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The Uses of First Person Writings / Les usages des écrits du for privé

Africa, America, Asia, Europe / Afrique, Amérique, Asie, Europe

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Edited By François-Joseph Ruggiu

This book considers first-person writing and the related questions of the formation of the self, the rise of the individual and the private/public debate, and places these considerations within a multicultural perspective. It compares the characteristics of European or Occidental personal writings (such as diaries, memoirs and autobiographies) with the written forms of personal, intimate and autobiographical self which have existed and continue to exist within various Asian, African or Near Eastern cultures. The book constitutes a call for a global history of personal writing.
Ce livre s’intéresse, dans une perspective multiculturelle, à l’écriture de soi, et aux questions connexes de la formation même du soi, de l’émergence de l’individu ou encore du débat sur l’apparition des sphères privées et publiques. Il compare les caractéristiques de l’écrit personnel tel qu’il a eu cours en Europe ou dans les pays occidentaux (comme les journaux intimes, les mémoires, les autobiographies, entre autres) avec les formes écrites du soi personnel, intime ou autobiographique telles qu’elles ont pu exister, et existent, dans différentes cultures asiatiques, africaines ou proches-orientales. Ce livre lance également un appel pour une histoire globale des écrits personnels.

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Ego-documents in Early Modern Ottoman “Syria”? Results of a Difficult Search - Astrid Meier

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123 Ego-Documents in Early-Modern Ottoman “Syria”? Results of a Difficult Search Astrid MEIER1 Universität Halle-Wittenberg It was part of the bounties that God the Most High bestowed upon me that in His praise I continued to be elevated through the layers of creation (fī atwār al-ījād), in the comfort of the spiritual subtleties (latā’if) of the Most Righteous, the Most Generous (al-barr al-jawād), till I came out into this world which is full of the manifestations of His revelations and overflowing with the miracles of His might and the marvels of His signs (āyāt); [...] it is only a transitory place, without permanence, that leads into the abode of constancy (dār mamarr lā baqā’ lahā ilā dār al-qarār); lordly kindness raised me in a place of grace and security and nourished me with the milk of help and success to follow the path of righteousness till I reached the degree of distinction (tamyīz). Truth (al-haqq, i.e. God) made me familiar with the recitation of His glorious book and gave me the gift (manna) of knowing it by heart in its entirety when I was eight years old... (Ghazzī, 1997, 298-299; my translation). In these words, a first-person narrative of linguistic and topical subtleties that are difficult to render in English, a self gives voice to its spiritual birth in the language of Islamic mysticism. In this report, knowing the Qur’an by heart appears as a first achievement of a...

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