Period Of Exile Research Articles

The Oxford Handbook of the Writings of the Hebrew Bible

The Oxford Handbook of the Writings of the Hebrew Bible

The Restorative Characteristics in 茶山 and 舫山’s 詩經 Theory and Its Meaning of the Historical Context of Confucianism

본고는 조선후기 학자인 茶山 丁若鏞(1762~1836)과 그의 외손인 舫山 尹廷琦(1814~1879)의 시경학이 가진 복고적 성격의 의미를 되짚어보기 위하여 작성되었다. 참고로 여기서 말하는 복고성이란 시경학에 있어 다산의 후기설이 입론의 근거를 漢代의 ‘毛詩說’ 및 그보다 이전에 정립된 魯･ 齊･韓의 ‘三家詩說’에서 취하는 경향을 가리킨다. 그리고 방산의 詩經說 역시 다산의 이러한 경향을 계승하여 보다 견고하게 다듬고 확립하였다는 점에서 같은 맥락에서 다루어 볼 수 있다. 그리고 간서론을 위주로 한 다산 시경학의 이러한 경향에 대해 기존의 평가의 경우 그것을 다산 경학의 ‘정 치성’에서 찾는 경우가 많았다. 그러나 본고에서 다룬 ｢周南｣과 ｢召南｣에 대한 주석을 보았을 때, 다산과 방산의 시경설은 ｢모시서｣와 ｢삼가시｣를 두루 참고하는 등 기본적으로 ‘학술적 성격’을 띠며, 그 안에는 정치적 색채가 보이지 않음을 확인할 수 있다. 아울러 다산의 후기설이라 할 수 있는 시경 강의보유 에는 간서론의 주장이 강하게 피력되고 있지만, 이 역시 유배기의 시간적 여유 속에서 ｢모시서｣ 및 鄭玄의 설을 재음미 하는 가운데 그 주장이 성립되고 있다는 점에서 기본적으로 학술적 영역 안에 있다고 보아야 할것이다. 한편 방산 윤정기는 이러한 다산의 보유 의 설을 계승하면서, 보다 다양하고 방대한 자료를 가지고 선진제가의 설들을 참조하는 가운데 古 注 안에서도 한층 더 복고인 西漢 今文學에 맞닿는 논의를 펼쳤다고 정리할 수 있다. 그리고 이러한 복고적 특징은 동시대인 청대 시경학에서 점차 古注를 중시하는 복고적 경향과도 일맥상통한다. 한편 시편 해석을 구체적 으로 보았을 때, 방산의 설시는 古注를 참고하면서도 그것을 바탕으로 자신의 설을 개진하기도 하는데, 예컨대 ｢周南･芣苢｣의 경우 방산은 속집 에서 냄새가 고약한 질경이를 따는 것이 사람에게 나쁜 질환이 있지만 그럼에도 쓸 만한 재주와 덕행이 있으니 그것을 뽑아야지 버리면 안 된다는 것을 비유한 것이라고 하였는데, 이는 ‘韓詩의 설(⇐ 三家詩)’과 ‘求賢審官의 설 (⇐ 毛詩)’을 절충한 것으로 보인다. 아울러 ｢召南｣의 ｢何彼穠矣｣편의 경우 이 시를 찬미시로 보는 ‘漢代의 古注’와 ‘朱熹의 新注’의 견해에서 탈피 하고, 이 시를 풍자시로 본 다산의 보유 의 설을 계승하여 이 시를 풍자시로 확정하였다. 이 시를 풍자시로 보는 견해는 드물다 할 수 있는데, 청대의 방옥윤 역시 이러한 시각을 가졌다는 점에서 주목되는 바가 있다. 결론적으로 이렇게 淸代의 自得 계열과 조응하는 방산의 시경설의 의미를 논한다면, 방산의 시경설이 古注를 존중하여 삼가시와의 접점을 이루긴 하였지만, 그것에 종속되지 않고 자신의 생각을 가지고 독자적인 설을 제시한 것이라 할수 있다. 결론적으로 볼 때, 다산과 방산의 시경설은 그들의 經世論에 결부시키기에 앞서, 그 본연의 經學的 맥락에서 보다 자세히 이해될 필요가 있으며 그 양상을 파악하기 위해 지속적인 연구를 진행할 필요가 있다.This paper was written to reconsider of 茶山 丁若鏞 and his grandson, 舫山 尹廷琦’s 詩經學. in terms of restorative perspective. In fact, restoration in 詩經學 means 毛詩說 of Han dynasty and 魯･齊･韓’s 三家詩說. And 舫 山 also succeed 茶山’s this restorative pattern in his 詩經說. The previous researchers thought 丁若鏞’s 詩經學, which based on mainly 諫書論, had political characteristics. However, when we see the commentary of 周南 and 召南 in this paper, 丁若鏞 and 尹廷琦’s 詩經說 refer 毛詩序 and 三家 詩 and there were scholarly characteristics with little political characteristics. 詩經講義補遺, which was considered as 丁若鏞’s the latest part, had 諫書 論’s suggestion, however, since 丁若鏞 had plenty of time in exile period and he studied about the ancient commentary such as 毛詩序 and 鄭玄’s theory. Therefore, this suggestion may put 丁若鏞 and 尹廷琦’s works in the field of scholarly works. On the other hand, 尹廷琦, who succeeded in 丁若鏞’s 補遺說, used more various and vast works such as 先秦諸家’s theory. And he approached 西漢今文學 with more restorative aspect in ancient commentary. And these restorative trends are as same as 詩經學 in 淸 dynasty which have restorative trends. In addition, when we examined of the interpretation of 詩經, 尹廷琦’s comments present the ancient’s commentary as well as his own opinion. For example, in 周南 芣苢’s case, 尹廷琦 thought even if someone had the weakness, the king should choose him because he had the strength. This opinion is the one that collaborates with 韓詩說 and 毛詩說. And in 召南 何彼穠矣’s case, the previous researchers considered it as “praise poem,” however, 尹廷琦 confirmed it as “satire poem” which followed 丁若鏞’s 補遺說. (This point of view was very rare and 方玉潤 in 淸 dynasty also had this perspective. This is very remarkable.) 尹廷琦’s 詩經說 was respect of the ancients’ commentary, but he proposed his own perspective as well. In the conclusion, 丁若鏞 and 尹 廷琦’s 詩經說 are far from of their political characteristics. We can understand it with scholarly view. With given view, we need to examine in the field of 經學 itself.

