Key Verses Research Articles

Hermeneutical Reflections on the Human Condition as Established in Quranic Chapters Al ‘Asr “Time” and At-Tin “The Fig”, Informed by Inspirations from Exegete Said Nursi, in Light of Man’s Accountability in this World

This philosophical article is located at the intersection of hermeneutics and literary analysis. Scriptures and exegeses have been studied as literature for a long time (Berlin, 2016). The premise is that the Quran is a literary text and so is the exegesis the Risale-i Nur (Nursi & Vahide, 1995; Nursi, 2005) which is a contemporary interpretation of the Quran, relevant to this discussion. The article presents a textual analysis and a discussion of general human condition in light of key verses from two surahs/chapters from the Quran, supported by interpretation and further explanation from selected thoughts of the Risale-i Nur (The Treatise of Light) (Nursi & Vahide, 1995; Nursi, 2005) and selected Hadiths/the Prophetic Traditions. The discussion leads to a synthesis where the extent of man’s accountability in life and in this world is presented primarily in light of Nursi’s interpretation. While weighing the impact of man’s actions and the degree of his responsibility in his personal and social life, the article concludes by affirming the wisdom of surah Asr “Time” (Quran:103) in positioning the human as a contingent being who is at the mercy of a Higher Being who is in control of everything while sustaining man. The article showcases the condition of man as a state of ‘loss’ which is two-fold. Firstly, it is in terms of man’s contribution to generating a lost society that is ravaged by man’s egocentric actions, which may result in frustration, conflict, wars, economic and political turmoil, general chaos, and fear, among others. Secondly, it involves man’s inability to deal with setbacks and calamities triggered by natural phenomena, which include diseases and other problems. Unless man remains patient, resilient, and submitted to the Higher Being, he cannot cope with and deal with these issues in his life. Thus, once he relies on the Higher Being and does not complain, man confirms the verses in surah At-Tin “The Fig” (Quran: 95), that states that man is of “best of stature”, as God intended him to be. It is only patience in adversity, belief and trust in God, and gratitude that bring solace to man’s condition.

Kajian Teologis Transformasi Batiniah melalui Lensa Teologi Paulus: Dampak Praktis bagi Umat Kristen

This research aims to explore the concept of inner transformation in Paul's theology and analyze its practical impact on the daily lives of Christians. This study focuses on key verses in Paul's letters that describe the process of transformation of the heart and mind through faith in Christ. Through this approach, this research will also identify the real and concrete implications of Paul's theology in shaping the behavior and practical lives of Christians.

A Linguistic Study of Hijab in Selected Quranic Texts

The notion of Hijab is rooted in Quran, the Holy book in the Islamic teaching, where it emphasizes the importance of modesty. One of the key verses often cited is in Holly Quran, which instructs Muslim women to draw their veils over their heads. Therefore, this study aims to explore the textual features of Hijab in religious discourses by examining the ideologies found in religious verses. By employing critical discourse analysis, the research investigates the representation of the Hijab across two selected verses from the Holy Quran. By utilizing Fairclough's three-dimensional framework (2001) and qualitative methods, the analysis reveals nuanced expressions of the Hijab within religious verses. The study discerns that religious verses employ carefully chosen words to underscore the significance of wearing the Hijab. The usage of second and third possessive pronouns in the text indicates that wearing Hijab is an obligation for all women. It also concludes that the religious verses describe the Hijab positively by using positive expression. As for the ideological analysis, it reveals different aspects of life, including religious, juristic, moral and social matters that is used to regulate life.

‘Sacred to the Memory’: Thomas Hardy’s Tombstones

Abstract Thomas Hardy often composed with two distinct media in mind: print and inscription. Designing epitaphs for the tombstones of family members before turning to verse to reflect upon this largely frustrating inscriptive work, Hardy expressed a particular interest in the divergent capacities for alteration afforded by paper and stone. Reading Hardy’s monumental inscriptions alongside the poems they inspired, this article assesses the extent to which Hardy’s simultaneous engagement with manuscripts and tombstones—two surfaces that presented drastically different capacities for amendment—shaped his understanding of the function and potential of revision. Turning first to Hardy’s lifelong interest in stonework, this article considers the poet’s personal experience with letter-cutting and epitaphic design, before offering a close textual reading of the poetry this activity inspired. Considering three key verses penned in reflection upon the poet’s lapidary endeavours, I examine the compositional tension between media that emerges through revision, and the problem this poses for Hardy’s curious tendency to conflate the act of writing with the act of carving.

