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Iran from 1722-1979: political, social, economic and religious aspects of Iran.
For centuries Iran hosted numerous travellers and visitors of diverse nationalities and backgrounds. Many of these travellers left behind documents in which they recorded their observations during their residence in Iran, and these embody a vast range of firsthand information about the land and its people at different periods of time. This book, first published in 1990, takes as its subjects the nature and history of Iranian folk narrative scholarship. The contributions of travellers are given their due recognition as important source documents.
This fourth installment of Byzantium and the Arabs in the Sixth Century resumes the previous volume's discussion of the Ghassanids by examining their economic, social, and cultural history. First, Irfan Shahîd focuses on the economy of the Ghassanids and presents information on various trade routes and fairs. Second, the author reconstructs Ghassanid daily life by discussing topics as varied as music, food, medicine, the role of women, and horse racing. Shahîd concludes the volume with an examination of cultural life, including descriptions of urbanization, Arabic script, chivalry, and poetry. Throughout the volume, the author reveals the history of a fully developed and unique Christian-Arab culture. Shahîd exhaustively describes the society of the Ghassanids, and their contributions to the cultural environment that persisted in Oriens during the sixth century and continued into the period of the Umayyad caliphate.
The German lacuna in Edward Said’s 'Orientalism' has produced varied studies of German cultural and academic Orientalisms. So far the domains of German politics and scholarship have not been conflated to probe the central power/knowledge nexus of Said’s argument. Seeking to fill this gap, the diplomatic career and scholarly-literary productions of the centrally placed Friedrich Rosen serve as a focal point to investigate how politics influenced knowledge generated about the “Orient” and charts the roles knowledge played in political decision-making regarding extra-European regions. This is pursued through analyses of Germans in British imperialist contexts, cultures of lowly diplomatic encounters in Middle Eastern cities, Persian poetry in translation, prestigious Orientalist congresses in northern climes, leveraging knowledge in high-stakes diplomatic encounters, and the making of Germany’s Islam policy up to the Great War. Politics drew on bodies of knowledge and could promote or hinder scholarship. Yet, scholars never systemically followed empire in its tracks but sought their own paths to cognition. On their own terms or influenced by “Oriental” savants they aligned with politics or challenged claims to conquest and rule.
The present English translation reproduces the original German of Carl Brockelmann’s Geschichte der Arabischen Litteratur (GAL) as accurately as possible. In the interest of user-friendliness the following emendations have been made in the translation: Personal names are written out in full, except b. for ibn; Brockelmann’s transliteration of Arabic has been adapted to comply with modern standards for English-language publications; modern English equivalents are given for place names, e.g. Damascus, Cairo, Jerusalem, etc.; several erroneous dates have been corrected, and the page references to the two German editions have been retained in the margin, except in the Supplement volumes, where new references to the first two English volumes have been inserted.
The Kizilbash were at once key players in and the foremost victims of the Ottoman-Safavid conflict that defined the early modern Middle East. Today referred to as Alevis, they constitute the second largest faith community in modern Turkey, with smaller pockets of related groups in the Balkans. Yet several aspects of their history remain little understood or explored. This first comprehensive socio-political history of the Kizilbash/Alevi communities uses a recently surfaced corpus of sources generated within their milieu. It offers fresh answers to many questions concerning their origins and evolution from a revolutionary movement to an inward-looking religious order.
This nine volume set provides an overview of many aspects of Middle Eastern language and literature. These books range from discussions of the Arabic language and its publications, to translations of some of the region’s most important early works, to a survey of folk tales and modern literature.
The Discovery of Iran examines the history of Iranian nationalism afresh through the life and work of Taghi Arani, the founder of Iran's first Marxist journal, Donya. In his quest to imagine a future for Iran open to the scientific riches of the modern world and the historical diversity of its own people, Arani combined Marxist materialism and a cosmopolitan ethics of progress. He sought to reconcile Iran to its post-Islamic past, rejected by Persian purists and romanticized by their traditionalist counterparts, while orienting its present toward the modern West in all its complex and conflicting facets. As Ali Mirsepassi shows, Arani's cosmopolitanism complicates the conventional wisdom that racial exclusivism was an insoluble feature of twentieth-century Iranian nationalism. In cultural spaces like Donya, Arani and his contemporaries engaged vibrant debates about national identity, history, and Iran's place in the modern world. In exploring Arani's short but remarkable life and writings, Ali Mirsepassi challenges the image of Interwar Iran as dominated by the Pahlavi state to uncover fertile intellectual spaces in which civic nationalism flourished.