Knowledge and Social Practice in Medieval Damascus, 1190–1350

Abstract

Michael Chamberlain focuses on medieval Damascus to develop a new approach to the relationship between the society and culture of the Middle East. The author argues that historians have long imposed European strictures onto societies to which they were alien. Western concepts of legitimate order were inappropriate to medieval Muslim society where social advancement was dependent upon the production of knowledge and religious patronage, and it was the household, rather than the state agency or corporation, that held political and social power. A parallel is drawn between the learned elite and the warriors of Damascus who, through similar strategies, acquired status and power and passed them on in their households. By examining material from the Latin West, Sung China and the Sinicized empires of Inner Asia, the author addresses the nature of political power in the period.

Development of the Andalusian group identity

“…For example, a person's hasab (honor acquired through deeds) and nasab (genealogy) will together result in a certain tabaqah (ranked layer of the society) of a higher (khass -for men affiliated to the regime, and ra'iyah -not affiliated) or lower (amah) level. Khass could be further broken down into sinf (unranked social category) 2 of clerks, soldiers, eunuchs, wives and boon companions, while ra'iyah may include 'ayn (chiefs of the community) (Chamberlain, M., 1994), tajir (great merchants) and ulama (scholars). People of the ammah layer could distinguish themselves by sina'ah (profession) and jins (ethnicity), where the former is a material attribute easy to (Jones, S., 1977, 128).…”

Medieval Arabic Algebra as an Artificial Language

“…The evidence we have so far suggests that it originated in the twelfth century, and was restricted to the 33 Saidan (1986 p. 215;3). 34 On Islamic education see Makdisi (1981); Pedersen (1984); Berkey (1992); Chamberlain (1994). 35 Berggren (1986, p. 32).…”

Making “Medieval” Islam Meaningful

“…Admitting that the idea of a "high medieval period" is a "somewhat artificial notion," 73 he proceeds to speak in general terms of "the unity of the medieval Eurasian world" and "medieval integration of the Eurasian continent." 74 Th ere is a conscious recognition of a rhetorical problem by the author: "Th e problem for historians is that after having taken terminology, methods, and concepts from European social history, we have often failed to question their applicability to societies outside Europe." 75 Th is is illustrated almost immediately in succeeding remarks that "the modern historiography of the medieval Middle East has often imposed social ideas on societies that cannot sustain them."…”

“…74 Th ere is a conscious recognition of a rhetorical problem by the author: "Th e problem for historians is that after having taken terminology, methods, and concepts from European social history, we have often failed to question their applicability to societies outside Europe." 75 Th is is illustrated almost immediately in succeeding remarks that "the modern historiography of the medieval Middle East has often imposed social ideas on societies that cannot sustain them." 76 Forcing Damascus into a medieval mold, whether high or low, is perhaps one such imposition.…”

“…75 Th is is illustrated almost immediately in succeeding remarks that "the modern historiography of the medieval Middle East has often imposed social ideas on societies that cannot sustain them." 76 Forcing Damascus into a medieval mold, whether high or low, is perhaps one such imposition. Use of the term here does not compromise the level of scholarship by the historian, but neither does it set straight the inherited biases both scholars and ordinary people carry when studying Islam in historical context.…”