توحیدِربوبیت میں قرآن کا اسلوبِ بیان :ایک تجزیاتی مطالعہ

The concept of Tawheed, or the oneness of Allah, is central to Islamic beliefs. Within Tawheed, Tawheed Ruboobiyah t specifically emphasizes Allah's role as the supreme master and sustainer of all creation. This article examines how the Quran employs various rhetorical devices and linguistic techniques to reinforce this belief in the Lordship of Allah. By utilizing different stylistic features such as metaphors, repetition, rhyme, and others, the Quran not only provides logical arguments for Tawheed Ruboobiyah, but also showcases the eloquence and literary artistry of the holy text. The combined use of rational proofs and aesthetic elements engages readers intellectually and emotionally, encouraging deep reflection on this profound theological concept. This article analyzes the key verses related to Tawheed Ruboobiyah, highlighting the effective use of language in conveying its meaning and significance. It demonstrates how the Quran's eloquence stems from both its substantive message and artistic expression, working in unison to firmly establish faith in the oneness and lordship of Allah.

The Concept of Education in the Qur'an, Surah Al-Alaq, and its Relevance to Contemporary Education

The article discusses the concept of education found in the Qur'an, specifically in Surah Al-Alaq, and its relevance to the contemporary education context. Surah Al-Alaq is one of the early chapters revealed to Prophet Muhammad SAW, emphasizing the importance of knowledge and learning in Islamic teachings. By analyzing key verses in Surah Al-Alaq, we can understand the fundamental principles of education emphasized in Islam. Surah Al-Alaq begins with the words "Iqra," which means "read." This signifies the importance of reading, writing, and acquiring knowledge in Islamic teachings. In this context, the article reviews the concept of education in Surah Al-Alaq and relates it to contemporary educational principles. The findings of this research conclude that the verses highlight the concepts of reading, creation, and teaching as integral parts of education in Islam. These concepts are highly relevant to contemporary education, which emphasizes literacy, understanding of sciences, and moral education. Surah Al-Alaq also emphasizes that knowledge should be acquired with sincerity and obedience to God. In the context of modern education, these principles can be applied by developing a holistic curriculum that encompasses academic, moral, and spiritual aspects. Learning centered on Islamic values can also help shape students' characters and prepare them to be responsible members of society.Based on this research, the researcher provides recommendations to education practitioners to explore the wisdom and guidance from the Qur'an in shaping a better contemporary education system. Integrating Islamic values with modern educational principles can help create an empowering educational environment and guide learners to become knowledgeable and morally upright individuals.

(2021) Volume 2, Issue 4 Cultural Implications of China Pakistan Economic Corridor (CPEC Authors: Dr. Unsa Jamshed Amar Jahangir Anbrin Khawaja Abstract: This study is an attempt to highlight the cultural implication of CPEC on Pak-China relations, how it will align two nations culturally, and what steps were taken by the governments of two states to bring the people closer.

(2021) Volume 2, Issue 4 Cultural Implications of China Pakistan Economic Corridor (CPEC Authors: Dr. Unsa Jamshed Amar Jahangir Anbrin Khawaja Abstract: This study is an attempt to highlight the cultural implication of CPEC on Pak-China relations, how it will align two nations culturally, and what steps were taken by the governments of two states to bring the people closer.

Konotacije leksičkog sloja motiva stida u engleskim prijevodima bošnjačke balade “Hasanaginica”

Translating a work of literary art, especially poetry, also means translating its style. At the lexico-stylistic level, style manifests itself in both denotative and connotative meanings of the lexical units of a text. By analyzing the connotations of the lexical layer of shame motif in English translations of Bosniak ballad “Hasanaginica”, we can identify and problematize the interpretation of this motif in the target texts in relation to the source text. Applying the method of lexico-stylistic analysis to the key verses of the shame motif, both in the source text and in the target texts in English, we examine the ways in which different translators build the mystical motif as the only abstract concept that never develops into a poetic image, leaving space for multi-layered connotations that are imposed on the reader. The results of the analysis point to the translations that are closest to the source text in terms of containing minimal differences in the degree of their interpretive limitation or intrusiveness. The most vividly evoked key verse of the shame motif is found in Francis Jones’ translation. However, the final vocabulary choice made by a discerning translator possessing a high degree of stylistic awareness should also be influenced by other aspects of the original text, such as its established rhythmic pattern or meter that requires preservation and other formal characteristics of this ballad, which are not to be found in Jones’ translation. Therefore, our conclusion is that the results of lexico-stylistic analysis of the original should be weighed against the results of analysis on other linguo-stylistic levels of expression (phonostylistic and syntaxostylistic) in order to synthesize them as successfully as possible, which could help recreate a new, more effective and reliable translation of this masterpiece of our oral literature.

