Persian Influence Research Articles

An Exploratory Study on Status, Prospects and Challenges of Tourism Industry in Telangana State, India

The paper titled ‘An Exploratory Study on Status, Prospects and Challenges of Tourism Industry in Telangana State, India’ discussed status, prospects and challenges of tourism industry in Telangana. It has found that Telangana is renowned for its temples, forests, waterfalls, forts, monuments and historical places. Hyderabad is famous for Charminar and the fort of Golconda. There are multitude of bazaars, churches, temples and masjids. Telangana has many stunning and revered temples. They are famous for their architectural grandeur, spiritual and historical significance. They are symbolic of the tradition prevalent and secular culture. There is bright scope of religious tourism. Hyderabadi Biryani is the crown jewel of Telangana’s culinary repertoire. Cuisine in Hyderabad are influence of Muslim Nizams and also imparts Arab and Persian influence. There are around 33 tribes in the state. Around 12 tribes have been identified as Primitive Tribal Groups. The state has positive prospect in rural tourism, agricultural tourism, heritage tourism, eco-tourism, cultural tourism, advantages tourism, sports tourism, and agro-tourism. Growth of medical tourism is also impressive. Despite the challenges posed by the pandemic, domestic tourism has shown a steady recovery. Tourism is a growing industry. It has contributed more in the economy of the state. Therefore, tourism department should implement proper strategies for mitigating challenges before the tourism industry of the state.

Exploring the Literary Landscapes: A Journey through the Contrasting Realms of English Literature in the North and the South

This research paper embarks on a captivating exploration of the contrasting literary landscapes found in the North and South regions of India, delving into the rich tapestry of English literature that has flourished in these distinct cultural realms. The study aims to unravel the unique nuances and influences that shape the literary expressions emanating from these regions, shedding light on the divergent socio-cultural contexts that have given rise to a myriad of voices. In the North, the analysis encompasses the impact of Mughal and Persian influences, the exploration of historical epics, and the fusion of traditional storytelling with modern perspectives. Conversely, the Southern Literary Realm scrutinizes the interplay of Dravidian cultural elements, the significance of classical languages, and the emergence of contemporary voices rooted in regional identities. Through comparative analysis and close examination of selected literary texts, this research reveals the stark disparities between Northern and Southern English literature. While Northern literature often reflects the tumultuous history and political upheavals of the region, Southern literature tends to draw inspiration from its rich heritage of mythology, folklore, and classical traditions.Through this comprehensive examination, the research endeavors to provide a nuanced understanding of the variegated literary landscapes that contribute to the rich mosaic of English literature in India.

Two Raji Dialects Converge with Persian: Contrasting Responses to Contact Influence

AbstractRaji is a Central Plateau (Iranic) language spoken in Kashan district, in the north-west corner of Esfahan Province, Iran. Here, we investigate the nature of Persian influence on the lexicon of two closely-related Raji dialects: that of Abuzeydabad, a desert outpost at 947m above sea level, and Barzok, a well-watered farming community at 2080m in mountains nearby. As expected, our analysis shows many inherited similarities due to linguistic relationship among the three Iranic varieties; cases of difference and innovation that distinguish them; and profound impact of Persian on both Raji dialects. Nonetheless, the degree and patterning of convergence with Persian is uneven, with the dialect of Abuzeydabad showing greater wholesale borrowing from Persian, as well as evidence of structural hybridization. To account for the divergent effects of Persian influence, we review social and geographic dynamics in the language contact situation. Key factors such as population, distance from the nearby Persian-speaking city of Kashan, language identity, and the impact of media and education are equivalent. However, a stark contrast between the towns’ geographic settings defines their social networks and patterns of mobility, and in turn how speakers of each linguistic code respond to Persian influence.

Is There Persian Influence on Judaism?

Is There Persian Influence on Judaism?

