Americanization of Rumi: The Impact of Coleman Barks’s Appropriative Translations

MevlanaJalal al-Din Rumi (Molānā Jalāl ad-Dīn Muḥammad Rūmī), as the founder of a widely spread school of thought in the Islamic world, has influenced numerous cultures. Through his teachings, he advocated for the spiritual development, Divine love, and mystical enlightenment of humanity. His legacy holds significant importance not only as a poet and philosopher but also as a guide, mentor, and spiritual leader in the history of mankind.In Azerbaijan, Mevlanastudies are focused on the examination of Mevlana Jalal al-Din Rumi’s philosophy, literary heritage, Sufi thought, and mystical worldview. Mevlana promoted the spiritual development and Divine love of humanity, and his legacy holds a significant place in the history of mankind, not only as a poet and philosopher but also as a spiritual guide.MevlanaJalal al-Din Rumi’s philosophy has had a profound influence on literature and the arts, also playing a significant role in the development of Azerbaijani literature. His impact began to be felt strongly from the 14th to the 16th centuries and continued into the 19th and 20th centuries inAzerbaijani literature. Mevlanastudies also examine the place and influence of this philosophical heritage within Azerbaijani culture.The article thoroughly examines the history and development of Mevlevi Studies in Azerbaijan. It also investigates the scientific research conducted in this field, the influence of Mevlevithought on Azerbaijani culture and literature, ongoing discussions within academic circles, and efforts to preserve the Mevleviheritage.

Book reviewed in this article: Iran Under the Pahlavis. Edited by George Lenczowski Islam in Tropical Africa, 2nd edition. Edited by I. M. Lewis A Palestinian Agenda for the West Bank and Gaza. Edited by Emile A. Nakhleh Michigan Oriental Studies in honor of George C. Cameron offered by the faculty of the Department of Near Eastern Studies of the University of Michigan. Edited by Louis L. Orlin. Ann Arbor The Peasant Venture: Tradition, Migration, and Change among Georgian Peasants in Turkey. By Paul J. Magnarella The Arab Press. By William A. Rugh Imale: Yoruba Participation in the Muslim Tradition. A Study of Clerical Piety. By Patrick J. Ryan Studies on Islam. Translated and edited by Merlin L. Swartz Calligraphy in the Arts of the Muslim World. By Anthony Welch Decision on Palestine: How the U. S. Came to Recognize Israel. By Evan M. Wilson Media Briefing Packet: The Middle East. Compiled by Sheila A. Scoville The Image of Islamic Civilization. Edited by Muhammad Abdul Jabbar Beg Studies in Islamic Economics. Edited by Khurshid Ahmad Social Life under the Abbasids 170–289 AH; 786–902 AD. By M. M. Ahsan Mystical poems of Rumi. By Jalal aldin Rūm?. Translated by A. J. Arberry Concept of Islamic State. By the Islamic Council of Europe. Edited by Salem Azzam Readings on the History of the Holy Land—From Earliest Times to the Nineteenth Century. Edited by Ray L. Cleveland Iran: From Religious Dispute to Revolution. By Michael M. J. Fischer Lebanon in Crisis: Participants and Issues. Edited by Edward P. Haley and Lewis W. Snider Mizh: A Monograph on Government's Relations with the Mahsud Tribe. By Evelyn Howell Intellectual Modernism of Shibli Nu'mani: An Exposition of His Religious and Socio‐Political Ideas. By Mehr Afroz Murad Egyptian One‐Act Plays. Selected and translated by Denys Johnson‐Davies Al‐Jujani's Theory of Poetic Imagery. By Kamal Abu Deeb Children of Gebelawi. By Naguib Mahfouz. Translated by Philip Stewart Mundus Arabicus [An Annual Devoted to Arabic Literature]. Vol. I, 1981. Arab Writers in America: Critical Essays and Annotated Bibliography The Fundamental Principles and Precepts of Islamic Government. By Abolhassan Banisadr Islam and Power. Edited by Alexander S. Cudsi and Ali E. Hillal Dessouki Indian Summer: Lutyens, Baker and Imperial Delhi. By Robert Grant Irving Akbar: The Architect of the Mughul Empire. By Ishtiaq Husain Qureshi Don't You Hear the Thunder: A Dutchman's Life Story. By D. van der Meulen New Paths in Muslim Evangelism: Evangelical Approaches to Contextualization. By Phil Parshall Muhammad Iqbal und dei drei Reiche des Geistes (Muhammad Iqbal and the Three Realms of the Spirit). Edited by Wolfgang Koehler The Arab World, 4th Edition. By William R. Polk The Early Abbasid Caliphate. By Hugh Kennedy The Islamic State. By Asghar Ali Engineer Beyond Camp David: Emerging Alignments and Leaders in the Middle East. By Paul A. Jureidini and R. D. McLaurin Beyond Camp David The Camp David Framework for Peace: A Shift Toward Shared Rule. By Daniel J. Elazar Beyond Camp David The West Bank and Gazn: Toward the Making of a Palestinian State. By Emile A. Nakhleh Beyond Camp David Iran under the Safavids. By Roger Savory The Economic History of Turkey 1800–1914. By Charles Issawi Cultures of the Islamic Middle East: a guide to introductory readings for the non‐specialist. By John W. Bagnole Nubian Ceremonial Life. Edited by John Kennedy Muslim Society. By Ernest Gellner Muslim Women: In Purdah and Out of It. By Jamila Brijbhushan Women in Islam: By Naila Minai Women's Status in the Muslim World: A Bibliographical Survey. Compiled by lnger Marie Ruud

