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Festschrift Für Susanne Enderwitz

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Festschrift Für Susanne Enderwitz Islamische Selbstbilder Islamische Selbstbilder Festschrift für Susanne Enderwitz Sarah Kiyanrad Rebecca Sauer Jan Scholz (Hrsg.) Kiyanrad / Sauer / Scholz (Hrsg.) / Scholz / Sauer Kiyanrad HEIDELBERG UNIVERSITY PUBLISHING Islamische Selbstbilder Festschrift für Susanne Enderwitz Susanne Enderwitz SARAH KIYANRAD / REBECCA SAUER / JAN SCHOLZ ISLAMISCHE SELBSTBILDER FESTSCHRIFT FÜR SUSANNE ENDERWITZ HEIDELBERG UNIVERSITY PUBLISHING Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. Dieses Werk ist unter der Creative Commons-Lizenz 4.0 (CC BY-SA 4.0) veröffentlicht. Die Umschlaggestaltung unterliegt der Creative Commons-Lizenz CC BY-ND 4.0. Publiziert bei Heidelberg University Publishing (heiUP) Heidelberg 2020. Die Online-Version dieser Publikation ist ist auf den Verlagswebseiten von Heidelberg University Publishing https://heiup.uni-heidelberg.de dauerhaft frei verfügbar (Open Access). urn: urn:nbn:de:bsz:16-heiup-book-531-0 doi: https://doi.org/10.17885/heiup.531 Text © 2020. Das Copyright der Texte liegt beim jeweiligen Verfasser. Umschlagabbildung: Bronzespiegel aus Iran oder Zentralasien, 13. Jh., Metropolitan Museum of Art, Accession Number: 67.146.2 ISBN 978-3-947732-18-0 (Hardcover) ISBN 978-3-947732-19-7 (PDF) Inhaltsverzeichnis Danksagung 1 Sarah Kiyanrad, Rebecca Sauer und Jan Scholz 3 Einleitung. Susanne Enderwitz: Islamische Selbstbilder, islamische Selbstwahrnehmungen und Fremdbilder Teil I: Kollektive Selbstbilder 23 Christopher D. Bahl 25 Eunuch and Scholar – Two Ways to be ‘Indian’. Socio-Cultural Significances of the Category ‘al-Hindī’ in the Late Mamlūk Period Robert Langer 39 The TermĠulāt and Its Derivatives. From Heresiography to Self-Description Henning Sievert 57 Geschichtsschreiber und Geschichtsschreibung in Tripolitanien (1867–1928) Paula Schrode 95 Die Türken als Träger islamischer Heilsgeschichte. Kollektive Selbstbilder in politisch dominierenden Milieus der gegenwärtigen Türkei Johannes Zimmermann 129 Islamische Visionen der Nation. Das Motiv der Eroberung Konstantinopels und Meḥmeds II. im neueren türkischen historischen Film Jan Scholz 181 Zum islamwissenschaftlichen Blick auf die Rhetorik im arabischen Raum. Aspekte des Fremd- und Selbstbildes Al Makin 215 New Religious Movements and Islam. Lia Eden’s and Dunuk Luxfiati’s Criticism of Islam VI Inhaltsverzeichnis Teil II: Individuelle Selbstbilder 233 Lale Behzadi 235 Ein verkanntes Genie? Szenen aus dem Arbeitsalltag eines Schreibers Rebecca Sauer 253 Al-Qalqašandī’s maqāmaal-Kawākib ad-durrīya. A Re-Consideration Within the Framework of Ego-Documents Sarah Kiyanrad 273 No Choice but to Travel. Safavid Travelogues Written in Persian Michael Ursinus 299 „Von Haiducken des Nachts überfallen und ausgeraubt!