DOCSLIB.ORG

Situating the Apocalypticism of Shaykh Nazim and the Naqshbandi- Haqqaniyya

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Situating the Apocalypticism of Shaykh Nazim and the Naqshbandi- Haqqaniyya From Amuq to Glastonbury: Situating the apocalypticism of Shaykh Nazim and the Naqshbandi- Haqqaniyya Submitted by Rhiannon Conner to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Arab and Islamic Studies In May 2015 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: ………………………………………………………….. 1 Abstract The Naqshbandi-Haqqaniyya are one of the most well known and researched tariqas in the West. Until May 2014 the leader of the tariqa was Shaykh Nazim Adil al-Qubrusi al-Haqqani (1922-1914) who somewhat unusually among modern Sunni Sufi shaykhs taught consistently that the world is in its last days and approaching a global apocalyptic change. It is these apocalyptic teachings, primarily articulated by Shaykh Nazim, that are the focus of this thesis. While an element of Shaykh Nazim‟s teachings that has been noted by a number of scholars, there has been little in the way of comprehensive research on the apocalyptic teachings past the year 2000 or on how Shaykh Nazim‟s apocalypse compares to those found either in wider Islamic thought or other religious traditions. By utilising sources produced until Shaykh Nazim‟s death in 2014 this thesis thus aims to make a distinct contribution to the knowledge by identifying what characterises the apocalypticism of Shaykh Nazim and the Naqshbandi-Haqqaniyya, how this compares to other Muslim apocalypses, whether its form can be accounted for, and how murids in one branch of the tariqa interpret teachings in the post-millennial period. This thesis argues that it is important we come to a better understanding of Shaykh Nazim‟s apocalypse not just to further our understanding the Naqshbandiyya, but to address an imbalance in contemporary apocalyptic studies on how Islamic apocalyptic belief is presented. The thesis presents a new phenomenological dimensional approach to apocalyptic belief which forms the structure of the investigation. It begins by outlining broad trends in Islamic apocalyptic thought in order to provide a comparative base for the rest of the work. This is followed by an examination of where Shaykh Nazim‟s apocalypse converges and diverges from these broad trends. The following chapters seek to account for the distinctive form of Shaykh Nazim‟s apocalypse by discussing firstly whether they might be presented to appeal to Westerners, whether they might be seen as a way of addressing modernity, and if they act as a theodicy. These chapters are then followed by a discussion on authorities used to legitimise the apocalyptic teachings and how they are interpreted by a small group of murids in the Glastonbury branch of the tariqa. This thesis concludes by arguing Shaykh Nazim‟s apocalypse is distinctive in many respects, particularly in regards his absolute millenarian vision. Ultimately this millenarian vision is made necessary by a need to cleanse the world of satanic influence in a way not possible by reform. It also argues the apocalyptic teachings remained an important part of Shaykh Nazim‟s teachings post the millennium and that there are a number of strategies employed by murids to make sense of living in the end of times. It argues future research should monitor changes in apocalyptic emphasis given the new leadership of the tariqa and wider attention be paid to apocalyptic belief in Islam in general. 2 Acnowledgements I owe so many people thanks and gratitude for their support in preparing this thesis. I owe particular thanks firstly to Professor Ian Netton for his guidance, advice and wisdom, always given gently and with compassion. I have learnt so much from our time together. Thank you to my friends and family, who have been so supportive and patient throughout this study. Thank you to my parents Jan and Mike, and my grandmother Cicily for their encouragement to start and finish this work, and for their love and support throughout. Words cannot express my gratitude to my fiancé Chris for his endless patience, love and care. Special thanks must go to the members of the Naqshbandi tariqa who welcomed me into their lives and shared so much of themselves. I am so grateful for their kindness and hospitality. Thank you for making this work possible. Finally, this thesis is dedicated in loving memory to Zero, without whom it is safe to say it wouldn‟t exist. Thank you for your endless support and kindness. Rest peacefully. This research was funded by the School of Social Sciences and International Studies, University of Exeter. 3 Contents Abstract 2 Acknowledgements...................................................................................... 3 Contents....................................................................................................... 4 List of Illustrations........................................................................................ 7 Introduction 0.1 Introduction............................................................................................ 8 0.2 Aims....................................................................................................... 11 0.3 Research Questions.............................................................................. 12 0.4 Contribution............................................................................................ 13 0.5 Wider Relevance.................................................................................... 15 0.6 Thesis outline......................................................................................... 16 Literature Review 0.7 Introduction............................................................................................ 19 0.8 The end of the World in Islamic Studies................................................ 19 0.9 Sufism.................................................................................................... 28 0.10 Sufism in the West............................................................................... 31 0.11 Sufism in Britain................................................................................... 33 0.12 Naqshbandi-Haqqaniyya...................................................................... 34 0.13 Naqshbandi-Haqqaniyya: the apocalyptic dimension.......................... 