Some context: Al-Husayn ibn Ali ibn Abi Talib (Arabic: lHsyn bn 'ly bn 'by Tlb; 10 October 625 - 10 October 680) (3 Sha'aban AH 4 (in the ancient (intercalated) Arabic calendar) - 10 Muharram AH 61) (his name is also transliterated as Husayn ibn 'Ali, Husain, Hussain and Hussein), was a grandson of the Islamic Nabi (Arabic: nabiy, Prophet) Muhammad, and son of Ali ibn Abi Talib (the first Shia Imam and the fourth Rashid caliph of Sunni Islam), and Muhammad's daughter, Fatimah. He is an important figure in Islam as he was a member of the Bayt (Arabic: bayt, Household) of Muhammad, and Ahl al-Kisa' (Arabic: 'ahl lkisa, People of the Cloak), as well as being the third Shia Imam.
According to the Shi'ah, Husayn was the third Imam for a period of ten years after the death of his brother Hasan in CE 669, all of this time but the last six months coinciding with the caliphate of Mu'awiyah. After the peace treaty with Hasan, Mu'awiyah set out with his troops to Kufa, where at a public surrender ceremony Hasan rose and reminded the people that he and Husayn were the only grandsons of Muhammad, and that he had surrendered the reign to Mu'awiyah in the best interest of the community: "O people, surely it was God who led you by the first of us and Who has spared you bloodshed by the last of us. I have made peace with Mu'awiyah, and I know not whether haply this be not for your trial, and that ye may enjoy yourselves for a time." declared Hasan. In the nine-year period between Hasan's abdication in 41/660 and his death in 49/669, Hasan and Husayn retired in Medina trying to keep aloof from political involvement for or against Muawiyah. Shi'ite feelings, however, though not visible above the surface, occasionally emerged in the form of small groups, mostly from Kufa, visiting Hasan and Husayn asking them to be their leaders - a request to which they declined to respond. Even ten years later, after the death of Hasan, when Iraqis turned to his younger brother, Husayn, concerning an uprising, Husayn instructed them to wait as long as Muawiyah was alive due to Hasan's peace treaty with him. Later on, however, and before his death, Muawiyah named his son Yazid as his successor.
Who was Muawiyah
A: After the peace treaty with Hasan, Mu'awiyah set out with his troops to Kufa,
Some context: Bakhtin was born in Oryol, Russia, to an old family of the nobility. His father was the manager of a bank and worked in several cities. For this reason Bakhtin spent his early childhood years in Oryol, in Vilnius, and then in Odessa, where in 1913 he joined the historical and philological faculty at the local university (the Odessa University). Katerina Clark and Michael Holquist write: "Odessa..., like Vilnius, was an appropriate setting for a chapter in the life of a man who was to become the philosopher of heteroglossia and carnival.
During World War II Bakhtin submitted a dissertation on the French Renaissance writer Francois Rabelais which was not defended until some years later. The controversial ideas discussed within the work caused much disagreement, and it was consequently decided that Bakhtin be denied his higher doctorate. Thus, due to its content, Rabelais and Folk Culture of the Middle Ages and Renaissance was not published until 1965, at which time it was given the title Rabelais and His World (Russian: Tvorchestvo Fransua Rable i narodnaia kul'tura srednevekov'ia i Renessansa, Tvorcestvo Fransua Rable i narodnaja kul'tura srednevekov'ja i Renessansa). In Rabelais and His World, a classic of Renaissance studies, Bakhtin concerns himself with the openness of Gargantua and Pantagruel; however, the book itself also serves as an example of such openness. Throughout the text, Bakhtin attempts two things: he seeks to recover sections of Gargantua and Pantagruel that, in the past, were either ignored or suppressed, and conducts an analysis of the Renaissance social system in order to discover the balance between language that was permitted and language that was not. It is by means of this analysis that Bakhtin pinpoints two important subtexts: the first is carnival (carnivalesque) which Bakhtin describes as a social institution, and the second is grotesque realism which is defined as a literary mode. Thus, in Rabelais and His World Bakhtin studies the interaction between the social and the literary, as well as the meaning of the body and the material bodily lower stratum. In his chapter on the history of laughter, Bakhtin advances the notion of its therapeutic and liberating force, arguing that "laughing truth ... degraded power".
What did he do after being denied?
A:
Rabelais and Folk Culture of the Middle Ages and Renaissance was not published until 1965,