Podcast appearances and mentions of nabil matar

Melvyn Bragg and guests discuss the North African privateers who, until their demise in the nineteenth century, were a source of great pride and wealth in their home ports, where they sold the people and goods they'd seized from Christian European ships and coastal towns. Nominally, these corsairs were from Algiers, Tunis or Tripoli, outreaches of the Ottoman empire, or Salé in neighbouring Morocco, but often their Turkish or Arabic names concealed their European birth. Murad Reis the Younger, for example, who sacked Baltimore in 1631, was the Dutchman Jan Janszoon who also had a base on Lundy in the Bristol Channel. While the European crowns negotiated treaties to try to manage relations with the corsairs, they commonly viewed these sailors as pirates who were barely tolerated and, as soon as France, Britain, Spain and later America developed enough sea power, their ships and bases were destroyed. WithJoanna Nolan Research Associate at SOAS, University of LondonClaire Norton Former Associate Professor of History at St Mary's University, TwickenhamAnd Michael Talbot Associate Professor in the History of the Ottoman Empire and the Modern Middle East at the University of GreenwichProducer: Simon Tillotson Reading list:Robert C. Davis, Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500-1800 (Palgrave Macmillan, 2004)Peter Earle, Corsairs of Malta and Barbary (Sidgwick and Jackson, 1970) Des Ekin, The Stolen Village: Baltimore and the Barbary Pirates (O'Brien Press, 2008)Jacques Heers, The Barbary Corsairs: Warfare in the Mediterranean, 1450-1580 (Skyhorse Publishing, 2018)Colin Heywood, The Ottoman World: The Mediterranean and North Africa, 1660-1760 (Routledge, 2019)Alan Jamieson, Lords of the Sea: A History of the Barbary Corsairs (Reaktion Books, 2013)Julie Kalman, The Kings of Algiers: How Two Jewish Families Shaped the Mediterranean World during the Napoleonic Wars and Beyond (Princeton University Press, 2023)Stanley Lane-Poole, The Story of the Barbary Corsairs (T. Unwin, 1890)Sally Magnusson, The Sealwoman's Gift (A novel - Two Roads, 2018)Philip Mansel, Levant: Splendour and Catastrophe on the Mediterranean (John Murray, 2010)Nabil Matar, Turks, Moors and Englishmen in the Age of Discovery (Columbia University Press, 1999)Nabil Matar, Britain and Barbary, 1589-1689 (University Press of Florida, 2005)Giles Milton, White Gold: The Extraordinary Story of Thomas Pellow and North Africa's One Million European Slaves (Hodder and Stoughton, 2004)Claire Norton (ed.), Conversion and Islam in the Early Modern Mediterranean: The Lure of the Other (Routledge, 2017)Claire Norton, ‘Lust, Greed, Torture and Identity: Narrations of Conversion and the Creation of the Early Modern 'Renegade' (Comparative Studies of South Asia, Africa and the Middle East 29/2, 2009) Daniel Panzac, The Barbary Corsairs: The End of a Legend, 1800-1820 (Brill, 2005)Rafael Sabatini, The Sea Hawk (a novel - Vintage Books, 2011)Adrian Tinniswood, Pirates of Barbary: Corsairs, Conquests and Captivity in the 17th century (Vintage Books, 2010)D. Vitkus (ed.), Piracy, Slavery and Redemption: Barbary Captivity Narratives from Early Modern England (Columbia University Press, 2001)J. M. White, Piracy and Law in the Ottoman Mediterranean (Stanford University Press, 2018)