Influence of Persian on Two Medieval Bengali Poets: Shah Muhammad Sagir and Alaol

Influence of Persian on Two Medieval Bengali Poets: Shah Muhammad Sagir and Alaol

The Rapprochement of Saudi Iran and Its Impact on Pakistan

The dynamic relationship between Saudi Arabia and Iran has significant implications for both the region and the global community. While the two individuals may not see eye to eye on every issue, their shared religious beliefs play a significant role in their connection. Factors such as multiethnicity, Arab vs Persian influence, and the diverse interests of individuals within and outside the region are significant considerations. The two prominent countries in the area have influenced their bordering nations to establish various types of alliances. Pakistan is impacted in terms of its economy, security, and tensions among religious and ethnic groups. Fortunately, the current political climate is facilitating the process of rebuilding relationships. Pakistan attempted to reconcile with the opposing party but was unable to do so. Consequently, Iraq is now seeking to resolve the conflict through arbitration. This paper examines the impact of the Saudi Arabia-Iran conflict on Pakistan and analyses the present reconciliation efforts. The predominant methodology employed was qualitative, revealing that achieving peace is a complex endeavor due to the intricate nature of relationships. Pakistan believes that escalation should be kept at a level below where a dispute requiring distinct positions arises but above the level of complete peace to address Pakistan's security concerns. Diplomatic efforts should focus on pacifying disagreements rather than resolving them.

Karel van der Toorn. Becoming Diaspora Jews: Behind the Story of Elephantine

Karel van der Toorn. <i>Becoming Diaspora Jews: Behind the Story of Elephantine</i>

Inscribing Persian in the Arabic Cosmopolis

Scholarly discourse on the Persianate tends to focus on the influence of Persian in Iran and further east, and often occludes the way in which the Persian language is inflected and present in the Arabic cosmopolis further west. Similarly, the formation of ‘Islamic classics’ and scholarly genres including exegesis tends to ignore the role of Persian works (and texts produced in a Persianate context). Through a case study of Qur’ānic exegesis in Persian and its reception west of Iran, we demonstrate how Persian is inscribed into the Arabic cosmopolis such that the development of post-classical exegesis should place these works alongside the major Arabic classics of al-Ṭabarī, al-Thaʿlabī and al-Basīṭ; in effect, we contend the study of Qur’ānic exegesis cannot ignore the study of Persian exegesis. Through examining rare manuscripts, we show how scholars read, copied and promoted Persian tafsir in Arabophone contexts. Not only does this study follow up on and test some earlier scholarly works dealing with the circulation of Persian translations of the Qur’ān and its commentaries as well as the scholarly impact of the Persians further west, it indicates the contribution of Persian exegesis to a normative understanding of the Islamic exegetical traditions at the heart of the madrasa.

Resurrection of the Dead in Early Judaism, 200 BCE–CE 200 by C. D. Elledge

Reviewed by: Resurrection of the Dead in Early Judaism, 200 BCE–CE 200 by C. D. Elledge Glenn B. Siniscalchi c. d. elledge, Resurrection of the Dead in Early Judaism, 200 BCE–CE 200 (Oxford: Oxford University Press, 2019). Pp. xiv + 253. $25. C. D. Elledge’s treatment of early Jewish conceptions of the resurrection and immortality should prove invaluable for future studies on Jewish theology and early Christianity. Focusing on the latest writings of the Hebrew Bible, the Apocrypha (i.e., the deuterocanonical texts), Pseudepigrapha, Dead Sea Scrolls, and other Hellenistic Jewish authors, E. stresses the diversity of Jewish perspectives concerning the afterlife in the Second Temple era. Furthermore, Jews had multiple understandings of each view of the afterlife. According to E., “Resurrection is to be defined by the new, qualitatively different life into which the dead are raised. . . . This new, exalted existence, however, is reflected in a wide diversity of expressions within early Jewish literature” (p. 3). E. is also concerned with resituating ancient belief in the eschatological resurrection within the literary settings in which it arose and was sustained. [End Page 336] Elledge maintains that some Jews did not understand resurrection as the revivification of the same body that died. Instead, they thought that resurrection was compatible with certain expressions of belief in the immortality of the soul. E. states, “The varied forms in which resurrection is attested indicate that it was not an exclusive belief that banished all other possible conceptions of the afterlife from consideration. While resurrection made a specialized claim, it was still adaptable to belief in the immortality of the soul and a variety of mythological conceptions about the fate of the dead” (p. 4; cf. 5, 6, 16, 41). Diverse perspectives on the resurrection helped to adapt and accelerate beliefs up to and including the time of Jesus and the nascent church. But it should be emphasized that resurrection was one among many options within an array of viable viewpoints. In this context, some Jews denied the possibility of an afterlife. Although belief in the resurrection remained widespread in the postexilic period, E. argues that it mostly developed from earlier expressions of Judaism and was even spurred on to some degree by external religious influences: “Persian influence may have made it plausible for Judaism to reinterpret the imagery of earlier prophetic texts in a more literalizing way” (p. 53; cf. 58). Similarly, Jews legitimated their belief in the emerging hope of resurrection in several ways. E. summarizes the reasons why it was accepted: “Jews utilized the language of earlier prophecy when describing resurrection . . . they [also] appealed to the paradigm of creation as a precedent for God’s power to ‘re-create’ the human in the resurrection life. . . . Finally, some also insisted that resurrection was an essential, not merely optional, affirmation of divine justice” (p. 66). A major reason why resurrection was promoted and fostered had to do with the experience of hardship, violence, and even martyrdom; resurrection was seen as an answer to the common problem of suffering. Unjustified suffering may seem to have the last word in human affairs, but Jews said that Yhwh would reward and raise the dead. Toward the end of the book, E. discusses the relevant passages in the Book of Watchers, the Dead Sea Scrolls, and Josephus. An analysis of Watchers indicates that physical, earthly conceptions of resurrection developed much earlier than is usually recognized. As he says, “One is likely, therefore, to avoid any tendency to regard the interim state as an exclusively later development. Instead, the interim state in the Book of Watchers suggests a much earlier and more intimate connection to the idea of resurrection itself, as its authors imagined cosmic landscapes for both the present state of the dead and their future judgment” (p. 147). Finally, E. blends together his lessons on Jewish conceptions of resurrection as background material for understanding the Pauline Epistles. Recognizing the wide range of views on the afterlife that prevailed in Judaism, E. affirms that the NT writers expressed their belief in the bodily resurrection in “strikingly new ways” (p. 202). Resurrection became a focal point of their religious belief; Christians held that one man was raised...