45 0.14 Conclusion........................................................................................... 49 Methodology 0.15 Introduction.......................................................................................... 50 0.16 Philosophical phenomenology............................................................. 50 0.17 Phenomenology and religion............................................................... 52 0.18 Challenges to the phenomenological approach................................... 55 0.19 The application of phenomenology...................................................... 59 0.20 Towards a dimensional approach to apocalyptic belief....................... 66 0.21 A note on sources................................................................................ 72 Chapter One: The End of the World in Islam: a preparatory overview 1.1 Introduction............................................................................................ 75 1.2 The problem of terminology................................................................... 76 1.3 Eschatological imagery in the Qur‟an.................................................... 81 1.4 The apocalypse of Islam........................................................................ 86 1.5 Contemporary apocalypse..................................................................... 100 1.6 Conclusion............................................................................................. 106 Chapter Two: A Sufi Vision of the End of Time 2.1 Introduction............................................................................................ 108 2.2 The Naqshbandiyya tariqa..................................................................... 108 2.3 The Naqshbandi-Haqqaniyya................................................................ 111 2.4 The approach of the end: Shaykh Nazim‟s end time scenario.............. 120 2.5 Categorising Shaykh Nazim‟s apocalypse............................................. 126 2.6 Continuity and Divergence..................................................................... 136 2.7 Conclusion............................................................................................. 141 4 Chapter Three: A Western Apocalypse? 3.1 Introduction............................................................................................ 143 3.2 Sufism in the West................................................................................. 143 3.3 The New Age......................................................................................... 151 3.4 Nature.................................................................................................... 153 3.5 Nuclear apocalypse............................................................................... 157 3.6 Y2K........................................................................................................ 161 3.7 Discussion.............................................................................................
Load more

Recommended publications
  • Niels De Jong
    r atin • • 1r1 lit nowledge and Empowerment on the David Icke Discussion Forum Niels de Jong Master thesis for the research master Religion & Culture 1 February 2013 First Advisor: Kocku.von Stuckrad (University of Groningen) Second Advisor: Stef Aupers (Erasmus University Rotterdam) NIELS DE JONG Table of Contents Preface ............................................................................................................................................. 5 1. Introduction ................................................................................................................................. 7 1.1 Research questions ................................................................................................................ 9 1.2 Sociology of knowledge ...................................................................................................... 10 1.3 Preliminary definitions ........................................................................................................ 11 1.4 Davidicke.com/forum .......................................................................................................... 15 1.5 Method ................................................................................................................................ 16 1.5.1 Lurking ......................................................................................................................... 17 1.5.2 Ethics ...........................................................................................................................
    [Show full text]
  • The End Is Now: Augustine on History and Eschatology
    Page 1 of 7 Original Research The end is now: Augustine on History and Eschatology Author: This article dealt with the church father Augustine’s view on history and eschatology. After Johannes van Oort1,2 analysing the relevant material (especially his City of God and the correspondence with a certain Hesyschius) it was concluded that, firstly, Augustine was no historian in the usual sense of the Affiliations: 1Radboud University word; secondly, his concept of historia sacra was the heuristic foundation for his idea of history; Nijmegen, The Netherlands thirdly, the present is not to be described in the terms of historia sacra, which implies that he took great care when pointing out any instances of ‘God’s hand in history’; fourthly, the end 2Faculty of Theology, times have already started, with the advent of Jesus Christ; fifthly, because of the uniqueness University of Pretoria, South Africa of Christ’s coming, it runs counter to any cyclical worldview; sixthly, identifying any exact moment of the end of times is humanly impossible and seventhly, there is no room for any Note: ‘chiliastic’ expectation. Prof. Dr Johannes van Oort is Professor Extraordinarius in the Department of Church History and Church Polity of Preamble the Faculty of Theology at the University of Pretoria, Why should the church father Augustine figure in aFestschrift for an Old Testament scholar? I am South Africa. sure Prof. Pieter M. Venter will be aware of the answer, because both in his scientific research and in his outlook as a Reformed theologian, he knows about the church father’s main concerns.