Melvyn Bragg and guests discuss the North African privateers who, until their demise in the nineteenth century, were a source of great pride and wealth in their home ports, where they sold the people and goods they'd seized from Christian European ships and coastal towns. Nominally, these corsairs were from Algiers, Tunis or Tripoli, outreaches of the Ottoman empire, or Salé in neighbouring Morocco, but often their Turkish or Arabic names concealed their European birth. Murad Reis the Younger, for example, who sacked Baltimore in 1631, was the Dutchman Jan Janszoon who also had a base on Lundy in the Bristol Channel. While the European crowns negotiated treaties to try to manage relations with the corsairs, they commonly viewed these sailors as pirates who were barely tolerated and, as soon as France, Britain, Spain and later America developed enough sea power, their ships and bases were destroyed. WithJoanna Nolan Research Associate at SOAS, University of LondonClaire Norton Former Associate Professor of History at St Mary's University, TwickenhamAnd Michael Talbot Associate Professor in the History of the Ottoman Empire and the Modern Middle East at the University of GreenwichProducer: Simon Tillotson Reading list:Robert C. Davis, Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast and Italy, 1500-1800 (Palgrave Macmillan, 2004)Peter Earle, Corsairs of Malta and Barbary (Sidgwick and Jackson, 1970) Des Ekin, The Stolen Village: Baltimore and the Barbary Pirates (O'Brien Press, 2008)Jacques Heers, The Barbary Corsairs: Warfare in the Mediterranean, 1450-1580 (Skyhorse Publishing, 2018)Colin Heywood, The Ottoman World: The Mediterranean and North Africa, 1660-1760 (Routledge, 2019)Alan Jamieson, Lords of the Sea: A History of the Barbary Corsairs (Reaktion Books, 2013)Julie Kalman, The Kings of Algiers: How Two Jewish Families Shaped the Mediterranean World during the Napoleonic Wars and Beyond (Princeton University Press, 2023)Stanley Lane-Poole, The Story of the Barbary Corsairs (T. Unwin, 1890)Sally Magnusson, The Sealwoman's Gift (A novel - Two Roads, 2018)Philip Mansel, Levant: Splendour and Catastrophe on the Mediterranean (John Murray, 2010)Nabil Matar, Turks, Moors and Englishmen in the Age of Discovery (Columbia University Press, 1999)Nabil Matar, Britain and Barbary, 1589-1689 (University Press of Florida, 2005)Giles Milton, White Gold: The Extraordinary Story of Thomas Pellow and North Africa's One Million European Slaves (Hodder and Stoughton, 2004)Claire Norton (ed.), Conversion and Islam in the Early Modern Mediterranean: The Lure of the Other (Routledge, 2017)Claire Norton, ‘Lust, Greed, Torture and Identity: Narrations of Conversion and the Creation of the Early Modern 'Renegade' (Comparative Studies of South Asia, Africa and the Middle East 29/2, 2009) Daniel Panzac, The Barbary Corsairs: The End of a Legend, 1800-1820 (Brill, 2005)Rafael Sabatini, The Sea Hawk (a novel - Vintage Books, 2011)Adrian Tinniswood, Pirates of Barbary: Corsairs, Conquests and Captivity in the 17th century (Vintage Books, 2010)D. Vitkus (ed.), Piracy, Slavery and Redemption: Barbary Captivity Narratives from Early Modern England (Columbia University Press, 2001)J. M. White, Piracy and Law in the Ottoman Mediterranean (Stanford University Press, 2018)

