https://journal.fi/store/issue/feed Studia Orientalia Electronica 2018-05-26T11:47:17+03:00 Albion M. Butters albion.butters@utu.fi Open Journal Systems <p><em>Studia Orientalia</em> is an internationally recognized publication series of Asian and African studies. It is published by the Finnish Oriental Society. In addition to monographs and thematic collections of articles, some volumes have been regularly dedicated to high-quality articles on all fields of Asian and African studies. In fact, the first volume of <em>Studia Orientalia</em> in 1925 was such an article volume.<br>From the beginning of 2013, these article volumes have&nbsp;appeared in this new publication series, <em>Studia Orientalia Electronica</em>. StOrE is a peer-reviewed, Open Access journal with continuous submission. With this new journal we hope to reach a wider&nbsp; audience and also speed up our publication process.</p> https://journal.fi/store/article/view/55591 Facilitating Political Stability: Cohabitation of non-legalistic Islam and the Moroccan monarchy 2017-07-20T14:34:29+03:00 Žilvinas Švedkauskas z.svedkauskas@gmail.com <p>Focusing on the role of non-legalistic Islam (Sufism and popular Islam), this paper aims to <br>provide an explanation for the distinctness of Morocco defined by increasing political stability <br>and decreasing group grievances, contrasting with the situation in other countries of North Africa. <br>Based on fieldwork carried out in March 2015, this study employs segmentary theory and the <br>“Governance of Religion” approach in constructing an analytical model explaining cohabitation <br>between the Moroccan monarchy and actors of non-legalistic Islam. Results of the research reveal <br>that 1) actors of non-legalistic Islam in Morocco, though representing a variety of organizational <br>structures and political orientations, can be divided into two groups: traditional vs. reformed <br>non-legalistic Islam. 2) This religious distinction is important politically. For example, actors of <br>traditional non-legalistic Islam can provide social services in the Moroccan periphery or create a <br>background for regional “religious diplomacy”. However, they are not able or willing to include <br>members of the wider society. In contrast, actors within reformed non-legalistic Islam aim to mobi-<br>lize new followers for political causes. 3) Consequently, the Moroccan monarchy seems to apply <br>various governance tools in regulating or co-regulating these actors; these tools include, among <br>other things, direct funding, the co-optation of leaders, and sanctions. Analysis shows that actors <br>representing non-legalistic Islam are engaged in the social life of the country and that this engage-<br>ment results in cohabitation with the Moroccan monarchy. As this paper argues, this cohabitation <br>facilitates political stability and prevents an increase of group grievances.</p> 2017-05-30T14:47:01+03:00 ##submission.copyrightStatement## https://journal.fi/store/article/view/59323 Fractures of the Whole: A Depiction of the shamanic universe on Kača drums brought by J.J. Sederholm from Siberia in 1917 2018-05-26T11:47:17+03:00 Victoria Soyan Peemot victoria.peemot@helsinki.fi <p class="p1">This paper is a brief description of two drums brought back by the Finnish geologist Jacob Johannes Sederholm from his expedition to Siberia in 1917. These two drums have not previously been described in any scholarly work. Therefore, research on the drums, based on ethnographical sources and museum collections, was done to identify their provenance.