands of Shiism are discussed. Jiwa describes the Ismaili sect as having held Ismāʿīl, the eldest son of Jaʿfar al-Ṣādiq, to have been the chosen successor of his father, therefore mak- ing him Imam. Ismāʿīl’s ephemeral mortality caused for the Imamate to then pass over to his young son, Muḥammad b. Ismāʿīl, eponym of the sect (10). The Twelvers are described as having believed in the Imamate of Jaʿfar’s youngest son, Mūsā, whose lineage gives root to the Imams of Twelver Shiism. Jiwa characterizes Ismaili beliefs as having rested on dawr al-satr (period of concealment) and daʿwa (religio-political mission) (11). The dawr al-satr refers to the Imams going into hiding with only their most trusted followers knowing their true identities. Subsequently, these follow- ers promoted the recognition of these hidden Imams, which in large part refers to daʿwa (the act of inviting). Jiwa explains that during dawr al-satr (765–909 CE) Ismaili doctrine had spread as far as from Yemen to Ifriqiya (modern-day Tunisia and eastern Algeria) (12), with its most prominent adherents being the Kutama Berbers of North Africa. Under the teachings of Abū ‘Abd Allāh al-Shīʿī, a pronounced Ismaili dāʿī (inviter), the Kutama had aspired to establish the dawlat al-ḥaqq (the righteous state) (16). This aspiration materialized under the allegiance of ‘Abd Allāh al-Mahdī who had been pronounced as Imam by his predecessor and later recognized as the mahdī (messianic figure) (20). This belief, nonetheless, was not accepted by all Ismailis, particularly those following Ḥamdān Qarmaṭ, who later came to be known as the Qaramiṭa (21). Sa- lamiyya (a town located in Syria), the town where ‘Abd Allāh al-Mahdī had resided, became unsafe due to Abbasid persecution, causing the Imam to migrate to various locations and eventually Sijilmasa (22). Meanwhile, the Kutama had grown to such a force that they had been able to seize control over Qayrawān of North Africa under the leadership of al-Shīʿī (22). When al-Mahdī was later arrested in Sijilmasa and the news spread to the Kuta- ma, a campaign of soldiers marched to secure his release and bring him to Qayrawān. Having accomplished this, the Fatimid State came into fruition (22). Jiwa provides sources detailing the events which led up to the Fatim- id establishment, including eyewitness accounts from Jaʿfar al-Ḥājib’s Sīrat Jaʿfar al-Ḥājib, secondary sources such as Aḥmad b. Ibrāhīm al-Naysābūrī’s Istitār al-Imām (‘The Concealment of the Imam’), and other historical works such as the influential Iftitāh al-daʿwa wa-ibtidāʿ al-dawla (‘Com- mencement of the Mission and the Beginnings of the State’) authored by Abū Ḥanīfa al-Nuʿmān (29-30). These references help readers pinpoint who was instrumental in recording Fatimid history. In chapter two, Jiwa discusses the establishment of the Fatimid state, giving details of its institutions, processes, and hallmark locations. Al-Mah- dī is seen to have incorporated officials who had previously served the Aghlabids (the previous rulers of Qayrawān). In addition, institutions such as maẓālim (oppressive acts) courts are discussed as having been estab- lished to provide redress for ordinary civilians against abuses of power (35). During this time of development, dissension amongst the Kutama is seen to have imploded on the basis of marginalized sentiments. Once having been one of the most loyal dāʿīs to al-Mahdī, al-Shīʿī had led a rebellion against his former Imam on charges of being a false mahdī. Ultimately this campaign was pacified, resulting in the execution of al Shīʿī. This chapter also reveals new characters who later became prominent figures in Fatimid history. The heir apparent or Prince Abū’l-Qāsim Muḥammad, the eldest son of al-Mahdī, already took up much of his father’s duties while his own son, Ismāʿīl or al-Manṣūr bi’llāh (‘the One Who is Victorious by God’) was entrusted by the sitting Imam, al-Mahdī (his grandfather), as his most faithful confidant (39). The port city of al-Mahdiyya which had been con- structed by the Fatimids in 916 is described as having been unique in its architectural design and strategic in its location. Al-Mahdiyya served as the new Mediterranean capital and had secured the Fatimids a booming com mercial fabric. Similarly, the city of Palermo in Sicily had been occupied by the Fatimids and had also brought a great deal of cultural exchange and goods. Jiwa brings out images of palaces and charts out maps of the port city to provide visual comprehension of the architecture. Chapter three surveys the reign of al-Manṣūr, discussing his ascension to power under fraught circumstances and his construction of a new city. This chapter focuses attention on the reconstruction of Palermo in vivid archaeological detail. Readers are informed of the Khariji rebellion from Ifrīqiya spearheaded by Abū Yazīd al-Nukkarī. The Kharijis are described to have been insurmountable by the Fatimids, pushing their Empire as far back as to the Mediterranean coast of al-Mahdiyya (60). It was not until al-Ḥasan b. ‘Alī al-Kalbī, the governor of Tunis, and his army pushed back against the Kharijis that the North African coastland would be recaptured (61). Despite this, the Kharijis were too difficult to overcome and remained at conflict with the Fatimids up until the death of Abū’l-Qāsim. Fearful that news of Abū’l-Qāsim’s death would puncture the morale of the Fatimid war effort, al-Manṣūr had managed to keep the news of his father’s passing silent. After an eventful encounter, al-Manṣūr would eventually go on to defeat Abū Yazīd’s army and restore Fatimid rule. Following this victory, al-Manṣūr began taking restorative measures to recover the now war-torn society. Socially considerate policies such as charity stipends, the appoint- ment of a Sunni-based Maliki judge, and omission of taxes were all strides in this effort. But the most significant of his developments was the con- struction of a new capital called Manṣūriyya. Much of this city’s structural inspiration came from the North African ancient ruins al-Manṣūr had been enchanted by (68). Jiwa’s training as a historian is evident in how she cites primary sources every chance she gets, from sermons to testimonies. Clos- ing this chapter, Jiwa provides an anecdote recorded by al-Nuʿmān which romantically relays the moment al-Manṣūr knew that his son, al-Muʿizz li-Dīn Allāh, was ready to ascend to power (77). Jiwa’s anecdotes connect the reader to the ethos of Fatimid personalities. Chapter four delves into the reign of al-Manṣūr’s heir, al-Muʿizz (953- 75), who came into conflict with both the Umayyads and the Byzantines during his reign and would later live out his final days in his new capital, al-Qāhira al-Muʿizziya (‘the Victorious City of al-Muʿizz’)—modern-day