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class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Nizar F. Hermes</h3></div><div class="js-work-strip profile--work_container" data-work-id="112036348"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/112036348/Of_Lost_Cities_The_Maghrib%C4%AB_Poetic_Imagination"><img alt="Research paper thumbnail of Of Lost Cities: The Maghribī Poetic Imagination" class="work-thumbnail" src="https://attachments.academia-assets.com/109392153/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/112036348/Of_Lost_Cities_The_Maghrib%C4%AB_Poetic_Imagination">Of Lost Cities: The Maghribī Poetic Imagination</a></div><div class="wp-workCard_item"><span>Of Lost Cities: The Maghribī Poetic Imagination https://utpdistribution.com/9780228022299/of-lost-cities/</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">https://utpdistribution.com/9780228022299/of-lost-cities/ </span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1b6d64092c4d3f700a6ea5fe88c3d01e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":109392153,"asset_id":112036348,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/109392153/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112036348"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112036348"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112036348; 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Hermes</a></span></div><div class="wp-workCard_item"><span>Edinburgh University Press</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">An Edited Volume of 16 Chapters (follow link for table of contents on Edinburgh University Press ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An Edited Volume of 16 Chapters (follow link for table of contents on Edinburgh University Press page under file attachments): <br />While the spatial turn in literary and cultural studies may be a relatively recent phenomenon, an explicit concern with the space of the city has had an enduring presence in the Arabic-Islamic tradition. The trope of the madina (town or city, plural: mudun), whether real or imaginary, ideal or corrupt, conquered or lost, earthly or celestial, is a recurrent motif throughout the premodern Arabic literary corpus. In the modern period as well, while critics have often chosen to focus on early Arab novelists’ interest in the rural, the canonical texts of post-WWII/post-colonial Arabic poetry and prose reveal that the city has, time and again, served as a virtual battleground for some of the Arab world's most complex intellectual, sociocultural, and political issues. In this sense, the city is transformed into something beyond a physical structure and textual space, taking on the role instead of an auto/biographical, novelistic, and poetic arena—frequently troubled and contested—for debating the conflict between the rural and the urban, the traditional and the modern, the individual and the communal, and the Self and the Other. <br />From its initial conception, the aim of this volume has been to address the topic of the city in the Arabic literary tradition as a whole, its goal to explore the ways in which the city has been represented by both classical and modern authors writing in Arabic from different theosophical and ideological backgrounds. Crucial to its organizing theoretical paradigm from the beginning has been the rejection of the stark rupture that is too often seen to separate the premodern and modern Arabic literary traditions. We set out determined to view the entirety of the tradition as an evolving continuum and to create a collection relevant to scholars of both classical and modern Arabic literature.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="80d9b7aa3aebd578f419631f9ba75b78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54430433,"asset_id":34564859,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54430433/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34564859"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34564859"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34564859; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34564859]").text(description); $(".js-view-count[data-work-id=34564859]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34564859; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34564859']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34564859, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "80d9b7aa3aebd578f419631f9ba75b78" } } $('.js-work-strip[data-work-id=34564859]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34564859,"title":"The City in Arabic Literature: Classical and Modern Perspectives","translated_title":"","metadata":{"abstract":"An Edited Volume of 16 Chapters (follow link for table of contents on Edinburgh University Press page under file attachments):\r\nWhile the spatial turn in literary and cultural studies may be a relatively recent phenomenon, an explicit concern with the space of the city has had an enduring presence in the Arabic-Islamic tradition. 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Hermes","title":"The City in Arabic Literature: Classical and Modern Perspectives"}],"downloadable_attachments":[{"id":54430433,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54430433/thumbnails/1.jpg","file_name":"cover_FRONT_copy.pdf","download_url":"https://www.academia.edu/attachments/54430433/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_City_in_Arabic_Literature_Classical.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54430433/cover_FRONT_copy-libre.pdf?1505380142=\u0026response-content-disposition=attachment%3B+filename%3DThe_City_in_Arabic_Literature_Classical.pdf\u0026Expires=1738493771\u0026Signature=AQX7c1AKs3gOYYwjmL5iblboWEv6qkz2oc9BMZ-dwDz72ysKMIxlEJ3GoIjgjZP6Q8turVRiOpcuRLC3g8kIWNhRlFWRh2S41lnPoCMmMjFVsczG9cdCCe3YpUZRmTCxA~M59CoW5F9nHEx-H1EQUFAzK0YB7XqYP9CBcWfoeM9MAqjyR0m3AukJPMrMZ-ZRBX2OqAsC7~3cbZ-XPl9Ov1jsaLwFnqjQDlDmD17y6x-d5Ll~IrK1KTkDGqwGcFk41C9rnGTuX4JB9mth7Lo6vDrKGRgfLMFtzTmkzaS1XAW~LEvOIZpsJsDkEREh9ob~mLwsCdBfKPgT3SpiHAHr~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_City_in_Arabic_Literature_Classical_and_Modern_Perspectives","translated_slug":"","page_count":1,"language":"en","content_type":"Work","summary":"An Edited Volume of 16 Chapters (follow link for table of contents on Edinburgh University Press page under file attachments):\r\nWhile the spatial turn in literary and cultural studies may be a relatively recent phenomenon, an explicit concern with the space of the city has had an enduring presence in the Arabic-Islamic tradition. The trope of the madina (town or city, plural: mudun), whether real or imaginary, ideal or corrupt, conquered or lost, earthly or celestial, is a recurrent motif throughout the premodern Arabic literary corpus. In the modern period as well, while critics have often chosen to focus on early Arab novelists’ interest in the rural, the canonical texts of post-WWII/post-colonial Arabic poetry and prose reveal that the city has, time and again, served as a virtual battleground for some of the Arab world's most complex intellectual, sociocultural, and political issues. In this sense, the city is transformed into something beyond a physical structure and textual space, taking on the role instead of an auto/biographical, novelistic, and poetic arena—frequently troubled and contested—for debating the conflict between the rural and the urban, the traditional and the modern, the individual and the communal, and the Self and the Other. \r\nFrom its initial conception, the aim of this volume has been to address the topic of the city in the Arabic literary tradition as a whole, its goal to explore the ways in which the city has been represented by both classical and modern authors writing in Arabic from different theosophical and ideological backgrounds. Crucial to its organizing theoretical paradigm from the beginning has been the rejection of the stark rupture that is too often seen to separate the premodern and modern Arabic literary traditions. We set out determined to view the entirety of the tradition as an evolving continuum and to create a collection relevant to scholars of both classical and modern Arabic literature. ","owner":{"id":361519,"first_name":"Gretchen","middle_initials":null,"last_name":"Head","page_name":"GretchenHead","domain_name":"rug","created_at":"2011-03-13T00:09:30.474-08:00","display_name":"Gretchen Head","url":"https://rug.academia.edu/GretchenHead"},"attachments":[{"id":54430433,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54430433/thumbnails/1.jpg","file_name":"cover_FRONT_copy.pdf","download_url":"https://www.academia.edu/attachments/54430433/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_City_in_Arabic_Literature_Classical.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54430433/cover_FRONT_copy-libre.pdf?1505380142=\u0026response-content-disposition=attachment%3B+filename%3DThe_City_in_Arabic_Literature_Classical.pdf\u0026Expires=1738493771\u0026Signature=AQX7c1AKs3gOYYwjmL5iblboWEv6qkz2oc9BMZ-dwDz72ysKMIxlEJ3GoIjgjZP6Q8turVRiOpcuRLC3g8kIWNhRlFWRh2S41lnPoCMmMjFVsczG9cdCCe3YpUZRmTCxA~M59CoW5F9nHEx-H1EQUFAzK0YB7XqYP9CBcWfoeM9MAqjyR0m3AukJPMrMZ-ZRBX2OqAsC7~3cbZ-XPl9Ov1jsaLwFnqjQDlDmD17y6x-d5Ll~IrK1KTkDGqwGcFk41C9rnGTuX4JB9mth7Lo6vDrKGRgfLMFtzTmkzaS1XAW~LEvOIZpsJsDkEREh9ob~mLwsCdBfKPgT3SpiHAHr~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":1270,"name":"Arabic Literature","url":"https://www.academia.edu/Documents/in/Arabic_Literature"},{"id":4470,"name":"Literary Geography","url":"https://www.academia.edu/Documents/in/Literary_Geography"},{"id":30919,"name":"Modern Arabic Literature","url":"https://www.academia.edu/Documents/in/Modern_Arabic_Literature"},{"id":61633,"name":"The City in Literature and Culture","url":"https://www.academia.edu/Documents/in/The_City_in_Literature_and_Culture"},{"id":115581,"name":"Classical Arabic Literature","url":"https://www.academia.edu/Documents/in/Classical_Arabic_Literature"}],"urls":[{"id":8516746,"url":"https://www.amazon.com/City-Arabic-Literature-Classical-Perspectives/dp/1474406521/ref=asap_bc?ie=UTF8"},{"id":8516747,"url":"https://edinburghuniversitypress.com/book-the-city-in-arabic-literature.html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2027791"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2027791/The_European_Other_in_Medieval_Arabic_Literature_and_Culture_Ninth_Twelfth_Century_AD"><img alt="Research paper thumbnail of The [European] Other in Medieval Arabic Literature and Culture: Ninth-Twelfth Century AD" class="work-thumbnail" src="https://attachments.academia-assets.com/115479308/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2027791/The_European_Other_in_Medieval_Arabic_Literature_and_Culture_Ninth_Twelfth_Century_AD">The [European] Other in Medieval Arabic Literature and Culture: Ninth-Twelfth Century AD</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"In this important book, which is based on his PhD dissertation, Nizar Hermes explores the depict...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"In this important book, which is based on his PhD dissertation, Nizar Hermes explores the depiction of Europeans in medieval Arabic texts. In the process he draws attention to the corpus of works by writers from both the eastern and western Muslim world that describe Europe, and in doing so proposes a valuable re-assessment of what these works tell us about Muslim attitudes to Europe and its inhabitants during the period under discussion . . . This book will hence be invaluable to scholars, students and interested laypersons seeking to gain a better understanding of how Europe was seen from the Islamic world." - The Medieval Review <br /> <br />"A valuable and cogent review of what a number of medieval Arabic writers, in particular geographers, have said about medieval Europe and Europeans . . . Hermes has provided an extremely useful and readable survey addressing an important issue in the history of cultural contacts between Europe and the Arab world." - Speculum <br /> <br />"While previous research has tended to argue that Arabs basically took note of [Western] Europe only since the eighteenth century, the present study by Nizar F. Hennes, based on his Toronto doctoral dissertation, presents a wealth of different material that confirms in a variety of ways that Arab writers and scholars paid considerable attention to Europe already since the ninth century. Hermes does not intend to consider whether or how much Arabic culture might have influenced medieval European culture, which would be certainly a most intriguing topic as well; instead he makes wonderful and highly impressive efforts to determine what Arab scholars knew about Europe, as reflected by their chronicles, travelogues, and scientific work . . . Hermes's study represents a major step forward in our understanding of East-West communication already in the Middle Ages." - Mediaevistik: International Journal of Interdisciplinary Medieval Research</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d94f1ab8c957266a162702cede8c4158" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115479308,"asset_id":2027791,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115479308/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2027791"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2027791"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2027791; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2027791]").text(description); $(".js-view-count[data-work-id=2027791]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2027791; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2027791']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2027791, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d94f1ab8c957266a162702cede8c4158" } } $('.js-work-strip[data-work-id=2027791]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2027791,"title":"The [European] Other in Medieval Arabic Literature and Culture: Ninth-Twelfth Century AD","translated_title":"","metadata":{"abstract":"\"In this important book, which is based on his PhD dissertation, Nizar Hermes explores the depiction of Europeans in medieval Arabic texts. In the process he draws attention to the corpus of works by writers from both the eastern and western Muslim world that describe Europe, and in doing so proposes a valuable re-assessment of what these works tell us about Muslim attitudes to Europe and its inhabitants during the period under discussion . . . This book will hence be invaluable to scholars, students and interested laypersons seeking to gain a better understanding of how Europe was seen from the Islamic world.