Difference between revisions of "Islamic expansion and Islamicate music"
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**** All developed Greek theory to account for local Islamicate practice, for instance in the realm of [https://docs.google.com/spreadsheets/d/1mH64XLSJHYmOHnu2T4kGJMPTRP6U4Y6OsqWihWz1JbI/edit?usp=sharing tuning and scales]. | **** All developed Greek theory to account for local Islamicate practice, for instance in the realm of [https://docs.google.com/spreadsheets/d/1mH64XLSJHYmOHnu2T4kGJMPTRP6U4Y6OsqWihWz1JbI/edit?usp=sharing tuning and scales]. | ||
*** Music theory as mysticism | *** Music theory as mysticism | ||
| − | **** Ikhwan al-Safa' | + | **** Ikhwan al-Safa' (Brethren of Purity), 9th-10th century |
| − | **** Abu Hamid al-Ghazali, Ihya' 'Ulum al-Din | + | **** Abu Hamid al-Ghazali, Ihya' 'Ulum al-Din (1058 - 1111) |
*** Development of musical arts | *** Development of musical arts | ||
* Outward flow from center: cultural diffusion, as Islam provides political/cultural/linguistic/religious "lingua franca" | * Outward flow from center: cultural diffusion, as Islam provides political/cultural/linguistic/religious "lingua franca" | ||
* Fragmentation of Islamic empire from the 10th c, corresponding fission in Islamicate forms, which nevertheless remained linked | * Fragmentation of Islamic empire from the 10th c, corresponding fission in Islamicate forms, which nevertheless remained linked | ||
Revision as of 08:29, 30 January 2024
Islam as catalyst...
- Rapid political expansion: powered by Islamic ideology, drive for wealth and control, and adaptability, absorbing local cultures, and enabled by weakness of and division among prevailing powers at the time (Sassanian and Byzantine)
- Inward flow towards center: assimilation, cultural fusion via openness to learning and multiculturalism (especially Persian arts and sciences)
- Accumulation of financial capital
- Opulent courts (Madina, Damascus, Baghdad, Cordoba, Granada, Istanbul, Delhi, Isfahan...)
- Development of leisure class
- Patronage of music and singing
- Professional class of musicians
- Accumulation of intellectual/artistic capital
- Bayt al-Hikma translation movement (Abbasids), including Greek treatises relating to music: Aristoxenus (fl. 335 BC), Aristotle (384-322 A.C.), Euclid (fl. 300 BC), Ptolemy (90-128 CE), and the Neo-Pythagorean Nikomachus of Gerasa (fl 100 CE)
- Music theory as philosophy (music being counted as among the "mathematical sciences", forming the quadrivium, along with geometry, arithmetic, astronomy)
- al-Kindi (801-873), first to use term "musiqi", music theory (tonal and rhythmic), and music therapy
- al-Farabi (870-950), Kitab al-Musiqi al-Kabir (Great Book of Music), musician, writes on philosophy of music, mode, rhythm, instruments, influences on body and soul. Influenced by Aristotle and Plato.
- Ibn Sina (980-1037), Kitab al-Shifa' (Book of Healing), Aristotelian
- Safi al-Din al-Urmawi (1216-1294), systematized theory
- All developed Greek theory to account for local Islamicate practice, for instance in the realm of tuning and scales.
- Music theory as mysticism
- Ikhwan al-Safa' (Brethren of Purity), 9th-10th century
- Abu Hamid al-Ghazali, Ihya' 'Ulum al-Din (1058 - 1111)
- Development of musical arts
- Accumulation of financial capital
- Outward flow from center: cultural diffusion, as Islam provides political/cultural/linguistic/religious "lingua franca"
- Fragmentation of Islamic empire from the 10th c, corresponding fission in Islamicate forms, which nevertheless remained linked