Cairo (78). Beyond the royal family, Jiwa presents key stalwarts that the Em- pire was indebted to. Once servant to al-Mahdī, Jawhar, who was of Slavic origin, had risen through the ranks (serving both as scribe and commander in battle), eventually being entrusted with many honorable state positions. This chapter is the longest one of the book and attempts to accomplish many things. Along with discussing the battles which ensued during this juncture, Jiwa also fleshes out the theology of Ismaili beliefs. Al-Nuʿmān is said to have written extensively on the topic—including his text written between 958 and 960, Daʿā’im al-Islām (‘Pillars of Islam’), which delineates such fundamental concepts to Ismaili theology as walāya (allegiance and obedience), īmān (faith), ẓāhir (exoteric), and bāṭin (esoteric) (88-89). The early Fatimid age is described as having been a milieu of knowledge seek- ing, with debates and lectures taking place on a frequent basis. Through the majālis (teaching sessions) program, the Ismaili doctrine would proliferate to the broader society. Jiwa’s text is filled with firsthand accounts which describe Fatimid institutions, ceremonies, and events, providing vivid pic- tures of what is being described (e.g., al-Nuʿmān’s description of the grand circumcision ceremony hosted in 962 and Ibn Haytham’s description of the diversity of attendees and tailoring of lessons in the majālis by teach- ers such as Aflaḥ b. Hārūn al-Mālūsī, 95). The tension between the Uma- yyads in Spain and the Fatimids is also presented in this chapter, depicted as stemming from their varying loyalties in the rivalry between ‘Alī b. Abī Ṭālib and Muʿāwiya. The coastal regions of the Mediterranean and North Africa would see many conflicts between the Fatimids and Umayyads; the Umayyads and the Byzantines worked together to suppress their Fatimid adversary, with the Byzantines launching campaigns on the parts of the Empire closest to Sicily while the Umayyads attacked the most western part. After briefly losing parts of their North African territories, the Fatimids eventually reasserted their control over the Maghrib, leaving the Umayyads no choice but to resort to a peace treaty (103). The Ismaili daʿwā reached far and wide, with its message gaining adherents from the Gulf of Yemen to as far as Sind. Jiwa also describes the Kalbid dynasty of Fatimid Sicily, which had come under the governorship of al-Ḥasan al-Kalbī. During this period (960-65), Sicily had been the site of intense warfare between the Fatimids and the Byzantines, with two distinct battles resulting in the most pivotal outcomes for the region, namely the Pit and the Straits (119). Like the Umayyads, the Byzantines would also later come to negotiate terms of peace with the Fatimids in 958 (116). Chapter five speaks to the venture the Fatimids made into Egypt in 966. Here, readers are presented with the terms acknowledged by local nobles such as Sharīf Abū Jaʿfar Muslim al-Ḥusaynī and the Fatimids, the founding of the new capital (al-Qāhira), and the relocation of al-Muʿizz along with a significant portion of the Manṣūriyyan population in 972. The chapter serves as both a close to the book and a cliffhanger for the second volume of the series (which turns to Fatimid rule in Egypt under the son of al-Muʿizz, Niẓār b. al-Muʿizz). Capturing the cohesive religious fabric of Fatimid rule, Jiwa notes that al-Muʿizz pledged to maintain Sunni religious life while ruling over Egypt (126); she describes pillars of Sunni Islam that can serve as points of contrast to the Ismaili tradition (127). Individuals who can justly be seen as archetypes of the Fatimid intel- ligentsia are referenced both biographically and through their works. Jiwa introduces her readers to eminent characters including missionaries like Abū Yaʿqūb al-Sijistānī of Khurāsān (d. after 971); writers and thinkers who composed the Fatimid ideology such as Qāḍī al-Nuʿmān; poets who gave inspiration such as Muḥammad b. Hānī; and generals who rendered their lives for the Fatimid Empire such as al-Ḥasan b. ‘Ali al-Kalbī. Although some readers may be frustrated by the detail of jumping back and forth across names, dates, and events, those who are able to follow the work the- matically will certainly find this work to be nothing short of informative. Jiwa impressively condenses a rich and fluid history into few pages while including the most essential elements, people, and institutions making up this period. Readers are provided with visual aids (maps, family tree charts, and city maps) to help identify and locations and structures which would otherwise come off as abstract and jargon-heavy. In addition, she includes colorful images of important monuments such as mosques, coins, and ar- tifacts. Ameen OmarMA, Islamic Studies & HistoryThe George Washington University

Ténor de la chanson algérienne, Lounès Matoub est devenu une icône après son assassinat. Il est l'incarnation même de l'artiste au cœur de son peuple, lui qui s'est imposé dans le champ artistique avec son talent, son franc-parler, sa musique et sa poésie. Son parcours ne peut être dissocié de ses engagements politiques. Il combat les fondamentalistes islamistes et s'oppose au pouvoir en place. Il veut la reconnaissance du berbère, sa langue maternelle et celle de ses chansons, par l’État algérien. Il porte un regard sur l’histoire en reprenant des mythes tout en révélant des vérités. Il brise également des tabous de la société mais reprend des poncifs. Ses chansons, dans lesquelles se reconnaissent des milliers de personnes, disent les contradictions d'un individu tourmenté. L'imaginaire de ses poèmes est régional et rural. En revanche, son désir tend vers la nation entière et même vers l'universel. La tragédie de sa vie est indissociable des durs contextes politiques qu'expriment ses paroles.Algerian poet, singer and songwriter Lounès Matoub became an icon after his assassination. In the hearts of his people, he is the embodiment of an artist, having established himself with his talent, his outspokenness, his music and his poetry. His career cannot be dissociated from his political commitments. He fights against the Islamic fundamentalists and rebels against the governing power. He wants Berber, his mother language and that of his songs, recognized by the Algerian government. He examines history by recycling myths while revealing truths. He breaks societal taboos but unravels clichés. His songs tell of the trials of a tormented individual, but thousands of people recognize themselves in his songs. The scope of his poems is regional and rural. However, his desire extends to the whole nation, even to the universal. The tragedy of his life is inseparable from the tough political context that his words describe.

