which meaning was produced within the new forms. Iran, Iraq, and Syria saw the development of proportional calligraphy, vegetal and geometric arabesque, muqarnas (stalactite) vaulting, and other devices that became defining features of medieval Islamic architecture. Ultimately, the forms and themes described in this book shaped the development of Mamluk architecture in Egypt and Syria, and by extension, the entire course of North African and Andalusian architecture as well. These innovations developed and were disseminated in a highly charged atmosphere of confrontation between the Seljuk and post-Seljuk proponents of the traditionalist Sunni revival and their main opponents in Fatimid Egypt. These forms stood as visual signs of allegiance to the orthodox Abbasid caliphate and of difference from the heterodox Fatimids. Tabbaa proposes that their rapid spread throughout the Islamic world operated within a system of reciprocating, ceremonial gestures, which conveyed a new and formal language that helped negotiate the gap between the myth of a unified Sunni Islam and its actual political fragmentation. In subject matter and approach, iThe Transformation of Islamic Art during the Sunni Revival/i makes original contributions to the study of art, revealing that this relatively neglected sector of medieval art and architecture is of critical importance for reevaluating the entire field of Islamic studies. It challenges the essentialist and positivist approaches that still permeate the study of Islamic art, and offers a historical and semiotic alternative for exploring meaning within ruptures of change.  (less)

and art objects from any culture and time period. Based on universal motifs, ornamentation occurs in many artistic traditions, although it seems to reach its most expressive, tangible, and unique form in the art of the Islamic world. Grabar analyzes early and medieval Islamic objects, ranging from recently discovered frontispieces in Yemen to tilework in the Alhambra, and compares them to Western examples, treating all pieces as testimony of the work, life, thought, and emotion experienced in one society. From this discussion ornament emerges as a consistent intermediary between viewers and artistic works throughout time. Grabar defines ornaments as agents that are not logically necessary to the perception of a visual message but without which the process of understanding would be more difficult - they in fact often draw us into a work by strengthening the pleasure derived from looking at it. A major portion of this book explores four particularly influential forces on the development of ornament: writing (calligraphy), geometry, architecture, and nature. Throughout Grabar seeks to serve admirers of Islamic art as well as readers interested in the ways of perceiving and understanding the arts in general.  (less)