Brill

An understanding of religion as a practice of mediation has great potential to open up new methods and theories for a critical study of religion. Leading beyond the privileged medium of the text, this understanding approaches religion as a multi-media phenomenon that mobilizes the full sensorium. The central point of this article is that forms of visual culture are a prime medium of religion, and studying them offers deep insights into the genesis of worlds of lived experience. Pictorial media streamline and sustain religious notions of the visible and the invisible and involve embodied practices of seeing that shape what and how people see. Discussing the implications of the “pictorial turn” for the study of religion, I argue that a more synthesized approach is needed that draws these fields together. The methodological and theoretical implications of this approach are exemplified by turning to my research on video and representations of the “spiritual” in Southern Ghana.

When confronted with hypothetical systems in Arabic, one inevitably meets, at one time or another, a fāʾ between the protasis (p) and the apodosis (q). We do not fail to note, however, that its presence does not seem to indicate identical relationships between p and q. According to Larcher, for whom fāʾ has a unique role, that of a segmentator, this particle is the mark of a double break, formal and semantic: as soon as fa- is present there is no logical relation of implication between p and q, the logical relation possibly being of another nature. Within the framework of the global vision that he offers, Larcher then recognizes this particle with several semantic values (deductive, enunciative, justificative, oppositive). This article attempts to answer the question of whether the Arabic grammar recognizes also several semantic values attached to the segmentator fāʾ. Through the prism of this study of the history of Arabic grammar, it will be shown that at least two values are reco...

Everyone plays and that, of course, includes children. In an ideal world, there would be literary traditions, archaeological remains and artistic renditions, which would enable the reconstruction of toys. Unfortunately, the situation does not exist for ancient Jewish society. For the most part, there are depictions in rabbinic literature and it is those toy traditions which I examine. The study begins with those toys explicitly connected to halakhic issues, firstly with those traditions in which the toy is essential to the law and afterwards to those in which the toy is tangential to the law. The study then deals with those toys mentioned in a nonlegal rabbinic framework. Finally, I discuss toys that were popular in the Greco-Roman world but not mentioned in rabbinic literature. I seek to determine whether descriptions of toys in rabbinic literature and set within the broader Greco-Roman world are sufficient for visualization.

In the face of the ‘refugee crisis’, many European governments, even in traditionally liberal states, unilaterally introduced a number of restrictive and, often, controversial migration, asylum, and border control policies. The author argues that past legal-bureaucratic choices on migration and asylum policies, ongoing developments in international relations at that time, the structural and perceived capacity of receiving states to cope with the refugee influx, and long-standing migration-related security concerns influenced the responses of many European governments amid the mass population movement. However, the author also suggests that the surfacing of particular policies across Europe was related to the newly elected Greek government’s attempted U-turn from similar repressive and controversial policies during that time. In this regard, the author maintains that repressive and controversial migration, asylum, and border control policies cannot simply be abolished within the cont...

This study adopts a lexicon-based approach to address violence on social media. It uses FrameNet 1.7 (fn) and WordNet 3.1 (wn) to build a hierarchical domain-specific language resource of violence. The proposed lexicon tethers fn’s innovative integration of linguistic and paralinguistic knowledge to wn’s hierarchically-organized database. This tether alleviates the need to gather all paralinguistic violence-associated scenes and organize their linguistic realizations hierarchically. The proposed methodology can be internationally applied, given the multilingual availability of fn and wn, to cognitively and quantitatively explore a concept or a phenomenon. The lexicon is applied, then, to a corpus representing posts and comments retrieved from Donald Trump’s Facebook public page. Results reveal that the proposed lexicon recalls 92.68 of the total violence-related words in the corpus with a 76.31 precision (F-score= 83.7). More important, relating wn to fn inspires the creation of new...

Western reception of Rūmī in the last few decades is intriguing, as he is commonly considered a gentle Muslim, different from other sages that Islamic culture produced. Rūmī’s otherness is often based on his powerful and peerless poetry, deploying rich wine imagery, homoerotic love metaphors, and an emphasis on the superiority of the heart and spiritual growth, and dismissing the outward and orthodox tenets. This paper argues that Rūmī belongs to a millennium-old Persian Sufism, and these poetic tropes derive from a firm antinomian tradition, functioning as strong metaphors to express religious piety by transcending all temporal dualities such as unbelief and belief, the profane and the sacred, purity and impurity, and so forth.