Formal methods rely on the correctness of the formal requirements specification, but this correctness cannot be proved. This paper discusses the use of software tools to assist in the validation of formal specifications and advocates a system by which Z specifications may be animated as Prolog programs. Two Z/Prolog translation strategies are explored; formal program synthesis and structure simulation. The paper explains why the former proved to be unsuccessful and describes the techniques developed for implementing the latter approach, with the aid of case studies.

Summary Hegemonic, Orientalist frames of capture and understanding present Islamic models of restructuring social and cultural life as pathologies of alterity or as failures on the part of those living in what I call Islamic cultural zones (ICZs) to fully absorb modernity and its cognitive attributes. Such ‘zones’ include large regions that may span more than one nation, as well as areas within particular nations. The term refers to those parts of the world, particularly in urban centres, in which Islamic culture is most prevalent, such as across much of the Middle East and north Africa. In Orientalist discourse, this tends to render specific forms of political contestation that emanate from such Islamic cultural areas over ethics and questions of justice and dignity as mere representations of a ‘clash of civilizations’ on a world scale. Silenced in received hegemonic narratives is the deeply political nature of struggles over justice within such zones – to redesign political economy, reshape political community and place ethical constraints on market fundamentalism. In essence, these struggles exemplify efforts to re-imagine legitimate governance, responsibility and leadership. To be sure, global leadership provides the wider context of these struggles. This chapter interprets some contemporary political struggles in such zones against the backdrop of Islamic conceptions of justice as a commentary on the global political economy, focusing particularly on the ethico-political assumptions of ‘disciplinary neoliberalism’. The principal aim here is twofold: (1) to reinterpret Islamic ethics – encoded in cultural or religious idiom – as both a critique of, and an alternative to, the hegemonic settlement under globalizing conditions; and (2) to draw out the implications of the Islamic critique and alternative for re-imagining global leadership. Introduction Critiques of ‘disciplinary neoliberalism’ (Gill 1995a) have assumed heterodox forms. In some cases, they are encoded in the language of environmentalism, indigeneity, authenticity or religious resurgence. In others, they depend on the political language of resistance to globalization. However, in all instances, critiques meld moral and political disquiet. This disquiet is impregnated in and through political struggles. Critique exemplifies these struggles. The moral tenor residing in critique tends to disguise the contested nature of social existence and its growing incorporation into globalization. In this vein, local instantiations of critique are rarely localized; they have the potential to reveal the contours of an increasingly globalized social reality and its discontents (Mittelman 2000).