“ Ein undatierter osmanisch-türkischer Entwurf der Eingabe (arzuhal) eines Arztes im Archiv des Klosters Peter und Paul zu Gorica bei Livno (BiH) Marion Steinicke 315 Cristina Trivulzio: Lebensbilder aus Okzident und Orient. Sozialreformen, Heilsutopien und kulturelles Nomadentum einer lombardischen Aristokratin Ines Weinrich 341 Sami Yusuf. Ästhetische Markierungen im Selbstentwurf als globaler Muslim Rocío A. Aúz García 361 Selbstporträt und Reflexion des Künstlers im libanesischen Comic. Zeina Abirached Danksagung Wie viele Ideen entstand auch diese einer Susanne Enderwitz gewidmeten Festschrift bei einem Mittagessen. In einer einigermaßen beengten Suppen- küche dominierten unser Gespräch die unvermeidbaren Umbrüche in den eigenen Lebensläufen wie auch an unserem Heimatinstitut und die damit verbundenen Unsicherheiten. Mit dem allmählich sichtbar werdenden Tel- lerboden ereilte uns eine gewisse Nostalgie, gegen die sich plötzlich eine Idee aufbäumte: eine Festschrift. Als Schüler*innen, Doktorand*innen oder Habilitand*innen von Susanne Enderwitz leitete uns der Wunsch, dem Flie- henden etwas Bleibendes entgegenzusetzen. Nun neigen spontane Pläne beim Mittagessen dazu, bald dem Vergessen anheimzufallen. Dies umso mehr, als dass die Beteiligten parallel neue Wege beschreiten wollten oder mussten, Arbeiten fertigzustellen hatten oder sich von der Wirkungsstätte der Jubilarin verabschiedeten. Dass es dennoch gelang, ein buntes Süppchen zu Ehren von Susanne Enderwitz zu kochen, ist der Verbundenheit ihrer Weggefährt*innen geschuldet, die heute zwischen Deutschland und Indonesien auf unter- schiedliche Weisen ihre ‚Autobiografien‘ fortschreiben und sich in die- ser Festschrift auf Etappen ihrer Wege, die jenen von Susanne Enderwitz kreuzten, wissenschaftlich zurückbesinnen. Wir bedanken uns bei allen Beitragenden und Unterstützer*innen des Bandes, vor allem Dieter Kramer für seine heimliche Komplizenschaft. Weiterhin danken wir Maria Effinger, Anja Konopka, Jelena Radosavljević und den anderen Mitarbeiter*innen von Heidelberg University Publishing sowie der Gerda Henkel Stiftung. Heidelberg, im Juni 2020 rs, sk, js Publiziert in: Sarah Kiyanrad / Rebecca Sauer / Jan Scholz (Hrsg.), Islamische Selbstbilder. 1 Festschrift für Susanne Enderwitz. Heidelberg: Heidelberg University Publishing, 2020. DOI: https://doi.org/10.17885/heiup.531 Einleitung Susanne Enderwitz: Islamische Selbstbilder, islamische Selbstwahrnehmungen und Fremdbilder Sarah Kiyanrad, Rebecca Sauer und Jan Scholz Die Darstellung von Selbst- und Fremdwahrnehmung hat die Jubila- rin Susanne Enderwitz bereits seit dem frühesten Stadium ihrer wissen- schaftlichen Karriere fasziniert. In ihrer veröffentlichten und preisgekrön- ten Magisterarbeit mit dem Titel Gesellschaftlicher Rang und ethnische Legitimation (1979) untersuchte sie, wie der arabische Literat al-Ǧāḥiẓ (um 160 / 776–255 / 868–869) verschiedene ethnische Gruppierungen der abbasidischen Gesellschaft seiner Zeit darstellte und mit dem Ideal einer durch ein spezifisch ‚islamisches Wissen‘ geprägten Kultur kontrastierte. In ihrer Dissertation über den Dichter al-ʿAbbās b. al-Aḥnaf (um 133 / 750– 193 / 808), Liebe als Beruf (1995), analysierte sie sozio-kulturelle Distinkti- ons- und Abgrenzungsmechanismen, wie sie im Bereich der adab-Literatur (speziell der Dichtung) praktiziert wurden. Waren diese beiden Arbeiten bereits implizit mit der Frage beschäftigt, wie sich diverse gesellschaft- liche Akteur*innen selbst – vor allem in