This article approaches the relationship between the Odyssey’s nostos and other Nostoi from the perspective of the epic’s treatment of Cassandra. In doing so, I emphasize two perspectives. First, rather than privileging either “lost” poems or our extant epic as primary in a “vertical” relationship, I assume a horizontal dynamic wherein the reconstructed poems and the Odyssey influenced each other. Second, I assume that, since little can be said with certainty about lost poems, references to other traditions attest primarily to the compositional methods and the poetics of our extant poem. After outlining the major narrative features of the story of Cassandra that were likely available to Homeric audiences, I argue that the suppression of her story in the Odyssey is both part of the epic’s strategy to celebrate Odysseus and Penelope and a feature of the enforcement of a male-dominated ideology.

Restorative justice, aimed at restoring human relations instead of just punishing offenders, is often defended with reference to biblical values like reconciliation, forgiveness, and mercy. Advocates of retributivism, which is the philosophy that underlies the practice of punishing perpetrators with the sole goal of inflicting hardship on them, regularly ridicule such defenses. In response we will not directly defend restorative justice, but critically inquire in the main theoretical arguments with which advocates of retributivism seek to rationalize their view. We point out the weaknesses of these arguments and why we believe that restorative procedures can do much better in serving the goals of (criminal) justice.

Is freedom a plausible political value for animals? If so, does this imply that animals are owed legal personhood rights or can animals be free but remain human property? Drawing on different conceptions of freedom, I will argue that while positive freedom, libertarian self-ownership, and republican freedom are not plausible political values for animals, liberal ‘option-freedom’ is. However, because such option-freedom is in principle compatible with different legal statuses, animal freedom does not conceptually imply a right to legal self-ownership. Nonetheless, a concern for animal option-freedom means that humans do have a pro tanto duty of non-interference. Arguments familiar from the liberal tradition moreover imply that such a duty speaks for drastic reforms of existing animal law. But it does not imply wholesale abolitionism: it neither rules out positive duties towards animals nor means that we should abandon all interactions with animals.

Following the collapse of the Soviet Union, Russia was reduced from the role of a global hegemon to that of a regional hegemon. As the regional hegemon, Russia was responsible for creating a regional order that was nested within the global order. However, since the Soviet Union had collapsed, it could not be assumed that Russia would create a regional order that was compatible with the global order. Would Russia create a regional order that was incompatible with the global order, and further, would Russia be a dissatisfied state that would challenge US hegemony? Using network analysis, I discover that Russia created a regional order that was compatible with the global order. In other words, Russia did not directly challenge the global order. More specifically, Russia accepted the global order that existed at the end of the Cold War. Providing that the global order remained static, Russia would not challenge that order. However, US actions following the collapse of the Soviet Union s...

A recent archival research project in the National Museums of Kenya (NMK) identified artifacts and human remains associated with the 1980 excavation of stone cairns and habitation areas on the west side of Lake Turkana. The presence of stone grave cairns across eastern Africa is common, but their cultural origins and construction times are enigmatic. This article presents the results of the archival project and contextualizes both the artifacts found and the unpublished research notes within the framework of evolving settlement patterns in eastern Africa during the middle to late Holocene. Despite the presence of numerous decorative features on ceramics and the recovery of many complete lithic tools, the material culture is generally non-diagnostic within existing typo-technological categories. The research indicates that there was tremendous diversity in the material culture of the Turkana Basin during the late Holocene.

The place of the non-human animal in the legal world has been questioned. Animals’ legal status as property has been probed on how to best protect their welfare. While this is significant for animals who are not on the farm, it might not be effective when considering animals raised for food. The case of the carabao, or the water buffalo, in the Philippines is seen as a hybrid. This article traces the development of the carabao in Philippine history during the nineteenth century. Through historical, archival, and legal research on animals, the carabao is situated as private property. Colonial instruments of control were introduced to protect the carabao from criminals. In its proper historical context, the classification of carabaos as property indeed highlighted the animal’s status as legally owned, which did not necessarily demean the animal’s relationship with the human peasant nor the carabao’s quality as an animal.