In order to develop a deeper understanding of speakability and its connection to the actual practice of stage translation, this study explores the rendition of Salieri’s monologues in the 1986 Beijing production of Peter Shaffer’s Amadeus. The study finds that speakability does not manifest itself in specific stylistic forms; nor would it be determined by the adoption of any particular translation strategy. Rather, its conceptualization could be deeply embedded in the translator’s reading of the given dramatic roles and circumstances. This would make the translated playtext a so-called ‘hypothetical performance text’ incorporated with the translator’s own hypothetical mise en scène. The process of testing speakability through the actor’s verbalization is also one where the translator’s hypothetical mise en scène is evaluated. By tracking the verbal changes made from page to stage, this study shows how the process could be influenced by the negotiation with and between the translational and the theatrical norms governing the different phases of the production, and how a stage translator could make greater contribution to the process.

ABSTRACTThe present study focuses on the intersection between Islamic jurisprudence, poetics, and manuscript culture in the secret Muslim communities (moriscos) of sixteenth-century Aragon. Using as a theoretical rubric the Islamic legal concept of curf (“custom”), I argue that early modern Aragonese Muslims made use of handwritten Islamic legal texts, and the physical books that contained them, to incorporate specific and adaptive local innovations into their religious and cultural practice. At the center of such innovation is the practice of translation and the specific forms that Aljamiado legal texts took within the space of the manuscript folio. All of these features and practices, I argue, revolve around a broader concern with closeness at the physical, social, linguistic, and ultimately metaphysical levels.

Reviewed by: The Crisis of Kingship in Late Medieval Islam: Persian Emigres and the Making of Ottoman Sovereignty by Christopher Markiewicz Ali Anooshahr Christopher Markiewicz, The Crisis of Kingship in Late Medieval Islam: Persian Emigres and the Making of Ottoman Sovereignty (Cambridge Studies in Islamic Civilization.) New York: Cambridge University Press, 2019, Pp. xiii, 345. Cloth $120.00, e-book $96.00. ISBN: 9781108492140 Christopher Markiewicz seeks to investigate what he calls the new vocabulary of sovereignty involving cosmic and divine factors that supplemented earlier norms based on Islamic law and genealogy. He considers the fifteenth century crucial for this phenomenon, when such notions were developed and spread by specific individuals. He takes the historian and intellectual, Idris Bidlisi (d. 1520), as the subject of his study, because he “acted as both recipient and shaper of a political culture in flux in both the Aqquyunlu Sultanate…and the Ottoman Sultanate” (p. 20). Essentially, Markiewicz argues that while in the Ottoman Empire, Bidlisi incorporated in his writings ideas of kingship that had developed in Timurid Iran, and these in turn impacted Ottoman political culture. The book is made up of two parts, the first provides a biographical overview while the second discusses the intellectual contributions of Idris. Chapter one outlines Bidlisi’s early life, education, and experience in Iran during the Aqquyunlu period. Chapter two continues the narrative with Idris’ career in the Ottoman Empire where the author emigrated following the rise of the Safavids in Iran. Being rather disappointed in his hopes and aspirations, Idris subsequently tried his luck in more easterly regions during Sultan Selim’s activities in eastern Anatolia, Iran, Syria, and Egypt. Markiewicz covers this period in chapter three. Chapter four begins the discussion of particular political concepts, showing the new vocabulary of sovereignty applied to Timur, in particular the identification of the monarch as sahib qiran (lord of the Conjunctions) [End Page 361] and mujaddid (the renewer). Chapter five traces new historiographical developments in the same period, both in Iran and the Ottoman Empire. Finally, chapter six traces the formation of particularly Aqquyunlu notions of sovereignty in the period, khilafat-i rahmani (the vice-regency of God) and the ultimate coalescence of all three concepts in the Ottoman Empire especially during the reign of Sultan Süleyman the Magnificent (d. 1566). The Crisis of Kingship provides the first English-language monograph-length study of Idris Bidlisi and his times. It makes a number of important contributions by discovering and highlighting numerous biographical details, by placing Idris within his historical and intellectual context, by offering perceptive readings of scholars such as Jalal al-Din Davani (d. 1502), and by tracing the three particular concepts of kingship against the backdrop of political, religious, and philosophical developments of the period. The latter is particularly significant as chapter five provides a very thorough overview of the growing field of Persian historical writings in the fifteenth century, which can be read profitably alongside Markiewicz’s earlier and important article in the Journal of Early Modern history 21 (2017), pp 216–240. For all these the author must be commended. On the other hand, the book is open to criticism for a number of reasons. For one, Markiewicz does not engage sufficiently with Idris’s most important work, the monumental chronicle of the House of Osman the Hasht Bihisht. A thorough reading of this work and comparison with similar material in other Ottoman chronicles would really help situate Idris’s place in the Ottoman historical tradition and in turn indicate his overall outlook on sovereignty. For example, the material in the Hasht Bihisht often bears great similarity with the chronicle of Ruhi, itself reflecting trends at the court of Mehmed II that attempted to place the House of Osman specifically in the Roman Imperial tradition, going so far as to claim that the Ottomans were descendants of Esau (who was known to have had lighter features), and that they were meant to defend civilization against the Gog and the Magog (and Turks) as had Alexander the Great. This is significant because it shows how Markiewicz primarily sees “influence” as unidirectional thereby overemphasizing Idris’s impact on the Ottomans (and not the other...

