Humanities and Social Sciences

Rocznik Orientalistyczny/Yearbook of Oriental Studies

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Rocznik Orientalistyczny/Yearbook of Oriental Studies | 2025 | vol. LXXVIII | No 1

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Abstract

This article is dedicated to conative animal calls (CACs) in Ghanaian Ewe (Kwa). The study is couched within a ‘radial-network-with-prototype-effects’ approach to linguistic categorisation and examines the typological features of CACs (phonetics and morphology) as well as their phylogenetic (cognate) and areal (contact-induced) properties. Drawing on previous works on CACs, fieldwork activities involving seven speakers of Ewe, and the native-speaker competence of one of the authors, a set of 17 primary CACs is identified and complemented with an open class of (poorly lexicalised) secondary CACs. The analysis of the material collected demonstrates that Ewe CACs comply with the formal features associated with the prototype of a CAC and, when treated holistically, the CAC category fulfils its typological profile. The canonicity degree exhibited by Ewe CACs closely matches that reported for another Kwa language, Akan, with some CACs being (nearly) identical in both languages. The authors argue that this lexemic similarity most likely stems from crosslinguistic tendencies and thus instantiates the phenomenon of parallel development instead of having an areal or phylogenetic motivation.
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Authors and Affiliations

Alexander Andrason
1
Gabriel Kwasi Gafatsi
2
ORCID: ORCID

  1. University of Cape Town, South Africa
  2. Kwame Nkrumah University of Science and Technology, Kumasi, Ghana
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Abstract

This article offers a reading of the theme of jealousy in the novel Sāra by ʿAbbās Maḥmūd al-ʿAqqād (1889–1964), a theme depicted with such realism that many of his contemporaries perceived it as drawn from the author own life. Al-ʿAqqād presents a phenomenology of jealousy through Hammām, male protagonist in his forties, and the vicissitudes of his romantic relationship with a foreign woman, Sāra in her twenties. Jealousy emerges as a destabilizing force that triggers the protagonist’s psychological turmoil, fuelled by cultural fears of dishonour, wounded pride, a sense of social betrayal, and the erosion of trust. This article argues that jealousy functions as an emotion shaped by the urban environment – thriving in a setting where anonymity and concealment prevail, in contrast to rural areas where social control is more pervasive. The novel of Al-ʿAqqād explores various expressions of the universal emotion of jealousy within the context of the cultural and ideological tension between two worlds in Egypt.
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Authors and Affiliations

Andrea Maria Negri
1
ORCID: ORCID

  1. University of Bologna, Italy
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Abstract

This article focuses on the architects, stonemasons and craftsmen of the Ayyūbid period (12th–15th centuries) in Upper Mesopotamia. Founded in Egypt in 1174, the Ayyūbid dynasty spread to Syria, Palestine, Yemen and Upper Mesopotamia, making significant artistic and architectural contributions to these regions. From 579H/1183 the Ayyūbids were active in important cities such as ʿAyntāb, Ar-Ruhā, Ḥarrān, Ᾱmid, Mayyāfāriqīn, Ḥiṣn Kayfā and Siʿirt in Upper Mesopotamia. Ḥiṣn Kayfā became one of the most important centres of the Ayyūbids in the region from the 12th to the 15th century. In addition, in cities such as Ᾱmid, Mardin, Dūnaysīr and Mayyāfāriqīn, the Artuqids lived under the Ayyūbids and minted coins reflecting this affiliation, bearing the names of Ayyūbid rulers. Arabic inscriptions on buildings often include the names of craftmen. Examples of architects working with the Artuqids and Ayyūbids can also be found in Ᾱmid and Mayyāfāriqīn. The Ayyūbid craftsmen included architects, stonemasons, minbar makers and plasterers. This study represents the first comprehensive examination of the workers of Ayyūbid architecture in Upper Mesopotamia from the 12th to the 15th centuries.
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Authors and Affiliations

Neslihan Kaya
1
ORCID: ORCID

  1. Institut Français d'Études Anatoliennes (IFEA), Istanbul
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Abstract

There are approximately 4400 Hindus in Zambia, with five Hindu temples in Lusaka and two in Kafue. The majority of Zambian Hindus are descendants of people who migrated from India in the 20th century or from the boarder Indian diasporas. However, during our research temple priests and leaders said that there were about 60 indigenous Africans and 30 white1 Europeans who embraced Hinduism in their pursuit of spiritual growth and the feeling of protection. They frequent some of the temples included in this study. The aim of this paper is to explain how Zambian Hindus understand the concept of God, the belief in reincarnation and caste system, the extent to which Hinduism in Zambia is influenced by African Traditional Religions (ATR), and whether or not the Hindu community in Zambia deliberately engages in proselytising and converting the local populace. These issues are examined in an interdisciplinary approach. This paper uses two methodologies. While the first part uses the anthropological method, the second employs the cognitive approach (conceptual metaphor theory, CMT).
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Authors and Affiliations

