What has happened since the first Comparative Literature hires were made in Arabic over the last few decades?
Arash Beidollahkhani, a Ph.D. candidate in Political Science at the University of Tehran, connects the Arab Spring to Occupy and other protests globally. See Part I for the first installment of his article.
Arash Beidollahkhani, a Ph.D. candidate in Political Science at the University of Tehran, connects the Arab Spring to Occupy and other protests globally.
The #Taksim protests in #Turkey should IMHO be read as part of #Occupy, not as analogous to the #Arab_Spring. The same is true of the protests in Brazil: Occupy not Spring.
Arabic poetics—the theories of criticism of poetry and eloquence in classical (mediaeval) Arabic scholarship—has a great deal to offer the contemporary reader and critic.
I've just finished a review of a recent monograph on a mediaeval Arabic scholar in which I noted a few translation and typographical errors, commended the philology involved, and gave a synopsis of the contents. So much, so unsurprising; this is the way my field works.
Alexander Key is a scholar of Classical Arabic literature whose interests range across the intellectual history of the Arabic and Persian-speaking worlds from the seventh century onwards. In Language Between God and the Poets (Berkeley: 2018), he reads the theory of four major eleventh-century scholars and asks how the conceptual vocabulary they shared enabled them to create theory in lexicography, theology, logic, and poetics. These scholars' ideas engaged God and poetry at the nexus of language, mind, and reality. Their core conceptual vocabulary carved reality at the joints in a manner quite different from Anglophone and European thought in any period. Their vocabulary centered around the words maʿnā and ḥaqīqah, two concepts for which Key develops a translation methodology with the help of Wittgenstein and Kuhn.
Key received his Ph.D. in Arabic and Islamic Studies from Harvard University's Department of Near Eastern Languages and Civilizations in May 2012 and started work at Stanford that same year. He has authored a number of articles on aspects of Classical Arabic literature and culture. These include a study of translations from Persian proverbs into Arabic poetry, a chapter co-authored with Peter Adamson on the debate between grammar and logic, a study of Quranic inimitability in ar-Raghib, and an argument against calling Classical Arabic civilization "humanist."
He is currently working on questions of comparative poetics, with a forthcoming contribution to a kitabkhana dealing with Innovations and Turning Points: towards a history of kāvya literature in Comparative Studies of South Asia, Africa and the Middle East, a forthcoming JAOS review of Ali Ahmed Hussein’s The Rhetorical Fabric of the Traditional Arabic Qasida in Its Formative Stages, a study of the interaction between genre and Neoplatonism for the upcoming British Academy conference "Faces of the Infinite: Neoplatonism and Poetics at the Confluence of Africa, Asia and Europe," a contribution on translation of Persian poetry for a special issue of JAS that he is organizing on the Classical Arabic critic Abd al-Qahir al-Jurjani, and an article in progress with the working title “There are no allegories in Egypt: formalism, comparative poetics, and the duty to translate in Islam.”
Beyond his research, Key teaches a survey of the canon of Arabic poetry from before Islam to the present day, a survey of great Arabic books across a similar period, and an undergraduate course on the "Ethics of Jihad." He is a founding editor of the double-blind peer-reviewed journal for early career scholars: New Middle Eastern Studies.