</p> 2017-09-07T00:00:00+03:00 ##submission.copyrightStatement## https://journal.fi/store/article/view/63143 Ze lo kaχa ‘It’s Not Like That’: The Functions of the discourse-deictic kaχa ‘thus’ in spoken Israeli Hebrew 2018-05-26T11:47:15+03:00 Leon Shor shor.leon@gmail.com <p>The lexeme <em>kaχa</em> ‘thus’, ‘in this manner’ serves as the primary manner demonstrative in informal Israeli Hebrew. In its basic exophoric function, <em>kaχa</em> may be used by the speaker to refer to some visible physical behavior or state of affairs in the speech situation; much more frequently, however, <em>kaχa</em> is employed by the interlocutor’s discourse deictically, targeting existing or anticipated discourse segments, originating either in the speaker’s own speech or in the speech of any of the interlocutors. This study analyzes the functional distribution of the discourse-deictic <em>kaχa</em> in spoken Israeli Hebrew, attempting to characterize its possible referents and to identify the pragmatic actions performed by the entire utterance in which <em>kaχa</em> is embedded. The results show that as a discourse-deictic manner demonstrative, <em>kaχa</em> points – retrospectively or prospectively – to an extended discourse segment which spans either a single utterance or several utterances. This discourse segment typically contains a claim, an opinion or an assessment expressed by one of the interlocutors. In so doing, <em>kaχa</em>, together with the entire utterance in which it is embedded, serves different pragmatic purposes. Retrospective <em>kaχa</em> utterances typically have an evaluative function – they are used by the next speaker to respond to the prior speaker’s stance with regard to some state of affairs, resulting in convergent or divergent alignment with that speaker. Prospective <em>kaχa</em> utterances, on the other hand, were found to preface the speaker’s upcoming extended turns, functioning as a “floor-claiming” device that draws the recipient’s attention to the upcoming turn and heightens his interest in its expected content.</p> <p>&nbsp;</p> <p>&nbsp;</p> <p>&nbsp;</p> 2017-11-07T00:00:00+02:00 ##submission.copyrightStatement## https://journal.fi/store/article/view/63285 Al-Madāʾinī and the Narratives of the ʿAbbāsid Dawla 2018-05-26T11:47:13+03:00 Ilkka Lindstedt ilkka.lindstedt@helsinki.fi <p>This is a study on the Arabic historical narratives of the ʿAbbāsid revolution and its aftermath that occurred in 747–755 CE. Its main focus is a medieval work on these events, called the <em>Kitāb </em><em>al-Dawla</em>, composed by an Arabic Muslim collector and composer of historical narratives, Abū l-Ḥasan ʿAlī b. Muḥammad al-Madāʾinī (d. <em>c.</em>228/842–843). The work is not extant, but its skeleton can be reconstructed on the basis of later quotations of it. Al-Madāʾinī’s <em>Kitāb al-Dawla</em> is an important source for the events of the the ʿAbbāsid revolution: since al-Madāʾinī was not directly sponsored by the ʿAbbāsid dynasty, he was not constrained to be a spokesperson for the ruling house’s propaganda needs.</p> 2017-11-20T12:17:44+02:00 ##submission.copyrightStatement## https://journal.fi/store/article/view/65156 Reflections on the Sahyādrikhaṇḍa’s Uttarārdha 2018-05-26T11:47:11+03:00 Stephan Hillyer Levitt shl144@gmail.com <p>This paper provides a brief review of Gajanan Shastri Gaitonde’s corrected edition of J. Gerson Da Cunha’s 1877 text for the <em>Sahyādrikhaṇḍa</em>. It covers the import of O’Hanlon (2013) on the dating of various sections of the <em>Sahyādrikhaṇḍa</em>’s <em>uttarārdha</em> and the support it gives to earlier conclusions by Levitt. Furthermore, it covers the fragmentary text of <em>Sahyādrikhaṇḍa</em> <em>uttarārdha</em> 15, which, it turns out, is about Sārasvata Brahmans at a much earlier date, and the import that this chapter’s generally fragmentary state has with regard to the transmission of the <em>Sahyādrikhaṇḍa</em>. Finally, it briefly discusses the topic of the <em>Pātityagrāmanirṇaya</em>, a separable section of the <em>Sahyādrikhaṇḍa</em>’s <em>uttarārdha</em>, and the historical nature of the text. My edition and translation of this have recently been released by Motilal Banarsidass as no. 6 in their Hindu Tradition Series.</p> 2017-12-30T21:11:08+02:00 ##submission.copyrightStatement##