THE ‘RUMI PHENOMENON’ BETWEEN ORIENTALISM AND COSMOPOLITANISM The Case of Elif Shafak’s<i>The Forty Rules of Love</i>

Furlanetto, Elena

doi:10.1080/13825577.2013.797210

Cited by 14 publications

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“…The Sufi charm of Rūmī has identifiably grown across the globe. 6 Although the interdisciplinary study of the political implications of Sufism in general (Akhtar, 2017;Hannoum, 2016;Lingwood, 2014;Rozehnal, 2016;Van Bruinessen and Howell, 2016) and of Rūmī in particular (Cihan-Artun, 2016;Furlanetto, 2013;Vaziri, 2015) has gained momentum in recent years, the philosophical qualifications of Sufism as a rich non-Eurocentric resource remain untapped in the academic discourses on Global IR. Before this article sets off to fill in this existing lacuna, it is significant to note that Rūmī's works remain organized across various categories: the poetry is divided into the Quatrains (Rubayāt), the Odes (Ghazal) of the Divan, and the six books of the Masnavi (Gardet, 1977); whereas the prose is divided into the Letters (Makatib), the Seven Sermons (Majāles-e Sab'a), and the Discourses (Fihi ma Fihi) (Schimmel, 1991).…”

Section: Locating Rūmī In Global Ir: the Sufi Way Forwardmentioning

confidence: 99%

Introducing Sufism to International Relations Theory: A preliminary inquiry into epistemological, ontological, and methodological pathways

Shahi

2018

European Journal of International Relations

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One of the most commonly treaded pathways to address the widely recognized Eurocentric biases in International Relations has been the initiation of intellectual efforts toward the incorporation of non-Western world views. However, the greater assimilation of knowledge produced by non-Western scholars from local philosophical-experiential vantage points — that is, the integration of Chinese, Indian, or Brazilian outlooks expressed under the rubric “non-Western International Relations” — cannot make International Relations less Eurocentric or more “Global” if the following slippery grounds are overlooked: (1) if non-Western International Relations theories employ non-Western philosophical resources for generating a derivative discourse of Western/Eurocentric International Relations theories, thereby failing to transcend the conjectural boundaries of Western/Eurocentric International Relations; and (2) if non-Western International Relations theories manufacture an exceptionalist discourse that is specifically applicable to the narrow experiential realities of a native time–space zone, thereby failing to offer an alternative universalist explanation that grants a broad-spectrum relevance to Western/Eurocentric International Relations. In the light of these realizations, the present article aims to explore if “Sufism” — as a non-Western intellectual resource — is capable of offering a fertile ground for crafting a non-derivative and non-exceptionalist Global International Relations theory. In order to do this, the article employs the insights gained from the poetry of a 13th-century Sufi scholar, Jalāl ad-Dīn Muhammad Rūmī. The article draws the conclusion that Sufism, as an established philosophy with a grand temporal-spatial global spread, upholds a “threefold attribute” — namely, epistemological monism, ontological immaterialism, and methodological eclecticism — which gives it a unique foundational status to formulate a non-Eurocentric Global International Relations theory.

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Section: Locating Rūmī In Global Ir: the Sufi Way Forwardmentioning

confidence: 99%

Introducing Sufism to International Relations Theory: A preliminary inquiry into epistemological, ontological, and methodological pathways

Shahi

2018

European Journal of International Relations

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“…He concluded that in all cases, the "New Sufi" approach strips these concepts from their Islamic roots. Furlanetto (2013) argued that many of the contemporary popular adaptations of Rumi fail to realize the cosmopolitan potential of Rumi, instead falling into the representational traps of orientalism. In Said's (2003) analysis, many of the representations of the "Orient" were produced in the West for Western consumption, failing to account for the particularities of the cultures they represented.…”