\" - The Medieval Review\r\n \r\n\"A valuable and cogent review of what a number of medieval Arabic writers, in particular geographers, have said about medieval Europe and Europeans . . . 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This book will hence be invaluable to scholars, students and interested laypersons seeking to gain a better understanding of how Europe was seen from the Islamic world.\" - The Medieval Review\r\n \r\n\"A valuable and cogent review of what a number of medieval Arabic writers, in particular geographers, have said about medieval Europe and Europeans . . . Hermes has provided an extremely useful and readable survey addressing an important issue in the history of cultural contacts between Europe and the Arab world.\" - Speculum\r\n \r\n\"While previous research has tended to argue that Arabs basically took note of [Western] Europe only since the eighteenth century, the present study by Nizar F. Hennes, based on his Toronto doctoral dissertation, presents a wealth of different material that confirms in a variety of ways that Arab writers and scholars paid considerable attention to Europe already since the ninth century. 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Hermes has provided an extremely useful and readable survey addressing an important issue in the history of cultural contacts between Europe and the Arab world.\" - Speculum\r\n \r\n\"While previous research has tended to argue that Arabs basically took note of [Western] Europe only since the eighteenth century, the present study by Nizar F. Hennes, based on his Toronto doctoral dissertation, presents a wealth of different material that confirms in a variety of ways that Arab writers and scholars paid considerable attention to Europe already since the ninth century. Hermes does not intend to consider whether or how much Arabic culture might have influenced medieval European culture, which would be certainly a most intriguing topic as well; instead he makes wonderful and highly impressive efforts to determine what Arab scholars knew about Europe, as reflected by their chronicles, travelogues, and scientific work . . . Hermes's study represents a major step forward in our understanding of East-West communication already in the Middle Ages.\" - Mediaevistik: International Journal of Interdisciplinary Medieval Research","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. 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Hermes</h3></div><div class="js-work-strip profile--work_container" data-work-id="120274980"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/120274980/Mirabilia_Urbis_Rom%C3%A6_through_the_Eyes_of_an_Ninth_Century_Arab_Captive"><img alt="Research paper thumbnail of Mirabilia Urbis Romæ through the Eyes of an Ninth-Century Arab Captive" class="work-thumbnail" src="https://attachments.academia-assets.com/115479446/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/120274980/Mirabilia_Urbis_Rom%C3%A6_through_the_Eyes_of_an_Ninth_Century_Arab_Captive">Mirabilia Urbis Romæ through the Eyes of an Ninth-Century Arab Captive</a></div><div class="wp-workCard_item"><span>The European Other</span><span>, 2012</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="664ac1bd8d43b058c266d6ecaf6f35db" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115479446,"asset_id":120274980,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115479446/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="120274980"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="120274980"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 120274980; 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Routledge, 2023, 147-166." class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112036253/_Ibn_Khami_s_and_the_Poetics_of_Nostalgia_in_the_Tilims%C4%81niyy%C4%81t_Poems_on_Tlemcen_The_Routledge_Handbook_of_Arabic_Poetry_ed_Huda_Fakhreddine_and_Suzanne_Pinckney_Stetkevych_Routledge_2023_147_166">"Ibn Khamīs and the Poetics of Nostalgia in the Tilimsāniyyāt (Poems on Tlemcen)," The Routledge Handbook of Arabic Poetry, ed., Huda Fakhreddine and Suzanne Pinckney Stetkevych. Routledge, 2023, 147-166.</a></div><div class="wp-workCard_item"><span>The Routledge Handbook of Arabic Poetry Edited By Huda Fakhreddine and Suzanne Pinckney Stetkevych</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-m...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112036253"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112036253"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112036253; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112036253]").text(description); $(".js-view-count[data-work-id=112036253]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112036253; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112036253']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112036253, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112036253]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112036253,"title":"\"Ibn Khamīs and the Poetics of Nostalgia in the Tilimsāniyyāt (Poems on Tlemcen),\" The Routledge Handbook of Arabic Poetry, ed., Huda Fakhreddine and Suzanne Pinckney Stetkevych. Routledge, 2023, 147-166.","translated_title":"","metadata":{"abstract":"Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"The Routledge Handbook of Arabic Poetry Edited By Huda Fakhreddine and Suzanne Pinckney Stetkevych"},"translated_abstract":"Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.","internal_url":"https://www.academia.edu/112036253/_Ibn_Khami_s_and_the_Poetics_of_Nostalgia_in_the_Tilims%C4%81niyy%C4%81t_Poems_on_Tlemcen_The_Routledge_Handbook_of_Arabic_Poetry_ed_Huda_Fakhreddine_and_Suzanne_Pinckney_Stetkevych_Routledge_2023_147_166","translated_internal_url":"","created_at":"2023-12-21T18:48:54.458-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_Ibn_Khami_s_and_the_Poetics_of_Nostalgia_in_the_Tilimsāniyyāt_Poems_on_Tlemcen_The_Routledge_Handbook_of_Arabic_Poetry_ed_Huda_Fakhreddine_and_Suzanne_Pinckney_Stetkevych_Routledge_2023_147_166","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. 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We do so by chiefly revisiting the mock "fairy tale love story" of Mūlāy Ismā' īl, including his alleged marriage proposal to Marie Anne de Bourbon, la Princesse de Conti, the eldest legitimized and favorite daughter of King Louis XIV of France. After examining the Orientalist tropes of French and European images of Mūlāy Ismā'īl, we turn to a number of modern and contemporary Moroccan defenses of Mūlāy Ismā'īl, especially as articulated by Moroccan historian and apologist Ibn Zaydān, one of presumably thousands of Mūlāy Ismā'īl's descendants. Our aim is to explore how the racially charged Franco demonizations and the discursively loaded Moroccan vindications of Mūlāy Ismā'īl have been reinvented and renegotiated in French and Arabic historical and literary sources from the seventeenth century up to the twenty-first century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="73151899"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="73151899"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 73151899; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=73151899]").text(description); $(".js-view-count[data-work-id=73151899]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 73151899; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='73151899']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 73151899, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=73151899]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":73151899,"title":"A Tale of Two Sultans: Franco-Moroccan ReInventions of Mūlāy Ismā'īl and his Marriage Proposal to La Princesse de Conti","translated_title":"","metadata":{"abstract":"In this article, we explore the Orientalized perception and racialized representation of the Afro-Arab sultan of Morocco Mūlāy Ismā' īl(r. 1672 to 1727) as found in seventeenth- and eighteenth-century French sources. 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Our aim is to explore how the racially charged Franco demonizations and the discursively loaded Moroccan vindications of Mūlāy Ismā'īl have been reinvented and renegotiated in French and Arabic historical and literary sources from the seventeenth century up to the twenty-first century.","more_info":"https://muse.jhu.edu/article/846842","publisher":"Project Muse","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"New Literary History"},"translated_abstract":"In this article, we explore the Orientalized perception and racialized representation of the Afro-Arab sultan of Morocco Mūlāy Ismā' īl(r. 1672 to 1727) as found in seventeenth- and eighteenth-century French sources. We do so by chiefly revisiting the mock \"fairy tale love story\" of Mūlāy Ismā' īl, including his alleged marriage proposal to Marie Anne de Bourbon, la Princesse de Conti, the eldest legitimized and favorite daughter of King Louis XIV of France. 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Our aim is to explore how the racially charged Franco demonizations and the discursively loaded Moroccan vindications of Mūlāy Ismā'īl have been reinvented and renegotiated in French and Arabic historical and literary sources from the seventeenth century up to the twenty-first century.","internal_url":"https://www.academia.edu/73151899/A_Tale_of_Two_Sultans_Franco_Moroccan_ReInventions_of_M%C5%ABl%C4%81y_Ism%C4%81%C4%ABl_and_his_Marriage_Proposal_to_La_Princesse_de_Conti","translated_internal_url":"","created_at":"2022-03-05T19:13:58.690-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"A_Tale_of_Two_Sultans_Franco_Moroccan_ReInventions_of_Mūlāy_Ismāīl_and_his_Marriage_Proposal_to_La_Princesse_de_Conti","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"In this article, we explore the Orientalized perception and racialized representation of the Afro-Arab sultan of Morocco Mūlāy Ismā' īl(r. 1672 to 1727) as found in seventeenth- and eighteenth-century French sources. 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Hermes","url":"https://virginia.academia.edu/NizarFHermes","email":"WnpNVWZKSWNKSFYvMTJKZkU2QVZTQzAyeGMyMmJ2d3ZHYTZuT1U0T21kbENCcVVoM2Z6NGZZVmhCc1I1Ym5laC0tTlZCakJ1YTRNdnhnOFBBeFdHRy9LUT09--d3b31886bef81413726d851d75fc8bb77b0a785f"},"attachments":[],"research_interests":[{"id":1629,"name":"French Studies","url":"https://www.academia.edu/Documents/in/French_Studies"},{"id":6417,"name":"Diplomatic Studies","url":"https://www.academia.edu/Documents/in/Diplomatic_Studies"},{"id":33043,"name":"Mediterranean and North Africa","url":"https://www.academia.edu/Documents/in/Mediterranean_and_North_Africa"},{"id":638711,"name":"Histiry of Morroco","url":"https://www.academia.edu/Documents/in/Histiry_of_Morroco"},{"id":653411,"name":"Magreb Mediterranan","url":"https://www.academia.edu/Documents/in/Magreb_Mediterranan"}],"urls":[{"id":21086166,"url":"https://muse.jhu.edu/article/846842"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="73151952"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/73151952/_Consorting_With_The_Base_Arabian_The_Tragedie_Of_Mariam_Fair_Queene_of_Jewry_1613_from_discursive_ambivalence_to_orientalist_benevolence"><img alt="Research paper thumbnail of “Consorting With The Base Arabian"; The Tragedie Of Mariam, Fair Queene of Jewry (1613), from discursive ambivalence to orientalist benevolence" class="work-thumbnail" src="https://attachments.academia-assets.com/81783477/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/73151952/_Consorting_With_The_Base_Arabian_The_Tragedie_Of_Mariam_Fair_Queene_of_Jewry_1613_from_discursive_ambivalence_to_orientalist_benevolence">“Consorting With The Base Arabian"; The Tragedie Of Mariam, Fair Queene of Jewry (1613), from discursive ambivalence to orientalist benevolence</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Through discussing issues related to the play&#39;s subgenre(s) and especially alterity, I will p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Through discussing issues related to the play&#39;s subgenre(s) and especially alterity, I will present what I see as the ambivalent discourses at work in The Tragedy of Mariam which make it almost impossible to come up with a conclusive verdict on the subversiveness or conservatism of the text which, by and large, has dominated its critical reception. This stands in stark opposition to what some would call, not without truth, as the play&#39;s orientalist discourse. The latter can be traced in several textual instances, but notably in the stereotypical representation of the Arabian Silleus, the exotic and erotic lover/seducer of the play&#39;s anti-heroine Salome, which, I will argue, does not only reminisce of medieval anti-Saracen rhetoric, but equally it coalesces early modern literary and non-literary demonization of the Moors. I propose it is always legitimate to question the applicability of Edward Said&#39;s theory to the medieval and early modern encounters between the Isla...