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This first study of its kind cuts across and brings together the political and cultural histories of the medieval Near East. The peculiar episode of the Fatimid Armenians (1074-1163) and other phenomena earlier on are given their proper background and context; the 'Armenian Period' in the last century of the Fatimid caliphate in Egypt is shown to be a major phase in the perpetual alliance between Armenian sectarians and Muslims. The reconstruction of this to date unstudied subject also reveals new relevant data. Through its methodology, this book proposes fresh criteria and perspectives for the evaluation of patterns of cultural and political interaction in Near Eastern history.
In the second of a three-volume work, Seta B. Dadoyan explores the Armenian condition from the 970s to the end of the fourteenth century. This period marked the gradual loss of semi-autonomy on the traditional mainland and the rise of Armenian power of diverging patterns in southeastern Asia Minor, north Syria, Cilicia, and Egypt. Dadoyan's premise is that if Armenians and Armenia have always been located in the Middle East and the Islamic world, then their history is also a natural part of that region and its peoples. She observes that the Armenian experience has been too complicated to be defined by simplistic constructs centered on the idea of a heroic, yet victimized nation. She notes that a certain politics of historical writing, supported by a culture of authority, has focused sharply on episodes and, in particular, on the genocide. For her sources, Dadoyan has used all available and relevant (primary and secondary) Armenian sources, as well as primary Arab texts and sources. This book will stimulate re-evaluation of the period, and re-conceptualizing Armenian and Middle Eastern histories.
In this first of a massive three-volume work, Seta B. Dadoyan studies the Armenian experience in the medieval Islamic world and takes the reader through hitherto undiscovered paradigmatic cases of interaction with other populations in the region. Being an Armenian, Dadoyan argues, means having an ethnic ancestry laden with narratives drawn from the vast historic Armenian habitat. Contradictory trends went into the making of Armenian history, yet most narratives fail to reflect this rich texture. Linking Armenian-Islamic history is one way of dealing with the problem. Dadoyan's concern is also to outline revolutionary elements in the making of Armenian ideologies and politics. This extensive work captures the multidimensional nature of the Armenian experience in the medieval Islamic world. The author holds that every piece of literature, including historical writing, is an artifact. It is a composition of many elements arranged in certain forms: order, sequence, proportion, detail, intensity, etc. The author has composed and arranged the larger subjects and their sub-themes in such a way as to create an open, dynamic continuity to Armenian history that is intellectually intriguing, aesthetically appealing, and close to lived experiences.
An in-depth portrait of the Crusades-era Mediterranean world, and a new understanding of the forces that shaped it In Infidel Kings and Unholy Warriors, the award-winning scholar Brian Catlos puts us on the ground in the Mediterranean world of 1050–1200. We experience the sights and sounds of the region just as enlightened Islamic empires and primitive Christendom began to contest it. We learn about the siege tactics, theological disputes, and poetry of this enthralling time. And we see that people of different faiths coexisted far more frequently than we are commonly told. Catlos's meticulous reconstruction of the era allows him to stunningly overturn our most basic assumption about it: that it was defined by religious extremism. He brings to light many figures who were accepted as rulers by their ostensible foes. Samuel B. Naghrilla, a self-proclaimed Jewish messiah, became the force behind Muslim Granada. Bahram Pahlavuni, an Armenian Christian, wielded power in an Islamic caliphate. And Philip of Mahdia, a Muslim eunuch, rose to admiral in the service of Roger II, the Christian "King of Africa." What their lives reveal is that, then as now, politics were driven by a mix of self-interest, personality, and ideology. Catlos draws a similar lesson from his stirring chapters on the early Crusades, arguing that the notions of crusade and jihad were not causes of war but justifications. He imparts a crucial insight: the violence of the past cannot be blamed primarily on religion.
There is a great deal of interest in the history of Armenia since its renewed independence in the 1990s and the ongoing debate about the genocide - an interest that informs the strong desire of a new generation of Armenian Americans to learn more about their heritage and has led to greater solidarity in the community. By integrating themes such as war, geopolitics, and great leaders, with the less familiar cultural themes and personal stories, this book will appeal to general readers and travellers interested in the region.
