by Jon Lackman | 9 April 2010 | Asia, Books, Islamic, Theory
From the introduction of Finbarr Barry Flood’s recently published book Objects of Translation: Material Culture and Medieval ‘Hindu-Muslim’ Encounter (Princeton, 2009):
… I am aware of the paradox inherent in adopting linguistic models for a book that champions the value of material culture. I am also aware that, in doing so, I am to some extent swimming against the tide. The dominance of a linguistic model in the social sciences has sustained recent criticism from a number of scholars, among them the art historian David Summers, who has argued that whereas language is conventional, works of art ‘are embodied under certain conditions, and these are only secondarily conventional” … my own conceptual framework is a bricolage of ideas drawn not only from scholarship on other premodern frontier regions (notably Anatolia, Armenia, Spain, and Sicily) but also from a myriad of disparate disciplines, including art history, anthropology, history, postcolonial studies, and linguistics … [I]mplicit in my use of contemporary theoretical work is a rejection of any notion of a ‘return to the object’ as if it were preexistent or self-subsisting. A subsidiary aim of the book is, therefore, to contribute to a negotiation of the (often-marked) boundaries between empirically driven and theoretically informed scholarship on pre-modernity …