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="208f98e7266b3afa609867bb7300a366" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":81783477,"asset_id":73151952,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/81783477/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="73151952"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="73151952"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 73151952; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=73151952]").text(description); $(".js-view-count[data-work-id=73151952]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 73151952; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='73151952']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 73151952, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "208f98e7266b3afa609867bb7300a366" } } $('.js-work-strip[data-work-id=73151952]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":73151952,"title":"“Consorting With The Base Arabian\"; The Tragedie Of Mariam, Fair Queene of Jewry (1613), from discursive ambivalence to orientalist benevolence","translated_title":"","metadata":{"abstract":"Through discussing issues related to the play\u0026#39;s subgenre(s) and especially alterity, I will present what I see as the ambivalent discourses at work in The Tragedy of Mariam which make it almost impossible to come up with a conclusive verdict on the subversiveness or conservatism of the text which, by and large, has dominated its critical reception. This stands in stark opposition to what some would call, not without truth, as the play\u0026#39;s orientalist discourse. The latter can be traced in several textual instances, but notably in the stereotypical representation of the Arabian Silleus, the exotic and erotic lover/seducer of the play\u0026#39;s anti-heroine Salome, which, I will argue, does not only reminisce of medieval anti-Saracen rhetoric, but equally it coalesces early modern literary and non-literary demonization of the Moors. 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Among Ibn al-Qaysarānī’s poetic treasures, there is an<br />intriguing alterist corpus of poems he composed while journeying<br />into the Principality of Antioch (1098–1268). Especially if read<br />against Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate<br />historical and cultural value, I argue, lies not only in how these<br />understudied poems capture the poet’s complex depiction of the<br />Franks, but also, and most importantly, in how they poetically<br />document the array of medieval Arab-Muslim responses to the<br />Crusades.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="765e40f8e89c0feadc07a3f030ae8382" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57447430,"asset_id":36445339,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57447430/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36445339"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36445339"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36445339; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36445339]").text(description); $(".js-view-count[data-work-id=36445339]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36445339; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36445339']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36445339, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "765e40f8e89c0feadc07a3f030ae8382" } } $('.js-work-strip[data-work-id=36445339]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36445339,"title":"“The Poet(ry) of Frankish Enchantment: The Ifranjiyyāt of Ibn Qaysarānī.\"","translated_title":"","metadata":{"abstract":"In this article, I examine the life and career of forgotten Levantine\npoet Ibn al-Qaysarānī (d. 1154) and explore his largely obscure\npoetic legacy, especially his fascinating Ifranjiyyāt (Poems on the\nFranks). Among Ibn al-Qaysarānī’s poetic treasures, there is an\nintriguing alterist corpus of poems he composed while journeying\ninto the Principality of Antioch (1098–1268). Especially if read\nagainst Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate\nhistorical and cultural value, I argue, lies not only in how these\nunderstudied poems capture the poet’s complex depiction of the\nFranks, but also, and most importantly, in how they poetically\ndocument the array of medieval Arab-Muslim responses to the\nCrusades.","journal_name":"Middle Eastern Literatures 20 (2017):267-287.","publication_date":{"day":null,"month":12,"year":2017,"errors":{}}},"translated_abstract":"In this article, I examine the life and career of forgotten Levantine\npoet Ibn al-Qaysarānī (d. 1154) and explore his largely obscure\npoetic legacy, especially his fascinating Ifranjiyyāt (Poems on the\nFranks). Among Ibn al-Qaysarānī’s poetic treasures, there is an\nintriguing alterist corpus of poems he composed while journeying\ninto the Principality of Antioch (1098–1268). Especially if read\nagainst Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate\nhistorical and cultural value, I argue, lies not only in how these\nunderstudied poems capture the poet’s complex depiction of the\nFranks, but also, and most importantly, in how they poetically\ndocument the array of medieval Arab-Muslim responses to the\nCrusades.","internal_url":"https://www.academia.edu/36445339/_The_Poet_ry_of_Frankish_Enchantment_The_Ifranjiyy%C4%81t_of_Ibn_Qaysar%C4%81n%C4%AB_","translated_internal_url":"","created_at":"2018-04-19T10:18:50.486-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":57447430,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57447430/thumbnails/1.jpg","file_name":"The_Poet_ry_of_Frankish_enchantment_the_Ifranjiyy_t_of_Ibn_Qaysar_n.pdf","download_url":"https://www.academia.edu/attachments/57447430/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Poet_ry_of_Frankish_Enchantment_The.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57447430/The_Poet_ry_of_Frankish_enchantment_the_Ifranjiyy_t_of_Ibn_Qaysar_n-libre.pdf?1537904702=\u0026response-content-disposition=attachment%3B+filename%3DThe_Poet_ry_of_Frankish_Enchantment_The.pdf\u0026Expires=1738483237\u0026Signature=KBrcwhcWinpZHIolH1~hkYa1hx5c~pynhHIVWv7HhCPWtTD53i6iaqWiqysbCBvIDw0Ga4aTXqiWEUeXXf7Pk1-US0~5RSZGV4QHyVbUcEJbAWIAeu2tKiHaCHpxBVxha22Yu3QOuxESNtpuJkLNkKooVycHhPeUjIlun5gpfb5z05Nr9ygsItvgjzyI6-QNbw1LK3cIdxMMDZtluIe86eXOenusAquvMs7bUPQ2g88knPYN2HkxB89PLVD~Q9a2mYSzvA7fb0ZHvIsEEsrKvOgblOczqCOwHtZtKcycxqRTPVpbgFE9VZR8yFuUbzaEt6fva1tvcvBmkJVRwu2ZHQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_The_Poet_ry_of_Frankish_Enchantment_The_Ifranjiyyāt_of_Ibn_Qaysarānī_","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"In this article, I examine the life and career of forgotten Levantine\npoet Ibn al-Qaysarānī (d. 1154) and explore his largely obscure\npoetic legacy, especially his fascinating Ifranjiyyāt (Poems on the\nFranks). Among Ibn al-Qaysarānī’s poetic treasures, there is an\nintriguing alterist corpus of poems he composed while journeying\ninto the Principality of Antioch (1098–1268). Especially if read\nagainst Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate\nhistorical and cultural value, I argue, lies not only in how these\nunderstudied poems capture the poet’s complex depiction of the\nFranks, but also, and most importantly, in how they poetically\ndocument the array of medieval Arab-Muslim responses to the\nCrusades.","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. 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A full English translation of Ibn Rashīq’s printed and standardized nūniyyah follows an introductory essay that enumerates salient linguistic and rhetorical features, and offers a manuscript and publication history for the poem. The essay pivots around the lack of elegiac and nostalgic representation of Qayrawan’s once majestic ‘cityscape’ and iconic worldly buildings in the nūniyyah, finding the mnemonic and nostalgic focus of the Maghrib’s most renowned city-elegy to be rather the loss of the city’s fuqahāʾ (Islamic scholars or jurisprudents).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="30ff476411043d7aa3f908b08c2a5aa2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58799002,"asset_id":35300277,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58799002/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35300277"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35300277"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35300277; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35300277]").text(description); $(".js-view-count[data-work-id=35300277]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35300277; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35300277']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35300277, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "30ff476411043d7aa3f908b08c2a5aa2" } } $('.js-work-strip[data-work-id=35300277]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35300277,"title":"“It Eclipsed Cairo and Outshone Baghdad!”: Ibn Rashīq’s Elegy for the City of Qayrawan","translated_title":"","metadata":{"abstract":"Ibn Rashīq’s popularity in the Arab world as one of the most distinguished classical Maghribi poets owes much to what is often called in Arabic school textbooks “Nūniyyat Ibn Rashīq fī rithāʾ al-Qayrawān,” or simply “Nūniyyat Ibn Rashīq.” Ibn Rashīq composed his city-elegy, the nūniyyah while living in exile to lament the destruction (kharāb) and desolation (khalāʾ) of Qayrawan in the wake of the Hilālī sacking of the city in 1057 CE. A full English translation of Ibn Rashīq’s printed and standardized nūniyyah follows an introductory essay that enumerates salient linguistic and rhetorical features, and offers a manuscript and publication history for the poem. The essay pivots around the lack of elegiac and nostalgic representation of Qayrawan’s once majestic ‘cityscape’ and iconic worldly buildings in the nūniyyah, finding the mnemonic and nostalgic focus of the Maghrib’s most renowned city-elegy to be rather the loss of the city’s fuqahāʾ (Islamic scholars or jurisprudents)."},"translated_abstract":"Ibn Rashīq’s popularity in the Arab world as one of the most distinguished classical Maghribi poets owes much to what is often called in Arabic school textbooks “Nūniyyat Ibn Rashīq fī rithāʾ al-Qayrawān,” or simply “Nūniyyat Ibn Rashīq.” Ibn Rashīq composed his city-elegy, the nūniyyah while living in exile to lament the destruction (kharāb) and desolation (khalāʾ) of Qayrawan in the wake of the Hilālī sacking of the city in 1057 CE. 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Hermes</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">See http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf This is the intro...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">See <a href="http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf" rel="nofollow">http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf</a><br /><br />This is the introduction to Historic Engagements with Occidental Cultures, Religions, Powers.  The file also includes the book's table of contents and index.