- Maribel Fierro
- Adday Hernández
- Omayra Herrero
- Estrella Samba
- Diego Solís
- Jesús Téllez
- Amina Naciri
- Ana Tendero
- Rachid El Hour
Activities
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GEAR-DEFIHIS
The Seminario Transversal GEAR-DEFIHIS that took place on Wednesday May 16, organized by Maribel Fierro. Línea de Investigación: “Oriente en Occidente. Desafiando fronteras”. Instituto de Lenguas y Culturas del Mediterráneo (ILC), and María Jesús Torrens Álvarez. Línea de Investigación: "Cambio, variación y cognición en el lenguaje". Instituto de Lengua, Literatura y Antropología (ILLA) (technical organization Mercedes Melchor, JAE técnico, GEAR-DEFIHIS) was sponsored by KOHEPOCU.
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L’Ibadisme dans l’Islam médiéval: modèles politiques, organisation sociale et relations intercommunautaires
Organisé par le Projet Maghribadite dir. Cyrille Aillet
avec Agence Nationale de la Recherche (ANR), le CIHAM-UMR 5648, l’École des Hautes Études Hispaniques (Casa de Velázquez), the Ministry of Endowments and Religious Affairs (Sultanat d’Oman), le programme européen KOHEPOCU -
GEAR-DEFIHIS
In the monthly Seminar of the Grupo de Estudios Arabes – Derecho, Filología, Historia (GEAR-DEFIHIS), year 2012, organized M. Fierro, M. Melchor and Regina Chatruch, the following speaker has received funding from KOHEPOCU:
Ahmed EL-SHAMSY (University of Chicago), "From manuscript to print: The creation of the classical Islamic canon"
The transition from a manuscript culture to a culture of printed literature in Islamic scholarship began barely a century ago, and its significance remains untheorized. The advent of the printing press did not merely replace one medium of recording with another. Rather, the process of selection, edition, and publication of medieval Islamic texts that took place in the early twentieth century effectively created a new canon of classics. This process was guided by the agendas of the scholars who carried out the work, and their choices markedly shaped the "Islamic tradition" that emerged from the presses. Far from offering a neutral representation of classical Islamic scholarship, therefore, the published literature that we have today is underpinned by scholarly debates and polemical agendas that need to be identified and recognized. A study of the editors and their role in the creation of the classical canon offers a window into twentieth-century debates about what the Islamic tradition is and what it should be, as well as into struggles regarding the external influence of Orientalist scholarship in defining the tradition.
Sonja BRENTJES (Universidad de Sevilla), “Are there alternatives to the decline-progress paradigm for history of science in Islamic societies?”
The notion of scholarly decline in the Ottoman Empire appeared first in writings of Italian envoys to the Sublime Porte and their doctors in the last years of the sixteenth century. It resulted from a complex mix of factors: historical theory, political confrontation, applications for positions, concepts of cultural superiority, lack of competence. The idea spread quickly across Catholic and Protestant Europe without, however, eliminating the older concept of scholarly vivacity in Arabic societies. Rather, the Ottomans were increasingly portrayed as the destructors of the knowledge of their religious predecessors. In the nineteenth century, Ernest Renan sharpened the conflict to a confrontation between social progress as result of scientific progress in Europe and scientific decline as result of religious superstition and social barbarism in the Islamic world. While some of the edges of this interpretation of the history of scientific activities in Islamic societies have been chipped aways during the second half of the twentieth century, the paradigm of progress in the classical period (8th-12th c) and decline in the post-classical period (13th-17th c) continues to dominate the historiographical practice until today. I will discuss in my work-in-progress presentation alternative possibilities for studying the sciences and their relevance in late medieval and early modern Islamic societies.
José BELLVER (Departamento de Historia de la Filosofía, Estética y Filosofía de la Cultura -Universidad de Barcelona), “La Ciencia de las letras en Ibn ‘Arabi: Simbolismo y correspondencia”
La Ciencia de las letras o `Ilm al-huruf es una ciencia tradicional islámica centrada en la meditación del simbolismo de las letras del alifato. Es el equivalente islámico de la meditación del lenguaje en la Cábala judía. Es una ciencia esotérica cultivada en corrientes como el sufismo y el hermetismo, así como en corrientes esotéricas de la shi`a duodecimana e ismailí. Se basa en la correspondencia entre el proceso de revelación del libro sagrado y la creación del cosmos, de modo que el cosmos es visto como un libro. Al mismo tiempo, a Dios pertenecen los Nombres más hermosos que deben ser vivificados por el espiritual a través del recuerdo. Dios Se revela y crea el cosmos a través de las letras de Sus nombres, que son las manifestaciones de Su esencia, el arquetipo de todas las cosas y el punto de retorno del camino espiritual a la par que el propio camino. Así pues, la Ciencia de las letras está en estrecha relación con la metafísica, cosmología, hermenéutica, así como con la jerarquía (walaya) y ascensión espirituales, y la magia. Ibn ‘Arabi (560/1165-634/1240), el Maestro máximo (al-Shayj al-akbar) del sufismo, fue uno de los mayores cultivadores de la Ciencia de las letras a la que dedicó algunos de sus textos más importantes. El seminario pretende ser una primera aproximación al estudio del contenido de estos tratados.
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De árabes a moriscos (711-1616): una parte de la historia de España
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Cartografía náutica mediterránea: visiones del espacio y del otro
Mónica Herrera Casais y Sandra Saénz-López
Seminario organizado por M. Fierro y J. Pimentel