Ein Vortrag des Islamwissenschaftlers Simon W. FuchsModeration: Katrin Ohlendorf**********Wissenschaftliche und einflussreiche populärwissenschaftliche Arbeiten zum modernen Islam und der sogenannten muslimischen Welt sind noch immer überwiegend auf den Westen bezogen, sagt der Islamwissenschaftler Simon W. Fuchs. Und das sei ein Problem.Simon W. Fuchs ist Islamwissenschaftler und derzeit Akademischer Rat auf Zeit am Orientalischen Seminar der Universität Freiburg. Ab Oktober 2023 tritt er eine Professur in Jerusalem an. Seinen Vortrag "A/Symmetrien, Europa und der globale Islam" hat er am 17. Januar 2023 im Rahmen des Kolloquiums "A/Symmetrie – Interdisziplinäre Perspektiven" gehalten. Veranstalter war die Junge Akademie, deren Mitglied er auch ist.**********+++ Islam +++ Islamwissenschaften +++ Geschichte +++ Europa +++ Westen +++ muslimische Welt +++ Aufklärung +++ Kolonialismus +++ Ungleichheit +++ Asymmetrie +++ Eurozentrismus +++ Wissenskanon +++ Vorurteile +++ Mythen +++ Stereotype +++ Islamophobie +++ Othering +++ Orientbild +++ Naher Osten +++ Südasien +++ Säkularisierung +++ Modernisierung +++ Demokratisierung +++ Demokratie +++**********Ihr hört in diesem Hörsaal:00:01 - Einführung mit Infos zu Vortrag und Redner02:31 - Vortragsbeginn05:19 - Überblick über den Vortragsinhalt05:53 - Literatur-Beispiele für den Vergleich der "muslimischen" mit der "westlichen" Welt20:17 - Prüfung der Argumente für angebliche Unterschiede44:40 - Fazit**********Quellen aus der Folge:Thilo Sarrazin, Feindliche Übernahme. Wie der Islam den Fortschritt behindert und die Gesellschaft bedroht (FinanzBuch Verlag: München, 2018) Cemal Kafadar, “The Question of Ottoman Decline,” Harvard Middle East and Islamic Review 4, no. 1-2 (1997-1998): 30-75. Bernard Lewis, Der Untergang des Morgenlandes. Warum die islamische Welt ihre Vormacht verlor (Bergisch Gladbach: Lübbe, 2002). Nabil Matar, In the Lands of the Christians. Arabic Travel Writing in the 17th Century (New York: Routledge, 2003) Kathryn A. Schwartz, “Did Ottoman Sultans Ban Print?,” Book History 20, no. 6 (2017): 1-39. Rushain Abbasi, “Did Premodern Muslims Distinguish the Religious and Secular? The Dīn-Dunyā Binary in Medieval Islamic Thought,” Journal of Islamic Studies 31, no. 2 (2020): 185-225. Wael Abu-'Uksa, Freedom in the Arab World. Concepts and Ideologies in Arabic Thought in the Nineteenth Century (Cambridge, Cambridge University Press, 2016). weitere Quellen auf Anfrage **********Mehr zum Thema bei Deutschlandfunk Nova:Flüchtlingspolitik: Das Wir und die anderenSprache: Unlautere und böse RhetorikPostkolonialismus: Islamwissenschaftlerin Schirin Amir-Moazami**********Den Artikel zum Stück findet ihr hier.**********Ihr könnt uns auch auf diesen Kanälen folgen: Tiktok und Instagram.