<br /><br /> Modern Orientalist scholarship failed to pay sufficient atten-<br />tion to the creation of social conditions that involved Orientals in the processes of problematization, formulation of the finalities of research, or scholarly review, and this failure was devastating to a discourse whose self-proclaimed purpose was that of knowing other cultures. According to Karl Popper’s classic formulation, “Objectivity is closely bound up with the social aspect of the scientific method,” which results “from the friendly-hostile co-operation of many scientists.” Crucial to the epistemology that Popper—and Michel Foucault, Edward W. Said, and others—advocates is “free criticism." In Popper’s framework, this takes place in “the various social institu-<br />tions” such as “the scientific periodicals, and congresses.” According to this definition of what constitutes knowing, activity is the trope, and knowledge—understood as grounded in the communities (Popper’s social institutions) of inquirers—cannot be free from guiding values and purposes. Nor can it be poured into a knower who has been purified of distorting personal and cultural values. The knower is an agent who moves within streams of activity, encounters problems, and<br />attempts to overcome them through inquiries that require not only the pursuit, but also the development, application, and assessment of goals and standards. By theorizing knowledge as one stage in the inquiring activities of humans, this epistemology historicizes knowledge. The failure of Orientalist scholars to manage social conditions so that free criticism of their claims could take place is clear in light of the British case in India, perhaps the most important site in the formative<br />period of modern Orientalism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cacddc83f2dc84384ef334d14ee14bd2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":35284668,"asset_id":8968584,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/35284668/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8968584"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8968584"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8968584; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8968584]").text(description); $(".js-view-count[data-work-id=8968584]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8968584; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8968584']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8968584, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cacddc83f2dc84384ef334d14ee14bd2" } } $('.js-work-strip[data-work-id=8968584]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8968584,"title":"Recovering Oriental Perspectives on the West","translated_title":"","metadata":{"abstract":"See http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf\n\nThis is the introduction to Historic Engagements with Occidental Cultures, Religions, Powers. 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Rih ̣lat al-wazīr fī iftikāki alasīr, the article argues, abounds with tropes and motifs typical of neoclassical and modern Arabic Andalusiyyāt. This is especially true of the section that records the author's physical encounter with al-Andalus. Finally, the essay makes the case for additional scholarly exploration of the themes of memory, loss, and nostalgia in other early modern Moroccan Voyages en Espagne.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="015b273065d24c470f47cddccada7b92" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56976330,"asset_id":8644870,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56976330/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8644870"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8644870"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8644870; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8644870]").text(description); $(".js-view-count[data-work-id=8644870]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8644870; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8644870']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8644870, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "015b273065d24c470f47cddccada7b92" } } $('.js-work-strip[data-work-id=8644870]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8644870,"title":"Nostalgia for al-Andalus in Early Modern Moroccan Voyages en Espagne: al-Ghassānī’s Riḥlat al-wazīr fī iftikāk al-ʾasīr (1690-1691) as a Case Study","translated_title":"","metadata":{"issue":"3","volume":"21","location":"http://www.tandfonline.com/doi/abs/10.1080/13629387.2015.1098541?journalCode=fnas20","grobid_abstract":"The present article proposes that we turn our attention to al- Ghassānī's (d. 1707) Rih ̣lat al-wazīr fī iftikāki al-asīr (The Journey of the Minister to Ransom the Captive) to trace some of the most original and thought-provoking literary and cultural manifestations of nostalgic/elegiac depictions of al-Andalus in Arabic-Islamic writing in the post-Reconquista era. 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Finally, the essay makes the case for additional scholarly exploration of the themes of memory, loss, and nostalgia in other early modern Moroccan Voyages en Espagne.","publication_date":{"day":17,"month":10,"year":2016,"errors":{}},"publication_name":"Journal of North African Studies","grobid_abstract_attachment_id":56976330},"translated_abstract":null,"internal_url":"https://www.academia.edu/8644870/Nostalgia_for_al_Andalus_in_Early_Modern_Moroccan_Voyages_en_Espagne_al_Ghass%C4%81n%C4%AB_s_Rih_lat_al_wazi_r_fi_iftika_k_al_%CA%BEasi_r_1690_1691_as_a_Case_Study","translated_internal_url":"","created_at":"2014-10-05T11:25:14.256-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":56976330,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976330/thumbnails/1.jpg","file_name":"Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne.pdf","download_url":"https://www.academia.edu/attachments/56976330/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Nostalgia_for_al_Andalus_in_Early_Modern.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976330/Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne-libre.pdf?1531322106=\u0026response-content-disposition=attachment%3B+filename%3DNostalgia_for_al_Andalus_in_Early_Modern.pdf\u0026Expires=1738483237\u0026Signature=bXjCVY4GK2pTCJsjS0s8-PePxWTNeYBtPDeImOvfBiZ3mg507-dDwQeupdQn0qwo1tApDLPqzHphwA~lav~7ysmu5uHQm~pnypkAFaRv2d4QcjE5ruz6YPJ6rV9O-fzb3A2~3lkWNtc69f0HcuwEzG4Fq75z~~aGaAqabE2DaH1JQPpl1Jk59tkVOH7suUSu4LPi5Me4Kop3DszbNAXmPAIjj9iqbs6a9Xu3OAWGI5MFeq~Gg3fgYSOr~Dvso~UPdiSGJCJM-N7w2Qer2ZCMd5Mvj46L7EEB631d8X41RWv4pAn3n4kyQ4RQeToK9hSMAu6~IMO5TkPetQCqC5wstA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Nostalgia_for_al_Andalus_in_Early_Modern_Moroccan_Voyages_en_Espagne_al_Ghassānī_s_Rih_lat_al_wazi_r_fi_iftika_k_al_ʾasi_r_1690_1691_as_a_Case_Study","translated_slug":"","page_count":20,"language":"en","content_type":"Work","summary":"The present article proposes that we turn our attention to al- Ghassānī's (d. 1707) Rih ̣lat al-wazīr fī iftikāki al-asīr (The Journey of the Minister to Ransom the Captive) to trace some of the most original and thought-provoking literary and cultural manifestations of nostalgic/elegiac depictions of al-Andalus in Arabic-Islamic writing in the post-Reconquista era. Rih ̣lat al-wazīr fī iftikāki alasīr, the article argues, abounds with tropes and motifs typical of neoclassical and modern Arabic Andalusiyyāt. This is especially true of the section that records the author's physical encounter with al-Andalus. Finally, the essay makes the case for additional scholarly exploration of the themes of memory, loss, and nostalgia in other early modern Moroccan Voyages en Espagne.","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. Hermes","url":"https://virginia.academia.edu/NizarFHermes","email":"VGp4RUpXWG9qYTJqbzFIK2xHUXR1cC8ycE9kSFdtNVJYcXZXT2Z2WndjcW5heC9qTTlVZGsySndCQW1mQkFBRy0tVFJuV0NwTm1OV2hMZThzUmQzdlZRdz09--067682d78a7286cc0963547c9bc230337bd40901"},"attachments":[{"id":56976330,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976330/thumbnails/1.jpg","file_name":"Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne.pdf","download_url":"https://www.academia.edu/attachments/56976330/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Nostalgia_for_al_Andalus_in_Early_Modern.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976330/Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne-libre.pdf?1531322106=\u0026response-content-disposition=attachment%3B+filename%3DNostalgia_for_al_Andalus_in_Early_Modern.pdf\u0026Expires=1738483237\u0026Signature=bXjCVY4GK2pTCJsjS0s8-PePxWTNeYBtPDeImOvfBiZ3mg507-dDwQeupdQn0qwo1tApDLPqzHphwA~lav~7ysmu5uHQm~pnypkAFaRv2d4QcjE5ruz6YPJ6rV9O-fzb3A2~3lkWNtc69f0HcuwEzG4Fq75z~~aGaAqabE2DaH1JQPpl1Jk59tkVOH7suUSu4LPi5Me4Kop3DszbNAXmPAIjj9iqbs6a9Xu3OAWGI5MFeq~Gg3fgYSOr~Dvso~UPdiSGJCJM-N7w2Qer2ZCMd5Mvj46L7EEB631d8X41RWv4pAn3n4kyQ4RQeToK9hSMAu6~IMO5TkPetQCqC5wstA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":5972173,"url":"http://www.tandfonline.com/doi/full/10.1080/13629387.2015.1098541"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2451594"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2451594/_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_"><img alt="Research paper thumbnail of “Why You Can/'t Believe the Arabian Historian Cide Hamete Benengeli: Islam and the Arabian Cultural Heritage in Don Quixote”" class="work-thumbnail" src="https://attachments.academia-assets.com/56976315/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2451594/_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_">“Why You Can/'t Believe the Arabian Historian Cide Hamete Benengeli: Islam and the Arabian Cultural Heritage in Don Quixote”</a></div><div class="wp-workCard_item"><span>The Comparatist, Volume 38, 206-226.</span><span>, Oct 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">TIn lieu of an abstract, here is a brief excerpt of the content: In Don Quixote: A Touchstone fo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">TIn lieu of an abstract, here is a brief excerpt of the content: <br />In Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration. <br /> <br />In growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus. <br /> <br />Through addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote. <br /> <br />It is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par... <br /><a href="http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/the_comparatist/v038/38.hermes.html" rel="nofollow">http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/the_comparatist/v038/38.hermes.html</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5a78f5c26ab3ec78438a853cc96307ad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56976315,"asset_id":2451594,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56976315/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2451594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2451594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2451594; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2451594]").text(description); $(".js-view-count[data-work-id=2451594]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2451594; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2451594']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2451594, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5a78f5c26ab3ec78438a853cc96307ad" } } $('.js-work-strip[data-work-id=2451594]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2451594,"title":"“Why You Can/'t Believe the Arabian Historian Cide Hamete Benengeli: Islam and the Arabian Cultural Heritage in Don Quixote”","translated_title":"","metadata":{"abstract":"TIn lieu of an abstract, here is a brief excerpt of the content:\r\nIn Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration.\r\n\r\nIn growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus.\r\n\r\nThrough addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote.\r\n\r\nIt is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par...\r\nhttp://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html","ai_title_tag":"Cervantes' Don Quixote: Islam's Complex Influence","publication_date":{"day":null,"month":10,"year":2014,"errors":{}},"publication_name":"The Comparatist, Volume 38, 206-226."},"translated_abstract":"TIn lieu of an abstract, here is a brief excerpt of the content:\r\nIn Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration.\r\n\r\nIn growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus.\r\n\r\nThrough addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote.\r\n\r\nIt is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par...\r\nhttp://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html","internal_url":"https://www.academia.edu/2451594/_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_","translated_internal_url":"","created_at":"2013-01-23T11:17:49.163-08:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":56976315,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976315/thumbnails/1.jpg","file_name":"project_muse_557622.pdf","download_url":"https://www.academia.edu/attachments/56976315/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_You_Can_t_Believe_the_Arabian_Histo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976315/project_muse_557622-libre.pdf?1531322128=\u0026response-content-disposition=attachment%3B+filename%3DWhy_You_Can_t_Believe_the_Arabian_Histo.pdf\u0026Expires=1738497883\u0026Signature=hOMdY~JMbtwPiWu9l1Au5qiHmtwbKTaqnWxpPtKB8H2ikmWSZN0a8HnNU~THXVe~tUpuswl4xxh0MLd72Sv41nf0hF5t6Nzky0gbIOc8D1SFJNVaz~hhrwuV0UmgV00WJxY-TRFUmp6RO44VVp027raXfQJaqPcemv4nusrgkft8TJRQWi8nLq2mowRcK0NP3qG62X2GfoIe2u0sDXat4FN9hdWRxew7o00E4YaZkVpUYYnwCb8Ee227I4Vu0NRNdr31Z7wczjoQJLpIbJBRLiM1dYQQJrp2tE99Uxwfef8Pl5-5svBWo7XLw-0GJ4OIvrW8iGbgAy05-51R6o2Y8g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"TIn lieu of an abstract, here is a brief excerpt of the content:\r\nIn Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration.\r\n\r\nIn growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus.\r\n\r\nThrough addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote.\r\n\r\nIt is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par...\r\nhttp://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. Hermes","url":"https://virginia.academia.edu/NizarFHermes"},"attachments":[{"id":56976315,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976315/thumbnails/1.jpg","file_name":"project_muse_557622.pdf","download_url":"https://www.academia.edu/attachments/56976315/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_You_Can_t_Believe_the_Arabian_Histo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976315/project_muse_557622-libre.pdf?1531322128=\u0026response-content-disposition=attachment%3B+filename%3DWhy_You_Can_t_Believe_the_Arabian_Histo.pdf\u0026Expires=1738497883\u0026Signature=hOMdY~JMbtwPiWu9l1Au5qiHmtwbKTaqnWxpPtKB8H2ikmWSZN0a8HnNU~THXVe~tUpuswl4xxh0MLd72Sv41nf0hF5t6Nzky0gbIOc8D1SFJNVaz~hhrwuV0UmgV00WJxY-TRFUmp6RO44VVp027raXfQJaqPcemv4nusrgkft8TJRQWi8nLq2mowRcK0NP3qG62X2GfoIe2u0sDXat4FN9hdWRxew7o00E4YaZkVpUYYnwCb8Ee227I4Vu0NRNdr31Z7wczjoQJLpIbJBRLiM1dYQQJrp2tE99Uxwfef8Pl5-5svBWo7XLw-0GJ4OIvrW8iGbgAy05-51R6o2Y8g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":659,"name":"Comparative Literature","url":"https://www.academia.edu/Documents/in/Comparative_Literature"},{"id":668,"name":"Spanish Literature","url":"https://www.academia.edu/Documents/in/Spanish_Literature"},{"id":1270,"name":"Arabic Literature","url":"https://www.academia.edu/Documents/in/Arabic_Literature"},{"id":1727,"name":"Early Modern History","url":"https://www.academia.edu/Documents/in/Early_Modern_History"},{"id":2722,"name":"Arabic Language and Linguistics","url":"https://www.academia.edu/Documents/in/Arabic_Language_and_Linguistics"}],"urls":[{"id":3749762,"url":"http://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html"},{"id":8190790,"url":"https://muse.jhu.edu/article/557622/pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2188835"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2188835/_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_"><img alt="Research paper thumbnail of "The Moor’s First Sight: An Arab Poet in a Ninth-Century Viking Court.” " class="work-thumbnail" src="https://attachments.academia-assets.com/53542997/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2188835/_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_">"The Moor’s First Sight: An Arab Poet in a Ninth-Century Viking Court.” </a></div><div class="wp-workCard_item"><span>Historic Engagements with Occidental Cultures, Religions, Powers: Perceptions from Europe and Asia.</span><span>, Oct 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845. <br /> <br />In his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.” <br /> <br /><a href="https://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006" rel="nofollow">https://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5573e6e57a2cd5f5b23c161744ac6657" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53542997,"asset_id":2188835,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53542997/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2188835"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2188835"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2188835; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2188835]").text(description); $(".js-view-count[data-work-id=2188835]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2188835; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2188835']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2188835, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5573e6e57a2cd5f5b23c161744ac6657" } } $('.js-work-strip[data-work-id=2188835]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2188835,"title":"\"The Moor’s First Sight: An Arab Poet in a Ninth-Century Viking Court.” ","translated_title":"","metadata":{"abstract":"Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845.\r\n\r\nIn his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.”\r\n\r\nhttps://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006","more_info":" Palgrave, Postcolonialism and Religions Series","publication_date":{"day":null,"month":10,"year":2014,"errors":{}},"publication_name":"Historic Engagements with Occidental Cultures, Religions, Powers: Perceptions from Europe and Asia."},"translated_abstract":"Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845.\r\n\r\nIn his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.”\r\n\r\nhttps://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006","internal_url":"https://www.academia.edu/2188835/_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_","translated_internal_url":"","created_at":"2012-11-23T23:42:18.974-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53542997,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53542997/thumbnails/1.jpg","file_name":"AnArabPoetinaNinthCenturyVikingCourt__1_.pdf","download_url":"https://www.academia.edu/attachments/53542997/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Moor_s_First_Sight_An_Arab_Poet_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53542997/AnArabPoetinaNinthCenturyVikingCourt__1_-libre.pdf?1497623589=\u0026response-content-disposition=attachment%3B+filename%3DThe_Moor_s_First_Sight_An_Arab_Poet_in.pdf\u0026Expires=1738483237\u0026Signature=Ygbu3bMjucuYVIYwHMaaHQxpNZY6rIv9jS1jDTwAYpl-k~VpqYfvgEwnu-Q7aI~trHhixZ7pN6~Vm1CzZNK17NMDLBEBokJ43P~Y3HU2z8OA23bb422NvhrUBO5AOHrX5CLH0fSyI8Vs6xVqYdimhHmlh~nbgkWVBuEeRki~s2N~014PG4FrYnPT6TBDG3oePQ8XiwkDR-kN1i7UHONxUr7VpeitlQTjxlCDv3z3yPnKACebba5cOu9SC1KiOOQ2d6WejPsC1WkTaW4hGnp-W2GP2nzbdMPmd5RIbdM5SZ7QShZvuinCnVSDMB4vuBor6z75DDkcP3QCzBnENvr3pg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_","translated_slug":"","page_count":8,"language":"en","content_type":"Work","summary":"Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845.\r\n\r\nIn his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.”\r\n\r\nhttps://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. 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Hermes</h3></div><div class="js-work-strip profile--work_container" data-work-id="8644858"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8644858/Cursed_and_Blessed_Odes_First_English_Translations_of_Nicephorus_Phocas_al_Qasida_al_Arminiyya_al_Mal%CA%BFuna_and_al_Qasa%CA%BEid_al_Islamiyya_al_Maymuna_of_al_Qaffal_and_Ibn_Hazm"><img alt="Research paper thumbnail of Cursed and Blessed Odes: First English Translations of Nicephorus Phocas’ al-Qasida al-Arminiyya al-Malʿuna and al-Qasaʾid al-Islamiyya al-Maymuna of al-Qaffal and Ibn Hazm." class="work-thumbnail" src="https://attachments.academia-assets.com/53837471/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8644858/Cursed_and_Blessed_Odes_First_English_Translations_of_Nicephorus_Phocas_al_Qasida_al_Arminiyya_al_Mal%CA%BFuna_and_al_Qasa%CA%BEid_al_Islamiyya_al_Maymuna_of_al_Qaffal_and_Ibn_Hazm">Cursed and Blessed Odes: First English Translations of Nicephorus Phocas’ al-Qasida al-Arminiyya al-Malʿuna and al-Qasaʾid al-Islamiyya al-Maymuna of al-Qaffal and Ibn Hazm.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The first full English translation, with an introduction, of Al-Qasida al-Arminiyya al-Malʿuna (T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The first full English translation, with an introduction, of Al-Qasida al-Arminiyya al-Malʿuna (The Armenian Cursed Ode)— written on behalf of Nicephorus Phocas (regn. 963-969 )—and sent to Abbasid caliph al-Muteeʿ (regn. 946-974), the poetic responses of al-Qaffal, and that of Ibn Hazm</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f8f38219551130f8f4f90dca1534dc39" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53837471,"asset_id":8644858,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53837471/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8644858"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8644858"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8644858; 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Hermes</a></span></div><div class="wp-workCard_item"><span>Edinburgh University Press</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">An Edited Volume of 16 Chapters (follow link for table of contents on Edinburgh University Press ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An Edited Volume of 16 Chapters (follow link for table of contents on Edinburgh University Press page under file attachments): <br />While the spatial turn in literary and cultural studies may be a relatively recent phenomenon, an explicit concern with the space of the city has had an enduring presence in the Arabic-Islamic tradition. The trope of the madina (town or city, plural: mudun), whether real or imaginary, ideal or corrupt, conquered or lost, earthly or celestial, is a recurrent motif throughout the premodern Arabic literary corpus. In the modern period as well, while critics have often chosen to focus on early Arab novelists’ interest in the rural, the canonical texts of post-WWII/post-colonial Arabic poetry and prose reveal that the city has, time and again, served as a virtual battleground for some of the Arab world's most complex intellectual, sociocultural, and political issues. In this sense, the city is transformed into something beyond a physical structure and textual space, taking on the role instead of an auto/biographical, novelistic, and poetic arena—frequently troubled and contested—for debating the conflict between the rural and the urban, the traditional and the modern, the individual and the communal, and the Self and the Other. <br />From its initial conception, the aim of this volume has been to address the topic of the city in the Arabic literary tradition as a whole, its goal to explore the ways in which the city has been represented by both classical and modern authors writing in Arabic from different theosophical and ideological backgrounds. Crucial to its organizing theoretical paradigm from the beginning has been the rejection of the stark rupture that is too often seen to separate the premodern and modern Arabic literary traditions. We set out determined to view the entirety of the tradition as an evolving continuum and to create a collection relevant to scholars of both classical and modern Arabic literature.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="80d9b7aa3aebd578f419631f9ba75b78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54430433,"asset_id":34564859,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54430433/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34564859"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34564859"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34564859; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34564859]").text(description); $(".js-view-count[data-work-id=34564859]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34564859; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34564859']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 34564859, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "80d9b7aa3aebd578f419631f9ba75b78" } } $('.js-work-strip[data-work-id=34564859]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34564859,"title":"The City in Arabic Literature: Classical and Modern Perspectives","translated_title":"","metadata":{"abstract":"An Edited Volume of 16 Chapters (follow link for table of contents on Edinburgh University Press page under file attachments):\r\nWhile the spatial turn in literary and cultural studies may be a relatively recent phenomenon, an explicit concern with the space of the city has had an enduring presence in the Arabic-Islamic tradition. 