Contemporary scholars in the intersecting field of popular culture and Islamic studies have argued for the importance of researching the ways Muslims engage with, make meaning of, and (re)produce different forms of popular culture. The current study continues these endeavours by examining a hitherto understudied form of popular culture in this field, namely, Korean popular culture. As previous studies on Islam and popular culture have drawn attention to, the focus of this study is on how this specific form of popular culture has been in/compatible with Islamic values, beliefs, and practices. Taking Indonesia as a context, the current study asked: What are the various ways Indonesian Muslim fans negotiate their identities as a Muslim and a K-pop fan? Drawing upon interview data with Indonesian Muslim K-pop fans and publicly available literature such as media reports, news, and websites, the findings exhibited at least four subject positions (available to be) taken up by Muslim K-pop fans, namely, (1) complete opposition, (2) partial opposition, (3) irrelevance, and (4) the interlacing of religious and fan subjectivity. The first two positions are predicated upon a belief that Islam and K-pop culture are in tensions, while the latter two consider there is no tension between one’s identity as a Muslim and a K-pop fan. This article contributes to the existing knowledge in the field of Islam and popular culture by offering a nuanced discussion on various possible forms of Muslim K-pop fans’ subjectivity.

This study aims to find out the problems that students experienced and strategies that students used in translating humorous text. The writer conducted this study using the theory of translation problems and strategies by Baker (2018). This writer conducted this study using a qualitative approach in which she collected and analyzed the data herself. The findings of this study support Baker’s (2018) statement that some of the problems that may appear during translation process are culture-specific concept, the source language concept is not lexicalized in the target language, the source and target language make different distinction in meaning, the target language lacks a specific term (hyponym), differences in expressive meaning, and differences in frequency and purpose of using specific forms. In addition, Text in the source language is translated in several different strategies namely translation by more general word, translation by more neutral or less expressive word, translation by paraphrase using related words, translation by paraphrase using unrelated words, translation using a loan word or loan word plus explanation, and translation by omission. More studies involving other types of humor and other translation theories are recommended to create variations in this field.

Islam, like all the great world religions and their scriptures, off er a universal message, a discourse that can speak to all times and places. Believers of this religion, in every age and situation, fi nd teachings, principles, and values that give them meaning and guidance. The Quran and the Sunnah, or prophetic example, provides a theology for peace, for living in a world of diverse nations and peoples. They also provide guidelines on how to fi ght the enemy as well as how to fi ght against corruption and oppression. This paper attempts to draw a careful line between Jihad, self-defense and aggression, resistance and rebellion, reform and terrorism. Little has been done to study the formation and evolution of the notion of divinely sanctioned war in Islam or to critically examine the spectrum of Islamic views on the subject. Classical Islamic tradition has developed its own canonical view on the formation and evolution of holy war and, with some small variation among the legal schools, a more or less standard view on the meaning and application of divinelysanctioned war in general. Scholarly studies of holy war in Islamic civilization have tended to accept uncritically, or at least not challenge, these standard views. The main theme of this writing is to critically examine the origin of the holy war phenomenon in Islam in order to describe and explain the early importance of holy war and its implications for contemporary Muslim societies.