    [Show full text]
  • Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke
    University of New Mexico UNM Digital Repository History ETDs Electronic Theses and Dissertations 9-12-2014 Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375) Thomas Franke Follow this and additional works at: https://digitalrepository.unm.edu/hist_etds Recommended Citation Franke, Thomas. "Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375)." (2014). https://digitalrepository.unm.edu/hist_etds/30 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in History ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Thomas Samuel Franke Candidate History Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Michael A. Ryan , Chairperson Timothy C. Graham Sarah Davis-Secord Franke i MONSTERS AT THE END OF TIME: GOG AND MAGOG AND ETHNIC DIFFERENCE IN THE CATALAN ATLAS (1375) by THOMAS FRANKE BACHELOR OF ARTS, UC IRVINE 2012 THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS HISTORY The University of New Mexico Albuquerque, New Mexico JULY 2014 Franke ii Abstract Franke, Thomas. Monsters at the End of Time: Gog and Magog and Ethnic Difference in the Catalan Atlas (1375). University of New Mexico, 2014. Although they are only mentioned briefly in Revelation, the destructive Gog and Magog formed an important component of apocalyptic thought for medieval European Christians, who associated Gog and Magog with a number of non-Christian peoples.
    [Show full text]
  • The Titles of the Naqshbandi Golden Chain
    For more books visit Facebook Group ‘SUFI LITERATURE’ or Click on the link https://m.facebook.com/groups/14641 63117130957 PDF made by ZAHID HUSSAIN DAR Email: [email protected] The Titles of the Naqshbandi Golden Chain The designation of the Naqshbandi Golden Chain has changed from century to century. From the time of Abu Bakr as-Siddiq (r) to the time of Bayazid al- Bistami (r) it was called as-Siddiqiyya. From the time of Bayazid to the time of Sayyidina Abdul Khaliq al-Ghujdawani it was called at-Tayfuriyya. From the time of Sayyidina ‘Abdul Khaliq al-Ghujdawan to the time of Shah Naqshband it was called the Khwajaganiyya. From the time of Shah Naqshband through the time of Sayyidina Ubaidullah al-Ahrar and Sayyidina Ahmad Faruqi, it was called Naqshbandiyya. Naqshbandiyya means to “tie the Naqsh very well.” The Naqsh is the perfect engraving of Allah’s Name in the heart of the murid. From the time of Sayyidina Ahmad al-Faruqi to the time of Shaikh Khalid al-Baghdadi it was called Naqshbandi-Mujaddidiyya. From the time of Sayyidina Khalid al- Baghdadi until the time of Sayiddina Shaikh Ismail Shirwani it was called the Naqshbandiyya-Khalidiyya. From the time of Sayyidina Isma’il Shirwani until the time of Sayyidina Shaikh ‘Abdullah ad-Daghestani, it was called Naqshbandi-Daghestaniyya. And today it is known by the name Naqshbandiyya-Haqqaniyya. The Chain Chapters: The Naqshbandi Sufi Way: History and Guidebook of the Saints of the Golden Chain© by Shaykh Muhammad Hisham Kabbani Prophet Muhammad ibn Abd Allah Abu Bakr as-Siddiq,
    [Show full text]
  • Archons (Commanders) [NOTICE: They Are NOT Anlien Parasites], and Then, in a Mirror Image of the Great Emanations of the Pleroma, Hundreds of Lesser Angels
    A R C H O N S HIDDEN RULERS THROUGH THE AGES A R C H O N S HIDDEN RULERS THROUGH THE AGES WATCH THIS IMPORTANT VIDEO UFOs, Aliens, and the Question of Contact MUST-SEE THE OCCULT REASON FOR PSYCHOPATHY Organic Portals: Aliens and Psychopaths KNOWLEDGE THROUGH GNOSIS Boris Mouravieff - GNOSIS IN THE BEGINNING ...1 The Gnostic core belief was a strong dualism: that the world of matter was deadening and inferior to a remote nonphysical home, to which an interior divine spark in most humans aspired to return after death. This led them to an absorption with the Jewish creation myths in Genesis, which they obsessively reinterpreted to formulate allegorical explanations of how humans ended up trapped in the world of matter. The basic Gnostic story, which varied in details from teacher to teacher, was this: In the beginning there was an unknowable, immaterial, and invisible God, sometimes called the Father of All and sometimes by other names. “He” was neither male nor female, and was composed of an implicitly finite amount of a living nonphysical substance. Surrounding this God was a great empty region called the Pleroma (the fullness). Beyond the Pleroma lay empty space. The God acted to fill the Pleroma through a series of emanations, a squeezing off of small portions of his/its nonphysical energetic divine material. In most accounts there are thirty emanations in fifteen complementary pairs, each getting slightly less of the divine material and therefore being slightly weaker. The emanations are called Aeons (eternities) and are mostly named personifications in Greek of abstract ideas.