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In the process he draws attention to the corpus of works by writers from both the eastern and western Muslim world that describe Europe, and in doing so proposes a valuable re-assessment of what these works tell us about Muslim attitudes to Europe and its inhabitants during the period under discussion . . . This book will hence be invaluable to scholars, students and interested laypersons seeking to gain a better understanding of how Europe was seen from the Islamic world." - The Medieval Review <br /> <br />"A valuable and cogent review of what a number of medieval Arabic writers, in particular geographers, have said about medieval Europe and Europeans . . . Hermes has provided an extremely useful and readable survey addressing an important issue in the history of cultural contacts between Europe and the Arab world." - Speculum <br /> <br />"While previous research has tended to argue that Arabs basically took note of [Western] Europe only since the eighteenth century, the present study by Nizar F. Hennes, based on his Toronto doctoral dissertation, presents a wealth of different material that confirms in a variety of ways that Arab writers and scholars paid considerable attention to Europe already since the ninth century. Hermes does not intend to consider whether or how much Arabic culture might have influenced medieval European culture, which would be certainly a most intriguing topic as well; instead he makes wonderful and highly impressive efforts to determine what Arab scholars knew about Europe, as reflected by their chronicles, travelogues, and scientific work . . . Hermes's study represents a major step forward in our understanding of East-West communication already in the Middle Ages." - Mediaevistik: International Journal of Interdisciplinary Medieval Research</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d94f1ab8c957266a162702cede8c4158" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":115479308,"asset_id":2027791,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/115479308/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2027791"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2027791"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2027791; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2027791]").text(description); $(".js-view-count[data-work-id=2027791]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2027791; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2027791']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2027791, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d94f1ab8c957266a162702cede8c4158" } } $('.js-work-strip[data-work-id=2027791]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2027791,"title":"The [European] Other in Medieval Arabic Literature and Culture: Ninth-Twelfth Century AD","translated_title":"","metadata":{"abstract":"\"In this important book, which is based on his PhD dissertation, Nizar Hermes explores the depiction of Europeans in medieval Arabic texts. In the process he draws attention to the corpus of works by writers from both the eastern and western Muslim world that describe Europe, and in doing so proposes a valuable re-assessment of what these works tell us about Muslim attitudes to Europe and its inhabitants during the period under discussion . . . This book will hence be invaluable to scholars, students and interested laypersons seeking to gain a better understanding of how Europe was seen from the Islamic world.\" - The Medieval Review\r\n \r\n\"A valuable and cogent review of what a number of medieval Arabic writers, in particular geographers, have said about medieval Europe and Europeans . . . 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Routledge, 2023, 147-166." class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/112036253/_Ibn_Khami_s_and_the_Poetics_of_Nostalgia_in_the_Tilims%C4%81niyy%C4%81t_Poems_on_Tlemcen_The_Routledge_Handbook_of_Arabic_Poetry_ed_Huda_Fakhreddine_and_Suzanne_Pinckney_Stetkevych_Routledge_2023_147_166">"Ibn Khamīs and the Poetics of Nostalgia in the Tilimsāniyyāt (Poems on Tlemcen)," The Routledge Handbook of Arabic Poetry, ed., Huda Fakhreddine and Suzanne Pinckney Stetkevych. Routledge, 2023, 147-166.</a></div><div class="wp-workCard_item"><span>The Routledge Handbook of Arabic Poetry Edited By Huda Fakhreddine and Suzanne Pinckney Stetkevych</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-m...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112036253"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112036253"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112036253; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112036253]").text(description); $(".js-view-count[data-work-id=112036253]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112036253; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112036253']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 112036253, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=112036253]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":112036253,"title":"\"Ibn Khamīs and the Poetics of Nostalgia in the Tilimsāniyyāt (Poems on Tlemcen),\" The Routledge Handbook of Arabic Poetry, ed., Huda Fakhreddine and Suzanne Pinckney Stetkevych. Routledge, 2023, 147-166.","translated_title":"","metadata":{"abstract":"Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.","publication_date":{"day":null,"month":null,"year":2023,"errors":{}},"publication_name":"The Routledge Handbook of Arabic Poetry Edited By Huda Fakhreddine and Suzanne Pinckney Stetkevych"},"translated_abstract":"Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.","internal_url":"https://www.academia.edu/112036253/_Ibn_Khami_s_and_the_Poetics_of_Nostalgia_in_the_Tilims%C4%81niyy%C4%81t_Poems_on_Tlemcen_The_Routledge_Handbook_of_Arabic_Poetry_ed_Huda_Fakhreddine_and_Suzanne_Pinckney_Stetkevych_Routledge_2023_147_166","translated_internal_url":"","created_at":"2023-12-21T18:48:54.458-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"_Ibn_Khami_s_and_the_Poetics_of_Nostalgia_in_the_Tilimsāniyyāt_Poems_on_Tlemcen_The_Routledge_Handbook_of_Arabic_Poetry_ed_Huda_Fakhreddine_and_Suzanne_Pinckney_Stetkevych_Routledge_2023_147_166","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Ibn Khamīs al-Tilimsānī (d. 1309 CE) was arguably one of the two greatest premodern poets of al-maghrib al-awsaṭ (the Central Maghrib, roughly modern-day Algeria), the other being Bakr ibn Ḥammād al-Tāhartī (d. 908). During the Marīnid siege of Zayyānid Tlemcen (1299–1307), Ibn Khamīs fled to Ceuta in 1305 before settling in Naṣrid Granada, after short stays in Algeciras and Malaga. In Granada, the Tlemcenian poet-scholar lived as a protégé of the reviled vizier Ibn al-Ḥakīm al-Rundī, until their murder in 1309 by an enraged mob. While living in exile, Ibn Khamīs never forgot about his waṭan (homeland/hometown) which he most fondly, albeit obsessively, recalled and memorialized in a plethora of nostalgic poems (Tilimsānīyyāt) among which a ḥāʾiyya (poem rhyming on the letter ḥ) stands out as the finest example. After presenting an English translation of the ḥāʾiyya and other relevant verses, I argue that the Tilimsānīyyāt abound in an operatic recollection that unconventionally braids a nostalgic portrait of Tlemcen with a fixation on the past and a suppression of the present.","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. Hermes","url":"https://virginia.academia.edu/NizarFHermes","email":"WXBHRTd5cjJRNXhOdkV3RHJVRFQ1QTJlMy9nQ2h4SUhkODRzMkNUYVhMb3JXV0l4NExpWmwxYkI3ZlBtWkltQi0tRUZ2a1VKYVdJOUxiSFhoYnlHK2NsZz09--41731f517f8a23e96bca28d25707fd6b0cf83924"},"attachments":[],"research_interests":[{"id":1270,"name":"Arabic Literature","url":"https://www.academia.edu/Documents/in/Arabic_Literature"},{"id":1528,"name":"Arabic Poetry","url":"https://www.academia.edu/Documents/in/Arabic_Poetry"},{"id":70703,"name":"Magreb","url":"https://www.academia.edu/Documents/in/Magreb"},{"id":414228,"name":"History of Maghrib and Andalus","url":"https://www.academia.edu/Documents/in/History_of_Maghrib_and_Andalus"}],"urls":[{"id":37544695,"url":"https://www.taylorfrancis.com/chapters/edit/10.4324/9781003096955-7/ibn-kham%C4%ABs-poetics-nostalgia-tilims%C4%81niyy%C4%81t-poems-tlemcen-nizar-hermes"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="73151899"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/73151899/A_Tale_of_Two_Sultans_Franco_Moroccan_ReInventions_of_M%C5%ABl%C4%81y_Ism%C4%81%C4%ABl_and_his_Marriage_Proposal_to_La_Princesse_de_Conti"><img alt="Research paper thumbnail of A Tale of Two Sultans: Franco-Moroccan ReInventions of Mūlāy Ismā'īl and his Marriage Proposal to La Princesse de Conti" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/73151899/A_Tale_of_Two_Sultans_Franco_Moroccan_ReInventions_of_M%C5%ABl%C4%81y_Ism%C4%81%C4%ABl_and_his_Marriage_Proposal_to_La_Princesse_de_Conti">A Tale of Two Sultans: Franco-Moroccan ReInventions of Mūlāy Ismā'īl and his Marriage Proposal to La Princesse de Conti</a></div><div class="wp-workCard_item"><span>New Literary History</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article, we explore the Orientalized perception and racialized representation of the Afro...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article, we explore the Orientalized perception and racialized representation of the Afro-Arab sultan of Morocco Mūlāy Ismā' īl(r. 1672 to 1727) as found in seventeenth- and eighteenth-century French sources. We do so by chiefly revisiting the mock "fairy tale love story" of Mūlāy Ismā' īl, including his alleged marriage proposal to Marie Anne de Bourbon, la Princesse de Conti, the eldest legitimized and favorite daughter of King Louis XIV of France. After examining the Orientalist tropes of French and European images of Mūlāy Ismā'īl, we turn to a number of modern and contemporary Moroccan defenses of Mūlāy Ismā'īl, especially as articulated by Moroccan historian and apologist Ibn Zaydān, one of presumably thousands of Mūlāy Ismā'īl's descendants. Our aim is to explore how the racially charged Franco demonizations and the discursively loaded Moroccan vindications of Mūlāy Ismā'īl have been reinvented and renegotiated in French and Arabic historical and literary sources from the seventeenth century up to the twenty-first century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="73151899"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="73151899"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 73151899; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=73151899]").text(description); $(".js-view-count[data-work-id=73151899]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 73151899; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='73151899']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 73151899, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=73151899]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":73151899,"title":"A Tale of Two Sultans: Franco-Moroccan ReInventions of Mūlāy Ismā'īl and his Marriage Proposal to La Princesse de Conti","translated_title":"","metadata":{"abstract":"In this article, we explore the Orientalized perception and racialized representation of the Afro-Arab sultan of Morocco Mūlāy Ismā' īl(r. 1672 to 1727) as found in seventeenth- and eighteenth-century French sources. We do so by chiefly revisiting the mock \"fairy tale love story\" of Mūlāy Ismā' īl, including his alleged marriage proposal to Marie Anne de Bourbon, la Princesse de Conti, the eldest legitimized and favorite daughter of King Louis XIV of France. After examining the Orientalist tropes of French and European images of Mūlāy Ismā'īl, we turn to a number of modern and contemporary Moroccan defenses of Mūlāy Ismā'īl, especially as articulated by Moroccan historian and apologist Ibn Zaydān, one of presumably thousands of Mūlāy Ismā'īl's descendants. Our aim is to explore how the racially charged Franco demonizations and the discursively loaded Moroccan vindications of Mūlāy Ismā'īl have been reinvented and renegotiated in French and Arabic historical and literary sources from the seventeenth century up to the twenty-first century.","more_info":"https://muse.jhu.edu/article/846842","publisher":"Project Muse","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"New Literary History"},"translated_abstract":"In this article, we explore the Orientalized perception and racialized representation of the Afro-Arab sultan of Morocco Mūlāy Ismā' īl(r. 1672 to 1727) as found in seventeenth- and eighteenth-century French sources. We do so by chiefly revisiting the mock \"fairy tale love story\" of Mūlāy Ismā' īl, including his alleged marriage proposal to Marie Anne de Bourbon, la Princesse de Conti, the eldest legitimized and favorite daughter of King Louis XIV of France. After examining the Orientalist tropes of French and European images of Mūlāy Ismā'īl, we turn to a number of modern and contemporary Moroccan defenses of Mūlāy Ismā'īl, especially as articulated by Moroccan historian and apologist Ibn Zaydān, one of presumably thousands of Mūlāy Ismā'īl's descendants. Our aim is to explore how the racially charged Franco demonizations and the discursively loaded Moroccan vindications of Mūlāy Ismā'īl have been reinvented and renegotiated in French and Arabic historical and literary sources from the seventeenth century up to the twenty-first century.","internal_url":"https://www.academia.edu/73151899/A_Tale_of_Two_Sultans_Franco_Moroccan_ReInventions_of_M%C5%ABl%C4%81y_Ism%C4%81%C4%ABl_and_his_Marriage_Proposal_to_La_Princesse_de_Conti","translated_internal_url":"","created_at":"2022-03-05T19:13:58.690-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"A_Tale_of_Two_Sultans_Franco_Moroccan_ReInventions_of_Mūlāy_Ismāīl_and_his_Marriage_Proposal_to_La_Princesse_de_Conti","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"In this article, we explore the Orientalized perception and racialized representation of the Afro-Arab sultan of Morocco Mūlāy Ismā' īl(r. 1672 to 1727) as found in seventeenth- and eighteenth-century French sources. We do so by chiefly revisiting the mock \"fairy tale love story\" of Mūlāy Ismā' īl, including his alleged marriage proposal to Marie Anne de Bourbon, la Princesse de Conti, the eldest legitimized and favorite daughter of King Louis XIV of France. After