Heterodoxy

In the mid-90s, Lebanon’s Hezbollah movement and the Iranian Ayatollah Khamene’i both banned bloody forms of self-flagellation such as tatbir (cutting the forehead with a sword), calling them backward and un-Islamic. They argued that Shi‘a Muslims ought to imitate Husayn by actively fighting against oppressors rather than passively mourning Husayn’s martyrdom. This prohibition has not been unanimously applied in all Muslim
countries, including Syria, where such practices persisted until the Arab Spring (when virtually all Shi‘a Muslims left the shrine-town where these practices were performed). By closely reading the linguistic, conceptual, and juridical discourses that circulated in Syria in order to justify this position, the paper shows that the performers of tatbir conceived of these rituals in revolutionary, rather than reactionary, terms. By examining the performance and reception of flagellation processions in terms of differing modalities of affect, the paper opens up spaces for rethinking ‘revolution’ and ‘redemption’ in contemporary Twelver Shi‘ism.

Situates the life and fiction of Inkling Charles Williams in the network of modern occultism, with special focus on his initiatory experiences in A.E. Waite’s Fellowship of the Rosy Cross. Roukema evaluates fictional projections of magic, kabbalah, alchemy and ritual experience in Williams’s seven novels of supernatural fantasy. From this specific analysis, he develops more broadly applicable approaches to the serious expression of religious experience in fiction. Roukema shows that esoteric knowledge has frequently been blurred into fiction because of its inherent narrativity and adaptability, particularly by authors already attracted to the syncretism, multivalence and lived fantasy of the modern occult experience.

The 1964 published magic gem is re-read to refer to the "Cross-beam of the Redeeming Son" in a probable Christian baptismal invocation containing pre-orthodox terminology, 'magic' ciphers, and iambic metrical verses.  The formula probably stems from a late 2nd century heterodox Christian group using an early depiction of Jesus not based specifically on the canonical gospels.  The inscription of the gem on the reverse is the work of a secondary hand better informed by the standard magical literature.

GEYİKLİ BABA’NIN İNEGÖL’E YERLEŞMESİ, ORHAN GÂZÎ ile İLİŞKİSİ ve HETERODOKSLUĞU YÖNÜNDEKİ İDDİALARIN KESİN DELİLLER IŞIĞINDA ÇÜRÜTÜLMESİ

(Settlement of Geyikli Baba in İnegöl, His Relationship with Orhan Ghazi and Refutation of the Arguments on His Being A Heterodox in the Light of Direct Evidences)

Hakan YILMAZ*


Özet:

Osmanlı Uç Sultanlığı’nın ilk ve en önemli yerleşim merkezlerinden biri olan İnegöl ucuna yerleşerek, Bursa muhâsarası sırasında dervişleriyle birlikte Kızılkilise (Kemaliye/Keles) taraflarını fetheden Geyikli Baba ile Orhan Gâzî arasında yaşanan ilginç bir vak‘a, XV. yüzyıl başlarında düzenlenmiş olan eski bir belgeye yansımıştır. Üç parça hâlinde günümüze intikâl eden bu belgenin yalnız ilk parçasında yer alan kayıtlara dayanılarak, XX. yüzyıl başlarında ilkin Geyikli Baba’nın rakı ve şarap içen heterodoks bir derviş olduğu iddiâsı ortaya atılmış; daha sonra ise farklı tarih araştırmacıları tarafından bu isâbetsiz yaklaşım, Baba’nın çağdaşı diğer Türkmen babalarının da karakteristik bir özelliği imiş noktasına taşınmıştır.