Abgrenzung zu anderen Grup- pen – inszenierten und präsentierten, so widmete sich Susanne Enderwitz in ihrer Habilitationsschrift nun ganz explizit der Frage von Selbstbildern in literarischen Darstellungen. Unter dem Titel Unsere Situation schuf unsere Erinnerungen legte sie 2002 ihre Arbeit zu modernen arabischen Autobio- grafien vor, die seither als Standardwerk für Forschungen zu Selbstzeug- nissen, Ego-Dokumenten und Schrifttum im Bereich der ‚Autofiktion‘ in arabischer Sprache sehr breit rezipiert wird. Eine Festschrift für Susanne Enderwitz in diesem Themenfeld anzu- siedeln, erschien daher absolut naheliegend – insbesondere vor dem Hin- tergrund, dass in der Islamwissenschaft seit einigen Jahren sehr lebhaft diskutiert wird, inwieweit „Horizonte des Individuellen“ (vgl. den von Reichmuth und Schwarz herausgegebenen Sammelband gleichlautenden Titels) in literarischen und dokumentarischen Quellen wahrnehmbar sind. Publiziert in: Sarah Kiyanrad / Rebecca Sauer / Jan Scholz (Hrsg.), Islamische Selbstbilder. 3 Festschrift für Susanne Enderwitz. Heidelberg: Heidelberg University Publishing, 2020. DOI: https://doi.org/10.17885/heiup.531 4 Sarah Kiyanrad, Rebecca Sauer und Jan Scholz Der Band ist daher bewusst nicht als kumulativ strukturierte Festgabe kon- zipiert, sondern soll vielmehr an fachwissenschaftlich relevante Diskussio- nen anknüpfen. Selbstbilder von Kollektiven Dass der Gegenstandsbereich der Islamwissenschaft seit der prominen- ten Definition derselben durch Carl Heinrich Becker durch eine Religion bestimmt wird,1 war in der seither mehr als hundertjährigen Fachtradition mal Freud, mal Leid. Einerseits erlaubt der Fokus auf den Islam, sprach- und länderübergreifende Phänomene in den Blick zu nehmen; andererseits besteht die Gefahr, dass der Blick eben gerade auf die Religion und den angenommenen Einfluss derselben auf alle Lebensbereiche verengt wird. Gleichzeitig droht eine solche Definition, ‚nichtislamische‘ Gegenstände aus der Forschung auszuschließen – etwa die in unterschiedlichen Ländern lebenden Jüd*innen, Christ*innen und andere Gemeinschaften. Damit ver- stärkt sich die an Linien der Religion angelegte Abgrenzung. Mehr noch: Über die Religion wurde, so lautet der Vorwurf Edward Saids,2 ein ‚isla- mischer‘ Orient konstruiert, der einerseits oft nur wenig mit den realen Gegebenheiten gemein hatte, andererseits gerade deshalb erforscht wurde, um ihn zu beherrschen. Auch wenn Said vor allem Großbritannien und Frankreich im Blick hat, muss auch der in Deutschland betriebenen Islam- wissenschaft, insbesondere während der Zeit des Ersten und des Zweiten Weltkrieges, ein schlechtes Zeugnis ausgestellt werden.3 So waren deutsche Islamwissenschaftler*innen Teil des 1908 gegründetenHamburger Kolonial- instituts sowie der u. a. für Propagandaarbeit zuständigen Nachrichtenstelle für den Orient und im Zweiten Weltkrieg an der Formulierung einer natio- nalsozialistisch gefärbten Wissenschaft beteiligt. Des Weiteren waren, auch wenn der Kolonialismus in Deutschland im Vergleich zu Großbritannien und Frankreich ungleich weniger prominent war, auch hier die von Edward Said kritisierten Denkmuster
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