İçerdikleri şairler, biyografik bilgiler, çeşitli anekdotlar ve şiirler ile toplumun edebî zevk ve beklentilerine hitap eden şiir mecmuaları, biyografik kaynaklarda yer almayan şairleri ve yazma divanlar ile tenkitli neşirlerde bulunmayan şiirleri bulundurma ihtimalini her zaman bünyesinde barındıran çok yönlü metinlerdir. Gerek mecmualara dair gerçekleştirilen neşir çalışmalarında gerekse mecmualara atıfla oluşturulan makale ve bildiri düzeyindeki çalışmalarda şairlerin basılı divanlarında yer almayan şiirlerine dair başlıklar ve vurgular dikkat çekmektedir. Şiir mecmularında bulunan tenkitli neşirlerde yer almayan şiirlerin tespit ve neşrinden daha mühimi şiirlerin atfedildikleri şaire olan aidiyetinin sorgulanması ameliyesidir. Taranılan çalışmalarda basılı divanlarda yer almadığı ifade edilen şiirlerin atfedildikleri şairlere olan aidiyetlerinin belirlenmesinde daha önceden kuramsal çerçevesi çizilen ve uygulanan bir metottan veya metot birliğinden söz etmek mümkün görünmemektedir. Çoğunlukla metin neşrinden ibaret böylesi çalışmalarda az da olsa şiirlerin, atfedildikleri şairlere olan aidiyetlerinin dil, üslup ve tanıklanma durumları çerçevesinde ele alındığı görülmektedir. Şiirlerin yeterli sayıda kaynak metinde taranmadan ve başka şairlere atfedildiklerine dair şüphe durumları en aza indirgenmeden yapılan dil ve üslup incelemeleri, aidiyet meselesi açısından kıymetli olmakla beraber yeterli ve tatmin edici değildir. Bu noktada yapılan çalışmada ortaya konulan yöntem teklifinin, sorgulama işlemini büyük ölçüde gerçekleştireceği ve atfedilen şiirlerle ilgili yapılacak olan üslup incelemelerine gelinceye değin bir eleme mekanizması işlevi göreceği umulmaktadır. Çalışmada ilk olarak neşri gerçekleştirilen ve muhtelif yazma eser kütüphanelerinde mevcut olan bine yakın şiir mecmuasında Necâtî şiirleri gözden geçirilmiştir. İşlem sonucunda Ali Nihat Tarlan tarafından hazırlanan Necâtî Bey Dîvânı neşrinde yer almayan 25 adet şiir tespit edilmiştir. Bu şiirler divanlar, şiir mecmuaları ve tezkire metinleri temelinde tarama ve tanıklama esasına dayalı uygulamalara tabi tutulmuş ve ulaşılan sonuçlara göre bazı kategorilere ayrılmıştır. Elde edilen verilerden hareketle Necâtî’ye ait olabilecek şiirler belirlenirken şüpheli olanlar ayrılmış ve şüphe durumları izah edilmiştir. Böylece Necâtî şiirleri örneği üzerinden benzer çalışmalar için bir yöntem ve kategorizasyon teklifinde bulunularak aidiyet temelli sorgulama işlemlerinin gerekliliği vurgulanmıştır.

Romantik söylemin en belirgin vasıflarından biri olan öznellik, çok kez tezatların varlığından beslenir. Romantik metafizik bağlamında insan için ilksel tezat, ben ve ben olmayan’ın amansız çatışması üzerine kurulur. Buna göre insan, özünün derinliklerinde yer alan ‘ben’i dolaysız tanıyamaz, onun farkına varamaz. Ben olmayan’ın perdelediği reel saha, ben’e direnen bir varlık alanıdır ve aralarında yaşanan çarpışma sonrası ben’lik ortaya çıkar. Nihayetinde varılmak istenen yer geleneğin, aklın kayıt altına aldığı sahadan, kayıt-dışı, sınırsız hürriyet sahasına geçiştir. Tanzimat devri Doğu ve Batı medeniyetlerine ait fikirlerin uzlaştırılmasında da buna benzer bir tezat yaşanır. Bu manada en büyük sorun; ben ve ben olmayan ayrışımının nasıl yapılacağı, hangisinin ben’e, hangisinin ben olmayan’a ait olduğunun idrakidir. Bu tezat metafizik manada bir ilksel tezat olarak kabul edildiğinde, çarpışma ve sonrasında kayıt-dışı sahaya taşmalar, hürriyet, öznellik ve görelilik kavramlarının da Türk edebiyatına girişinin zeminini hazırlar. Bu makalede, on dokuzuncu asırla beraber Osmanlı topraklarında siyasi ve içtimai sahada tesirini arttıran romantik söylemin Türk edebiyatındaki ferdiyetçi tezahürleri; hem bir geçiş süreci olan Tanzimat devrinin tezatlarını besleyen düalist (doğu-batı sentezi) uzlaşım çabasının ürünü, hem de Abdülhak Hâmid’in mizacından beslenen tezatlarla beliren, öznel temayül çerçevesinde ele alınmıştır. İncelememize konu olan Abdülhak Hâmid, kendine dair şahsi tecrübeleri, asrına ait siyasi çözüm çarelerinden daha çok önemseyen romantik bir özne gibidir. Hâmid, Batılı düşün ile zorunlu olarak yüz yüze gelen Tanzimat devri Osmanlı kimliğinin, iki farklı medeniyeti uzlaştırma tezadının tam da ortasında kalmış, kafası epeyi karışık kimliklerden biridir. Bu bağlamda onun izini takip ettiği Namık Kemal’i örnek aldığına fakat çok kez kalemini, vatan ve hürriyet kavramları haricinde kullandığına da şahit oluruz. Bu nedenle de Hâmid, Namık Kemal’den farklı olarak, iç dünyası ile var olma çabasıyla özellikle metafizik meseleleri daha ziyade kurcalar. İncelememizde Hâmid’in söz konusu meseleleri; ferdî tezatlarının gölgesinde, ait olduğu geleneğin hadlerini zorlayarak okurları ile paylaştığı en belirgin eseri olan Makber seçilmiştir. Bu uzun poem ekseninde şairin; his-his ve akıl-his tezatlarının izleri sürülerek, açığa çıkan ferdî duyuş ve düşünüşü besleyen tezat kaynağının; romantiklerde sınırsız hürriyetle eşdeğer algılanan, ben’ ile dolaysız temasa geçme talebinden mi yoksa özde sadece ait olduğu geleneğin etrafını kuşatan, Batılı düşünün açığa çıkardığı tezatlarla beslenen öznenin zorunlu, köksüz bir savruluşundan mı ibaret olduğu sorusuna cevap aranmıştır.