The Point of Reality and the Circle of Appearance

Abstract This article explains three major Sufi themes of Maḥmūd Shabistarī’s Gulshan-i rāz as connected by the point-circle metaphor that captures the illusory state of a circle formed by the fast motion of a point. Inspired by Ibn ʿArabī, Shabistarī employs this metaphor in his poetic presentation of the unity of being, the existential state of the human soul, and the bifurcation of religious knowledge and practice into exoteric and esoteric with its implications for the relation between prophethood and sainthood. The article explains these themes mostly in light of Shams al-Dīn Lāhījī’s renowned commentary, Mafātīḥ al-iʿjāz. The analysis of some key verses on the above themes in Shabistarī’s Gulshan-i rāz and the corresponding comments from Lāhījī demonstrates the significance of Akbarian Sufi philosophy in the intellectual and literary life of Persians since late medieval times.

Are They Not All Israel Who Are Descended from Israel? A Post-Supersessionist Reading of Romans 9:6–13

Abstract One of the key texts used to validate the supersessionist reading of Paul is Rom 9:6b: “For not all Israelites truly belong to Israel.” That reading was challenged in 2004 by Klaus Wengst, who proposed that Rom 9:6b should be read as a rhetorical question: “Are not all out of Israel, even Israel?” The affirmation that “all Israel” is Israel is completely consistent with Rom 9:4–5 and fully coherent with Rom 9:7–13 read as the genealogy of Jacob/Israel as children/sons of God. Wengst’s proposal avoids all the interpretive difficulties and incoherence of the traditional reading of 9:6b, which sees an “Israel” within Israel. Wengst’s reading transfers 9:6b from the supersessionist side to the post-supersessionist side of the debate, with significant implications for the interpretation of Romans and Paul’s theology of Israel and the gentiles. Yet Wengst’s reading has remained virtually unknown within the English-speaking theological community. The purpose of this essay is to make Wengst’s reading better known by presenting a summary of Wengst’s reading, adducing additional supporting arguments, and proposing a fresh post-supersessionist translation of the key verses 9:6–8.

Honour Not Non-Violence: Retrieving a Concept from the First-Century Context of Christian Marginalisation

It is well-established that “honour/shame” culture was pervasive in first-century Roman Palestine. What is less established is the extent to which the honour/shame culture influences readings of the New Testament. This article argues that the lens of honour/shame radically alters the meaning of New Testament texts typically understood as relating to non-violence. A text from the Gospel of Luke is examined to establish that the cultural context and intertextual cues point to honour and dignity as themes of key verses rather than non-violence.

Paul and the Emergence of Christian Textuality: Early Christian Literary Culture in Context

Paul and the Emergence of Christian Textuality: Early Christian Literary Culture in Context

ʿIlm al-kalām in Mauretanien anhand maurischer Kommentare zur Iḍāʾat ad-duǧunna fī iʿtiqād ahl as-sunna von al-Maqqarī (st. 1041/1632)

Abstract The present article intends to contribute to the research on the kalām (“theology”) in Mauritania. So far, this particular Islamic science has received little attention of Islamic studies outside Mauritania. Around a dozen Mauritanian and non-Mauritanian commentaries on the highly popular didactic poem Iḍāʾat ad-duǧunna of al-Maqqarī – until today part of the education curriculum in the cultural area of the Western Sahara – provide the basis of the present paper which is divided in two parts: Part one presents some characteristic features of Mauritanian literature and the status of ʿilm al-kalām in Mauritania. Part two deals with the Iḍāʾa and its (Mauritanian) commentaries. Some selected key verses of the Iḍāʾa and their interpretation by various commentators are discussed here. Particular attention is paid to autobiographical notes and the elaboration on some special terms (for example tauḥīd, ʿilm, auwal wāǧib). Further topics addressed include the dialogue between al-Ǧubbāʾī and al-Ašʿarī and the report on Ibn Barraǧān’s prediction of the conquest of Jerusalem from the crusaders by the Muslims in the year 583 H. Since many Mauritanian manuscripts about kalām have not been edited to the present day, even an approximate overview on the Mauritanian kalām literature is still out of sight. However, the investigation of the Mauritanian ʿilm al-kalām as a subbranch of studies on later kalām since the seventeenth century promises to provide highly relevant and intriguing insights.