El pensamiento socialista en el exilio (1939-1976). Un análisis de la producción intelectual en el PSOE a la luz de los conflictos políticos y culturales del largo ciclo de postguerra

The period of exile entailed a thorough reconfiguration of the intellectual foundations of the Spanish Socialist Workers’ Party (PSOE). Factors that contributed to this include the lessons learned from the intense experience of the Republic and the Civil War, the variables expected to put an end to the dictatorship and the cultural logic of the Cold War, in addition to the new cultural trends in the receiving countries and the influence exercised by the social democratic parties that lent their support. This article analyses the evolution of socialist thought in exile, as produced by the most important intellectuals of the time and leaders that harbosed intellectual pretensions. It addresses great theoretical works as well as lighter essays, speeches and conferences that were published as leaflets and circulated among party members. It is written from the perspective of a new political history, with political ideas that have been forged from the political, social and cultural conflicts of the time and articulated through a dialogue that is occasionally problematic within its own tradition. Along these lines, the article also contrasts the relationships of change and continuity within socialist thought with those of the Republic and the Transition.

Remythisierung des Nationalen. Grigol Robakidses Die Hüter des Grals als Gedächtnisroman

Abstract The exile in Germany allowed the Georgian writer Grigol Robakidse to re-work national myths and history more freely. Hence it appears legitimate to read Robakidse’s novel Die Hüter des Grals that was written and published during his exile period as a fiction of memory. The text aims to counteract social oblivion and to prevent the loss of the Georgian identity. Recalling the national past becomes an act of resistance against Soviet rulers and is determined to serve as a weapon against suppression. To do so, the novel allocates the entire storyline to a mythically determined framework that is designed as a fusion of the Georgian and European mythologems, thus demonstrating the proximity of the corresponding cultural traditions. By staging a fight between various interpretations of the past, it not only (re)constructs but also remythologizes the national identity and attaches to it a universal significance. The characters and spaces of the novel are configured in a way that the Georgian (and the congruent Occidental) self-image is represented as sacred, whereas the intracultural (Bolshevist) hetero-image undergoes demonization. According to the conception of the text, a special cultural mission is assigned to Georgia as a country that is able to fulfill the role of a guardian of the Occident’s spirit, its past, and its values.