Section: )mentioning

confidence: 99%

“…In Said's (2003) analysis, many of the representations of the "Orient" were produced in the West for Western consumption, failing to account for the particularities of the cultures they represented. Likewise, Furlanetto (2013) argued that a discussion of the historical specificity and philosophical traditions to which Rumi belonged are largely absent in popular translations.…”

Section: )mentioning

confidence: 99%

Rumi: A Cosmopolitan Counter-Narrative to Islamophobia

Akbari¹

2016

Journal of Cultural Research in Art Education

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I present the poetry and life of the influential Sufi scholar Rumi in order to counter the prevalent Islamophobic images of Muslims in the media. Rumi’s philosophy epitomizes a cosmopolitan sensibility that embraced cultural diversity. One of Rumi’s most important legacies for our contemporary world is how his work creates bridges between Western and Islamic cultures. I suggest that the true cosmopolitan value of Rumi’s poetry can be realized if Rumi’s poems and philosophy are situated within their specific cultural and historical context, and are appreciated alongside the works of contemporary artists from the Islamic world who carry on Rumi’s legacy. As such, the artwork of Iranian-America artist Shirin Neshat is also discussed in relation to Rumi. I argue that art educators can play an important role in combatting bigoted perceptions of Muslims by incorporating the art of significant artists from the Islamic world, both past and present – such as Rumi and Neshat –in their curriculum.

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“…73-75]. На волне популярности данного феномена в 2009 г. писательница Элиф Шафак публикует роман «Любовь» (с тур.«Aşk»), который некоторыми рассматривается в рамках описанного Аль-Зейн явления[2].Согласно некоторым исследованиям, автор эксплуатировала оригинальные идеи Руми, чтобы удовлетворить запросы аудитории, живущей в условиях современной идеологии толерантности. Поэтому многие современные исследователи (Мухаммет Али Оздоган в Турции, Мария Репенкова в России) помещают роман Шафак и его адаптацию учения Руми в постмодернистский контекст[3; 4].…”

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Interpretation of the Novel “Love” by Elif Shafak Through the Prism of “A New Aesthetic” of Metamodern

Nigmatullina¹,

Vdovina²

2023

KLJ

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Аннотация. В статье предлагается новая структура чувства, названная ее создателями метамодернизмом, применяется к анализу романа Элиф Шафак «Любовь». Важным этапом нашего исследования являлось рассмотрение миросозерцания восточного суфийского мистика Джалаладдина Руми через его отражение в современной литературе. Так как большинство современных исследователей анализируют творчество Шафак в рамках постмодернизма, научная интерпретация романа ограничена понятийным аппаратом постмодерна, поэтому адаптация мировоззрения средневекового поэта определяется как «эксплуатация» наследия восточной культуры с целью популяризации романа. «Новая эстетика» метамодерна, по нашему мнению, может сформировать новое понимание романа в свете его восприятия в обществе. Информационное поле, существующее вокруг текста романа после его выхода, свидетельствует о высоко позитивном восприятии его публикой не только как мирового бестселлера, но и как текста, отсылающего к восточной мистике, суфийскому наследию и поучительной истории. Данное исследование нацелено на переоценку суфийских положений в романе с позиции современного прочтения. В статье доказывается, что Элиф Шафак пользуется отобранными суфийскими положениями и «метамодернизацией», легендаризацией, существующих исторических личностей, чтобы создать «новый миф» в плоскости метамодерна. В статье также анализируется гипертекстуальное поле романа.

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THE ‘RUMI PHENOMENON’ BETWEEN ORIENTALISM AND COSMOPOLITANISM The Case of Elif Shafak’sThe Forty Rules of Love

Cited by 14 publications

References 1 publication

Introducing Sufism to International Relations Theory: A preliminary inquiry into epistemological, ontological, and methodological pathways

Introducing Sufism to International Relations Theory: A preliminary inquiry into epistemological, ontological, and methodological pathways

Rumi: A Cosmopolitan Counter-Narrative to Islamophobia

Interpretation of the Novel “Love” by Elif Shafak Through the Prism of “A New Aesthetic” of Metamodern

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