‘David their king’: Kingship in the Prophecy of Hosea

The anticipation of a future Davidide is present but not prominent in the Book of the Twelve, with the prophecy of Hosea introducing this theme in two key verses (Hos. 1.11 [Heb. 2.2]; 3.5) and setting thematic trends for the Twelve as a whole. Nothing subsequent to the prophecy of Hosea amends or corrects the main features of the Hosean portrait of kingship. Despite a general negativity toward contemporary kings, kingship is viewed as a viable model for government, and it is anticipated that restored kingship will be Davidic in character. The Davidic king has a circumscribed domestic role in the kingdom of God, for it is YHWH who will deliver his people and rule the nations from Jerusalem.

Helpless Victims of Uncontrolled Mind – A Critical Evaluation of Kamala Markanadaya's Characters from select Novels

One of the well-known novelists in Indo-Anglian Literature is Kamala Markandaya. She portrays how the individuals in the society become totally degraded because of their inability to control the mind from all unwanted things. They also reel under the pangs of material miseries caused by the uncontrolled mind. This study portrays how man entangles himself in difficult situations by becoming a poor and helpless victim of his uncontrolled mind. This makes the difficult and dreadful situations worse than ever before. The protagonists of Kamala Markandaya's novels lack equanimity of mind and as a result they are pathetically caught in a network of problems created by their uncontrolled mind. It is delineated here how the characters of Kamala Markandaya struggle hard as vulnerable individuals who dance according to the tune of the unbridled mind. It also highlights the key verses of the ancient Bhagavad Gita with regard to mind's nature and its implications and how to escape the onslaught of this powerful mind and exercise control over it.

이사야 7:1-25의 번역상의 논쟁점 연구

The twofold purposes of the present article are first to discuss several translational issues Isaiah 7 through an exegetical inquiry into it and then to offer a new translation of the present chapter, which can be summed up in a sentence: “You shall not stand firm, if you do not believe.” Isaiah 7 deals with the vital impact of faith in God intervening in human affairs on real political decisions, which runs through the entire book of Isaiah. The prophet Isaiah challenges King Ahaz to trust in the Lord and stay firm even in the face of military threats of the Syro-Ephramite coalition against herself and instead absolutely trust in God’s unconditional commitment as promised in the Davidic covenant (2 Sam 7:12-16).<BR> However, King Ahaz and the House of David seriously oscillated between trust in God and trust in a powerful foreign nation like Assyria or Egypt. Isaiah 7 illustrates how badly faith in a living God affects the real political decision of a nation and its aftermaths. Isaiah 7 chronicles the two historic failures of the House of David in a salvific intervention of Yahweh God of Israel on behalf of Israel: the Syro-Ephraimite crisis(B.C. 735-732) and the B.C. 701 Assyrian crisis.<BR> While Isaiah urged both King Ahaz and King Hezekiah to trust God alone, the House of Judah failed to trust in the intervention of God in the two crises and instead relied on powerless idols such as foreign powers and spirits of dead ancestors. Nonetheless, Isaiah 7 emphasizes that the human infidelity of Judah to the divine covenant of God to the House of David could not nullify Yahweh’s zeal for the House of David.<BR> In closing the translation and exegesis of Isaiah 7 offered above has offered some new translations of several key verses in Isaiah 7 such as v. 3 and v. 14, whose nuances have been overlooked.