The Persianate World: The Frontiers of a Eurasian Lingua Franca ed. by Nile Green

Reviewed by: The Persianate World: The Frontiers of a Eurasian Lingua Franca ed. by Nile Green Danielle Ross The Persianate World: The Frontiers of a Eurasian Lingua Franca. Edited by Nile Green. Berkeley: University of California Press, 2019. xvi + 340 pp. ISBN 978-0-520-30092-7. $34.95 (paper). The Persianate World sets out to fill a gap in both Persian studies and linguistic history: exploring the geographic frontiers of the Persian-writing world. As Nile Green notes in the book's introduction, the concepts of the "Persianate world" or "Persian zone" as a geographical space in which Persian language, literature, and culture enjoyed hegemony was articulated over fifty years ago by Marshall G. S. Hodgson in The Venture of Islam: Conscience and History in World Civilization (3 vols) (Chicago University of Chicago Press, 1974). However, while the concept of a Persianate cultural-linguistic community continues to enjoy currency in Middle Eastern and Inner Asian/Eurasian history, the Persianate community has not gained the same level of prominence in the study of World History as the Latin, Greek koine, Arabic, Sanskrit, or Classical Chinese cultural-linguistic communities. Scholars and laypeople outside the field of Persian studies still tend to associate the Persian language primarily with modern Iran and, sometimes, with Islam in general. The Persianate World's fourteen contributors, an international collective of junior and senior scholars specializing in Ottoman, Russian, Central Asian, South Asia, and/or East Asian history, set out to address these issues by documenting "Persographic" culture (the production and consumption of texts in the Persian language) on the [End Page 161] outskirts of the Persianate zone. Their focus on the "frontier" serves two purposes: (1) to denationalize the history of Persianate culture by emphasizing the role of non-native speakers in Persianate literary production; (2) to challenge the image of Persian as an Islamic language by examining non-Muslim participation in Persian written culture. The Persianate World begins with an introduction in which Green describes the geographical spaces, human communities, and chronological periods that made up the Persianate world. Green's history begins in the 800s C.E. after the spread of Islam into Indo-Iranian-speaking regions and ends in the first decades of the twentieth century as new nation states and national movements promoted printing and education in vernacular languages as an alternative to transnational Persographic culture. The Persianate World focuses on the last five hundred years of this history, 1400 to 1900. The book's first section, "Pan-Eurasian Expansion," explores the spread of Persian writing into peripheral regions of the Persianate world in the 1400s–1600s. Murat Umut Inan details the embrace of Persian in the Ottoman Empire's imperial-bureaucratic and religious-mystical circles. Thibaut d'Hubert traces the use of Persian as a ritual language among villagers in Bengal. Graeme Ford draws attention to Ming bureaucrats' use of Persian as a diplomatic language for communications with Central Asia. Devin DeWeese considers the presence and limits of Persian literature in the Middle Volga region and Siberia. The second section, "The Constraints of Cosmopolitanism," teases out the limits of Persian's influence as a literary language and its decline in prestige from 1600 to 1800. Purima Dhavan uses the careers of several Punjabi authors to explore the failure of Persian to overcome factional competition and create a unified, cosmopolitan intellectual world. David Brophy argues that Turkic replaced Persian as the Qing dynasty's language of diplomatic communications with Central Asia. Alfrid Bustanov shows how students traveling to Bukhara were the main conveyors of Persianate literature to northern Eurasia; these students' choice of other educational destinations (Egypt, Istanbul, Moscow) over Bukhara led to the diminishment of Persian-language knowledge among Russia's Muslims. Alexandre Papas argues that the status of Persian in Eastern Turkistan as an erudite language limited the number of people who mastered it and, ultimately, led to Persian being perceived as a language of the occult. The third section, "New Empires, New Nations," offers four case studies of the complicated fate of Persographic culture in the 1800s–1920s. Michael Fisher argues that Persian enjoyed continued [End Page 162] and even increased prestige in India under British rule...

