By Denise Aigle
In The Mongol Empire among fable and Reality, Denise Aigle offers the Mongol empire as a second of touch among political ideologies, religions, cultures and languages, and, by way of reciprocal representations, among the a long way East, the Muslim East, and the Latin West. the 1st half is dedicated to The memoria of the Mongols in historic and literary assets within which she examines how the Mongol rulers have been perceived via the peoples with whom they have been involved. In Shamanism and Islam she reports the notion of shamanism by way of Muslim authors and their makes an attempt to combine Genghis Khan and his successors into an Islamic framework. The final sections take care of geopolitical questions concerning the Ilkhans, the Mamluks, and the Latin West. Genghis Khan s successors claimed the safety of everlasting Heaven to justify their conquests even after their Islamization."
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Extra info for The Mongol Empire Between Myth and Reality: Studies in Anthropological History
This text is evidence 108 Taʾrīkh-i guzida, 563. 109 Judith Pfeiffer, “ ‘Faces Like Shields Covered With Leather:’ Keturah’s Sons in the PostMongol Islamicate Eschatological Traditions,” in Horizons of the World: Festschrift for İsenbike Togan, eds. İlker Evrim Binbaș and Nurten Kılıç-Schubel (Isaki, 2011), 560. 110 Judith Pfeiffer, “ ‘Faces Like Shields Covered With Leather:’ Keturah’s Sons in the PostMongol Islamicate Eschatological Traditions,” 584. 111 Shabānkarāʾī, Majmaʿ al-ansāb, 227. 112 Genesis 12:1–3, see Michal Biran, Chinggis Khan, 119.
L. Bazin, “Qui était Alp Er Tonga, identifié par les Turcs à Afrâsyâb,” 38–39. Mythico-Legendary Figures and History Between East and West 29 nāma, to identify him with Afrāsiyāb, the hero of a Tūrān which had by then become assimilated with Central Asia. The Iranian national epic includes a number of accounts of wars between Īrān and Tūrān, a term which, in this context, refers to the traditional abode of the enemies of ancient Persia. The Qarakhanids, by naming themselves Āl-i Afrāsiyāb, clearly expressed their Turkic identity, but defined it in the terms of Iranian culture.
39 The Umayyad era (41–132/661–750) was the decisive cultural moment when panegyric poetry was established as the expression of allegiance to power and its legitimacy. The tradition of the jāhilī panegyric ode became a model to be followed by the authors of the Arabo-Islamic qaṣīda. 40 The panegyric literature allows contemporary events to be interpreted and absorbed into a broader myth of cultural identity. 41 In Iran, the panegyric qaṣīda was influenced by Arabic models that were adapted to the courtlier image of the Iranian rulers.