    [Show full text]
  • Into the Tunnels
    REPORT ARAB POLITICS BEYOND THE UPRISINGS Into the Tunnels The Rise and Fall of Syria’s Rebel Enclave in the Eastern Ghouta DECEMBER 21, 2016 — ARON LUND PAGE 1 In the sixth year of its civil war, Syria is a shattered nation, broken into political, religious, and ethnic fragments. Most of the population remains under the control of President Bashar al-Assad, whose Russian- and Iranian-backed Baʻath Party government controls the major cities and the lion’s share of the country’s densely populated coastal and central-western areas. Since the Russian military intervention that began in September 2015, Assad’s Syrian Arab Army and its Shia Islamist allies have seized ground from Sunni Arab rebel factions, many of which receive support from Saudi Arabia, Qatar, Turkey, or the United States. The government now appears to be consolidating its hold on key areas. Media attention has focused on the siege of rebel-held Eastern Aleppo, which began in summer 2016, and its reconquest by government forces in December 2016.1 The rebel enclave began to crumble in November 2016. Losing its stronghold in Aleppo would be a major strategic and symbolic defeat for the insurgency, and some supporters of the uprising may conclude that they have been defeated, though violence is unlikely to subside. However, the Syrian government has also made major strides in another besieged enclave, closer to the capital. This area, known as the Eastern Ghouta, is larger than Eastern Aleppo both in terms of area and population—it may have around 450,000 inhabitants2—but it has gained very little media interest.
    [Show full text]
  • The 2012 Phenomenon: Maya Calendar, Astronomy, and Apocalypticism in the Worlds of Scholarship and Global Popular Culture
    “Oxford IX” International Symposium on Archaeoastronomy Proceedings IAU Symposium No. 278, 2011 c International Astronomical Union 2011 Clive L. N. Ruggles, ed. doi:10.1017/S1743921311012609 The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of scholarship and global popular culture John B. Carlson1,2 and Mark Van Stone3 1 Center for Archaeoastronomy, P.O. Box X, College Park, MD 20741-3022, USA 2 University Honors College, University of Maryland, College Park, MD 20742, USA email: [email protected] 3 School of Arts & Communication, Southwestern College, 900 Otay Lakes Road, Chula Vista, CA 91910, USA email: [email protected] Abstract. This essay introduces the papers from the specially organized session on the theme ‘The 2012 phenomenon: Maya calendar, astronomy, and apocalypticism in the worlds of schol- arship and popular culture’. The papers that follow address this topical theme in the contexts of Maya and Western cultures as well as academic and popular cultures. Keywords. Maya calendar, Maya astronomy, 2012 phenomenon, apocalypticism, eschatology 1. Introduction The specially organized session on ‘The 2012 phenomenon: Maya calendar, astronomy, and apocaplypticism in the worlds of scholarship and global popular culture’ addresses several aspects of the overall ‘building bridges between cultures’ theme of this sympo- sium. The six presenters and the discussant seek to explore new scholarly connections between archaeoastronomy, ethnoastronomy and Mesoamerican studies; between Maya and ‘Western’ cosmovisions; and between academic research and popular culture. December 21, the winter solstice, 2012 CE will mark the completion of one highly significant 5,125-year cycle in the ancient Maya ‘Long Count’ calendar, the period of 13 Baktuns or 13 × 144,000 days, exactly.