The Arabian Campaigns of Ardashir Pabagan

The Sasanids were interested in Arabia from the very beginning of their reign in Iran, and it was already the founder of the new dynasty Ardashir I Pabagan who attempted to establish Persian military and political influence in the Arabian Peninsula. In this regard, the purpose of the article is a historical reconstruction of the events connected with the conquest of the eastern and southern parts of the Arabian Peninsula by Ardashir I. The main sources are the “Book of Long Narratives” by Dinawari, “The History of the Prophets and Kings” by Tabarī, the anonymous “Desire to Know the History of Persians and Arabs” and “The Dictionary of Countries” by Yakut. Additional but important information is contained in the inscription of the shahanshah Shapur I on the Ka’bah-i Zardusht, the Sabean inscription Sh 31, and the rock relief of the Shahanshah Warahran II. It is difficult to say anything definite about the chronology of the Arabian campaigns of Ardashir I, however, judging by the context in which these events are described in the relevant sources, they did not cover a very long period and presumably can be dated back to the first half of the reign of Ardashir Pabagan. At first glance, the campaigns of Ardashir I to Arabia were situational and tactical, and their main reason was the desire of the shahanshah to secure the southwestern regions of Iran from the invasions of the Arabs from the Arabian Peninsula. At the same time, a more thorough analysis of the sources and taking into account the events that occurred later, during the reign of Shapur II and Khosrow I, allow us to consider the Arabian campaigns of Ardashir Pabagan as the first stage of the long struggle of the Sasanids for hegemony over the entire eastern and southern part of the Arabian Peninsula from southern Iraq to Yemen inclusive.

