Islam through Objects represents the state of the field of Islamic material cultural studies. With contributions from scholars of religion, anthropologists, art historians, folklorists, historians, and other disciplines, Anna Bigelow brings together a wide range of perspectives on Islamic materiality to debunk myths of Islamic aversion to material aspects of religion. Each chapter focuses on a single object in daily use by Muslims-prayer beads, coins, amulets, a cistern well, clothing, jewellery, bodily and domestic adornments-to consider both generic and particular aspects of the object in question. These narratives will engage the reader by describing and analyzing each object in terms of its provenance, materials, uses, and history, as well as the broader history, variety and uses of the object in Islamic history and cultures. Temporal, regional, and sectarian variations in the styles, uses, and theological perspectives are also considered. Framed by an introduction that assesses the various approaches to Islamic material culture in recent scholarship, Islam through Objects provides a template for the study of religion and material culture, which engages current theory, subtle and nuanced narratives, and the creative and imaginal capacities of Muslims through history.

A new history of Islamic practice told through the aesthetic reception of medieval religious objects.

This book argues that the provenance of early modern and medieval objects from Islamic lands was largely forgotten until the "long" eighteenth century, when the first efforts were made to reconnect them with the historical contexts in which they were produced. For the first time, these Islamicate objects were read, studied and classified – and given a new place in history. Freed by scientific interest, they were used in new ways and found new homes, including in museums. More generally, the process of "rediscovery" opened up the prehistory of the discipline of Islamic art history and had a significant impact on conceptions of cultural boundaries, differences and identity. The book will be of interest to scholars working in the history of art, the art of the Islamic world, early modern history and art historiography.

The art of the object reached unparalleled heights in the medieval Islamic world, yet the intellectual dimensions of ceramics, metalwares, and other plastic arts in this milieu have not always been acknowledged. Arts of Allusion reveals the object as a crucial site where pre-modern craftsmen of the eastern Mediterranean and Persianate realms engaged in fertile dialogue with poetry, literature, painting, and, perhaps most strikingly, architecture. Lanterns fashioned after miniature shrines, incense burners in the form of domed monuments, earthenware jars articulated with arches and windows, inkwells that allude to tents: through close studies of objects from the ninth to the thirteenth centuries, this book reveals that allusions to architecture abound across media in the portable arts of the medieval Islamic world. Arts of Allusion draws upon a broad range of material evidence as well as medieval texts to locate its subjects in a cultural landscape where the material, visual, and verbal realms were intertwined. Moving far beyond the initial identification of architectural types with their miniature counterparts in the plastic arts, Margaret Graves develops a series of new frameworks for exploring the intelligent art of the allusive object. These address materiality, representation, and perception, and examine contemporary literary and poetic paradigms of metaphor, description, and indirect reference as tools for approaching the plastic arts. Arguing for the role of the intellect in the applied arts and for the communicative potential of ornament, Arts of Allusion asserts the reinstatement of craftsmanship into Islamic intellectual history.

Islam through Objects represents the state of the field of Islamic material cultural studies. With contributions from scholars of religion, anthropologists, art historians, folklorists, historians, and other disciplines, Anna Bigelow brings together a wide range of perspectives on Islamic materiality to debunk myths of Islamic aversion to material aspects of religion. Each chapter focuses on a single object in daily use by Muslims-prayer beads, coins, amulets, a cistern well, clothing, jewellery, bodily and domestic adornments-to consider both generic and particular aspects of the object in question. These narratives will engage the reader by describing and analyzing each object in terms of its provenance, materials, uses, and history, as well as the broader history, variety and uses of the object in Islamic history and cultures. Temporal, regional, and sectarian variations in the styles, uses, and theological perspectives are also considered. Framed by an introduction that assesses the various approaches to Islamic material culture in recent scholarship, Islam through Objects provides a template for the study of religion and material culture, which engages current theory, subtle and nuanced narratives, and the creative and imaginal capacities of Muslims through history.

Objects of Translation offers a nuanced approach to the entanglements of medieval elites in the regions that today comprise Afghanistan, Pakistan, and north India. The book--which ranges in time from the early eighth to the early thirteenth centuries--challenges existing narratives that cast the period as one of enduring hostility between monolithic "Hindu" and "Muslim" cultures. These narratives of conflict have generally depended upon premodern texts for their understanding of the past. By contrast, this book considers the role of material culture and highlights how objects such as coins, dress, monuments, paintings, and sculptures mediated diverse modes of encounter during a critical but neglected period in South Asian history. The book explores modes of circulation--among them looting, gifting, and trade--through which artisans and artifacts traveled, remapping cultural boundaries usually imagined as stable and static. It analyzes the relationship between mobility and practices of cultural translation, and the role of both in the emergence of complex transcultural identities. Among the subjects discussed are the rendering of Arabic sacred texts in Sanskrit on Indian coins, the adoption of Turko-Persian dress by Buddhist rulers, the work of Indian stone masons in Afghanistan, and the incorporation of carvings from Hindu and Jain temples in early Indian mosques. Objects of Translation draws upon contemporary theories of cosmopolitanism and globalization to argue for radically new approaches to the cultural geography of premodern South Asia and the Islamic world.

Leor Halevi tells the story of the Islamic trials of technological and commercial innovations of the late nineteenth and early twentieth centuries. Shedding light on culture, commerce, and consumption in Cairo and other colonial cities, Modern Things on Trial is a groundbreaking account of Islam's material transformation in a globalizing era.