The Bathsheba Affair as a Royal Apology of King Solomon

Analysis of the story of David and Bathsheba in 2 Samuel 11:1–12:25 reveals that it possesses several layers. The report of the second Ammonite War, which represents the initial content of 2 Samuel 11:1–12:31 and serves as the basis of the original Bathsheba Affair story, glorified David as a great warrior and gracious king, who married the widow of his fallen-in-action officer, Uriah the Hittite, and adopted Uriah’s newborn son, Solomon. The later Bathsheba Affair story, written by a pro-Solomonic author during Solomon’s reign, introduced the arbitrary taking of Bathsheba, Uriah the Hittite’s wife, by David before her husband met a natural warrior’s death. According to this version, Bathsheba remained with David in his palace and conceived there. The story demonstrates that Solomon, Bathsheba’s firstborn child, was not Uriah’s son but rather, by claiming direct royal lineage to King David, was David’s legitimate successor to the Throne of Israel. The next three revisions of the story 1) introduced Nathan the Prophet’s accusations against David, presumed to have been written between the late ninth and late eighth centuries B.C.E. by a prophetic author; 2) replaced Solomon with a fictitious firstborn child, written by a Deuteronomistic writer in the exilic period; and 3) introduced David’s second transgression – the murder of Uriah – written by an anti-Davidic author in the post-exilic period.

왕창령의 폄적시가에 나타난 자아인식과 자아의 형상화

왕창령의 폄적시가에 나타난 자아인식과 자아의 형상화

On the Idea of a National Church: Reassessing Congregationalism in Revolutionary England

In 1641, the Congregational minister Thomas Goodwin delivered a series of sermons to his independent church in London, expounding the letter to the Ephesians in characteristically meticulous detail. Goodwin had recently returned to England after a brief but formative period of religious exile in the Netherlands, and as the Sundays passed, his auditors were surely moved by the oratory of a speaker so “blessed with a rich invention and a solid and exact judgment.” The minister's breadth was equally impressive. The sermons opened up a cornucopia of Christian themes, flowing from one topic to the next as Goodwin's capacious mind found stimulus in the scriptural text. Seemingly eager to follow every possible digression, application, and excursus, Goodwin's unhurried pace required thirty-six sermons simply to exhaust the epistle's first chapter. And yet, amid this abundance of subject matter, one issue in particular arrested Goodwin's attention. While delivering his thirty-fifth discourse on Ephesians, Goodwin paused to consider what he described as “the Great question of these times” and, alternatively, “the great Controversy of the times.” By the middle of 1641, Goodwin's world was experiencing an unprecedented upheaval—England had been invaded by Scottish covenanters, the archbishop of Canterbury had been arrested and imprisoned, and the king had been forced to call a parliament he would be unable to dissolve. Yet Goodwin's “great Controversy” turned not upon political or cultural convulsion but rather upon a seemingly obscure point of ecclesiastical polity, a question not often considered by modern historians and even less often fully appreciated: “the great Question of these times,” said Goodwin, was “whether yea or no . . . many congregations, many Churches united in one may not be called one particular Church.” What did this strangely worded question mean to Goodwin and his hearers, and why did the future president of Magdalen College and religious adviser to the Lord Protector deem this rather specific query the very hinge upon which the nation's future turned? To answer these questions, we must consider how the early modern English mind understood the idea of a “national church”—for though he does not explicitly invoke the term, it was, as we will see, a concept embedded at the very center of Goodwin's “great Controversy.”