Slave raids on the south coast of Britain. Islamic executioners from Exeter. North African pirates in the Mediterranean. The Barbary slave trade is quite extraordinary. Listen this week as William and Anita are joined by Nabil Matar to discuss it. Sign up to The Knowledge here: www.theknowledge.com/empire/ LRB Empire offer: lrb.me/empire This episode is sponsored by BetterHelp. Give online therapy a try at betterhelp.com/empirepod. Twitter: @Empirepoduk Goalhangerpodcasts.com Producer: Callum Hill Exec Producer: Jack Davenport + Neil Fearn Learn more about your ad choices. Visit megaphone.fm/adchoices

One night in 1631, pirates from the Barbary coast stole ashore at the little Irish village of Baltimore and abducted 107 people to a life of slavery in Algiers -- a rare instance of African raiders seizing white slaves from the British Isles. In this week's episode of the Futility Closet podcast we'll describe the sack of Baltimore and the new life that awaited the captives in North Africa. We'll also save the Tower of London and puzzle over a controversial number. Intro: In 1999, inventor Allison Andrews proposed dividing all our pants in half. In 1955, test pilot Alvin Johnston put an airliner through a barrel roll. Sources for our feature on the sack of Baltimore: Des Ekin, The Stolen Village: Baltimore and the Barbary Pirates, 2012. Nabil Matar, British Captives From the Mediterranean to the Atlantic, 2014. David D. Hebb, Piracy and the English Government 1616–1642: Policy-Making Under the Early Stuarts, 2016. Sir Robert Lambert Playfair, The Scourge of Christendom: Annals of British Relations With Algiers Prior to the French Conquest, 1884. Theresa D. Murray, "From Baltimore to Barbary: The 1631 Sack of Baltimore," History Ireland 14:4 (July/August 2006). Nabil Matar, "The Barbary Corsairs, King Charles I and the Civil War," Seventeenth Century 16:2 (October 2001), 239-258. Nabil I. Matar, "Wives, Captive Husbands, and Turks: The First Women Petitioners in Caroline England," Explorations in Renaissance Culture 40:1-2 (Summer-Winter 2014), 125+. Paul Baepler, "The Barbary Captivity Narrative in American Culture," Early American Literature 39:2 (January 2004), 217-246. Robert C. Davis, "Counting European Slaves on the Barbary Coast," Past & Present 172 (August 2001), 87-124. Paul Baepler, "White Slaves, African Masters," Annals of the American Academy of Political and Social Science 588 (July 2003), 90-111. Erik Göbel, "The Danish Algerian Sea Passes, 1747-1838: An Example of Extraterritorial Production of Human Security," Historical Social Research 35:4, 164-189. Des Ekin, "The Irish Village That Was Kidnapped by Islamist Extremists," Irish Independent, Sept. 2, 2006, 1. "Cork Village to Recall Historical Event in Summer Festival," Irish Times, June 20, 2000, 2. Frank McNally, "An Irishman's Diary," Irish Times, June 20, 2007, 17. "Algerian Pirates Who Took Devon Settlers as Slaves," [Exeter] Express & Echo, June 20, 2007, 15. "Pirates of the Cork Coast," Irish Times, Sept. 16, 2006, 9. "Village Stolen for a Life of Slavery," [Plymouth, U.K.] Western Morning News, Feb. 17, 2007, 10. "Islamic Pirates' Raid on Baltimore," Nationalist, Nov. 16, 2010. Lara Marlowe, "Secrets of Barbary Corsair Life Uncovered: Historian Debunks Myth of 'Savage' Attack by Barbary Corsairs on Baltimore," Irish Times, Feb. 18, 1998, 13. "Anniversary of Baltimore Pirate Raid," Irish Examiner, June 20, 2013. "The Irish Slaves in North Africa," Irish Independent, Nov. 11, 2006, 1. James McConnachie, "Scourge of the Waves: Mediterranean Pirates Were Easily as Exotic and Terrifying as Their More Famous Caribbean Counterparts," Sunday Times, March 28, 2010, 42. Barry Roche, "Pirate Raid That Stunned Nation," Sun, Jan. 10, 2003, 8. Thomas Osborne Davis, "The Sack of Baltimore," in Edmund Clarence Stedman, ed., A Victorian Anthology, 1895. Listener mail: Encyclopaedia Britannica, "Victoria Day" (accessed Oct. 10, 2019). Canadian Encyclopedia, "Victoria Day," Feb. 7, 2006. "Why Do We Celebrate Victoria Day?", CBC Kids (accessed Oct. 10, 2019). Wikipedia, "Victoria Day (Scotland)" (accessed Oct. 10, 2019). No Such Thing as a Fish, Episode 111, "No Such Thing as Snappedy Chat," originally aired April 28, 2016. Wikipedia, "Queen's Official Birthday" (accessed Oct. 9, 2019). Wikipedia, "Ravens of the Tower of London" (accessed Oct. 10, 2019). William Booth, "The Secrets of the Tower of London's Royal Ravenmaster," Washington Post, Oct. 20, 2018. "How the Ravenmaster of London Protects the Kingdom With Birds," CBC Radio, Oct. 30, 2018. PD Smith, "The Ravenmaster by Christopher Skaife Review -- My Life at the Tower of London," Guardian, Nov. 3, 2018. "Tower of London Welcomes First Raven Chicks in 30 Years," BBC News, May 17, 2019. Meilan Solly, "Tower of London Welcomes Baby Ravens for the First Time in 30 Years," Smithsonian.com, May 21, 2019. This week's lateral thinking puzzle was contributed by listener Mendel Smith, who sent this corroborating link (warning -- this spoils the puzzle). You can listen using the player above, download this episode directly, or subscribe on Google Podcasts, on Apple Podcasts, or via the RSS feed at https://futilitycloset.libsyn.com/rss. Please consider becoming a patron of Futility Closet -- you can choose the amount you want to pledge, and we've set up some rewards to help thank you for your support. You can also make a one-time donation on the Support Us page of the Futility Closet website. Many thanks to Doug Ross for the music in this episode. If you have any questions or comments you can reach us at podcast@futilitycloset.com. Thanks for listening!

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe's text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe's ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad's character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe's work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe's contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe's time–or how scholars in the “West” more broadly have approached Islam. Stubbe's Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar's detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe's text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe's ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad's character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe's work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe's contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe's time–or how scholars in the “West” more broadly have approached Islam. Stubbe's Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar's detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies.