Bu bildiride, Geyikli Baba ve XIV. yüzyıl Türkmen babalarının heterodoks bir yaşam tarzını benimsedikleri iddiâsının temelini teşkil eden bu tartışmalı belgeden, bu belgede anlatılanları tekrâr eden anonim bir yazmadaki ortak bilgilerden ve dönemin diğer tarihî materyallerinden hareketle, İnegöl ucuna yerleşen Geyikli Baba’nın Bursa fethi sırasındaki ve sonrasındaki faaliyetleri, Orhan Gâzî ile yakın ilişkisi ve burada kendisine vakıflar tahsis edilmesi konuları mercek altına alınarak, Baba’nın heterodoksluğuna yönelik mesnedsiz iddiâlar kesin deliller ışığında çürütülmeye çalışılacaktır.

Anahtar kelimeler: İnegöl, Geyikli Baba, Orhan Gazi, Bursa’nın fethi, heterodoksi.


Abstract:

An interesting event experienced between Geyikli Baba who settled at the edge of Inegöl, one of the earliest and most significant residential areas in the Ottoman Sultanate in the Edges and conquered the area of Kızılkilise (Kemaliye/Keles) together with his dervishes during the siege of Bursa, and Orhan Gâzî, is found in an ancient document issued at the beginning of the XV century. Based on the records under the first of the three pieces of this document have lasted to today, firstly a claim that Geyikli Baba was a raki and wine drinker and a heterodox dervish was asserted; then this inappropriate approach was taken to such an interpretation by different history researchers that such was also the characteristic features of the coevals of Baba, namely the Turkmen babas.

This paper attempts to refute the baseless claims on heterodoxy of Baba in the light of the conclusive evidences by analyzing the issues with regards to the activities of Geyikli Baba who settled at the edge Inegöl during and after the conquest of Bursa, his close relationship with Orhan Gâzî and allocation of foundations to him, with references to this controversial document constituting the basis of the claim that Geyikli Baba and Turkmen babas in XIV century adopted an heterodox life style, the common information in an anonymous writing repeating those expressed in the aforementioned document and other historical materials from such period.

Key words: İnegöl, Geyikli Baba, Orhan Gazi, conquest of Bursa, heterodoxy.


* Sakarya Üniversitesi Sosyal Bilimler Enstitüsü Yeniçağ Tarihi bölümü. hakanyilmaz.makale-iletisim@hotmail.com

Resumen - Abstract:
Alfred Jarry precursor del Dadaísmo, del Surrealismo y del Absurdo, recién llegado a París desde Laval, la ciudad que lo viera nacer el 8 de septiembre 1873, se convirtió en un habitué de los cenáculos frecuentados por los poetas simbolistas.
Alumno de Henri Bergson en la Sorbona, el aún incipiente dramaturgo era ya un hombre extremadamente cultivado, cuyos versos y artículos eran ya colaboraciones habituales en la 'Revue Blanche’, llegando el mismo a ser el fundador de 'L’imagier'. Consigue el aplauso del gran París en 1896 con Ubu rey, comedia satírica en la que se entremezclan referencias a Macbeth con los excesos de un monarca tan tirano con nobles y plebeyos como cobarde en la guerra.
Alfred Jarry inventa así la Patafísica, “ciencia de las soluciones imaginarias que otorga simbólicamente a las delineaciones de los cuerpos las propiedades de los objetos descritas por su virtualidad”, en su obra Gestos y opiniones del Dr. Faustroll, patafísico.
A partir de esta obra fundacional el colegio de Patafísica se define como una "sociedad docta e inútil dedicada al estudio de las soluciones imaginarias".
Dr. Adolfo Vásquez Rocca

In 1819, a teenager named Joseph Smith found himself overwhelmed by the many different denominations of Protestantism vying for converts in New York state.  This lead Smith to wonder which of the various Christian denominations is truly Christianity. That is, Smith seemed to be concerned with the problem of heterodoxy. This problem is distinct from the problem of interreligious disagreement and is more fundamental, since it threatens the very content of religious faith.  This paper explores Smith's solution to this problem and argues that his solution fails to solve the problem.