The Birgittines of Syon Abbey: Preaching and Print by Susan Powell

Reviewed by: The Birgittines of Syon Abbey: Preaching and Print by Susan Powell Stephanie Thomson Powell, Susan, The Birgittines of Syon Abbey: Preaching and Print (Texts and Translations, 11) Turnhout, Brepols, 2017; hardback; pp. xxii, 348; 5 b/w illustrations; R.R.P. €90; ISBN 9782503532356. This volume brings together some of Susan Powell's many contributions over the past two decades to the study of the late-medieval Birgittine community of Syon Abbey. The community—comprised of both a sisterhood of nuns and a brotherhood of priests, deacons, and lay brothers—was well known for its intellectual culture, and it is this theme that provides a common thread throughout the collection of essays. Five of the seven chapters (2 to 6) reproduce material published elsewhere between 1998 and 2010. Although Powell herself acknowledges that the field of Syon studies has advanced considerably in even the past decade, these essays have not been revised beyond the occasional addition to the text and (more commonly) updated footnote. To each is appended a headword outlining the original publication details of the essay and any changes made, and an afterword discussing the scholarship that has appeared since the essay's initial publication. While these afterwords go some way towards bringing the essays up to date, it seems a missed opportunity that this recent literature and any resulting developments in Powell's thoughts on the topic were not integrated into the body of the text. Chapters 2 to 4 focus on preaching and sermons. The Birgittine brothers were 'specifically enjoined to preach to the laity' (p. 50), and Syon's status as a pilgrim destination gave it a large and frequent audience for preaching. Chapter 2 provides an overview of preaching practices at Syon and the extant evidence for sermons preached there. The primary focus here is the registrum of the brothers' library, but Powell also cites the importance of exploring 'collections without clear Syon associations' (p. 71). The latter line of research is developed in the subsequent chapters. In Chapter 3, Powell undertakes a close analysis of Cox MS 39, in an effort to determine whether the sermons it records might have been composed and preached at Syon; the evidence, while suggestive, is ultimately deemed inconclusive in the absence of further research. Powell finds more decisive evidence of Syon connections in the sermons included in Caxton's editions of John Mirk's Festial, which are the subject of Chapter 4. [End Page 236] Alongside preaching, the Birgittines of Syon sought to fulfil their 'mission to relay pastoral and devotional material to the laity' (p. 128) through the production and dissemination of vernacular texts. Chapters 5 and 6 explore this engagement with the book trade. The former discusses both manuscript and print, but is primarily concerned with the vernacular printed texts written or commissioned by the English Birgittines. Particularly interesting here are Powell's comments on Syon's greater print profile in the 1520s and 1530s, which she attributes primarily to the abbey's 'new, jeopardized position' (p. 144) due to the King's Great Matter. Chapter 6, updated slightly since its publication in 1998, considers Lady Margaret Beaufort's ownership and sponsorship of books and printers. Powell justifies its inclusion by noting that its relevance to the scholarship on Syon has often gone unrecognized. This core of five essays is framed by two newly-written 'book-ends'. Chapter 1 provides an excellent overview of the Birgittine Order and of the foundation, composition, and intellectual activity of the community at Syon—the only Birgittine house in England. In Chapter 7, Powell discusses the later history of Syon, covering the latter Henrician period, the house's brief re-foundation under Mary I, and its two periods of exile. As well as providing a useful introduction to the abbey's post-Dissolution experience, this chapter makes a distinct contribution to the history of the book. It closes with a meticulously researched section tracing the histories of eight printed books inscribed by Syon nuns. The seven essays are supplemented by a number of useful appendices. An introductory 'Note on the Bibliography of Syon Abbey and the Birgittine Order' provides a welcome complement to Powell's extensive bibliography...

בית ישראל in Ezekiel: Identity Construction and the Exilic Period

Previous studies of the book of Ezekiel have overlooked its peculiar association with the expression בית ישראל (“house of Israel”). While most commentaries content themselves with briefly mentioning that Ezekiel is the main promoter of the idiom (83x; 56.5% in the Hebrew Bible), an investigation of its function and meaning within the overall rhetoric of the prophet is lacking. This article addresses this shortcoming and analyzes the term בית ישראל by means of three arguments: its distribution and connotations within the Hebrew Bible and the book of Ezekiel, the effects of the exilic period on Judean deportees, and the use of the theoretical concept of “collective memory” to read Ezek 20. I conclude that בית ישראל directly answered to the crisis of the exile and offered a new identity to the Babylonian exilic community. This idiom emphasized the role of past cultural traditions (e.g., the exodus), religion, and kinship for the maintenance and perpetuation of its identity.

Antonio Gómez Marcano. La tesis doctoral sobre la encefalitis guanidínica (1933/1934) y notas sobre su exilio venezolano

The objectives of this work are two: to present a synthesis of the academic record of Antonio Gomez Marcano at Faculty of Medicine in Cadiz and to study the main points of his doctoral thesis on guanidinic encephalitis, defended in Madrid in 1933, and published in the journal Archives of Neurobiology, in 1934, whose Editorial Board was chaired by Santiago Ramon y Cajal. We have also made a synthesis on the work of Gomez Marcano about the fight against malaria during his exile period in Venezuela.