This article contrasts techniques from non-narrative, poetic and Qurʾānic texts with the narratives of Qiṣaṣ al-anbiyāʾ (the Stories of the Prophets) in order to interpret passages on Sulaymān/Solomon in pre- and early Arabic-Islamic texts. Beginning with the renowned non-narrative Sulaymān passage in the pre-Islamic poet al-Nābighah al-Dhubyānī’s ode of apology to the Lakhmid king al-Nuʿmān ibn al-Mundhir and several Qurʾānic passages concerning Sulaymān, the article compares these to the eminently narrative prose renditions of Solomonic legend that appear in Qurʾānic commentary and the (related) popular Stories of the Prophets (Qiṣaṣ al-anbiyāʾ). I argue that verbal structures and rhetorical techniques characteristic of non-narrative forms such as poetry and the Qurʾān have the effect of preserving and stabilizing the essential panegyric (poetic) or salvific (Qurʾānic) message in a manner that the constantly mutating popular narrative forms neither strive for nor achieve.

The early Church Fathers accepted the notion of an intermediate state, the existence of the soul following death until its reunification with the body at the time of the final resurrection. This view is common in the modern Christian world, but it has been challenged as being unbiblical. This study reflects upon this question. Does the New Testament speak exclusively of death after life, complete lifelessness until the day of resurrection, or does it also contain the notion of life after life or immediate post-mortem existence? It will be argued that, while the doctrine of future resurrection is the most common Christian view, it was not the only one present in the Christian canon. There are hints, especially in the Gospel of Luke and the Revelation of John, that people do indeed live again immediately after death, although the doctrine of resurrection is also present. These two ideas are never coherently related to one another in the New Testament and it was the Church Fathers who ...

This volume is an introduction to Sturla Þorðarson (1214-1284), a leading figure in thirteenth-century Iceland. Sturla Þorðarson is one of only a handful of thirteenth-century Icelandic historians to be known by name, and he is certainly one of the most significant. In addition to his role as author and compiler, he was in his day one of the most powerful men in Iceland and served as court poet, liegeman and lawman over the course of his life.

These papers explore the literature of Byzantine liturgical communities and provide a window into lived Christianity in this period. The liturgical performance of Christian hymns and sermons creatively engaged the faithful in biblical exegesis, invited them to experience theology in song, and shaped their identity. These sacred stories, affective scripts and salvific songs were the literature of a liturgical community – hymns and sermons were heard, and in some cases sung, by lay and monastic Christians throughout the life of Byzantium. In the field of Byzantine studies there is a growing appreciation of the importance of liturgical texts for understanding the many facets of Byzantine Christianity: we are in the midst of a liturgical turn. This book is a timely contribution to the emerging scholarship, illuminating the intersection between liturgical hymns, homiletics and hermeneutics.

During the Soviet occupation of Estonia, Imbi Paju’s mother, Aino, along with her sister, Vaike, were sent to a Siberian gulag in 1948, where they spent six years until their release in 1954; from that story, an author was born and a per- son was created. Through storytelling, the traumatic events the two sisters witnessed during that period were transmitted to Aino’s daughter as a child, which were then internalised and surfaced as text in her 2006 memoir, Memories Denied. The present article approaches the psychosocial implications behind the author's memories during the Soviet occupation, which constitutes a personal account of understanding a sense of herself as an author and as a person, and an Estonian collective identity, within a post-Soviet space which is read as a postcolonial space in its right. The hypothesis in exploring identity formation is that not in spite of, but because of the unpredictability and unreliability of an ‘I’ which is informed by past memories through projective fantasy, one can open a space of possibilities, hitherto uncharted, to understand the beginnings, real and fic- tional, of the text and the lives associated with them. The presupposition is that the concept of memory is not merely a passive retrieval from a past life not experienced; rather, I approach the concept of memory here as a complex apparatus which allows the subject to re-imagine the space and time it hails from, infusing imagination into factual autobiographical elements.

... offered to the judges investigating the dispute, another shepherd, Ladicus, testified that not only had he heard from the old men in the area that the people of Condaea had occupied the region, but he also swore that the Condaeans had collected tolls (tÚ parag≈ gion) in this ...

This paper analyses the articulation of the Responsibility to Protect (R2P) into Turkish foreign policy (tfp) during the Justice and Development Party (Adalet ve Kalkınma Partisi, akp) era. R2P has particularly become significant when the uprisings turned into full-scale civil wars in Libya and Syria. Therefore, this study examines tfp towards Libya and Syria in the framework of R2P. It argues that there is a close correlation between Turkey’s support of R2P and recently increasing emphasis on the normative foundations of its foreign policy in general. It also discusses that Ankara has appeared as an active advocate of the norm insofar as it adopted a more ambitious policy agenda, particularly in the context of the Syrian civil war. However, this paper concludes that, due to Turkey’s pragmatic approach, R2P has turned into a justification tool in the discourse of tfp makers for their regional aspirations.