In standard Albanian studies and Western scholarship, including either any interested religious and political activism or less ‘interested’ lay people, endeavours of historical and textual fact-finding have been relevant for only to re-confirm and indeed perpetuate the very meaning of a myth, according to which the thinking of Naim Frasheri was formed and dominated by Bektashism and that his ‘Albanianism’ had a Bektashi foundation. In this paper I intend to scrutinize and disprove this, arguing that while Frasheri did indeed have a religious cast of thought, his religious thinking went far beyond Bektashism in its heterodoxy, being a kind of liberation theology and pantheism which generated an all-inclusive attitude to Albanian identity, not one limited in any special way to Bektashism. Methodologically, such a picture must arise if we submit the available empirical evidence to critical analysis from the perspective of social theoretical approaches to religion developed in sociology and anthropology.

In wandering my internal "alleyways" I once found myself in a cardboard-box factory of old Tilly-sur-Seulles, a bit of dust on the worn floorboards, and an interesting array of consecrated "hosts" with blood-dappled sigils, affixed to blue silk, near a window open to a very tall elm tree. "The Oratory in Eugene Vintras' factory!" I recognized with surprise — intrigued that I had landed there, in view of the actual TREE where his predicted Madonna had appeared in Her spangled-blue belt upon a pink cloud. Of course, Eugene's Saint Michael ALSO first knocked on his door in this honest workaday environment; a rather downcast old man, curiously confiding, "I am very TIRED, everywhere I present myself, they look at me with

The Formation of Sectarian Identities in the Religious Interchange between the Balkans and Caucasus and their Role in Contemporary Religio-Political Processes

The settlement and presence of Georgian monastic and non-Chalcedonian (Armenian and Syriac-speaking) communities in the early to high medieval Balkans is an acknowledged sphere of the religious interchange between the Balkans and the Caucasus (and Transcaucasia and northern Mesopotamia in general) which, however, is rarely explored in depth. The study of the religious interchange between the Balkans and Caucasus in the sphere of Christian and Islamic religious heterodoxy and its role in the formation of modern sectarian religious identities in the two regions is an even less explored area of research. To address this problem the paper will offer a discussion of two (respectively Christian and Islamic) heterodox movements which spread from the Caucasus (and Transcaucasia) to the Balkans, Paulicianism  (in the early medieval period) and Hurufism (in the early Ottoman era). The analysis will be based on literary and archaeological evidence published and explored in the last twenty years and will dwell on the problems how did the Balkan wings of these two movements maintain their links and communion with the co-sectarians in the Caucasus and Transcaucasia to maintain their sectarian religious identity and what was the nature of  the socio-religious pressures which occasioned the transformation of their religious identities in the early Ottoman period. Following on my recent work on current sectarian identity politics in the region between  the Balkans and the eastern Pontic (as well as Caspian) areas, the paper will thus explore the general problem of sectarian identity formations in these regions (as part of the greater sphere of  Balkan-Caucasian religious interchange) and its implications for contemporary identity claims, the politicization of sectarian identities and their possible future role in the religio-political processes in these peripheral zones (and meeting places) of the European-Mediterranean civilization and the Near East – one of the main aims of the conference.

