This chapter explores a tension in postcolonial Indian literature between the monolingual form of the nation and the multilingual tendencies of the linguistic regions through a comparison between the Sahitya Akademi’s (India’s national academy of letters) activities and Tamil putukkavitai (new poetry) writing. By promoting translation and con…[Read more]

This chapter explores a tension in postcolonial Indian literature between the monolingual form of the nation and the multilingual tendencies of the linguistic regions through a comparison between the Sahitya Akademi’s (India’s national academy of letters) activities and Tamil putukkavitai (new poetry) writing. By promoting translation and con…[Read more]

Centering on the poetry of Şeyh Galib (1757–1799), this article considers Ottoman imperial sovereignty in tandem with the discourse of mysticism that underpinned it. A key rhetorical device that enables the abstraction of the politics of empire in this discourse is the metaphor of the beloved sovereign. In the mystical writing of Galib, this me…[Read more]

Registered in Romantic depictions of imperial ruins is the endurance of empire in its immateriality: the imageries of empire’s ruination announce a future where imperial sovereignty maintains its presence spectrally. Using Jacques Derrida’s notion of hauntology, and recruiting further insight from political theory, this essay argues that emp…[Read more]

This article analyzes the case of Coke Studio Bangla’s music and performance production titled “Deora.”

Book review of Zia Haider Rahman’s novel In the Light of What We Know

Inclusiveness in higher education is distinct from advocacy journalism, which means we have to work actively against any ineffectual default to rituals of inclusion. When implemented unilaterally as a one-size-fits-all social imposition, some gestures of inclusion risk becoming empty rituals. As multifocal, multilingual, and multicultural…[Read more]

Calling for a historiographical shift in literary criticism, this essay stresses the expansionist vision of the nineteenth-century Ottoman Empire, approaches its literature as a corpus of representation for imperial subjectivities, and thereby supplements the critique of the narrative of literary modernity identified with the orientalist E. J. W.…[Read more]

Calling for a historiographical shift in literary criticism, this essay stresses the expansionist vision of the nineteenth-century Ottoman Empire, approaches its literature as a corpus of representation for imperial subjectivities, and thereby supplements the critique of the narrative of literary modernity identified with the orientalist E. J. W.…[Read more]

Alfonso X was king of “Castilla, León, Sevilla, Córdoba, Murcia, Jaén, and el Algarbe.” As evidenced by his title, he came to have possession of various kingdoms in Iberia. He was born in Toledo in 1221 and died in Seville in 1284, at 63 years of age. He is called the Learned King because he was an author, poet, musician, and historian, and becaus…[Read more]

Alfonso X was king of “Castilla, León, Sevilla, Córdoba, Murcia, Jaén, and el Algarbe.” As evidenced by his title, he came to have possession of various kingdoms in Iberia. He was born in Toledo in 1221 and died in Seville in 1284, at 63 years of age. He is called the Learned King because he was an author, poet, musician, and historian, and becaus…[Read more]

Alfonso X was king of “Castilla, León, Sevilla, Córdoba, Murcia, Jaén, and el Algarbe.” As evidenced by his title, he came to have possession of various kingdoms in Iberia. He was born in Toledo in 1221 and died in Seville in 1284, at 63 years of age. He is called the Learned King because he was an author, poet, musician, and historian, and becaus…[Read more]

Alfonso X was king of “Castilla, León, Sevilla, Córdoba, Murcia, Jaén, and el Algarbe.” As evidenced by his title, he came to have possession of various kingdoms in Iberia. He was born in Toledo in 1221 and died in Seville in 1284, at 63 years of age. He is called the Learned King because he was an author, poet, musician, and historian, and becaus…[Read more]

The Edict of 1567, or Anti-Morisco Edict, was promulgated by Spanish King Philip II on January 1, after being approved in Madrid on November 17, 1566. Its purpose was to eliminate specific Morisco customs, such as their language, dress, and dances. Núñez Muley’s Petition is an attempt to persuade Christian authorities to delay enforcing the 156…[Read more]

The Edict of 1567, or Anti-Morisco Edict, was promulgated by Spanish King Philip II on January 1, after being approved in Madrid on November 17, 1566. Its purpose was to eliminate specific Morisco customs, such as their language, dress, and dances. Núñez Muley’s Petition is an attempt to persuade Christian authorities to delay enforcing the 156…[Read more]

Núñez-Muley abstract

The Edict of 1567, or Anti-Morisco Edict, was promulgated by Spanish King Philip II on January 1, after being approved in Madrid on November 17, 1566. Its purpose was to eliminate specific Morisco customs, such as their language, dress, and dances. Núñez Muley’s Petition is an attempt to persuade Christian authorities to de…[Read more]