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Spanning the history of Islamic Central Asia from medieval to modern times, this volume features groundbreaking studies of the region’s religious life and culture by leading scholars in the field.
In the Mongol Empire, the interfaith court provided a contested arena for a performance of the Mongol ruler’s sacred kingship, and the debate was fiercely ideological and religious. At the court of the newly established Ilkhanate, Muslim administrators, Buddhist monks, and Christian clergy all attempted to sway their imperial overlords, arguing fiercely over the proper role of the king and his government, with momentous and far-reaching consequences. Focusing on the famous but understudied figure of the grand vizier Rashid al-Din, a Persian Jew who converted to Islam, Jonathan Z. Brack explores the myriad ways Rashid al-Din and his fellow courtiers investigated, reformulated, and transformed long-standing ideas of authority and power. Out of this intellectual ferment of accommodation, resistance, and experimentation, they developed a completely new understanding of sacred kingship. This new ideal, and the political theology it subtends, would go on to become a central justification in imperial projects across Eurasia in the centuries that followed. An Afterlife for the Khan offers a powerful cultural and intellectual history of this pivotal moment for Islam and empire in the Middle East and Asia.
This book is a compendium of short stories of my youth growing up in the island of Trinidad in the 1950s and 60s. My 32 Chevy The year was 1961, and I was still in high school. I lived in Trinidad at the time. This 32 Chevy was the apple of my eye. Trinidad was a British colony, and all we had were English cars. An American car was a luxury, and a 32 Chevy was a rarity. I would dream about this car. I would picture myself sitting behind the steering wheel cruising up High Street (the main drag in San Fernando, my hometown). My friends would be envious, and the girls would dote over me for having such a cool car. Some time passed, and I stopped seeing this car on the road. The Racing Bike I got my first bike at the age of twelve. In Trinidad in the 1950s, a bicycle was an essential means of transport. Few people could afford cars. The bicycle was the dependable machine that took you everywhere on the island: to work, to school, to the beach, across town to visit friends and relatives, to the shop to buy goods, and downtown to hang with the boys. A Memorable Tobago Adventure The first time I visited Tobago was in 1963. I went with my best friends Wahid, Bissoon, Karl, George, and Hamid (Wahids younger brother). It was Easter, and we had carefully planned this adventure to see the famous Tobago crab races and attend other Easter boat races and sport festivities on the beach. Fondest Memories of Christmases Past Christmas is the happiest time of the year for mealways was and always will be. Growing up in Trinidad, Christmas was celebrated by everyone. The whole island celebrated Christmas. Christmas was spree time. Every house stocked up with sweet drinks (Coca Cola, Pepsi, Solo, Red Spot, and Cannings), Fernandes Rum, babash (homemade rum), Cherry Brandy, Guinness, Mackeson XXX Stout, and Carib beer to offer friends, relatives, and neighbors who could drop in at any time for a Christmas toast. An Avocado Story The avocado fruit is native to Central and South America and has been around in these areas since 8000 BC. It was introduced to the Caribbean (Jamaica) in the mid-seventeenth century and the Tropical Asian regions in the mid-1800s. The avocado arrived in the United States in the early twentieth century, specifically in California and Florida.
Homesick Mosque, a collection of short stories, is about Muslim immigrants in the post-9/11 America.
This edited volume aims to advance a Muslim-centered perspective on the study of Islam in Europe. To do so, it brings together a range of case studies that illustrate how European Muslims engaged with their Sacred Scripture while being part of a Christian-dominated social and political space. The research presented in this volume seeks to analyse Muslims’ practices of translating, interpreting and using the Qur’an as a sacred object and, thus, pursues three main research agendas. Part I focuses on the issues of Muslim-Christian relations in Europe and studies how these relations have engendered discursive connections between Muslim- and Christian-produced texts related to the study and interpretation of the Qur’an. Part II aims to bring scholarly attention to the under-represented cases of Muslim communities in Europe. This part introduces new research on Polish-Belarusian, Daghestani, Bosnian and Kazan Tatars and examines local traditions of producing vernacular Qur’ans and commodification of Qur’anic manuscripts. The final section of the volume, Part III, contributes to filling in the gaps related to the theoretical and conceptual framing of Muslim translation activities. The history of religious thought and practice in European history is in many ways still uncharted territory. This book aims to contribute to a better understanding of the cultural history of the Qur’an and Muslim agency in interpreting, transmitting and translating the Sacred Scripture.
Known as the land of the mountains, Dagestan lies immediately north of the Caucasus Mountains, and stretches for approximately 250 miles along the west shore of the Caspian Sea. With its mountainous terrain making travel and communication difficult, Daghestan is still largely tribal. Despite over a century of Tsarist control followed by seventy years of repressive Soviet rule, there are still 32 distinct ethnic groups in Daghestan, each with its own language, making it unquestionably the most complex of the Caucasian republics. Shamanic practices are still prevalent in this country, where one of the ten lost tribes of Israel can be found. In Daghestan, as in the neighbouring countries of Georgia, Chechnya, and Azerbaijan, these roots lie in shamanism. This book, one of only a handful available in English on the country, contains the texts of some of these stories as well as commentaries on them.
Kazakh Muslims in the Red Army is the first study of the wartime experience of Soviet Kazakhs. Based on indigenous-language sources, it focuses on the wartime experiences of Kazakh conscripts and the home front as expressed in correspondence.
The book traces the conceptual lens of historical-cultural ‘survivals’ from the late 19th-century theories of E.B. Tylor, James Frazer, and others, in debate with monotheistic ‘degenerationists’ and Protestant anti-Catholic polemicists, back to its origins in Jewish, Christian and Muslim traditions as well as later more secularized forms in the German Enlightenment and Romanticist movements. These historical sources, particularly the ‘dual faith’ tradition of Russian Orthodoxy, significantly shaped both Tsarist and later Soviet ethnography of Muslim Central Asia, helping guide and justify their respective religious missionary, social-legal, political and other imperial agendas. They continue impacting post-Soviet historiography in complex and debated ways. Drawing from European, Central Asian, Middle Eastern and world history, the fields of ethnography and anthropology, as well as Christian and Islamic studies, the volume contributes to scholarship on ‘syncretism’ and ‘conversion’, definitions of Islam, history as identity and heritage, and more. It is situated within a broader global historical frame, addressing debates over ‘pre-Islamic Survivals’ among Turkish and Iranian as well as Egyptian, North African Berber, Black African and South Asian Muslim Peoples while critiquing the legacy of the Geertzian ‘cultural turn’ within Western post-colonialist scholarship in relation to diverging trends of historiography in the post-World War Two era.