Emerson in Iran: The American Appropriation of Persian Poetry

Among the most foundational American poets of the nineteenth century, Ralph Waldo Emerson naturally comes to mind. Emerson’s work, however, is far from being essentially American in both content and form. We know him not only as one of the principal founders of transcendentalism, an essentially international religio-mystical movement, but as the seeker and proponent of an American mysticism that becomes the literary-cultural canvas onto which he writes his oeuvre as poet-philosopher. What is much less known, however, is the extent to which Emerson borrows, or “appropriates” from the classical Persian tradition of poetry, and, in particular, the poetry of two giants of the Islamo-Persian mystical tradition: Sa’di and Hafez. Iranian-American poet and translation scholar Roger Sedarat’s new book, Emerson in Iran: The American Appropriation of Persian Poetry, makes a compelling and well-documented argument for the ways that Emerson’s work as poet and philosopher draws heavily on the idea of being an “appropriative translator” who has left an indelible mark in American poetry. In his critical study, Sedarat argues that Emerson, “more than wishing to write like his Persian predecessors, often longs to write as them” (11).Emerson in Iran builds on previous studies that indeed identify the influence of Persian poets such as Hafez on Emerson’s work, but Sedarat takes it further, arguing that Emerson not only appropriates Persian poetry, but also “performs” a kind of Persian identity that enables him to construct a kind of Persian Sufi mirror that refracts both his philosophical ego-lessness and his desire to become something unique and original in itself. Sedarat’s study identifies the rhetorical strategies Emerson adopts, and that, in turn, results in a kind of “self erasure in the ghazal.” Sedarat’s study underscores Emerson’s need to “look for himself elsewhere, attracted to the foreign” as “half himself,” and at times, dislocating his “‘other half’ in Hafiz and Sa’di’” (63). In essence, Sedarat names how Emerson selectively reads, translates, and appropriates Sa’di and Hafiz to perform his “Persian mirror.” Although Emerson does not know Persian, and comes to his translation and reading of Hafez and Sa’di through the work of German translators, he effectively “nullifies the difference between his original and translated texts from Persian through German sources.” According to Sedarat, Emerson stands as an “amalgamation of writers he reveres much like Hafez and Sa’di embody their precursors.” Sedarat argues that Emerson threads together the old and the new as he “refashions himself as ‘Sa’di’ projecting his own self-reliant ideal onto the thirteenth-century Persian poet.” In a more general way, Sedarat exposes the anxieties of influence inherent in this American poet, and also generates an argument for understanding just how much of the “American version of poetic influence” surfaces in the verse of Persian poets, among other displaced, foreign traditions.What is at stake in holding a poet like Emerson accountable for those early Persian influences and understanding those appropriative tendencies has even more relevance in the case of Rumi’s popularity in twentieth-century American society, as well as in the poetry of Hafez. Sedarat takes to task the appropriative tendencies of translation currently in practice by Coleman Barks (Rumi) and Daniel Ladinsky (Hafez), citing how they break from any linguistic equivalence between the original source and their tendency to remake the poetry of these classic poets as their own selective interpretations of these spiritual masters. Sedarat sees their appropriative practice as a continuation of Emerson’s practice; these contemporary writer-translators fold themselves into the genius of these Persian poets without ever really attending to the original language or context. In essence, the poems and the poets are further divorced from their original linguistic and spiritual origins and are used as a kind of palimpsest for the so-called translator-authors own literary genius:At the heart of Sedarat’s project is as an attempt to understand the transmission of culture and literary influences on poets from other traditions and cultures on American letters, and to rightfully bestow upon their work the meaningful semblance of a powerful and iconic tradition (whether Persian, Islamic, mystical, or Eastern) that too often has been obscured by the commercial success or appropriative impulses that do not recognize where things originate and why they take hold.

Persian Influences on Kalam e Faiz

Abstract: Faiz Ahmad Faiz is amongst the most renowned Urdu poets of 20th century. His poetry also encompasses Marxist thoughts and it can be said that he was affiliated with socialism and was a poet of progressive movement. Faiz was deeply influenced by Persian language and literature in his poetry. He beautifully incorporated various Persian words and expressions in his Urdu poetry that enhanced the elegance and allure of his verses. In one of his poems, he expressed his overwhelming reverence and love for Hafiz Shirazi. Besides, Faiz has a written a poem addressing Iranian students and has favoured the Iranian revolution. Being a romantic and revolutionist poet, Faiz has produced such masterpieces of poems through his words and poetic expressions that they will always echo in our minds.

Ezra–Nehemiah

Ezra–Nehemiah

One More Time on the Islamization of Indonesia

The paper is devoted to the complicated problem of islamization of Indonesia. The author describes mainly the three most important theories related to this long cultural process. The first theory, elaborated by W. F. Stutterheim, Chr. Snouck-Hurgronje and L. W. van den Berg, derives Indonesian Islam from Gujarat. Close contacts with India as well as some archeological funds witness for this version. The second theory, (Indonesian scholars maintain it mostly), explains Islamization by activity of Arab sailors. The most known of its partisans is Indonesian theologian Haji Abdul Malik Karim Amrullah or Hamka. The third theory looks as modification of the second, in this case not Arab, but Persian-originated sailors are considered as preachers. Namely its defenders (H. Jayadiningrat and U. A. Hussein) apply culturological approach while arguing for Persian influence. The paper also deals with the first period of spreading of Islam through the territory of modern Indonesia. The special attention is paid also to some significant features of Indonesian Islam.