Agnieszka Podolecka
1 2
ORCID: ORCID
Joanna Jurewicz
1
ORCID: ORCID

  1. University of Warsaw, Poland
  2. University of Free State, South Africa
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Abstract

Mdo mkhar Zhabs drung Tshe ring dbang rgyal is well known among modern Tibetologists thanks to two biographies authored by him: the biography of his chief Pho lha Bsod nams stobs rgyas alias Pho lha nas called Mi dbang rtogs brjod (The Biography of the Lord) and his own autobiography, called Bka’ blon rtogs brjod (the Biography of the Minister). At the beginning of the eighteenth century different political factions in Central Tibet, backed by Mongols and the Qing Manchu, continued their decades-long rivalry. Thus the political situation in the area was unstable and the livelihood of the ordinary people was far from satisfactory. Yet, surprisingly enough, Mdo mkhar Zhabs drung was able to maintain a political career regardless of the regime which came into power in Central Tibet. He was neither punished nor removed from his office as retribution for taking sides during the struggle of the various political factions. This article, by close study of his autobiography and related materials, will investigate the possible reasons for the author’s successful career other than those explained in his autobiography. In the year 1713, when Lha bzang khan came to power, he was an eighteen years old young man and held a Tibetan government post for the first time. In 1717, when the Dzungars held power, he continued to hold his district governor position. In 1720, when Qing Manchu army approached Lhasa under the guise of escorting the 7th Dalai Lama, and established the first Amban office in Lhasa, he was able to maintain the government job as an accountant even though the power dynamic had shifted. In the end of 1720s, when the rivalry between Gtsang and Dbus political factions was at its height, he joined the military campaign of Dbus lead by three bka’ blon [minister] against Gtsang pa political faction led by Pho lha nas. The conflict between the two ended with the victory of Pho lha nas of Gtsang who subsequently held power in Lhasa. Mdo mkhar Zhabs drung, despite his allegiance to the opposition party, was not sentenced for his earlier behaviour and was instead assigned to the post of bka’ blon in 1729.

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Authors and Affiliations

Thupten Kunga Chashab
1
ORCID: ORCID

  1. University of Warsaw, Poland
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Abstract

It has often been said in different ways, that people live and give their lives, not for objective certainties, not for things, houses, wealth, but for opinions, for the imaginary, secret bond which links and bonds the world and things deep in the consciousness, thus giving a meaning to death.Not only do people live and die for ideas, but the deaths of people are absolved by images.

(Gilbert Durand, The Anthropological Structures of the Imaginary, 1963)

做一个活在书里的女鬼, 挺有意思的。

(盛可以, 锦灰, 2018)

Being a ghost woman living in a book is extremely interesting.

(Sheng Keyi, Jinhui, 2018)


This paper analyses the novel Jinhui 锦灰 (2018) by Sheng Keyi 盛可以 (born in 1973). Its protagonist, Yao Minzhu, is a female journalist with a fondness for metaphors. She is confined to a clinic to treat “rhetorical disorders,” but refuses treatment and falls victim to therapeutic doggedness. The narrative seems to begin with her death, or the loss of consciousness preceding it, and tells a dreamlike journey through the places and stories of Fuyinzhen (Gospel Town). For Yao Minzhu, this journey is an opportunity to reappropriate her memories and reimagine those of her parents. As for Sheng Keyi, it is a chance to construct new and powerful metaphors of Chinese history and to question the position of women – both in the recent past and in today’s society – through the resemantization of their bodies and roles.
The textual analysis includes two complementary methodological paradigms: an anthropological one, based on archetypal structures of the Chinese imaginary as identified by Sun Chaoying in the wake of Gilbert Durand’s studies, and a psychoanalytic paradigm, infusing reflections by Massimo Recalcati regarding the concepts of taboo and lalangue. With this dual approach, the analysis shows how Sheng Keyi’s use of metaphor allows her narrative to deviate from (yet still reference) reality more directly, free from symbolic mediation. This technique is considered the sine-qua-non of the aforementioned resemantization.
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Authors and Affiliations

Martina Renata Prosperi
1
ORCID: ORCID

  1. University of Wrocław, Poland

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