    [Show full text]
  • ANG TARIQA AY NAGTUTURO NG MAGANDANG ASAL Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh
    ANG TARIQA AY NAGTUTURO NG MAGANDANG ASAL Assalamu Alaykum wa Rahmatullahi wa Barakatuh. Authu Billahi Minash-shaytanir Rajeem, Bismillahir Rahmanir Raheem. Madad Ya Rasulallah, Madad Ya As’habi Rasulallah, Madad Ya Mashayikhina, Shaykh Abdullah Daghestani, Shaykh Nazim al-Haqqani. Dastur. Abu Ayyub al-Ansari. Madad. Tariqatunas sohba, wal khayru fil jam’iyya. Ang pagiging marespeto sa awliya, sa mga Ulama at sa mga magulang ang tinuturo sa Tariqa. “At-Tariqatu kulluha adab.”Ang tariqa ay binubuo ng magandang asal.Walang magandang asal kung walang tariqa. Karamihan sa mga muslim ngayon ay wala ng magandang asal. Maganda ang pagiging masunurin at magandang asal sa mga mgaulang pero ngayon wala ng kagandahang asal dahil di na sila sumusunod sa tariqa.Ang tariqa ay nagututuro ng kagandahang asal. Dito sa Anatoia, ang mga tariqa ay pinagbawala. Nung mawala ang Ottomans napuno na ng demonyo ang lugar na ito. Ang Tariqa ay pinagbawal din sa ilang muslim na bansa. Mayroon din na ibang bansa ang masama ang tingin sa tariqa. Sabi nila kapag nagpakita ka ng magandang asal at respeto ay masama ka daw. Ganito ang pagkagalit nila sa Tariqa. Sinusundan nila ang shaytan. Akala nila na dasal at pag-ayuno lang ang kailangan sa Islam. Mahalaga ang matutuo ng kagandahan asal. Tinuruan ng magandang asal ang Banal Propeta Muhammad alayhis salatu was salam at kanya naman ito naituro sa mga Sahaba. Ang mga Sahaba naman ang nagturo sa mga Ulama at Awliya. Ito ang daan niya. May mga zawiyas na ipinasara na dahil nawala na ang mga Shaykhs at Ulama. Ang mga natira na lang ay mga masasamang loob.May ilan din ang mga sumusunod sa kanila at nadadala sa kasamaan.
    [Show full text]
  • 32970722-His-Eminency-Dr-M-N-Alam-S-Proclaimation-Of-The-Millennium-Prophecy-Herald
    “There is no Deity except Allah; Mohammad is the messenger of Allah” IN THE NAME OF ALLAH, MOST GRACIOUS & MOST MERCIFUL “The Almighty God certainly has been, is and will continue to send infinite love and affection to his beloved prophet Hazrat Mohammad (SM) along with his special angels who are directed by the Almighty God to continuously salute with respect, dignity and honor to the beloved Holy Prophet for His kind attention. The Almighty God again commanding to the true believers to pay respect with dignity and honor for their forgiveness and mercy from the beloved Holy Prophet of Islam and Mankind”. (Al‐Quran Surah Al Ahzab, 33:56) “Those who dies in the path of Almighty, Nobody shall have the doubt to think that they are dead but in fact they are not Dead but Alive and very close to Almighty, Even their every needs even food are being sent by Almighty, but people among you will not understand” Surah Al-Imran 3:154 “Be careful of the Friends of Almighty, they do not worry about anything or anybody” Surah – Yunus 10:62 “Those who dies or pass away in the path of Almighty God, nobody shall think about them as they are dead, But people can not understand them” Surah Baqarah 2:154 Author: His Eminency Dr. Hazrat Shah Sufi M.N. Alam His Eminency Dr. Hazrat Shah Sufi M N Alam’s Millennium Prophecy Statement Authentic History of The World Arrival of Imam Mahdi (A) along with Reemergence of Jesus Christ To Co-Create Heaven on Earth Published by: MILLENNIUM TRADE LINK USA Inc.
