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Venice and the Islamic World 828–1797

Venice and the Islamic World 828–1797 212 Book Reviews attributes to the Hausa and northern Nigeria by granting the various patterns adorning the loose folios and the pouch protecting them an apotropaic function. While the approach recognises the migratory networks of signs that inform artistic traditions worldwide, it also possesses caveats. Abstract motifs are notoriously transcultural and their adoption in different cultural milieus involves the related processes of reception and translation. For example, Adinkra cloth patterns found on a particular folio may or may not have held the same connotations as they did on Asante mourning textiles, albeit they undoubtedly function as part of a shared but nonetheless heterogeneous West African cultural imaginary. Although Johnson is chiefly interested in exploring how Islam merged with the existing traditions it found in the various geographies in which it took root, she would have more convincingly argued her point that the manuscript was once considered a physical embodiment of protective powers and presence had she adduced as proof the particular importance of and the effects ascribed to al-Jazu ¯ li’s famous text eulogising the Prophet Muhammad across the Muslim world generally, and in West and North Africa and Sufi milieus more specifically. The Islamic Manuscript Tradition: Ten Centuries http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Al-Masaq: Journal of the Medieval Mediterranean Taylor & Francis

Venice and the Islamic World 828–1797

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Venice and the Islamic World 828–1797

Abstract

212 Book Reviews attributes to the Hausa and northern Nigeria by granting the various patterns adorning the loose folios and the pouch protecting them an apotropaic function. While the approach recognises the migratory networks of signs that inform artistic traditions worldwide, it also possesses caveats. Abstract motifs are notoriously transcultural and their adoption in different cultural milieus involves the related processes of reception and translation. For example, Adinkra cloth...
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Publisher
Taylor & Francis
Copyright
Copyright Taylor & Francis Group, LLC
ISSN
1473-348X
eISSN
0950-3110
DOI
10.1080/09503110.2012.684748
Publisher site
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Abstract

212 Book Reviews attributes to the Hausa and northern Nigeria by granting the various patterns adorning the loose folios and the pouch protecting them an apotropaic function. While the approach recognises the migratory networks of signs that inform artistic traditions worldwide, it also possesses caveats. Abstract motifs are notoriously transcultural and their adoption in different cultural milieus involves the related processes of reception and translation. For example, Adinkra cloth patterns found on a particular folio may or may not have held the same connotations as they did on Asante mourning textiles, albeit they undoubtedly function as part of a shared but nonetheless heterogeneous West African cultural imaginary. Although Johnson is chiefly interested in exploring how Islam merged with the existing traditions it found in the various geographies in which it took root, she would have more convincingly argued her point that the manuscript was once considered a physical embodiment of protective powers and presence had she adduced as proof the particular importance of and the effects ascribed to al-Jazu ¯ li’s famous text eulogising the Prophet Muhammad across the Muslim world generally, and in West and North Africa and Sufi milieus more specifically. The Islamic Manuscript Tradition: Ten Centuries

Journal

Al-Masaq: Journal of the Medieval Mediterranean – Taylor & Francis

Published: Aug 1, 2012

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