"… and say to the believing women that they should lower their gaze and guard their modesty": Teaching about Islam, Gender, and the Law

"… and say to the believing women that they should lower their gaze and guard their modesty"Teaching about Islam, Gender, and the Law Mary Ann Fay (bio) Many of the students who come to my classes in Middle East history, including my courses on the history of women and gender, would not find much in the above excerpt from the Qur'an to challenge their preconceptions of women in the Islamic world or of Islamic society generally. Bombarded as they are by media depictions of Islamic society as violent and misogynistic, they could very well read the verse as confirmation of the media image of Muslim women forced into niqabs or burqas that conceal everything but their eyes and deprived of such basic rights as education, work, property ownership, and even the right to drive a car. However, while students might not be surprised by the Qur'anic injunction to women to be "modest" and "lower their gaze," they are usually not prepared for the preceding verse, which is directed at believing men who are also enjoined to "lower their gaze" and be modest.1 If both men and women are required to be modest, then students should consider that the Qur'an is describing the ideal society that Muslim men and women should build together, one that requires both men and women to avoid eye contact, provocative clothing, and situations that might lead to sexual encounters outside the bounds of legal marriage. Notice also that the verses are directed to "believing men" and "believing women" and not to the universal male subject "believers" accompanied by male pronouns and masculine forms of the verbs. The Qur'an addresses women directly, which, according to the Qur'anic scholar Asma Barlas, is an example of the sexual equality and general egalitarianism she believes exists in Islam.2 The two verses, or ayat, cited above are numbers 30 and 31 from sura, or chapter, 24 of an English translation of the Qur'an, although it is mostly from the surat al-nisa', the chapter of the women, that I have chosen most of the eleven verses that I use in my courses and present to my students for critical reading and interpretation. The Qur'an is accessible in English translations such as the one I use by A. Yusuf `Ali.3 By reading, discussing, and interpreting these verses together, my students become acquainted with Islam's sacred text, believed by Muslims to have been revealed to the Prophet Muhammad between the first revelation in 610 CE and his death in 632. They also become aware of the rights that the Qur'an accords to women and the fact that there are sometimes multiple interpretations of such key verses as the ones about modest dress or polygamy. The issue of [End Page 136] interpretation provides an extremely important teachable moment because it goes to the heart of a crucial issue in Islamic society: Who speaks for Muslims and where does religious authority in Islam reside? The context for the Qur'an and the selected verses is the history of the Prophet Muhammad, the emergence and spread of Islam in Arabia and the development of shari`a or Islamic law. The Qur'an and shari`a should be discussed together because the Qur'an is the most important source of the law. It is also necessary to historicize and contextualize Islamic law about which there are so many misconceptions, including the erroneous view that there is one codified Islamic law in force everywhere in the Islamic world and that one group or individual has the authority to speak for all Muslims. In fact, there are four schools of Sunni law and a Shi`a school of law, and there are important differences among them. There are also multiple poles of Islamic authority including the Grand Muftis in Sunni Islamic countries and the Ayatollahs among the Shi`a but no one comparable to the Catholic pope, for example, who speaks with undisputed authority on faith and doctrine. Islamic law was never the sole legal system in the Islamic empires that rose and fell in the Middle East. Tribal law did not completely disappear and Christians and...

The Ending of Mark

Abstract With the recognition that Mark 16:8 is the most authentic ending of the second Gospel, debate has raged over whether this is the Evangelist's intended ending or whether his intended ending was lost. In the first part of the 20th century, the predominant view was that the original ending had been lost, but in the latter part of the century this was replaced by the view that 16:8 was Mark's intended ending, and numerous attempts were made to explain how 16:8 serves as a fitting ending for the Gospel. The present article seeks to demonstrate that 16:8 is not the Evangelist's intended ending. The two main arguments given are that Mark 14:28 and 16:7 are Markan insertions that point to a postresurrection meeting of Jesus and the disciples in Galilee and that it is very unlikely that the Evangelist would have left this prophecy unfulfilled by ending abruptly with 16:8. This would be the only unfulfilled prophecy of Jesus in Mark except for the prophecy concerning his parousia. The second argument is that in contrast to modern reader-response interpretations of 16:1–8, the emphasis of these verses is not about the disciples and their failures but on Jesus Christ, the Son of God (1:1), and the key verses are 16:6–7 and not 16:8.