Sûfî-Siyaset İlişkisi Bağlamında Mevlâna Halid Şiirlerinde Baban (E)Mîrleri Baban Emirates In Mawlana Khalid Poems In The Context Of Sufı-Polıtıcs Relatıonshıp Veysel Başçı Dr. Öğr. Üyesi. Batman Üniversitesi İslami İlimler Fakültesi, Temel İslam Bilimleri Bölümü, Tasavvuf Ana Bilim Dalı, Assist. Prof., Batma University Faculty of Islamic Sciences, Basic Islamic Sciences, Department of Sufism, ORCID: 0000-0003-1525-0355 e-posta veysel.basci@batman.edu.tr ÖZ Nakşibendîyye-i Halidîyye tarikat kolunun kurucu pîri Mevlâna Halid-i Şehrezûrî 1779 yılında Süleymaniye’nin Karadağ bölgesinde dünyaya geldiğinde söz konusu bölge Baban Kürt (E)mîrliğinin yerel yönetim ve idaresi altındaydı. Dolaysıyla Mevlâna Halid bu emirlikte yönetici olmuş birçok Baban (E)mîrini yakından tanıma fırsatı bulmuş, kendileriyle siyasî ve dinî ilişkiler geliştirmişti ki bu ilişki biçimi Mevlâna Halid’in 1811’de Şeyh Abdullah Dihlevî’ye intisabından önce ve sonra farklı şekillerde devam etmiştir. Onun Baban (E)mîrleriyle olan ilişkisini gösteren, onlarla ilgili duygu ve düşüncelerini ve bakış açısını ortaya koyan bazı ayrıntılar, kendisinden geriye kalmış üç dilli (Kürtçe, Farsça, Arapça) dağınık haldeki şiirleri ile divanında mevcuttur. Divanında Babanzâde Osman, İbrahim, Abdurrahman ve Selim Paşa’larla ilgili şiirler kaleme aldığı görülmektedir. Söz konusu şiirlerinde, Baban (E)mîrleriyle beraber bunların iktidarı döneminde yaşanmış önemli bazı olay ve havadislere de değinerek şiirsel madde tarihleri düşmüş, yaşanmış hadiseler karşısında kâh hüznünü kâh sevincini paylaşmıştır. Babanzâde Süleyman Paşa’nın oğlu Osman Paşa’nın şehit düşmesini uzun bir mersiyeyle yâd etmiştir. Süleymaniye şehrinin genişletilmesini sağlayarak, bu şehirdeki bölgesel iktidarın sembolü olan sarayının usul ve esaslarını tavizsiz şekilde uygulayan, Kasr-ı Şirin ile Hanekîn gibi bölgeleri Baban (E)mîrliğinin sınırlarına dâhil etmiş olan Babanzâde İbrahim Paşa’yı da “başına taç yaraşan bir sultan” olarak resmetmiştir. Babanzâde Abdurrahman Paşa’nın 1808 yılında Osmanlının Bağdat valisi karşısındaki üstünlüğüne vurgu yapmış, onun 1810 yılındaki Bağdat kuşatmasına da değinerek siyasî rakiplerine karşı galip gelişine de bir hayli sevinmiştir. Mevlâna Halid’in Baban (E)mîrlerini taltif ve methiyeleri sadece bunlarla da sınırlı değildir. Divanı ile dağınık haldeki şiirlerinin birçok yerinde açık ve üstü kapalı Baban (E)mîrlerine işarette bulunmuş ve onlara olan hayranlığını defalarca dile getirmiştir. Bu çalışmada Mevlâna Halid’in şiirlerinde yerel iktidarla olan ilişkileri incelenmiştir. Anahtar Kelimeler: Sûfî, Siyaset, Baban (E)mîrleri, Mevlâna Halid, Şiir ABSTRACT When Mawlana Khalid al-Shahrazūri al-Baghdadī, the founder of the Nakshībandi-Khalīdi order branch, was born in the Qaradag region of Suleymaniyah in 1779, the region in question was under the rule and administration of the Baban Kurdish Emirate. Therefore, Mawlana Khalid had the opportunity to freely get to know many Baban emirs who were rulers of this emirate. He developed political and religious relations with them. So much so that this form of relationship continued in a different way before and after Mawlana Khalid's affiliation with Sheikh Abdullah Dihlavī in 1811. Some details that show his relationship with Baban's orders, reflect his feelings and thoughts about them, and reveal his perspective on them are available in the trilingual (Kurdish, Persian, Arabic) poetry divan he left behind. It is seen that he wrote poems about Babanzāda Othman, Ibrahim, Abdurrahmān and Salim Pasha in this divan. In these poems, he also touched upon some important events and news that took place during the rule of Baban's emirs, and poetic dates were included in these news, and he shared sometimes his sadness and sometimes his joy in the face of what happened. He commemorated the martyrdom of Othman Pasha, the son of Babanzāda Suleiman Pasha, with a long elegy. He portrayed Babanzāda Ibrahim Pasha, who ensured the expansion of the city of Sulaymaniyah, uncompromisingly implemented the procedures and principles of his palace, which was the symbol of regional power in this city, and included regions such as Qasrī Shirin and Xanakīn within the borders of the Baban Emirate, as "a sūltan worthy of a crown." He emphasized the superiority of Babanzāda Abdurrahmān Pasha over the Ottoman governor of Baghdad in 1808, and was very happy about his victory over his political rivals, also referring to the siege of Baghdad in 1810. Mawlana Khalid's praise and praise of Baban's emirs are not limited to these only. In many parts of his divan and scattered poems, he explicitly and implicitly pointed out Baban's emirs and expressed his admiration for them many times. In this study, Mawlana Khalid's relations with the local government in his poems were examined. Key words: Sufi, Politics, Baban Emirates, Mawlana Khalid, Poem

Fahreddin Râzî’nin (öl. 606/1210) babası olan Diyâuddîn Ömer, çok yönlü bir âlim olup fıkıh, usûl, tasavvuf, hitabet, edebiyat ve kelâm gibi alanlarda etkin bir kişiliğe sahiptir. Hitabetinin güçlü olmasından dolayı kendisine “Hatîbü’r-Rey” unvanı verilmiş ve sonraki süreçte bu lakapla tanınmıştır. Onun bu edebî yönü kelâmi görüşlerine de yansımıştır. O, imâmetle ilgili fikirlerini temellendirirken şiirlerden de yararlanmış ve şiirleri birer araç olarak kullanmıştır. Nihâyetü’l-merâm fî Dirâyeti’l-kelâm adlı kayıp eserinin ikinci cildinin bulunmasıyla beraber onun fikirleri hakkında geniş malumata sahip olunmuştur. Diyâuddîn Ömer, İmâmet meselesinde Sünnî geleneksel düşünceyi kabul etmekle beraber konuyla ilgili farklı fikirler ortaya atan, kendinden önceki devirde yaşayan kelâm ve fıkıh âlimlerinin görüşlerini dönemin koşulları perspektifinde yeniden ele alan ve içinde bulunduğu toplumun sosyopolitik problemleri hakkında teolojik bir bakış açısı sunan ve çözüm önerileri geliştiren önemli bir bilgindir. Bu çalışmada, İmâm tayin etmenin gerekliliği, İmâmda bulunması gereken nitelikler, imâmetin nasıl gerçekleşeceği, imâmın görevden alınmasının imkânı, aynı dönemde iki İmâmın bulunmasının imkânı, İmâmın nass ile mi tayin edileceği, biat ile mi seçileceği, Hz. Peygamber’den sonra insanların en üstününün/faziletlisinin kim olduğu, Hz. Ebû Bekir ile Hz. Ali’nin halifelikleri gibi konular Diyâuddîn Ömer perspektifinden incelenmiştir. The Theory of Imamate in the Ash'arite Kalam Tradition: The Example of Diyâuddîn Ömer er-Râzî Abstract Diyâuddîn Ömer, the father of Fahreddin Râzî (d. 606/1210), is a versatile scholar and has an active personality in fields such as fiqh, usûl, mysticism, oratory, literature and theology. Due to his strong oratory, he was given the title "Hatîbü'r-Rey”, and he was known with this nickname in the following period. This literary aspect of his was also reflected in his theological views. While basing his ideas on the İmâmate, he also benefited from poems and used them as tools. With the discovery of the second volume of his lost work called Nihâyetü'l-merâm fî Dirâyeti'l-kelâm, extensive information has been obtained about his ideas. Diyâuddîn Ömer, although accepting the Sunni traditional thought on the issue of Imamate, is an important person who puts forward different ideas on the subject, reconsiders the views of the theological and fiqh scholars living in the previous period in the perspective of the conditions of the period, and offers a theological perspective on the sociopolitical problems of the society he is in and develops solution suggestions. He is a scholar. In this study, the necessity of appointing an İmâm, the qualifications that the İmâm should have, how the İmâmate will take place, the possibility of dismissing the İmâm, the possibility of having two İmâms in the same period, whether the İmâm will be appointed by nass or elected by allegiance, Hz. Who is the most virtuous/superior of people after the Prophet? Abu Bakr and Hz. Issues such as Ali's caliphate were examined from the perspective of Diyâuddîn Ömer.