Darkness as an Anthropological Space: Perspectives Induced by Psalms 88 and 139 on the Themes of Death, Life and the Presence of YHWH

In this article an intertextual comparison is made between Pss 88 and 139 on the theme and use of the concept of “darkness.” In the meta-narrative of the shape and shaping of the Psalter, these two psalms are counterpointed to each other. Psalm 88 is traditionally viewed as an individual lament of a person who is sick, dying or facing death. Darkness is a prominent theme in this psalm, with a situation of hopelessness in the exilic period. In contrast, darkness is portrayed differently in Psalm 139, where a different message for the post-exilic period is presented in the meta-narrative. Psalm 139, from the perspective of YHWH as creator, can be interpreted as a ritual or individual meditative confession after some sort of possible trial period. To gain a better understanding on the use of darkness in these two psalms, the theme is analysed from the perspective of anthropological space. https://doi.org/10.17159/2312-3621/2019/v32n2a16

Сохранить свое, не пренебрегая чужим: Культурные коды детской литературы Русской эмиграции [To Preserve Our Own Without Neglecting the Foreign: Russian Émigré Children’s Literature Cultural Codes

The article treats the problem of the “own” and the “foreign” in culture, applying it to the history of Russian first-wave emigration in general and its children’s literature, in particular. Relying on the comparative analysis of various emigre cultural discourses and their hermeneutic reading as the methodology, as well as the vast number of sources (emigre periodicals of various ideological, aesthetic, and artistic orientation, emigre writers’ and prominent cultural figures’ memoirs), the author reconstructs the history and formal / functional paradigms of children’s literature (also understood as literature for children’s and / or family reading) during the emigration of the 1920s–1930s. Two major theoretical issues discussed in the article are the formation of the mechanisms of the cultural / literary canon amid the changed existential circumstances, and the functional shift of children’s’ literature during the diaspora towards the pedagogical rather than the aesthetic or the artistic. The undertaken analysis makes it possible to argue that the children’s’ literature canon during emigration a) preserved the traditional Russian classical literary canon, b) enriched it by means of including quite a few names and titles formerly considered “trivial”, c) included a number of “texts for children” written in exile as well as memoirs of the “good olden times” in the lost / abandoned motherland, d) made use of children’s books by foreign authors translated into Russian both before and during the exile period. Keywords: 20th-Century Russian Literature, Children’s Literature, emigre Periodicals and Publishing Houses, History of Literature.

בית ישראל in Ezekiel: Identity Construction and the Exilic Period

Previous studies of the book of Ezekiel have overlooked its peculiar association with the expression בית ישראל ("house of Israel"). While most commentaries content themselves with briefly mentioning that Ezekiel is the main promoter of the idiom (83x; 56.5% in the Hebrew Bible), an investigation of its function and meaning within the overall rhetoric of the prophet is lacking. This article addresses this shortcoming and analyzes the term בית ישראל by means of three arguments: its distribution and connotations within the Hebrew Bible and the book of Ezekiel, the effects of the exilic period on Judean deportees, and the use of the theoretical concept of "collective memory" to read Ezek 20. I conclude that [inline-graphic 01] directly answered to the crisis of the exile and offered a new identity to the Babylonian exilic community. This idiom emphasized the role of past cultural traditions (e.g., the exodus), religion, and kinship for the maintenance and perpetuation of its identity.