This Variorum volume is a collection of articles dealing with Egypt under the Fatimids, originally published in diverse journals and books between 1984 and 2013. The Fatimids came to power in North Africa in 910 CE, and ruled in Egypt from 969 to 1171 CE. As Imams and Caliphs, they claimed authority for the faith and the government of the Muslim world. In Egypt and Syria, they both reigned and ruled over the state. In North Africa and Sicily, the Hijaz and latterly the Yemen, they reigned but did not rule. In the rest of the Muslim world, they pursued their aim for recognition, notably through their missionaries active in Iraq and Iran A core theme is the evolution of the population and its passage from a Coptic to a Muslim majority. Two articles deal with the murderous history of the Wazirs of the Pen before the Armenian Badr al-Jamali began the rule of the Wazirs of the Sword. Four articles deal with the question of Fatimid diplomacy followed by three dealing with Badr al-Jamali and his revival of the dynasty, including his relations with the Yemen, his use of the Coptic church to extend Fatimid influence to Christian Nubia and Ethiopia, and his employment of his military as tax-farmers, creating a system which culminated in the Mamluk regime of the 13th to the 16th century. The final articles concern the Fatimid response to the Crusades which ended with Saladin and the death of the last Imam Caliph, leaving Ismailism to the breakaway sects of the Nizaris in Iran and the Tayyibis in the Yemen.
In this first of a massive three-volume work, Seta B. Dadoyan studies the Armenian experience in the medieval Islamic world and takes the reader through hitherto undiscovered paradigmatic cases of interaction with other populations in the region. Being an Armenian, Dadoyan argues, means having an ethnic ancestry laden with narratives drawn from the vast historic Armenian habitat. Contradictory trends went into the making of Armenian history, yet most narratives fail to reflect this rich texture. Linking Armenian-Islamic history is one way of dealing with the problem. Dadoyan’s concern is also to outline revolutionary elements in the making of Armenian ideologies and politics. This extensive work captures the multidimensional nature of the Armenian experience in the medieval Islamic world. The author holds that every piece of literature, including historical writing, is an artifact. It is a composition of many elements arranged in certain forms: order, sequence, proportion, detail, intensity, etc. The author has composed and arranged the larger subjects and their sub-themes in such a way as to create an open, dynamic continuity to Armenian history that is intellectually intriguing, aesthetically appealing, and close to lived experiences.
In this first of a massive three-volume work, Seta B. Dadoyan studies the Armenian experience in the medieval Islamic world and takes the reader through hitherto undiscovered paradigmatic cases of interaction with other populations in the region. Being an Armenian, Dadoyan argues, means having an ethnic ancestry laden with narratives drawn from the vast historic Armenian habitat. Contradictory trends went into the making of Armenian history, yet most narratives fail to reflect this rich texture. Linking Armenian-Islamic history is one way of dealing with the problem. Dadoyan's concern is also to outline revolutionary elements in the making of Armenian ideologies and politics. This extensive work captures the multidimensional nature of the Armenian experience in the medieval Islamic world. The author holds that every piece of literature, including historical writing, is an artifact. It is a composition of many elements arranged in certain forms: order, sequence, proportion, detail, intensity, etc. The author has composed and arranged the larger subjects and their sub-themes in such a way as to create an open, dynamic continuity to Armenian history that is intellectually intriguing, aesthetically appealing, and close to lived experiences.
This first full-length study of women and the Fatimids is a groundbreaking work investigating an unexplored area in the field of Islamic and medieval studies. The authors have unearthed a wealth of references to women, thus re-inscribing their role in the history of one of the most fascinating Islamic dynasties, the only one to be named after a woman. At last some light is thrown on the erstwhile silent and shadowy figures of women under the Fatimids which gives them a presence in the history of women in medieval and pre-modern dynasties. Basing their research on a variety of sources from historical works to chronicles, official correspondence, documentary sources and archaeological findings, the authors have provided a richly informative analysis of the status and influence of women in this period. Their contribution is explored first within the context of Isma'ili and Fatimid genealogical history, and then within the courts in their roles as mothers, courtesans, wives and daughters, and as workers and servants. Throughout the book comparison is drawn with the status and roles of women in earlier, contemporary and subsequent Islamic as well as non-Islamic courts.