examining the Orientalist tropes of French and European images of Mūlāy Ismā'īl, we turn to a number of modern and contemporary Moroccan defenses of Mūlāy Ismā'īl, especially as articulated by Moroccan historian and apologist Ibn Zaydān, one of presumably thousands of Mūlāy Ismā'īl's descendants. Our aim is to explore how the racially charged Franco demonizations and the discursively loaded Moroccan vindications of Mūlāy Ismā'īl have been reinvented and renegotiated in French and Arabic historical and literary sources from the seventeenth century up to the twenty-first century.","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. Hermes","url":"https://virginia.academia.edu/NizarFHermes","email":"WnpNVWZKSWNKSFYvMTJKZkU2QVZTQzAyeGMyMmJ2d3ZHYTZuT1U0T21kbENCcVVoM2Z6NGZZVmhCc1I1Ym5laC0tTlZCakJ1YTRNdnhnOFBBeFdHRy9LUT09--d3b31886bef81413726d851d75fc8bb77b0a785f"},"attachments":[],"research_interests":[{"id":1629,"name":"French Studies","url":"https://www.academia.edu/Documents/in/French_Studies"},{"id":6417,"name":"Diplomatic Studies","url":"https://www.academia.edu/Documents/in/Diplomatic_Studies"},{"id":33043,"name":"Mediterranean and North Africa","url":"https://www.academia.edu/Documents/in/Mediterranean_and_North_Africa"},{"id":638711,"name":"Histiry of Morroco","url":"https://www.academia.edu/Documents/in/Histiry_of_Morroco"},{"id":653411,"name":"Magreb Mediterranan","url":"https://www.academia.edu/Documents/in/Magreb_Mediterranan"}],"urls":[{"id":21086166,"url":"https://muse.jhu.edu/article/846842"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="73151952"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/73151952/_Consorting_With_The_Base_Arabian_The_Tragedie_Of_Mariam_Fair_Queene_of_Jewry_1613_from_discursive_ambivalence_to_orientalist_benevolence"><img alt="Research paper thumbnail of “Consorting With The Base Arabian"; The Tragedie Of Mariam, Fair Queene of Jewry (1613), from discursive ambivalence to orientalist benevolence" class="work-thumbnail" src="https://attachments.academia-assets.com/81783477/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/73151952/_Consorting_With_The_Base_Arabian_The_Tragedie_Of_Mariam_Fair_Queene_of_Jewry_1613_from_discursive_ambivalence_to_orientalist_benevolence">“Consorting With The Base Arabian"; The Tragedie Of Mariam, Fair Queene of Jewry (1613), from discursive ambivalence to orientalist benevolence</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Through discussing issues related to the play&#39;s subgenre(s) and especially alterity, I will p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Through discussing issues related to the play&#39;s subgenre(s) and especially alterity, I will present what I see as the ambivalent discourses at work in The Tragedy of Mariam which make it almost impossible to come up with a conclusive verdict on the subversiveness or conservatism of the text which, by and large, has dominated its critical reception. This stands in stark opposition to what some would call, not without truth, as the play&#39;s orientalist discourse. The latter can be traced in several textual instances, but notably in the stereotypical representation of the Arabian Silleus, the exotic and erotic lover/seducer of the play&#39;s anti-heroine Salome, which, I will argue, does not only reminisce of medieval anti-Saracen rhetoric, but equally it coalesces early modern literary and non-literary demonization of the Moors. I propose it is always legitimate to question the applicability of Edward Said&#39;s theory to the medieval and early modern encounters between the Isla...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="208f98e7266b3afa609867bb7300a366" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":81783477,"asset_id":73151952,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/81783477/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="73151952"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="73151952"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 73151952; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=73151952]").text(description); $(".js-view-count[data-work-id=73151952]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 73151952; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='73151952']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 73151952, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "208f98e7266b3afa609867bb7300a366" } } $('.js-work-strip[data-work-id=73151952]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":73151952,"title":"“Consorting With The Base Arabian\"; The Tragedie Of Mariam, Fair Queene of Jewry (1613), from discursive ambivalence to orientalist benevolence","translated_title":"","metadata":{"abstract":"Through discussing issues related to the play\u0026#39;s subgenre(s) and especially alterity, I will present what I see as the ambivalent discourses at work in The Tragedy of Mariam which make it almost impossible to come up with a conclusive verdict on the subversiveness or conservatism of the text which, by and large, has dominated its critical reception. This stands in stark opposition to what some would call, not without truth, as the play\u0026#39;s orientalist discourse. The latter can be traced in several textual instances, but notably in the stereotypical representation of the Arabian Silleus, the exotic and erotic lover/seducer of the play\u0026#39;s anti-heroine Salome, which, I will argue, does not only reminisce of medieval anti-Saracen rhetoric, but equally it coalesces early modern literary and non-literary demonization of the Moors. 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Among Ibn al-Qaysarānī’s poetic treasures, there is an<br />intriguing alterist corpus of poems he composed while journeying<br />into the Principality of Antioch (1098–1268). Especially if read<br />against Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate<br />historical and cultural value, I argue, lies not only in how these<br />understudied poems capture the poet’s complex depiction of the<br />Franks, but also, and most importantly, in how they poetically<br />document the array of medieval Arab-Muslim responses to the<br />Crusades.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="765e40f8e89c0feadc07a3f030ae8382" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57447430,"asset_id":36445339,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57447430/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36445339"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36445339"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36445339; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36445339]").text(description); $(".js-view-count[data-work-id=36445339]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36445339; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36445339']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 36445339, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "765e40f8e89c0feadc07a3f030ae8382" } } $('.js-work-strip[data-work-id=36445339]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36445339,"title":"“The Poet(ry) of Frankish Enchantment: The Ifranjiyyāt of Ibn Qaysarānī.\"","translated_title":"","metadata":{"abstract":"In this article, I examine the life and career of forgotten Levantine\npoet Ibn al-Qaysarānī (d. 1154) and explore his largely obscure\npoetic legacy, especially his fascinating Ifranjiyyāt (Poems on the\nFranks). Among Ibn al-Qaysarānī’s poetic treasures, there is an\nintriguing alterist corpus of poems he composed while journeying\ninto the Principality of Antioch (1098–1268). Especially if read\nagainst Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate\nhistorical and cultural value, I argue, lies not only in how these\nunderstudied poems capture the poet’s complex depiction of the\nFranks, but also, and most importantly, in how they poetically\ndocument the array of medieval Arab-Muslim responses to the\nCrusades.","journal_name":"Middle Eastern Literatures 20 (2017):267-287.","publication_date":{"day":null,"month":12,"year":2017,"errors":{}}},"translated_abstract":"In this article, I examine the life and career of forgotten Levantine\npoet Ibn al-Qaysarānī (d. 1154) and explore his largely obscure\npoetic legacy, especially his fascinating Ifranjiyyāt (Poems on the\nFranks). Among Ibn al-Qaysarānī’s poetic treasures, there is an\nintriguing alterist corpus of poems he composed while journeying\ninto the Principality of Antioch (1098–1268). Especially if read\nagainst Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate\nhistorical and cultural value, I argue, lies not only in how these\nunderstudied poems capture the poet’s complex depiction of the\nFranks, but also, and most importantly, in how they poetically\ndocument the array of medieval Arab-Muslim responses to the\nCrusades.","internal_url":"https://www.academia.edu/36445339/_The_Poet_ry_of_Frankish_Enchantment_The_Ifranjiyy%C4%81t_of_Ibn_Qaysar%C4%81n%C4%AB_","translated_internal_url":"","created_at":"2018-04-19T10:18:50.486-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":57447430,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57447430/thumbnails/1.jpg","file_name":"The_Poet_ry_of_Frankish_enchantment_the_Ifranjiyy_t_of_Ibn_Qaysar_n.pdf","download_url":"https://www.academia.edu/attachments/57447430/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Poet_ry_of_Frankish_Enchantment_The.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57447430/The_Poet_ry_of_Frankish_enchantment_the_Ifranjiyy_t_of_Ibn_Qaysar_n-libre.pdf?1537904702=\u0026response-content-disposition=attachment%3B+filename%3DThe_Poet_ry_of_Frankish_Enchantment_The.pdf\u0026Expires=1738483237\u0026Signature=KBrcwhcWinpZHIolH1~hkYa1hx5c~pynhHIVWv7HhCPWtTD53i6iaqWiqysbCBvIDw0Ga4aTXqiWEUeXXf7Pk1-US0~5RSZGV4QHyVbUcEJbAWIAeu2tKiHaCHpxBVxha22Yu3QOuxESNtpuJkLNkKooVycHhPeUjIlun5gpfb5z05Nr9ygsItvgjzyI6-QNbw1LK3cIdxMMDZtluIe86eXOenusAquvMs7bUPQ2g88knPYN2HkxB89PLVD~Q9a2mYSzvA7fb0ZHvIsEEsrKvOgblOczqCOwHtZtKcycxqRTPVpbgFE9VZR8yFuUbzaEt6fva1tvcvBmkJVRwu2ZHQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_The_Poet_ry_of_Frankish_Enchantment_The_Ifranjiyyāt_of_Ibn_Qaysarānī_","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"In this article, I examine the life and career of forgotten Levantine\npoet Ibn al-Qaysarānī (d. 1154) and explore his largely obscure\npoetic legacy, especially his fascinating Ifranjiyyāt (Poems on the\nFranks). Among Ibn al-Qaysarānī’s poetic treasures, there is an\nintriguing alterist corpus of poems he composed while journeying\ninto the Principality of Antioch (1098–1268). Especially if read\nagainst Edward Said’s Orientalism, the Ifranjiyyāt’s ultimate\nhistorical and cultural value, I argue, lies not only in how these\nunderstudied poems capture the poet’s complex depiction of the\nFranks, but also, and most importantly, in how they poetically\ndocument the array of medieval Arab-Muslim responses to the\nCrusades.","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. 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A full English translation of Ibn Rashīq’s printed and standardized nūniyyah follows an introductory essay that enumerates salient linguistic and rhetorical features, and offers a manuscript and publication history for the poem. The essay pivots around the lack of elegiac and nostalgic representation of Qayrawan’s once majestic ‘cityscape’ and iconic worldly buildings in the nūniyyah, finding the mnemonic and nostalgic focus of the Maghrib’s most renowned city-elegy to be rather the loss of the city’s fuqahāʾ (Islamic scholars or jurisprudents).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="30ff476411043d7aa3f908b08c2a5aa2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58799002,"asset_id":35300277,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58799002/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35300277"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35300277"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35300277; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35300277]").text(description); $(".js-view-count[data-work-id=35300277]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35300277; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35300277']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35300277, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "30ff476411043d7aa3f908b08c2a5aa2" } } $('.js-work-strip[data-work-id=35300277]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35300277,"title":"“It Eclipsed Cairo and Outshone Baghdad!”: Ibn Rashīq’s Elegy for the City of Qayrawan","translated_title":"","metadata":{"abstract":"Ibn Rashīq’s popularity in the Arab world as one of the most distinguished classical Maghribi poets owes much to what is often called in Arabic school textbooks “Nūniyyat Ibn Rashīq fī rithāʾ al-Qayrawān,” or simply “Nūniyyat Ibn Rashīq.” Ibn Rashīq composed his city-elegy, the nūniyyah while living in exile to lament the destruction (kharāb) and desolation (khalāʾ) of Qayrawan in the wake of the Hilālī sacking of the city in 1057 CE. A full English translation of Ibn Rashīq’s printed and standardized nūniyyah follows an introductory essay that enumerates salient linguistic and rhetorical features, and offers a manuscript and publication history for the poem. The essay pivots around the lack of elegiac and nostalgic representation of Qayrawan’s once majestic ‘cityscape’ and iconic worldly buildings in the nūniyyah, finding the mnemonic and nostalgic focus of the Maghrib’s most renowned city-elegy to be rather the loss of the city’s fuqahāʾ (Islamic scholars or jurisprudents)."