History & Geography

History & Geography Christopher T. Begg, John M. Halligan, and Victor H. Matthews 1058. Rainer Albertz, "The Exilic Period as an Urgent Case for a Historical Reconstruction Without the Biblical Text: The Neo-Babylonian Royal Inscriptions as a 'Primary Source,'" 'Even God Cannot Change the Past,' 93-110 [see #1582]. After discussing the difficulty of a historical reconstruction of the exilic period, A. focuses on the Babylonian royal inscriptions, the "foundation myth" of the Neo-Babylonian Empire in particular, which affirms that Assyria was overthrown as punishment for Sennacherib's destruction of the Esagila temple in Babylon and the removal of the cult statue of Marduk. Regarding the Babylonian Basalt Stela concerning Nabonidus's reign, A. concludes with the methodological evaluation that the theological aim of this inscription does not make the events described therein unhistorical. Furthermore, the myth in question is not just an interpretation of history—it also served to shape history.—V.H.M. 1059. [2 Kings 25, etc.] Sonja Ammann, "Oszillationen eines Traumas. Biblische Erzählungen der Eroberung Jerusalems," TZ 74 (2018) 319-37. The Babylonian conquest of Jerusalem in the early 6th cent. b.c.e. occupies a central place in the remembered past of ancient Israel. Building on the concept of "cultural trauma," A.'s article examines the various biblical narratives concerning the conquest found in 2 Kings 25; 2 Chronicles 36; Jeremiah 37–40 and Jeremiah 52, with particular attention to the question of how these texts function to establish the Babylonian conquest in ancient Israel's cultural memory. A. adduces examples drawn from 2 Kgs 25:4-7//Jer 39:3-7 and 2 Chronicles 36 in support of her thesis that (1) in the course of time, a simplified conquest narrative emerged from the above versions of the event, one that focused increasingly on the individual protagonists and their typification; and (2) this process of focusing and typification can be observed at both the micro-level of textual history and the macro-level of literary history. [Adapted from published abstract—C.T.B.] 1060. Bob Becking, "Why Start with the Text? The Fall of Samaria Revisited," 'Even God Cannot Change the Past,' 3-19 [see #1582]. B. argues that biblical texts should be construed as interpretations of what might have happened: the text does not equal the event. Thus, e.g., for the Assyrian conquest of Samaria, it should be kept in mind that neither the biblical accounts nor the Assyrian inscriptions can be equated with the event itself. Both inform the reader about the view of their authors concerning a past happening. Texts are historical sources in the same way that artifacts are. But a historian has to deconstruct a given source in search of trustworthy particles contained in the account. Furthermore, the narrator of the text is in a power position, and historians should be aware that the information on the past is filtered through a specific point of view.—V.H.M. 1061. Jonathan Ben-Dov, "Nebuchadnezzar: Seeing Twice Double in Babylonia and the Levant," HeBAI 7 (2018) 3-16. This article works on both the temporal and spatial axes. In spatial terms, it seeks to show that Nebuchadnezzar created a slightly different image for himself in the Levant from the one propagated in Babylonia itself, with the latter being reflected in the royal monuments and the former in biblical prophetic literature. On the temporal axis, B.-D. [End Page 347] notes that Nebuchadnezzar's image enjoyed renewed attention in the Hellenistic period, both in Babylonia and in the Levant. His article traces these twice-double reflections of Nebuchadnezzar, especially as represented on a pair of monuments from Brisa that B.-D. uses to explain certain details of Daniel 4 and the Qumranic Book of the Giants. See also ##1070, 1096, 1097, 1110, 1127. [Adapted from published abstract—C.T.B.] 1062. Ehud Ben Zvi, "Clio Today and Ancient Israelite History: Some Thoughts and Observations at the Closing Session of the European Seminar for Historical Methodology," 'Even God Cannot Change the Past,' 20-49 [see #1582]. In a wide-ranging critique of the work of the above...

Los Hermanos Musulmanes en el escenario Pos-Primavera Árabe: recomposición de alianzas y estrategias de supervivencia

Los Hermanos Musulmanes, que cumplen 90 años en 2018, han vivido ya otros periodos de ilegalización, represión y exilio (años 50-60 en Egipto; años 60 y 70 y el periodo pos-1982 en Siria). Sin embargo, lo singular de los sucesos actuales es que se producen en un momento de gran convulsión y agitación geoestratégica, en un escenario pos-Primavera Árabe caracterizado por el estallido de conflictos armados y bloqueos económicos en la región, así como por una regresión autoritaria palpable no solo en Egipto, Turquía o Israel, sino también fuera de la región. Las guerras y bloqueos están generando alianzas contranatura y contradicciones ideológicas que repercuten sobre el campo islamista. Un campo revuelto por cambios que afectan a fuerzas suníes y chiíes, pacíficas y violentas, así como a sus relaciones recíprocas. Este artículo pretende aportar luz sobre las nuevas estrategias y alianzas de supervivencia que están desplegando los Hermanos Musulmanes, tanto en Oriente Medio como en Occidente para escapar, tanto a la tenaza ejercida por un grupo de Estados cada vez más numeroso (Egipto, Arabia Saudí y los Emiratos, entre ellos), como al peligro de radicalización y absorción de sus miembros que presenta el salafismo yihadista. Utilizamos para ello una descripción densa e informada para analizar los cambios en el posicionamiento ideológico y las decisiones estratégicas de los Hermanos Musulmanes.