Contemporary Indian and World Art – A Study in Contrasts

The modernist movement in India is concerned with spatial and temporal expressions. India is home to a wide variety of ethnic groups, languages, religions, and castes. Although moving away from categorizations of art into across different levels, it is important to remember that every visual art genre deliberately or subconsciously contained all these aspects. The growth of art in India necessitates a holistic approach to the country's living traditions since the creation of images is connected with oral history, mythology, tales, and archaeological investigation, even in its most fleeting forms. Being an expression of Indian culture and character, Indian art is a window into this ancient civilization. We must also be aware that human cultures are always combining and producing new varieties; there is no such thing as total caste limitation of human cultures. Persian influence on Indian art seems to have met little resistance, and evidence of other foreign styles may also be detected. Both China and Japan have recognised India's contributions to their own cultural development, particularly in the areas of art and philosophy. As India gained its freedom, many artists there began to focus on Western influences. In the 1950s, Paris stood out as one of the world's most desirable centres of culture. The many Indian artists who moved to Paris between the 1950s and the 1970s to study and work did so for a number of reasons. Some took advantage of the thriving Western art scene, others of French government scholarships, but they all maintained a strong connection to their own cultures. They weren't looking to build a name for themselves as artists in India by making work that was uniquely Indian; rather, they sought to introduce the world to India. Their creative processes were complex, and they had to muster a lot of fortitude to survive and produce work in a setting that was so foreign to them. Rabindranath Tagore beautifully captured the spirit of their voyage, which was one of crossing boundaries and reestablishing connections with the heart of human civilization.

Искусство Ахеменидского Кипра. Об особенностях памятников персидского круга и их значении для классической кипрской культуры

This article discusses the impact of the Achaemenid official style on the local architecture and applied arts of Cyprus during the archaic and classical periods (6th–4th centuries B.C.). Among the Persian possessions in the Aegean, Cyprus occupies a special place because of its significance as one of the main sources of the Persian military fleet. Having an important strategic position for the Achaemenids, Cyprus retained relative autonomy within the Empire. Moreover, Cyprus remained almost untouched by the processes of “Iranisation” — the integration of local elites into the official Achaemenid culture. In this regard, the rare finds of the monuments of Persianizing art in Cyprus are of particular importance for studying the interaction of the local artistic tradition with Achaemenid official art. А few works of architecture and prestigious art (toreutics and jewelry) of the Persian circle from Cyprus make it possible to touch upon this issue. In addition, the Cypriot monuments reflect another important artistic phenomenon — namely, the “Greco-Persian” style that came to the island from Anatolian satrapies. Generally, the Persianizing art from Cyprus provides an opportunity to explore the boundaries of Persian influences on local monuments, as well as the processes of synthesis of these two cultures.

К вопросу о персидских влияниях в ветхозаветном иудаизме: проблема зла, монотеизм, танатология и эсхатология

К вопросу о персидских влияниях в ветхозаветном иудаизме: проблема зла, монотеизм, танатология и эсхатология

Anti-Feudal Elements in Classical Malay Political theory: The Taj al-Salatin

In the classical Islamic tradition, what we may call political theory can be extracted from various disciplines and fields as diverse as theology, philosophy, ethics and jurisprudence, as well as works belonging to the nasihat (counsel-for-kings) or 'mirrors for princes' genre, and handbooks of administration. This article discusses a seventeenth-century Malay work, the Taj al-Salatin, which belongs to the nasihat genre and has significant Persian influence. The Taj al-Salatin is a Malay mirror for princes said to have been composed around 1603 in Aceh. This article focuses on the anti-feudal orientation of the Taj al-Salatin, suggesting that this crucial element of pre-modern Malay literature was in competition with feudal elements that are also expressed in Malay literature.

Canons as Reservoirs: The Ottoman Ocean in Ziya Pasha's Harabat and Reframing the History of Comparative Literature

This article analyzes the introduction of Ziya Pasha's Ottoman anthology Harabat (AH 1291–1292 [1874/1875–1875/1876]), which provides a comparative history of Arabic, Turkish, and Persian literatures. I argue that Harabat compiles texts from diverse geographical and temporal origins and, instead of defining them as members of distinct national traditions, projects this compilation as what I call a literary “reservoir” that constitutes the multilingual Ottoman canon. My argument draws upon Ziya Pasha's characterization of the Ottoman culture as an “ocean” that encompasses Arabic, Persian, and Turkish “streams.” This description undermines the typical scholarly view that the Ottoman culture emerged and developed under Arabic and Persian influences. I then reframe our understanding of canonization through using the conceptual repertoire that the world literature scholarship has brought into literary studies—circulations, target culture, and source culture. Building upon John Guillory's work on the process of canon formation, I propose that each source text can be “deracinated” when its context is ignored in the target culture to facilitate this text's incorporation into a new canon, or “reservoir.” This article finally calls for rewriting the history of comparative and world literature by demonstrating that Harabat is constitutive of the nineteenth-century comparative literature paradigm.