    [Show full text]
  • Liboiron-Redefining Pollution-11-7-12-First Pages
    Sponsoring Committee: Professor Brett Gary, Chairperson Professor Lisa Gitelman Professor Robin Nagle REDEFINING POLLUTION: PLASTICS IN THE WILD Max Liboiron Program in Media, Culture, and Communication Department of Media, Culture, and Communication Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Steinhardt School of Culture, Education and Human Development New York University 2012 Copyright © 2012 Max Liboiron ii ACKNOWLEDGEMENTS First and foremost, I would like to thank my stellar dissertation committee, Brett Gary, Lisa Gitelman, and Robin Nagle, not only for their time and commitment to my project, and for their willingness to read, reread, edit, discuss, and read again, but also for role modeling the kind of academic I want to be: carefully and thoughtfully brilliant, empathetic, and down to earth. Thank you for supporting all aspects of my life as a young scholar, from professionalization to asking after my family’s health. This dissertation would not have been nearly as fun, satisfying, and challenging to write without the three of you, and I am deeply grateful for your generosity and mentorship. A special thank you to Erica Robles-Anderson, who fulfilled all the roles of a committee member without official acknowledgement or reward. Thank you for teaching me to think sideways and to suss out the shapes of problems. I look forward to our future collaborations. There are many intellectual communities I have had the fortune to be part of that have directly and indirectly shaped my research. My peers and advisors in the Department of Media, Culture, and Communication are some of the smartest people I’ve met, and I appreciate the perspectives and reading lists many of you have so graciously extended.
    [Show full text]
  • Nicholas M. Railton Gog and Magog: the History of a Symbol
    EQ 75:1 (2003),23-43 Nicholas M. Railton Gog and Magog: the History of a Symbol Dr Nicholas Railton is lecturer in German at the University of Ulster. He has published books on the history of the Evangelical Alliance (The German Evangelical Alliance and the Third Reich, 1998; No North Sea. The Anglo-German Evangelical Network in the Middle of the Nineteenth Century, 2000) and articles on Christian responses to the Third Reich. Key words: Bible; Gog; Magog; symbolism. World politics, like the history of Gog and Magog, are very confused and much disputed. (Winston Churchill, 9 November 1951). Introduction Gog from the land of Magog, one of the great enemies of the people of God to appear at the end of the historical process, has vexed and bewildered exegetes for centuries. The prophet Ezekiel seems to speak of an unrepentant nation and its head and communicates God's impending judgement (Ezekiel 38:1-3, New American Stan- dard Bible) : .. And the word of the Lord came to me saying, 'Son of man, set your face toward Gog of the land of Magog, the prince of Rosh, Meshech and Tubal and prophesy against him and say, "Thus says the Lord God, 'Behold, I am against you, 0 Gog, prince of Rosh, Meshech and Tubal.'"' An examination of the historical development of this eschatologi­ cal idea, this Feindbild, will introduce us to the never-ending attempts to decipher these millennial foes inhabiting the areas to the far north of Palestine. This brief survey shows how the desire to interpret the signs of the times and understand the period in which one is living can, and usually has entrenched religious believers in an inflexible, nationalistic and self-righteous mind-set.
    [Show full text]
  • Apocalypticism in Wagner's Ring by Woodrow Steinken BA, New York
    Title Page Everything That Is, Ends: Apocalypticism in Wagner’s Ring by Woodrow Steinken BA, New York University, 2015 MA, University of Pittsburgh, 2018 Submitted to the Graduate Faculty of the Dietrich School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2021 Committee Page UNIVERSITY OF PITTSBURGH DIETRICH SCHOOL OF ARTS AND SCIENCES This dissertation was presented by Woodrow Steinken It was defended on March 23, 2021 and approved by James Cassaro, Professor, Music Adriana Helbig, Associate Professor, Music David Levin, Professor, Germanic Studies Dan Wang, Assistant Professor, Music Dissertation Director: Olivia Bloechl Professor, Music ii Copyright © by Woodrow Steinken 2021 iii Abstract Everything That Is, Ends: Apocalypticism in Wagner’s Ring Woodrow Steinken, PhD University of Pittsburgh, 2021 This dissertation traces the history of apocalypticism, broadly conceived, and its realization on the operatic stage by Richard Wagner and those who have adapted his works since the late nineteenth century. I argue that Wagner’s cycle of four operas, Der Ring des Nibelungen (1876), presents colloquial conceptions of time, space, and nature via supernatural, divine characters who often frame the world in terms of non-rational metaphysics. Primary among these minor roles is Erda, the personification of the primordial earth. Erda’s character prophesies the end of the world in Das Rheingold, a prophecy undone later in Siegfried by Erda’s primary interlocutor and chief of the gods, Wotan. I argue that Erda’s role changes in various stage productions of the Ring, and these changes bespeak a shifting attachment between humanity, the earth, and its imagined apocalyptic demise.
    [Show full text]