Bir şeye iyi/güzel veya kötü/çirkin hükmü verme noktasında genel-geçer ölçütler var mıdır? Bu ölçütlerin ve dolayısıyla ortak yargıların varlığı mümkünse gerekçelendirmeler nasıl şekillenir? Bunların teoride gerçekleşebildiği/gerçekleşebileceği varsayılsa bile uygulamadaki karşılığı ne kadar olabilir? Bu tür sorular her ilmî disiplinin cevaplamaya çalıştığı önemli sorulardır. Ancak bu çalışmadaki muhatabı klasik Arap edebî tenkit disiplinidir. Bu çalışmada tenkitte nesnelliğin imkânı uygulamalı iki örnek üzerinden ele alınmıştır. Kudâme b. Ca‘fer (öl. 337/948), Merzübânî (öl. 384/994), İbn Cinnî (öl. 392/1002), Merzûkî (öl. 421/1030), Sekkâkî (öl. 626/1229) ve İbn Ebü’l-İsba‘ el-Mısrî (öl. 654/1256) gibi önemli eleştirmenlerin taraf oldukları Nâbiga ez-Zübyânî (öl. 604) ve Hassân b. Sâbit (öl. 60/680) tartışması, üzerinde durulan ilk meseledir. İkinci mesele ise İbn Kuteybe’nin (öl. 276/889) “lafzı güzel, manası zayıf” şiire örnek olarak zikrettiği ve İbn Tabâtabâ (öl. 322/934), Ebu Hilâl el-Askerî (öl. 400/1009), Kâdı Cürcânî (öl. 392/1001-1002), Abdülkâhir Cürcânî (öl. 471/1078-79), İbnü’l-Esîr (öl. 637/1239) ve Kazvîni (öl. 739/1338) gibi önemli münekkitler tarafından farklı değerlendirmelere tabi tutulan beyitlerdir. Bu değerlendirmedeki yorumlara ve ulaştıkları sonuçlara göre çalışmada münekkitler taksim edilmiştir. Bu yolla ölçüt, hüküm ve gerekçelendirme üçlüsü dikkate alınmış ve nesnelliğin imkânı ile ilgili birçok somut veriye ulaşılmıştır. Tüm bu veriler ışığında edebî tenkitte genel-geçer ölçütlere ve ortak yargılara ulaşmanın oldukça zor olduğu mülahaza edilmiştir. Bununla beraber ölçüt, hüküm ve gerekçelendirmenin güçlü bir şekilde ortaya konması durumunda ortak zeminde buluşma imkanının arttığı kaydedilmiştir. Aynı zamanda bu tür çalışmaların i‘câz meselesine dair farklı açılımlar sağlayabileceği sonucuna ulaşılmıştır.

Culture: Its Many Meanings One of the problems we encounter in dealing with culture is that there are so many different meanings and definitions attached to the term. We think of culture two ways: first, in terms of aesthetic matters (relative to thearts) and second, as a concept used by anthropologists to describe the way people live. There are, so I understand, something like a hundred different definitions of culture used by anthropologists. The Origins of the Term "Culture" The word 'culture' comes from the Latin cultus, which means 'care', and from the French colere which means 'to till' as in 'till the ground'. There are many terms that stem from the word culture. For example, there is the term 'cult' which suggests some kind of a religious organisation. We are continually amazed at the power cults have to shape our behavior, to brainwash us -- to turn intelligent and educated people into fanatics. Here we are dealing with the power of charismatic personalities and of groups over individuals. If cults can exercise enormous power over individuals and groups of people, can't we say that cultures also can do the same thing, though usually not to the same extreme degree? There is also the term 'cultivated', which means something that has been grown or, in the realm of aesthetics and the arts, sophisticated taste. Just as plants only exist because they are cared for by some cultivator, over a period of time, so people's taste and cultivation only are developed by education and training. It takes time to develop a refined sensibility, to become discriminating, to appreciate texts that are difficult and complex and not immediately satisfying. Bacteriologists also speak about cultures, but they use the term to describe the bacteria that are grown in Petri dishes if they are given suitable media (sources of nourishment). This matter of bacteria growing in media may be an important metaphor for us: just as bacteria need media to grow into culture, so do human beings need cultures to survive and develop themselves. We don't do it all on our own. In the chart below I show the interesting parallels: Bacteriology Bacteria Grow in media Form cultures Sociology/Anthropology Humans Affected by media Form cultures Of course we are much more complex than bacteria; in truth, each of us form a kind of medium for countless kinds of bacteria that inhabit our mouths and various other parts of our bodies. Bacteriology involves the cultivation and study of micro-organisms (bacteria) in prepared nutrients and the study of media (and what is often called cultural criticism nowadays) involves the study of individuals and groups in a predominantly, but not completely, mass-mediated culture. Not all culture is mass mediated. An Anthropological Definition of Culture Let me offer a typical anthropological definition of culture. It is by Henry Pratt Fairchild and appeared in his Dictionary of Sociology and Related Sciences: A collective name for all behavior patterns socially acquired and transmitted by means of symbols; hence a name for all the distinctive achievements of human groups, including not only such items as language, tool-making, industry, art, science, law, government, morals and religion, but also the material instruments or artifacts in which cultural achievements are embodied and by which intellectual cultural features are given practical effect, such as buildings, tools, machines, communication devices, art objects, etc. (80) Let's consider some of the topics Fairchild mentions. Behavior Patterns. We are talking about codes and patterns of behavior here that are found in groups of people. Socially Acquired. We are taught these behavior patterns as we grow up in a family in some geographical location and are profoundly affected by the family we are born into, its religion, and all kinds of other matters. Socially Acquired. We are taught these behavior patterns as we grow up in a family in some geographical location and are profoundly affected by the family we are born into, its religion, and all kinds of other matters. The Distinctive Achievements of Human Groups. It is in groups that we become human and become enculturated or acculturated (two words for the same thing, for all practical purposes). We have our own distinctive natures but we are also part of society. Artifacts in which cultural achievements are embodied. The artifacts we are talking about here are the popular culture texts carried in the various media and other non-mediated aspects of popular culture (or not directly mediated) such as fashions in clothes, food preferences, artifacts (what anthropologists call 'material culture'), language use, sexual practices and related matters. We know that a great deal of our popular culture, while not carried by the media, is nevertheless profoundly affected by it. We can see, then, that culture is a very complicated phenomenon that plays some kind of a role in shaping our consciousness and our behavior. You may think you are immune from the impact of the media and popular culture, but that is a delusion that is generated, I would suggest, by the media. We think we are not affected in significant ways by the media and popular culture (sometimes called mass mediated culture) and culture in general but we are wrong. Culture affects us but it doesn't necessarily determine every act we do; though some scholars, who believe the media are very powerful, might argue with this point. Falling Off the Map: What Travel Literature Reveals For a graphic example of how cultures differ, let me offer two quotations from the travel writer Pico Iyer from his book Falling Off the Map: Some Lonely Places of the World, a collection of travel articles about seldom-visited places (by American travelers, at least). Saigon: the only word for Saigon is 'wild'. One evening I counted more than a hundred two-wheel vehicles racing past me in the space of sixty seconds, speeding around the