Annals of Japan Association for Middle East Studies
Online ISSN : 2433-1872
Print ISSN : 0913-7858
Volume 16
Displaying 1-11 of 11 articles from this issue
  • Yuzo ITAGAKI
    Article type: Article
    2001 Volume 16 Pages 1-26
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
  • أحمد الهاشمي, ماساكي هوريوتشي
    Article type: Article
    2001 Volume 16 Pages 49-85
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
  • Kaoru YAMAMOTO
    Article type: Article
    2001 Volume 16 Pages 111-138
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
    This paper aims at tracing images of pre-Islamic brigand-poets called Sa'alik, as reflected in their akhbar-traditions or stories accompanied by poetic texts, which tell the life of poets and the situation in which their poetry was composed. In chapter I, after reviewing previous studies on Sa'alik literature, I will reaffirm the significance of further investigation of pre-Islamic Sa'alik for developing total understanding of the picaresque tradition in Arabic literary heritage. In chapter II, I will examine the nature of akhbar, concluding that they should be regarded not as incomplete/unreliable historical biographies, but as narratives which were formed through interpenetration with the poetic texts, interweaving facts with fictions within them. Then I will argue that those images of Sa'alik, as reflected in akhbar, indicate three different types according to their attitudes toward the tribal society: "anti-tribal", "cross-frontier", and "quasi-tribal". The "anti-tribal" type is represented by al-Shanfara who is the true vendettist to his own tribe; the "cross-frontier" type is represented by al-Sulayk bn al-Sulaka and Ta'abbata Sharran, whose arbitrary and also ambiguous character shows an interesting similarity to the mythological trickster; and the "quasi-tribal" type is represented by 'Urwa bn al-Ward, whose image of social bandit is unique among pre-Islamic Sa'alik in spite of his fame as "the father of Sa'alik". Despite these variations, they have "off-tribal" characters in common, being perceived as strangers both in their behavior and their existence, who depart from the society and disturb its public order.
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  • Tatsuya KIKUCHI
    Article type: Article
    2001 Volume 16 Pages 139-153
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
    The early Druze thought in 11th century has not been sufficiently studied since 19th century because of some reasons in spite of its importance. So we must comprehend the thought of Hamza ibn 'Ali, the founder of Druze religion, at first by researching into al-Hikma al-Sharifa, the sacred book of Druzes. Hamza inherited Isma'ilism which was the origin of most of Druze thoughts and created the peculiar doctrines different from it. We will see the most striking similarity and distinction between the two in the cosmogony and the theory on the organization (da'wa). Most of Hamza's doctrine was based on Isma'ili philosophical doctrines introduced by Isma'ili Persian School in 10th century, but he alleged the humanization of the Unknowable God in Fatimid Imam al-Hakim, and the ultimate origin of the evil, that is, the Opponent (Didd) in his cosmogony, which we can not find in Isma'ilism. The Opponent and its companion are confronted with the righteous organization which is composed of the Universal Intellect, the Universal Soul, the Word, Jadd, Fath and Khayal. As the God and six components of the right heavenly organization appear in figures of Hakim, Hamza and his comrades, so six components of the wicked organization emerge in figures of high dignitaries of Fatimid government. Hamza claimed that he was an Imam of new cycle (dawr) and that the old cycle of Muhammad ended in 1017. Hamza identified the confrontation between his organization and Fatimid officials with the one between the righteous hierarchy and the wicked principles in the heaven, giving themselves justification based on the recognition of their enemies as embodiment of the absolute evil. Such Hamza's doctrine affected the historical point of view of Druze believers.