The Ending of Mark

Abstract With the recognition that Mark 16:8 is the most authentic ending of the second Gospel, debate has raged over whether this is the Evangelist's intended ending or whether his intended ending was lost. In the first part of the 20th century, the predominant view was that the original ending had been lost, but in the latter part of the century this was replaced by the view that 16:8 was Mark's intended ending, and numerous attempts were made to explain how 16:8 serves as a fitting ending for the Gospel. The present article seeks to demonstrate that 16:8 is not the Evangelist's intended ending. The two main arguments given are that Mark 14:28 and 16:7 are Markan insertions that point to a postresurrection meeting of Jesus and the disciples in Galilee and that it is very unlikely that the Evangelist would have left this prophecy unfulfilled by ending abruptly with 16:8. This would be the only unfulfilled prophecy of Jesus in Mark except for the prophecy concerning his parousia. The second argument is that in contrast to modern reader-response interpretations of 16:1–8, the emphasis of these verses is not about the disciples and their failures but on Jesus Christ, the Son of God (1:1), and the key verses are 16:6–7 and not 16:8.

A Ballad Collector Extraordinaire Comes to the Mountains

A Ballad Collector Extraordinaire Comes to the Mountains by Cecil Sharp Ted OlSOIl Remembering Cecil Sharp How came that blood on the point of your knife? My son, come tell to me. It is the blood of my old coon dog That chased the fox for me, me, me. That chased the foxfor me (Sharp 1932,49). On August 2, 1917, Meg Shook of Clyde, North Carolina, sang this ballad, commonly known as "Edward," for English folklorist Cecil Sharp, who listened enthusiastically. His second summer in the Southern Appalachians, Sharp had come to Haywood County to do exactly this: to seek out and record traditional ballads. "Edward"—a common 20 British ballad brought to Appalachia by early settlers—was still being sung by a number of mountain singers, though often in incomplete versions. Sharp had recorded several fragments of "Edward" from singers who had forgotten key verses—the listener frequently could not follow the ballad's plot (Sharp 1932, 52). But he was pleased to discover that Shook's version told the whole tragic story. He preserved the entire text and tune of Shook's version in his monumental book, English Folk Songs from the Southern Appalachians. His stay in Haywood County was brief but it had lasting impact: if not for his visit, Shook's "Edward" might have been forgotten forever. In his travels throughout Appalachia Sharp recorded approximately 500 ballads and songs that might otherwise have disappeared (Sharp, 1932, xii). Although he spent only three summers in the region, his name will be associated with mountain music as long as traditional Appalachian ballads are still sung. And many of the ballads that Cecil Sharp collected in Appalachia are still sung today by such interpreters of traditional mountain folk music as Jim Trantham . Born in Swannanoa, North Carolina , and raised in Haywood County, Trantham lives in Canton and works as a superintendent for Champion International . He considers Sharp's work a major reason for his own deepened appreciation of his Appalachian heritage. Ever since the 1950s, when he came upon Sharp's book English Folk Songs from the Southern Appalachians in the Haywood County Library, Trantham has understood the importance of keeping alive the ballads his aunt and uncle once sang for him. When a college student, Trantham had felt his mountain background was a stigma to be overcome ; but Sharp's book helped him feel increased pride for his own mountain heritage. In fact, Trantham began to sense that "the Appalachian culture I grew up in, despite its warts and freckles , was actually superior to what I saw in the melting pot." Trantham began listening to radio broadcasts of traditional mountain music , especially Saturday night broadcasts from Renfro Valley, Kentucky. As his interest in traditional music deepened, he began to sing a number of the mountain ballads he had heard as a child. He also taught himself how to make and play Appalachian dulcimers to accompany his singing. Formal training helped him read Sharp's music notations and gave him a critical ear for discerning the difference between popular, commercial country music and authentic folk music. Trantham is quick to point out that "Nashville music is not our music." As a result of Sharp's influence, Trantham has dedicated much of his spare time to collecting and performing traditional Appalachian ballads. In addition to finding new versions of ballads that Sharp previously recorded, Trantham has discovered one ballad that Sharp missed, "The Bramble Briar." By performing such ballads as "Barbara Allen," "Little Maggie," and "Pretty Polly" at folk festivals, libraries, and campgrounds , Trantham hopes to keep alive for mountain people their real musical heritage. Although Trantham is principally interested in preserving the traditional ballads of Appalachia, he also hopes to foster appreciation among mountain people for the work of Cecil Sharp. According to Trantham, Sharp was the most trustworthy folk music collector of his day. Unlike many of his contemporaries , "Sharp made no attempt to exploit the mountain people," says Trantham, "because he was not motivated by career or commercial gain. He was always gracious to the mountain people for sharing their ballads with him. He was only there to write down their ballads." Sharp's collection, however...