jam-packed streets as if on some crazy merry-go-round, a mad carnival without a ringmaster; I walked into a dance club and found myself in the midst of a crowded floor of hip gay boys in sleeveless T-shirts doing the latest moves to David Byrne; outside again, I was back inside the generic Asian swirl, walking through tunnels of whispers and hisses. "You want boom-boom?" "Souvenir for you dah-ling?" "Why you not take special massage?" Shortly before midnight, the taxi girls stream out of their nightclubs in their party dresses and park their scooters outside the hotels along 'Simultaneous Uprising' Street. (134-5) Compare his description of Saigon with his portrait of Reykjavik, Iceland, equally as fascinating and fantastic but considerably different from Saigon. Even 'civilization' seems to offer no purchase for the mind here: nothing quite makes sense. Iceland boasts the largest number of poets, presses, and readers per capita in the world: Reykjavik, a town smaller than Rancho Cucamonga, California, has five daily newspapers, and to match the literary production of Iceland, the U.S. would have to publish twelve hundred new books a day. Iceland has the oldest living language in Europe; its people read the medieval sagas as if they were tomorrow's newspaper and all new concepts, such as 'radio' and 'telephone', are given poetical medieval equivalents. Roughly three eldest children in every four are illegitimate here, and because every son of Kristjan is called Kristjansson, and every daughter Kristjansdottir, mothers always have different surnames from their children (and in any case are rarely living with the fathers). The first day I ever spent in 'Surprise City' (as Reykjavik is called), I found golden-haired princesses and sword-wielding knights enacting fairy-tale sagas on the main bridge in the capital. (67-8) We can see that there are considerable differences between Saigon and Reykjavik, though just as (to be fair) Iyer points out the incredible differences between cities in Vietnam, such as the differences between Saigon and Hue. Iyer's description of the landscape of Iceland may help explain the national character of the Icelanders. As he writes: I knew, before I visited, a little about the epidemic oddness of the place: there was no beer in Iceland in 1987, and no television on Thursdays; there were almost no trees, and no vegetables. Iceland is an ungodly wasteland of volcanoes and tundra and Geysir, the mother of geysirs, a country so lunar that NASA astronauts did their training there. (67) There has to be some influence of this remarkable landscape and climate, of the Iceland geographical location, the amount of light and darkness in which people live, upon the people who live there and there has to be some influence of the jungle and the climate of Vietnam on its people. What we become is, it seems to me, due to some curious combination of factors involving our natures (that is, the hard-wired elements of our personalities) and our cultures, with the matter of chance playing a big role as well. What we become is, it seems to me, due to some curious combination of factors involving our natures (that is, the hard-wired elements of our personalities) and our cultures, with the matter of chance playing a big role as well. References Fairchild, Henry Pratt. Dictionary of Sociology and Related Sciences. Totawa, NY: Littlefield, Adams & Co., 1967. Iyer, Pico. Falling Off the Map: Some Lonely Places of the World. New York: Alfred A. Knopf, 1993. Citation reference for this article MLA style: Arthur Asa Berger. "The Meanings of Culture." M/C: A Journal of Media and Culture 3.2 (2000). [your date of access] <http://www.api-network.com/mc/0005/meaning.php>. Chicago style: Arthur Asa Berger, "The Meanings of Culture," M/C: A Journal of Media and Culture 3, no. 2 (2000), <http://www.api-network.com/mc/0005/meanings.php> ([your date of access]). APA style: Arthur Asa Berger. (2000) The meanings of culture. M/C: A Journal of Media and Culture 3(2). <http://www.api-network.com/mc/0005/meaning.php> ([your date of access]).

“The cop in our head represses us better than any police force. Through generations of conditioning, the system has created people who have a very hard time coming together to create resistance.” – Seth Tobocman, War in the Neighborhood (1999) Even when creators of autobiographically-based comics claim to depict real events, their works nonetheless inspire confrontations as a result of ideological contestations which position them, on the one hand, as popular culture, and, on the other hand, as potentially subversive material for adults. In Seth Tobocman’s War in the Neighborhood (1999), the street politics in which Tobocman took part extends the graphic novel narrative to address personal experiences as seen through a social lens both political and fragmented by the politics of relationships. Unlike Art Spiegelman’s Maus (1986, 1991), War in the Neighborhood is situated locally and with broader frames of reference, but, like Maus, resonates globally across cultures. Because Tobocman figures the street as the primary site of struggle, John Street’s historiographically-oriented paper, “Political Culture – From Civic Culture to Mass Culture”, presents a framework for understanding not that symbols determine action, any more than material or other objective conditions do, but rather that there is a constant process of interpretation and reinterpretation which is important to the way actors view their predicament and formulate their intentions. (107-108) Though Street’s main focus is on the politicization of choices involving institutional structures, his observation offers a useful context to examining Tobocman’s memoir of protest in New York City. Tobocman’s identity as an artist, however, leads him to caution his readers: Yes, it [War in the Neighborhood] is based on real situations and events, just as a landscape by Van Gogh may be based on a real landscape. But we would not hire Van Gogh as a surveyor on the basis of those paintings. (From the “Disclaimer” on the copyright page.) This speaks to the reality that all art, no matter how innocuously expressed, reflect interpretations refracted from the artists’ angles. It also calls attention to the individual artist’s intent. For Tobocman, “I ask that these stories be judged not on how accurately they depict particular events, but on what they contain of the human spirit” (from the “Disclaimer” on the copyright page). War in the Neighborhood, drawn in what appears to be pencil and marker, alternates primarily between solidly-inked black generic shapes placed against predominantly white backgrounds (chapters 1-3, 5, 7-9, and 11) and depth-focused drawing-quality images framed against mostly black backgrounds (chapters 4 and 6); chapter 10 represents an anomaly because it features typewritten text and photographs that reify the legitimacy of the events portrayed even when “intended to be a work of art” (from the “Disclaimer” on the copyright page). According to Luc Sante’s “Introduction”, “the high-contrast images here are descended from the graphic vocabulary of Masereel and Lynn Ward, an efficient and effective means of representing the war of body and soul” (n.p.). This is especially evident in the last page of War in the Neighborhood, where Tobocman bleeds himself through four panels, the left side of his body dressed in skin with black spaces for bone and the right side of his body skeletonized against his black frame (panels 5-6: 328). For Tobocman, “the war of body and soul” reifies the struggle against the state, through which its representatives define people as capital rather than as members of a social contract. Before the second chapter, however, Tobocman introduces New York squatter, philosopher and teacher Raphael