Resumen. En el siglo XVI, con la figura del sevillano y protestante Antonio del Corro, se inaugura la tradición del intelectual que debe huir de España por motivos religiosos o políticos y ha de ganarse la vida en Europa como profesor de español y publicar obras para la enseñanza del español. Ya en el XVII, nos encontramos con otro ejemplo similar en el toledano Juan de Luna. En este trabajo nos centraremos más bien en otras figuras menos conocidas del XVII, como el madrileño Carlos Rodríguez Matritense, autor de Linguae Hispanicae Compendium (Copenhague, 1662), y como Marcos Fernández, profesor itinerante por Europa y que aquí interesa por Olla podrida a la española ([Ámsterdam], 1655). El círculo se cierra otra vez en Londres en el siglo XVIII, donde recaló de nuevo un sevillano protestante, Félix Antonio de Alvarado, autor de un diálogo y otros escritos incendiarios contra el papismo, parte de Diálogos ingleses y españoles (Londres, 1718). En la misma línea Pedro Pineda lanza en Londres en el siglo XVIII diatribas antipapistas pero también antiborbónicas y antiacadémicas en sus obras para enseñar español.
Resumé. Antonio del Corro, protestant de Séville, inaugure au XVIe siècle la tradition du intellectuel espagnol qui doit s’enfuir d’Espagne pour des motifs religieux ou politiques, contraint de devenir professeur d’espagnol et de publier des ouvrages destinées à l’enseignement de l’espagnol pour gagner sa vie. On trouve également Juan de Luna, tolédan, au début du XVIIe siècle, comme autre exemple. Dans ce travail, nous nous concentrerons plutôt sur d'autres figures moins connues du XVIIe siècle, comme Carlos Rodríguez Matritense, auteur du Linguae Hispanicae Compendium (Copenhague, 1662) ou Marcos Fernández, professeur itinérant en Europe, intéressant notamment pour son Olla podrida a la española (Ámsterdam, 1655). On trouve à Londres, au XVIIIe siècle, un protestant de Séville, Félix Antonio de Alvarado, auteur d’un dialogue et d’autres textes incendiaires contre le papisme qui font partie des Diálogos ingleses y españoles (Londres, 1718). Dans la même lignée, Pedro Pineda lance à Londres, au XVIIIe siècle, diatribes antipapistes mais aussi contre les Bourbons et contre l’Académie royale espagnole dans ses ouvrages pour enseigner l’espagnol.

El escritor español Isaac Muñoz representa a los artistas finiseculares dados a la transgresión en línea con la consigna modernista de épater le bourgeois. Su insólita obra constituye de pleno derecho un catálogo de la disidencia para los estetas del decadentismo. En una época en que las teorías de autores como Kraft-Ebbing o Havelock Ellis categorizaban las parafilias como "desviaciones" o "perversiones" sexuales (que podían ser incluso penadas por los Códigos legales de los diferentes países), Isaac Muñoz propugnará una moral diferente y transgresora, más libre.

On the responsibilities of teacher and student On the promises and limits of postmodernism/ Do we we really know best? What happens when we stretch our theories? On the clinical diagnosis of the social sciences. On the importance of danger. A recipe for identifying early maladaptive intellectual schemas.

By studying distinct rhetorical tropes of ineffability and negation in the novel, this article argues that in the Persiles Cervantes was profoundly interested in probing the limits of language and its capacity to represent intense affects such as love. This characteristically mystic language suggests a more fundamental engagement with mysticism than has previously been recognized and offers a powerful metacritical response to conventionally negative evaluations of the novel.

Manuel Ugarte y José Carlos Mariátegui fueron, probablemente, dos de las figuras más prominentes de la izquierda latinoamericana de comienzos del XX. Una izquierda cuya pluralidad generaría
manifestaciones de todo tipo y en los ámbitos más diversos pero que, a través de estos dos autores, calaría con fuerza en dos movimientos de importancia capital en el devenir político del continente: el antiimperialismo y el indigenismo.
El propósito del artículo sería analizar el influjo de estos pensadores en dichos movimientos, la peculiaridad de su pensamiento, su visión/idea de la revolución y los motivos por los que sus aportes terminarían siendo postergados. Para ello utilizaremos como fuente una selección de la obra de ambos autores, así como los comentarios de sus coetáneos y de la prensa del periodo.