This article investigates how culture-bound terms in The Simpsons series, season 27, are translated from English into Arabic. The study mainly focuses on the types of culture-bound terms and the subtitling strategies used to translate these terms. Moreover, this research addresses the effectiveness of translation strategies in conveying Arab cultural values, norms, and Islamic practices to Arabic-speaking audiences. The investigation, grounded in two theories, namely, Newmark’s taxonomy for culture-bound types and Gottlieb’s taxonomy of subtitling strategies, used a descriptive approach to analyze a dataset of 150 culture-bound terms. The findings show that The Simpsons series includes a variety of religious material, social and metaphorical terms as well as terms of address. Data analysis revealed that subtitling strategies, including transfer, expansion, dislocation, deletion, and imitation, have been extensively employed in conveying culture-bound terms to Arabic-speaking audiences. These strategies were effective in conveying Arab cultural values, norms, and Islamic practices by deleting and toning-down words that might contradict Arabic Islamic values and culture. The study aims to enhance our understanding of how subtitling strategies can be leveraged to preserve elements of Arabic Islamic values and culture.

ABSTRACTThis study investigates grammar learning strategies and the acquisition of L2 tense-aspect morphology through the retrospective think-aloud processes of a group of L3 learners of Catalan. A total of 18 students of Catalan in a university setting in Catalonia were asked to select one of three tense-aspect forms (preterite, imperfect, and perfect) in a short narrative written in the past. Retrospective think-aloud protocols were used to investigate what they were thinking when they made the decision to choose the appropriate tense-aspect form. A bottom-up analysis identified nine grammar learning strategies that participants used to select the appropriate past tense forms. The results on the frequency of use of the strategies show that they were often used in combination and that the most common ones were translation, aspect, adverbial, and tense strategies. The analysis of strategy use according to type of morphology and selection of the correct form in the narrative showed that strategy use is related both to specific tense-aspect forms as well as to accuracy in the selection of forms.

Human in vivo molecular imaging with positron emission tomography (PET) enables a new kind of 'precision pharmacology', able to address questions central to drug development. Biodistribution studies with drug molecules carrying positron-emitting radioisotopes can test whether a new chemical entity reaches a target tissue compartment (such as the brain) in sufficient amounts to be pharmacologically active. Competition studies, using a radioligand that binds to the target of therapeutic interest with adequate specificity, enable direct assessment of the relationship between drug plasma concentration and target occupancy. Tailored radiotracers can be used to measure relative rates of biological processes, while radioligands specific for tissue markers expected to change with treatment can provide specific pharmacodynamic information. Integrated application of PET and magnetic resonance imaging (MRI) methods allows molecular interactions to be related directly to anatomical or physiological changes in a tissue. Applications of imaging in early drug development can suggest approaches to patient stratification for a personalized medicine able to deliver higher value from a drug after approval. Although imaging experimental medicine adds complexity to early drug development and costs per patient are high, appropriate use can increase returns on R and D investment by improving early decision making to reduce new drug attrition in later stages. We urge that the potential value of a translational molecular imaging strategy be considered routinely and at the earliest stages of new drug development.

The recent rise of Islamic Radicalism in the Middle East is generally associated with anti-Western sentiment and interpreted as a continuation of the traditional conflict between Christian and Islamic civilizations. It is thought to reflect a traditionalist opposition to the modernization process which originated in the West and then was introduced to the Islamic countries (for an example of this literature, see Youssef, 1985). But this view cannot explain the historical timing and specificity of the current Islamic political revival. In this paper I suggest that Islamic radicalism is not a traditionalist plea to return to a pre-modern era. Quite the contrary, it is a product of the contradictions of Third World modernization and represents apost-modernreaction to the specific form of modernization experienced by the Islamic Third World. In the Islamic countries, where modernization has been synonymous with westernization, the response to the contradictions of modernization has taken the form of a “politics of identity.”

This paper presents a lightweight framework for executable code generation from B formal specification. First, the translation framework is introduced, including the translation strategy, process and implementation. Then the correctness and reusability of the framework is simply discussed. Finally, we introduce several kinds of support tools which can be used to implement the framework.