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe’s text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe’s ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad’s character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe’s work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe’s contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe’s time–or how scholars in the “West” more broadly have approached Islam. Stubbe’s Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar’s detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe’s text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe’s ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad’s character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe’s work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe’s contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe’s time–or how scholars in the “West” more broadly have approached Islam. Stubbe’s Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar’s detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe’s text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe’s ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad’s character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe’s work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe’s contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe’s time–or how scholars in the “West” more broadly have approached Islam. Stubbe’s Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar’s detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe’s text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe’s ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad’s character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe’s work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe’s contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe’s time–or how scholars in the “West” more broadly have approached Islam. Stubbe’s Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar’s detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Henry Stubbe and the Beginnings of Islam: The Originall and Progress of Mahometanism (Columbia University Press, 2014), Nabil Matar masterfully edits an important piece of scholarship from seventeenth-century England by scholar and physician, Henry Stubbe (1632-76). Matar also gives a substantial introduction to his annotated edition of Stubbe’s text by situating the author in his historical context. Unlike other early modern writers on Islam, Stubbe’s ostensible goals were not to cast Islam in a negative light. On the contrary, he sought to challenge popular conceptions that understood Islam in negative terms, and although there is no evidence that Stubbe entertained conversion, he admits many admirable characteristics of Islam, ranging from Muhammad’s character to the unity of God. The English polymath was well versed in theological debates of his time and therefore equipped all the more to write the Originall, given the benefit of his comparative framework, which in part explains why the first portion of his text devotes itself to the history of early Christianity. Strikingly, however, it seems that Stubbe never learned Arabic, even though he studied religion with a leading Arabist of his time, Edward Pococke. Indeed, one novelty of Stubbe’s work was precisely his re-evaluation of Latin translations (of primary texts) that were already in circulation. Stubbe’s contributions to scholarship also speak to the history of Orientalism–a word that did not yet exist at Stubbe’s time–or how scholars in the “West” more broadly have approached Islam. Stubbe’s Originall offers insights into present-day Western discourses that still struggle–at times with egregious incompetence–to make sense of Islam and Muslims. In this regard, Matar’s detailed scholarly account of Henry Stubbe and his carefully edited version of the Originall remains as timely as ever. Undoubtedly, this meticulously researched book will interest an array of scholars, including those from disciplines of English literature, History, and Religious Studies. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of tobacco and coffee, which North Africans and Britons were wont to accuse each other of having introduced to their lands- and some people tried both lifestyles before settling on one- or neither. It was this celebration of the exotic that made the trading ports and cities of early modern Britain and the Islamic powers such fascinating places to be in- and MacLean and Matar's book evokes perfectly the heady atmosphere of the contemporary world. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of tobacco and coffee, which North Africans and Britons were wont to accuse each other of having introduced to their lands- and some people tried both lifestyles before settling on one- or neither. It was this celebration of the exotic that made the trading ports and cities of early modern Britain and the Islamic powers such fascinating places to be in- and MacLean and Matar’s book evokes perfectly the heady atmosphere of the contemporary world. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of tobacco and coffee, which North Africans and Britons were wont to accuse each other of having introduced to their lands- and some people tried both lifestyles before settling on one- or neither. It was this celebration of the exotic that made the trading ports and cities of early modern Britain and the Islamic powers such fascinating places to be in- and MacLean and Matar's book evokes perfectly the heady atmosphere of the contemporary world.

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of tobacco and coffee, which North Africans and Britons were wont to accuse each other of having introduced to their lands- and some people tried both lifestyles before settling on one- or neither. It was this celebration of the exotic that made the trading ports and cities of early modern Britain and the Islamic powers such fascinating places to be in- and MacLean and Matar’s book evokes perfectly the heady atmosphere of the contemporary world. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of tobacco and coffee, which North Africans and Britons were wont to accuse each other of having introduced to their lands- and some people tried both lifestyles before settling on one- or neither. It was this celebration of the exotic that made the trading ports and cities of early modern Britain and the Islamic powers such fascinating places to be in- and MacLean and Matar’s book evokes perfectly the heady atmosphere of the contemporary world. Learn more about your ad choices. Visit megaphone.fm/adchoices

Nineteenth-century observers would say that the British Empire was an Islamic one; be that as it may, before Empire there was trade- and lots of it. Nabil Matar and Gerald MacLean‘s book, Britain and the Islamic World, 1558-1713 (Oxford: Oxford University Press, 2011), though, goes beyond trade- there was also lots of curiosity, in Britain and abroad, about the strange new peoples and products beginning to move more freely across the world than ever before. It is this aspect of British-Muslim interaction – (or more accurately interactions; the Islamic world was vast and encompassed a dizzying diversity of peoples and cultures) that Matar and MacLean emphasise- the wondering, bemused, gleeful, fascinated, at times despairing accounts of travellers, diplomats, traders -and pirates and their captives- as they sought to convey their impressions of the new worlds they encountered. Nor did everyone think the same; not every factor in Surat went fantee, and not every potentate and cleric disapproved of tobacco and coffee, which North Africans and Britons were wont to accuse each other of having introduced to their lands- and some people tried both lifestyles before settling on one- or neither. It was this celebration of the exotic that made the trading ports and cities of early modern Britain and the Islamic powers such fascinating places to be in- and MacLean and Matar’s book evokes perfectly the heady atmosphere of the contemporary world. Learn more about your ad choices. Visit megaphone.fm/adchoices

March 2, 2012 - Nabil Matar