This paper looks at how the liminal space of Topkapı, right outside the old Istanbul city walls has been a space for competing sacralities, from Byzantine times to the Ottomans and the Turkish Republic. As the necropolis of the Byzantine city, the sacrality of the area was consolidated by the establishment of monasteries, churches and cemeteries and served as a heterotopia1 for the ever-growing capital. It developed into a space that leads to other spaces and realms, physical and/or spiritual, and I argue that claiming it represented claiming authority over Istanbul, and its connected hinterland. The need to claim this space spiritually led Ottomans to ‘discover’ Muslim sacrality in the area and build holy sites after the conquest, such as tombs for velis and sufi houses of worship. The abandonment of this space by the secular republican authorities in the early republican period also shows that what this place had to offer was primarily ‘spiritual capital’, a resource the ruling elite was ready to forego.2 As fortunes of the neighbourhood show, the substance of sacrality in this instance is this luminal space itself, which is reconfigured and built upon according to the changing understandings of the sacred through time. The liminality that characterizes the area is due both to the walls that determine the limits of the city, and to the memory of the rituals carried out by both Muslim dervishes and Orthodox Christian monks at the holy sites scattered in the area.

Philosophers of religion have focused on interreligious disagreement and have largely ignored the significance of intra-religious disagreement. This paper begins to fill this lacuna in religious epistemology by focusing on the epistemological and semantic implications of the existence of intra-religious disagreement or, in other words, heterodoxy. I argue that the existence of a certain type of heterodoxy leads to the collective indeterminacy of religious belief. And this indeterminacy has radical implications for how we understand the nature of religious belief.

The information overload produced by the printing press and the new forms of the structuring of knowledge are echoed in fi ctional works. The essays assembled in this book study the textualization of problematic forms of knowledge in medieval and early modern Spanish literature. Literary Works like the Libro buen amor, La Lozana Andaluza, or the Guzmán de Alfarache are read against the backdrop of scientifi c developments of their times. www.degruyter.com

In this talk I aimed to demonstrate, - following the argumentation of Hubert Seiwert -, why religion and religions are no empirical objects but categories of our mental activity.
The talk was held in Heidelberg on the 31st of Mai 2019 at the Studierendensymposium der Religionswissenschaft.

Este artículo propone una lectura crítica de un libro extensamente citado en el ámbito de los estudios sobre el tema de la negritud argentina, pero muy poco analizado. El ensayo Cosas de Negros de Vicente Rossi, escrito en 1926, llama la atención por haber abordado la temática racial –y particularmente, afro– en un contexto donde la idea de la desaparición de la población afroargentina ya era un discurso ampliamente aceptado. En este sentido, nos preguntamos en qué medida el libro de Rossi puede leerse como una obra disidente ante el discurso dominante de su época. En otras palabras, indagamos con Savater si es posible pensarla como una producción heterodoxa. Para ello, ofrecemos un recorrido donde apuntaremos algunos datos sobre la labor intelectual de Rossi y las relaciones que éste mantuvo con sus contemporáneos, así como un análisis de la obra que busca reconocer los debates y disputas en los que se inscribe tomando posiciones muchas veces controversiales.

The Quantitative Easing Monetary Policies, implemented after the financial crisis of 2007-2008 were generally limited in their expected effects on growth, unemployment, inflation and exchange rates. Countries
such as the USA, Great Britain and China, who were the most significantly ahead in heterodoxy by massively creating "new" money, obtained better results than those in the Euro zone, who could not create directly new
currency, because of the rules laid down by the ECB.
Based on this empirical observation, we analyse the theoretical foundations of Q.E monetary policies and show, contrary to generally accepted opinions,
that the break away from monetarist orthodoxy and neo-liberal policies has not been complete. By adopting an institutionalist and regulationist point of view on money, we propose macroeconomic policies that could overcome the current economic crisis, while addressing the structural challenges of the energy transition and the digital economy.

Der Aufsatz fragt danach, wie die Mitglieder der antitrinitarischen Akademikergruppe, die der Medizinprofessor Ernst Soner zu Beginn des 17. Jahrhunderts an der nürnbergischen Akademie in Altdorf um sich versammelt hatte, sich untereinander und mit Gesinnungsgenossen innerhalb und außerhalb der Academia Norica über ihre heterodoxen Auffassungen verständigten. Skizziert wird ein Spektrum von Kommunikationsoptionen im privaten und öffentlichen Raum, vom verschlüsselten Brief bis hin zur akademischen Disputation. Besondere Aufmerksamkeit gilt dabei emblematischen Medien: Soner verwendete als Stammbuch ein durchschossenes Exemplar der "Emblemata" Andrea Alciatos, in dem sich durch die Kombination handschriftlicher Einträge und gedruckter Embleme auch dissidente theologische Haltungen artikulieren ließen. Da der Umgang mit Emblemen in Altdorf intensiv gepflegt wurde, deuteten die Altdorfer Antitrinitarier womöglich auch einige der akademischen Prämienmedaillen ihrer Hochschule in ihrem Sinne.