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  • Akemi MORIGUCHI
    Article type: Article
    2001 Volume 16 Pages 155-174
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
    The aim of this paper is to make some contributions to the diachronic changes in prosaic literature in Classical Arabic (CA). The number of studies concerning the diachronic changes in CA has been relatively small until today due to the general opinion that CA has suffered little changes since its formative period. In this paper many examples of the conditional sentences from CA prosaic works are cited and examined in detail primarily based on the studies of Wright (1896-98) and Fischer (1972). From this analysis the following features are to be pointed out very clearly concerning CA prosaic works. 1. Change of frequency in the usage of three conjunctions ('in, 'ida law) (E.g., 'in, typical for the classical period, is replaced by 'ida in the modern period.) 2. Clear distinction of the conjunctions used 3. Grammatical deviations (E.g., confusion of conjunctions are observed in the literature of certain periods.) 4. Gradual loss of the variation of verbal constructions Thus it is very evident that CA has not escaped from gradual diachronic changes.
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  • Tarek Chehidi
    Article type: Article
    2001 Volume 16 Pages 175-207
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
  • Emi SUZUKI
    Article type: Article
    2001 Volume 16 Pages 209-231
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
    In 1999, the associational law, the law 153, was enacted at last after long fierce debates. In the course of the enactment of this law, it turned out to be obvious that the intention of the Egyptian government was to enlarge its system of social control by integrating NGOs, especially human rights groups, which have remained partly free of governmental control under the Ministry of Social Affairs. This impetus of the Egyptian government from the time of Nasser can be explained by the specific character of Egyptian NGOs of which their [political potentiality] has been one of the peculiar aspects. The human rights groups in Egypt consist of the intellectuals of [Arab Left] with strong attachment to certain political orientations. Therefore, the government was afraid of the human rights groups because their activities might harm the international reputation of the government and exert bad influences on the foreign investments to Egypt and the globalization of the Egyptian economy. On the other hand, it can be also surmised that the government tacitly intended to include the Islamic charitable organizations which were half-nationalized during Nasser regime. While the present and short-term aims of the law 153 were to integrate human rights groups into the existing control system, the long term purpose might be to prevent the religious and Islamic organizations from their upsurge.
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  • Setsuko YOSHIDA
    Article type: Article
    2001 Volume 16 Pages 233-263
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
    Peoples of Central Asia experienced considerable changes throughout 20th century. Especially, collectivization had strong influence on the lives of nomadic peoples in rural areas. Former Soviet ethnographers only concerned the transformation of social organizations caused by the collectivization, in analyzing within the framework of historical materialism. After the independence of Central Asian states, some ethnographic studies began to take interest in economic transitions and household networks. These reports suggest the significance of kin relationships, but not much analysis has been done. This ethnographic analysis focused on kin networks in a Kyrgyz village, which I named Karatal (a pseudonym), of northern Kyrgyzstan. In this paper, I aimed to examine the issue from two aspects: social structure and networking relationship. First, I dealt with feasts at life-cycle ceremonies, memorial services for the dead, Islamic festivals and other events in Karatal to analyze the patterns and tendencies of social interaction. For this purpose, I focused on a couple, who were members of a patrilineal subdivision called Sayak, and their inviting to and participating in feasts at those ceremonies and events. Then, I categorized those ceremonies and events into eight, and also the relations between the couple and other attendants at feasts into ten patterns. Describing the characteristics of those ceremonial categories and the patterns of relationships, I made clear that the key of their social world was to eat meals and pray for blessing together with patrilineal kinsmen at ceremonies. Further, with the analysis of genealogies of the Sayaks, we could see that the collectivization and the creation of Karatal village have been shaping the present Karatal-Sayak subdivision until today. In this process, a variety of reciprocal help like money contribution to funerals worked as an extremely significant promoter. I concluded that such reciprocal help and ceremonial practices like eating and praying together have interacted dialectically with the concept of patrilineal descent. Thus the very habitus of Sayak was getting more and more active, which, in turn, stimulated their patrilineal kin practices.
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  • Misako IKEDA
    Article type: Article
    2001 Volume 16 Pages 265-307
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
  • Warren C. Schultz
    Article type: Book Review
    2001 Volume 16 Pages 309-312
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
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  • Article type: Appendix
    2001 Volume 16 Pages 326-
    Published: March 31, 2001
    Released on J-STAGE: March 30, 2018
    JOURNAL FREE ACCESS
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