Bueno’s tepee-embedded white-texted poem, “‘Nine-Tenths of the Law’” (29). Bueno’s words eloquently express the heart behind War in the Neighborhood, but could easily be dismissed because they take up only one page. The poem’s position is significant, however. It reflects the struggles between agency and class, between power and oppression, and between capitalism and egalitarianism. Tobocman includes a similar white-texted tepee in Chapter 4, though the words are not justified and the spacing between the words and the edges of the tepee are larger. In this chapter, Tobocman focuses on the increasing media attention given to the Thompson Square Park homeless, who first organize as “the Homeless Clients Advisory Board” (panel 7: 86). The white-texted tepee reads: They [Tent City members] got along well with the Chinese students, participated in free China rallys, learned to say ‘Down with Deng Xiao ping’ in Chinese. It was becoming clear to Tent City that their homelessness meant some thing on a world stage. (panel 6: 103) The OED Online cites 1973 as the first use of gentrification, which appeared in “Times 26 Sept. 19/3.” It also lists uses in 1977, 1982 and 1985. While the examples provided point to business-specific interests associated with gentrification, it is now defined as “the process by which an (urban) area is rendered middle-class.” While gentrification, thus, infers the displacement of minority members for the benefits of white privilege, it is also complicated by issues of eminent domain. For the disenfranchised who lack access to TV, radio and other venues of public expression (i.e., billboards), “taking it to the streets” means trafficking ideas, grievances and/or evangelisms. In places like NYC, the nexus for civic engagement is the street. The main thrust of Tobocman’s War in the Neighborhood, however, centers on the relationships between (1) the squatters, against whom Reagan-era economics destabilized, (2) the police, whose roles changed as local policies shifted to accommodate urban planning, (3) the politicians, who “began to campaign to destroy innercity neighborhoods” (20), and (4) the media, which served elitist interests. By chapter 3, Tobocman intrudes himself into the narrative to personalize the story of squatters and their resistance of an agenda that worked to exclude them. In chapter 4, he intersects the interests of squatters with the homeless. With chapter 5, Tobocman, already involved, becomes a squatter, too; however, he also maintains his apartment, making him both an insider and an outsider. The meta-discourses include feminism, sexism and racism, entwined concepts usually expressed in opposition. Fran is a feminist who demands not only equality for women, but also respect. Most of the men share traditional values of manhood. Racism, while recognized at a societal level, creeps into the choices concerning the dismissal or acceptance of blacks and whites at ABC House on 13th Street, where Tobocman resided. As if speaking to an interviewer, a black woman explains, as a white male, his humanity had a full range of expression. But to be a black person and still having that full range of expression, you were punished for it. ... It was very clear that there were two ways of handling people who were brought to the building. (full-page panel: 259) Above the right side of her head is a yin yang symbol, whose pattern contrasts with the woman’s face, which also shows shading on the right side. The yin yang represents equanimity between two seemingly opposing forces, yet they cannot exist without the other; it means harmony, but also relation. This suggests balance, as well as a shared resistance for which both sides of the yin yang maintain their identities while assuming community within the other. However, as Luc Sante explains in his “Introduction” to War in the Neighborhood, the word “community” gets thrown around with such abandon these days it’s difficult to remember that it has ever meant anything other than a cluster of lobbyists. ... A community is in actuality a bunch of people whose intimate lives rub against one another’s on a daily basis, who possess a common purpose not unmarred by conflict of all sizes, who are thus forced to negotiate their way across every substantial decision. (n.p., italics added) The homeless organized among themselves to secure spaces like Tent House. The anarchists lobbied the law to protect their squats. The residents of ABC House created rules to govern their behaviors toward each other. In all these cases, they eventually found dissent among themselves. Turning to a sequence on the mayoral transition from Koch to Dinkins, Tobocman likens “this inauguration day” as a wedding “to join this man: David Dinkins…”, “with the governmental, business and real estate interests of New York City” (panel 1: 215). Similarly, ABC House, borrowing from the previous, tried to join with the homeless, squatters and activist organizations, but, as many lobbyists vying for the same privilege, contestations within and outside ABC splintered the goal of unification. Yet the street remains the focal point of War in the Neighborhood. Here, protests and confrontations with the police, who acted as intermediary agents for the politicians, make the L.E.S. (Lower East Side) a site of struggle where ordinary activities lead to war. Though the word war might otherwise seem like an exaggeration, Tobocman’s inclusion of a rarely seen masked figure says otherwise. This “t-shirt”-hooded (panel 1: 132) wo/man, one of “the gargoyles, the defenders of the buildings” (panel 3: 132), first appears in panel 3 on page 81 as part of this sequence: 319 E. 8th Street is now a vacant lot. (panel 12: 80) 319 taught the squatters to lock their doors, (panel 1: 81) always keep a fire extinguisher handy, (panel 2: 81) to stay up nights watching for the arsonist. (panel 3: 81) Never to trust courts cops, politicians (panel 4: 81) Recognize a state of war! (panel 5: 81) He or she reappears again on pages 132 and 325. In Fernando Calzadilla’s “Performing the Political: Encapuchados in Venezuela”, the same masked figures can be seen in the photographs included with his article. “Encapuchados,” translates Calzadilla, “means ‘hooded ones,’ so named because of the way the demonstrators wrap their T-shirts around their faces so only their eyes show, making it impossible for authorities to identify them” (105). While the Encapuchados are not the only group to dress as such, Tobocman’s reference to that style of dress in War in the Neighborhood points to the dynamics of transculturation and the influence of student movements on the local scene. Student movements, too, have traditionally used the street to challenge authority and to disrupt its market economy. More important, as Di Wang argues in his book Street Culture in Chengdu: Public Space, Urban Commoners, and Local Politics, 1870-1930, in the process of social transformation, street culture was not only the basis for commoners’ shared identity but also a weapon through which they simultaneously resisted the invasion of elite culture and adapted to its new social, economic, and political structures. (247) While focusing on the “transformation that resulted in the reconstruction of urban public space, re-creation of people’s public roles, and re-definition of the relationship among ordinary people, local elites and the state” (2), Wang looks at street culture much more broadly than Tobocman. Though Wang also connects the 1911 Revolution as a response to ethnic divisions, he examines in greater detail the everyday conflicts concerning local identities, prostitutes in a period marked by increasing feminisms, beggars who organized for services and food, and the role of tea houses as loci of contested meanings. Political