"Opportunities for Heterodox Communication at and near the Altdorf Academy."
During the first decade of the 17th century Ernst Soner, a young professor of medicine at the Academy of Altdorf in Franconia gathered a group of students sharing his antitrinitarian notions. Their heterodox circle did not attract public attention until some years after Soner's death in 1612, when the behaviour of some of his former students outside Altdorf provoked an official enquiry. The paper approaches the problem of how the group could remain unnoticed for such a long time by examining different means of communication they used to interact with like-minded scholars both inside and outside the Academia Norica. It sketches a broad range of contact options in private and public spaces, from encoded names in letters to academic disputations. Particular attention is dedicated to emblematic media, among them Ernst Soner's album amicorum (a copy of Alciato's "Emblemata") and the medals awarded at the academy's annual celebration.

La Lozana Andaluza y La pícara Justina ofrecen modelos de conducta en una situación de crisis. Sendas obras se prestan particularmente a analizar cómo personajes literarios encuentran soluciones alternativas merced a su ingenio. Y es particularmente llamativo que sean mujeres quienes se caracterizan por su enorme perspicacia, el don de la palabra y una serie de saberes heterogéneos, a los que quiero prestar particular atención. Los autores de ambos textos-Francisco Delicado y López de Úbeda 1-tienen formación médica y se pueden, sobre todo el primero, circunscribir a una actitud típica del llamado humanismo médico. Esto puede explicar el interés y la visión irónica de una serie de prácticas relacionadas con la medicina, la filosofía natural y las artes adivinatorias. 1. La Lozana Andaluza (1528) de Francisco Delicado y el saber El Retrato de la Lozana Andaluza, publicado hacia 1528 anónimamente en Roma, no es una novela picaresca, sino una obra genéricamente híbrida, que se relaciona tanto con la llamada corriente celestinesca como con la picaresca femenina 2. Esta novela dialogada, si la queremos llamar así, cuenta el periplo vital de una mujer hermosa e inteligente 3 que, tras haber viajado con su primer marido, un mercader italiano, por 1 Véase a propósito de la autoría del texto la introducción de la reciente edición de Mañero Lozano (2012: 30-53) con un estado actualizado de la cuestión. No voy entrar aquí en este debate, pero por los resultados de mi análisis apoyo la candidatura de un médico como autor del texto. 2 Véase al respecto mi introducción a la edición de La Lozana Andaluza (2013: LXVIII). Citaré de esta edición indicando entre paréntesis el mamotreto y la página. 3 Las referencias a la inteligencia de la protagonista son legión: «Muncho más sabía la Lozana que no mostraba, y viendo yo en ella munchas veces manera y saber que bastaba para cazar sin red, y enfrenar a quien muncho pensaba saber, sacaba lo que podía, [...]» (Argumento, 10); «La señora Lozana fue natural compatriota de Séneca, y no menos en su inteligencia y resaber, la cual desde su niñez tuvo ingenio y memoria y vivez grande» (I, 13) y «[...] y como veían que a la señora Aldonza no le faltaba nada, que sin maestro tenía ingenio y saber, y notaba las cosas mínimas por saber y entender las grandes y arduas, holgaban de ver su elocuencia; y a todos sobrepujaba, de modo que ya no había otra en aquellas partes que en más fuese tenida, y era dicho entre todos de su lozanía, ansí en la cara como en todos sus miembros» (IIII, 20).