La Unión General de Trabajadores (UGT) y la Confederación Francesa Democrática del Trabajo (CFDT): nuevas ejecutivas, nuevo socio sindical en Francia (1971-1978)

La opción sindical defendida por la Unión General de Trabajadores (UGT) a lo largo del exilio consistió en privilegiar el trabajo en las grandes instituciones sindicales del mundo occidental y mantener una presencia casi testimonial en España. Esta elección pudo representar un serio obstáculo a la muerte del dictador, en su lucha con Comisiones Obreras (CCOO) y sobre todo la Unión Sindical Obrera (USO) para recuperar la representatividad de los trabajadores españoles, por actuar esta última en el mismo campo ideológico. A partir de un conjunto de fuentes impresas y fondos de archivo, custodiados en la Fundación Francisco Largo Caballero, se examinan las relaciones que la UGT entabló con la Confederación Francesa Democrática del Trabajo (CFDT). UGT intentaba, en el terreno internacional, asegurarse el liderazgo del sindicalismo socialista español en la Confederación Europea de Sindicatos (CES) y en la Confederación Internacional de las Organizaciones Sindicales Libres (CIOSL). Los nuevos dirigentes de la UGT buscaron el apoyo de la central francesa para recuperar el terreno perdido y desarmar el potencial de su gran rival tanto en el interior como en la escena internacional.

Midnight at the Pera Palace: The Birth of Modern Istanbul

Midnight at the Pera Palace: The Birth of Modern Istanbul

In the Dark

The artist’s duty is to “reflect the times,” said Nina Simone. Poets too, have this political duty. As a queer Black woman, I share my lived experience(s) as a political form of engagement and resistance, both in writing and onstage. Inspired by Audre Lorde’s (1984) text Sister Outsider, this piece of personal performance poetry explores Della Pollock’s notion that performative writing is citational. Blending references to white poets such Emily Dickinson with allusions to writers, artists, and theorists of color, this piece makes space for black culture in the academy and recounts my return home after a period of self-imposed exile. It surveys the liminal space between the dark of writing and the light of performance and also critiques the hierarchal academic structures that subjugate knowledge, people, and spoken word poetry. It was originally written and performed in a show entitled Greyscale: Performing Across Difference, in the Marion Kleinau Theatre, in March 2017.

Selected Sufi texts of Shaykh Yusuf: Translations and commentaries

Shaykh Yusuf Al-Khalwati Al-Maqassari has made his mark in Southeast Asia as a heroic figure who fought valiantly against the Dutch. However, it was his position as a Sufi shaykh that catapulted him into prominence. Before and during his period of exile, the shaykh wrote a number of important texts on tasawwuf (Sufism) that have circulated among and influenced many of his companions and students. In this article we have translated three short treatises that had been attributed to him. Although none of them was written whilst he was in exile at the Cape of Good Hope between the time of his arrival there in1694 and the time of his death in 1699, he was able to disseminate its contents to members of the nascent Cape Muslim community who had come into contact with him.

The phenomena of power and freedom in the political worldview of A. S. Pushkin

The article discusses the place and role of A. S. Pushkin in the history of Russian culture and political thought. Such a feature of the Russian picture of the world as “literary-centrism”, which is the primacy of the word, confidence in the word. Like other Russian writers, Pushkin’s works present a moral ideal, but he does not try to teach something, does not construct an ideal model, but simply shows an ideal in the unity of form and content. Further, the article traces the main stages of the evolution of the great poet’s political views: the Lyceum-Petersburg period; the period of the southern exile; the period of exile in Mikhailovsky; and the period of creative maturity in the last decade of his life. The ideological evolution of Pushkin is a transition from liberalism and revolutionism to conservatism and monarchism, combined with the idea of personal freedom. The author concludes that the political worldview of Pushkin organically combined the phenomena of power and freedom. The poet managed to “remove” the dialectical contradiction between them, which later became one of the main problems of Russian literature and philosophy.