organization, too, assumes a key role in his text. Similarly to Wang, what Tobocman addresses in War in the Neighborhood is the voice of the subaltern, whose street culture is marked by both social and economic dimensions. Like the poor in New York City, the squatters in Iran, according to Asef Bayat in his article “Un-Civil Society: The Politics of the ‘Informal People’”, “between 1976 and the early 1990s” (53) “got together and demanded electricity and running water: when they were refused or encountered delays, they resorted to do-it-yourself mechanisms of acquiring them illegally” (54). The men and women in Tobocman’s War in the Neighborhood, in contrast, faced barricaded lines of policemen on the streets, who struggled to keep them from getting into their squats, and also resorted to drastic measures to keep their buildings from being destroyed after the court system failed them. Should one question the events in Tobocman’s comics, however, he or she would need to go no further than Hans Pruijt’s article, “Is the Institutionalization of Urban Movements Inevitable? A Comparison of the Opportunities for Sustained Squatting in New York City and Amsterdam”: In the history of organized squatting on the Lower East Side, squatters of nine buildings or clusters of buildings took action to avert threat of eviction. Some of the tactics in the repertoire were: Legal action; Street protest or lock-down action targeting a (non-profit) property developer; Disruption of meetings; Non-violent resistance (e.g. placing oneself in the way of a demolition ball, lining up in front of the building); Fortification of the building(s); Building barricades in the street; Throwing substances at policemen approaching the building; Re-squatting the building after eviction. (149) The last chapter in Tobocman’s War in the Neighborhood, chapter 11: “Conclusion,” not only plays on the yin and yang concept with “War in the Neighborhood” in large print spanning two panels, with “War in the” in white text against a black background and “Neighborhood” in black text against a white background (panels 3-4: 322), but it also shows concretely how our wars against each other break us apart rather than allow us to move forward to share in the social contract. The street, thus, assumes a meta-narrative of its own: as a symbol of the pathways that can lead us in many directions, but through which we as “the people united” (full-page panel: 28) can forge a common path so that all of us benefit, not just the elites. Beyond that, Tobocman’s graphic novel travels through a world of activism and around the encounters of dramas between people with different goals and relationships to themselves. Part autobiography, part documentary and part commentary, his graphic novel collection of his comics takes the streets and turns them into a site for struggle and dislocation to ask at the end, “How else could we come to know each other?” (panel 6: 328). Tobocman also shapes responses to the text that mirror the travesty of protest, which brings discord to a world that still privileges order over chaos. Through this reconceptualization of a past that still lingers in the present, War in the Neighborhood demands a response from those who would choose “to take up the struggle against oppression” (panel 3: 328). In our turn, we need to recognize that the divisions between us are shards of the same glass. References Bayat, Asef. “Un-Civil Society: The Politics of the “Informal People.’” Third World Quarterly 18.1 (1997): 53-72. Calzadilla, Fernando. “Performing the Political: Encapuchados in Venezuela.” The Drama Review 46.4 (Winter 2002): 104-125. “Gentrification.” OED Online. 2nd Ed. (1989). http://0-dictionary.oed.com.csulib.ctstateu.edu/ cgi/entry/50093797?single=1&query_type=word&queryword=gentrification &first=1&max_to_show=10>. 25 Apr. 2006. Pruijt, Hans. “Is the Institutionalization of Urban Movements Inevitable? A Comparison of the Opportunities for Sustained Squatting in New York and Amsterdam.” International Journal of Urban and Regional Research 27.1 (Mar. 2003): 133-157. Street, John. “Political Culture – From Civic to Mass Culture.” British Journal of Political Science 24.1 (Jan. 1994): 95-113. Toboman, Seth. War in the Neighborhood (chapter 1 originally published in Squatter Comics, no. 2 (Photo Reference provided by City Limits, Lower East Side Anti-displacement Center, Alan Kronstadt, and Lori Rizzo; Book References: Low Life, by Luc Sante, Palante (the story of the Young Lords Party), Squatters Handbook, Squatting: The Real Story, and Sweat Equity Urban Homesteading; Poem, “‘Nine-Tenths of the Law,’” by Raphael Bueno); chapter 2 (Inkers: Samantha Berger, Lasante Holland, Becky Minnich, Ursula Ostien, Barbara Lee, and Seth Tobocman; Photo Reference: the daily papers, John Penley, Barbara Lee, Paul Kniesel, Andrew Grossman, Peter LeVasseur, Betsy Herzog, William Comfort, and Johannes Kroemer; Page 81: Assistant Inker: Peter Kuper, Assistant Letterer: Sabrina Jones and Lisa Barnstone, Photo Reference: Paul Garin, John Penley, and Myron of E.13th St); chapter 3 originally published in Heavy Metal 15, no. 11 (Inkers: Peter Kuper and Seth Tobocman; Letterers: Sabrina Jones, Lisa Barnstone, and Seth Tobocman; Photo Reference: Paul Garin, John Penley, Myron of 13th Street, and Mitch Corber); chapter 4 originally published in World War 3 Illustrated, no. 21 (Photo Reference: John Penley, Andrew Lichtenstein, The Shadow, Impact Visuals, Paper Tiger TV, and Takeover; Journalistic Reference: Sarah Ferguson); chapter 5 originally published in World War 3 Illustrated, no. 13, and reprinted in World War 3 Illustrated Confrontational Comics, published by Four Walls Eight Windows (Photo Reference: John Penley and Chris Flash (The Shadow); chapter 6 (Photo reference: Clayton Patterson (primary), John Penley, Paul Garin, Andrew Lichtenstein, David Sorcher, Shadow Press, Impact Visuals, Marianne Goldschneider, Mike Scott, Mitch Corber, Anton Vandalen, Paul Kniesel, Chris Flash (Shadow Press), and Fran Luck); chapter 7 (Photo Reference: Sarah Teitler, Marianne Goldschneider, Clayton Patterson, Andrew Lichtenstein, David Sorcher, John Penley, Paul Kniesel, Barbara Lee, Susan Goodrich, Sarah Hogarth, Steve Ashmore, Survival Without Rent, and Bjorg; Inkers: Ursula Ostien, Barbara Lee, Samantha Berger, Becky Minnich, and Seth Tobocman); chapter 8 originally published in World War 3 Illustrated, no. 15 (Inkers: Laird Ogden and Seth Tobocman; Photo Reference: Paul Garin, Clayton Patterson, Paper Tiger TV, Shadow Press, Barbara Lee, John Penley, and Jack Dawkins; Collaboration on Last Page: Seth Tobocman, Zenzele Browne, and Barbara Lee); chapter 9 originally published in Real Girl (Photo Reference: Sarah Teitler and Barbara Lee); chapter 10 (Photos: John Penley, Chris Egan, and Scott Seabolt); chapter 11: “Conclusion” (Inkers: Barbara Lee, Laird Ogden, Samantha Berger, and Seth Tobocman; Photo Reference: Anton Vandalen). Intro. by Luc Sante. Computer Work: Eric Goldhagen and Ben Meyers. Text Page Design: Jim Fleming. Continuous Tone Prints and Stats Shot at Kenfield Studio: Richard Darling. Brooklyn, NY: Autonomedia, 1999. Wang, Di. Street Culture in Chengdu: Public Space, Urban Commoners, and Local Politics, 1870-1930. Stanford, CA: Stanford UP, 2003. Citation reference for this article MLA Style Raney, Vanessa. "Where Ordinary Activities Lead to War: Street Politics in Seth Tobocman’s War in the Neighborhood." M/C Journal 9.3 (2006). echo date('d M. Y'); ?> <http://journal.media-culture.org.au/0607/01-raney.php>. APA Style Raney, V. (Jul. 2006) "Where Ordinary Activities Lead to War: Street Politics in Seth Tobocman’s War in the Neighborhood," M/C Journal, 9(3). Retrieved echo date('d M. Y'); ?> from <http://journal.media-culture.org.au/0607/01-raney.php>.