},"translated_abstract":"Ibn Rashīq’s popularity in the Arab world as one of the most distinguished classical Maghribi poets owes much to what is often called in Arabic school textbooks “Nūniyyat Ibn Rashīq fī rithāʾ al-Qayrawān,” or simply “Nūniyyat Ibn Rashīq.” Ibn Rashīq composed his city-elegy, the nūniyyah while living in exile to lament the destruction (kharāb) and desolation (khalāʾ) of Qayrawan in the wake of the Hilālī sacking of the city in 1057 CE. 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Hermes</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">See http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf This is the intro...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">See <a href="http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf" rel="nofollow">http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf</a><br /><br />This is the introduction to Historic Engagements with Occidental Cultures, Religions, Powers.  The file also includes the book's table of contents and index.<br /><br /> Modern Orientalist scholarship failed to pay sufficient atten-<br />tion to the creation of social conditions that involved Orientals in the processes of problematization, formulation of the finalities of research, or scholarly review, and this failure was devastating to a discourse whose self-proclaimed purpose was that of knowing other cultures. According to Karl Popper’s classic formulation, “Objectivity is closely bound up with the social aspect of the scientific method,” which results “from the friendly-hostile co-operation of many scientists.” Crucial to the epistemology that Popper—and Michel Foucault, Edward W. Said, and others—advocates is “free criticism." In Popper’s framework, this takes place in “the various social institu-<br />tions” such as “the scientific periodicals, and congresses.” According to this definition of what constitutes knowing, activity is the trope, and knowledge—understood as grounded in the communities (Popper’s social institutions) of inquirers—cannot be free from guiding values and purposes. Nor can it be poured into a knower who has been purified of distorting personal and cultural values. The knower is an agent who moves within streams of activity, encounters problems, and<br />attempts to overcome them through inquiries that require not only the pursuit, but also the development, application, and assessment of goals and standards. By theorizing knowledge as one stage in the inquiring activities of humans, this epistemology historicizes knowledge. The failure of Orientalist scholars to manage social conditions so that free criticism of their claims could take place is clear in light of the British case in India, perhaps the most important site in the formative<br />period of modern Orientalism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cacddc83f2dc84384ef334d14ee14bd2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":35284668,"asset_id":8968584,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/35284668/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8968584"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8968584"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8968584; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8968584]").text(description); $(".js-view-count[data-work-id=8968584]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8968584; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8968584']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8968584, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cacddc83f2dc84384ef334d14ee14bd2" } } $('.js-work-strip[data-work-id=8968584]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8968584,"title":"Recovering Oriental Perspectives on the West","translated_title":"","metadata":{"abstract":"See http://www.palgrave.com/resources/sample-chapters/9781137405012_sample.pdf\n\nThis is the introduction to Historic Engagements with Occidental Cultures, Religions, Powers. 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Rih ̣lat al-wazīr fī iftikāki alasīr, the article argues, abounds with tropes and motifs typical of neoclassical and modern Arabic Andalusiyyāt. This is especially true of the section that records the author's physical encounter with al-Andalus. Finally, the essay makes the case for additional scholarly exploration of the themes of memory, loss, and nostalgia in other early modern Moroccan Voyages en Espagne.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="015b273065d24c470f47cddccada7b92" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56976330,"asset_id":8644870,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56976330/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8644870"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8644870"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8644870; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8644870]").text(description); $(".js-view-count[data-work-id=8644870]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8644870; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8644870']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8644870, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "015b273065d24c470f47cddccada7b92" } } $('.js-work-strip[data-work-id=8644870]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8644870,"title":"Nostalgia for al-Andalus in Early Modern Moroccan Voyages en Espagne: al-Ghassānī’s Riḥlat al-wazīr fī iftikāk al-ʾasīr (1690-1691) as a Case Study","translated_title":"","metadata":{"issue":"3","volume":"21","location":"http://www.tandfonline.com/doi/abs/10.1080/13629387.2015.1098541?journalCode=fnas20","grobid_abstract":"The present article proposes that we turn our attention to al- Ghassānī's (d. 1707) Rih ̣lat al-wazīr fī iftikāki al-asīr (The Journey of the Minister to Ransom the Captive) to trace some of the most original and thought-provoking literary and cultural manifestations of nostalgic/elegiac depictions of al-Andalus in Arabic-Islamic writing in the post-Reconquista era. 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Finally, the essay makes the case for additional scholarly exploration of the themes of memory, loss, and nostalgia in other early modern Moroccan Voyages en Espagne.","publication_date":{"day":17,"month":10,"year":2016,"errors":{}},"publication_name":"Journal of North African Studies","grobid_abstract_attachment_id":56976330},"translated_abstract":null,"internal_url":"https://www.academia.edu/8644870/Nostalgia_for_al_Andalus_in_Early_Modern_Moroccan_Voyages_en_Espagne_al_Ghass%C4%81n%C4%AB_s_Rih_lat_al_wazi_r_fi_iftika_k_al_%CA%BEasi_r_1690_1691_as_a_Case_Study","translated_internal_url":"","created_at":"2014-10-05T11:25:14.256-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":56976330,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976330/thumbnails/1.jpg","file_name":"Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne.pdf","download_url":"https://www.academia.edu/attachments/56976330/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Nostalgia_for_al_Andalus_in_Early_Modern.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976330/Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne-libre.pdf?1531322106=\u0026response-content-disposition=attachment%3B+filename%3DNostalgia_for_al_Andalus_in_Early_Modern.pdf\u0026Expires=1738483237\u0026Signature=bXjCVY4GK2pTCJsjS0s8-PePxWTNeYBtPDeImOvfBiZ3mg507-dDwQeupdQn0qwo1tApDLPqzHphwA~lav~7ysmu5uHQm~pnypkAFaRv2d4QcjE5ruz6YPJ6rV9O-fzb3A2~3lkWNtc69f0HcuwEzG4Fq75z~~aGaAqabE2DaH1JQPpl1Jk59tkVOH7suUSu4LPi5Me4Kop3DszbNAXmPAIjj9iqbs6a9Xu3OAWGI5MFeq~Gg3fgYSOr~Dvso~UPdiSGJCJM-N7w2Qer2ZCMd5Mvj46L7EEB631d8X41RWv4pAn3n4kyQ4RQeToK9hSMAu6~IMO5TkPetQCqC5wstA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Nostalgia_for_al_Andalus_in_Early_Modern_Moroccan_Voyages_en_Espagne_al_Ghassānī_s_Rih_lat_al_wazi_r_fi_iftika_k_al_ʾasi_r_1690_1691_as_a_Case_Study","translated_slug":"","page_count":20,"language":"en","content_type":"Work","summary":"The present article proposes that we turn our attention to al- Ghassānī's (d. 1707) Rih ̣lat al-wazīr fī iftikāki al-asīr (The Journey of the Minister to Ransom the Captive) to trace some of the most original and thought-provoking literary and cultural manifestations of nostalgic/elegiac depictions of al-Andalus in Arabic-Islamic writing in the post-Reconquista era. Rih ̣lat al-wazīr fī iftikāki alasīr, the article argues, abounds with tropes and motifs typical of neoclassical and modern Arabic Andalusiyyāt. This is especially true of the section that records the author's physical encounter with al-Andalus. Finally, the essay makes the case for additional scholarly exploration of the themes of memory, loss, and nostalgia in other early modern Moroccan Voyages en Espagne.","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. Hermes","url":"https://virginia.academia.edu/NizarFHermes","email":"VGp4RUpXWG9qYTJqbzFIK2xHUXR1cC8ycE9kSFdtNVJYcXZXT2Z2WndjcW5heC9qTTlVZGsySndCQW1mQkFBRy0tVFJuV0NwTm1OV2hMZThzUmQzdlZRdz09--067682d78a7286cc0963547c9bc230337bd40901"},"attachments":[{"id":56976330,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976330/thumbnails/1.jpg","file_name":"Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne.pdf","download_url":"https://www.academia.edu/attachments/56976330/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Nostalgia_for_al_Andalus_in_Early_Modern.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976330/Nostalgia_for_al-Andalus_in_early_modern_Moroccan_voyages_en_Espagne-libre.pdf?1531322106=\u0026response-content-disposition=attachment%3B+filename%3DNostalgia_for_al_Andalus_in_Early_Modern.pdf\u0026Expires=1738483237\u0026Signature=bXjCVY4GK2pTCJsjS0s8-PePxWTNeYBtPDeImOvfBiZ3mg507-dDwQeupdQn0qwo1tApDLPqzHphwA~lav~7ysmu5uHQm~pnypkAFaRv2d4QcjE5ruz6YPJ6rV9O-fzb3A2~3lkWNtc69f0HcuwEzG4Fq75z~~aGaAqabE2DaH1JQPpl1Jk59tkVOH7suUSu4LPi5Me4Kop3DszbNAXmPAIjj9iqbs6a9Xu3OAWGI5MFeq~Gg3fgYSOr~Dvso~UPdiSGJCJM-N7w2Qer2ZCMd5Mvj46L7EEB631d8X41RWv4pAn3n4kyQ4RQeToK9hSMAu6~IMO5TkPetQCqC5wstA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[],"urls":[{"id":5972173,"url":"http://www.tandfonline.com/doi/full/10.1080/13629387.2015.1098541"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2451594"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2451594/_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_"><img alt="Research paper thumbnail of “Why You Can/'t Believe the Arabian Historian Cide Hamete Benengeli: Islam and the Arabian Cultural Heritage in Don Quixote”" class="work-thumbnail" src="https://attachments.academia-assets.com/56976315/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2451594/_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_">“Why You Can/'t Believe the Arabian Historian Cide Hamete Benengeli: Islam and the Arabian Cultural Heritage in Don Quixote”</a></div><div class="wp-workCard_item"><span>The Comparatist, Volume 38, 206-226.</span><span>, Oct 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">TIn lieu of an abstract, here is a brief excerpt of the content: In Don Quixote: A Touchstone fo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">TIn lieu of an abstract, here is a brief excerpt of the content: <br />In Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration. <br /> <br />In growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus. <br /> <br />Through addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote. <br /> <br />It is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par... <br /><a href="http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/the_comparatist/v038/38.hermes.html" rel="nofollow">http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/the_comparatist/v038/38.hermes.html</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5a78f5c26ab3ec78438a853cc96307ad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56976315,"asset_id":2451594,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56976315/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2451594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2451594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2451594; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2451594]").text(description); $(".js-view-count[data-work-id=2451594]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2451594; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2451594']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2451594, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5a78f5c26ab3ec78438a853cc96307ad" } } $('.js-work-strip[data-work-id=2451594]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2451594,"title":"“Why You Can/'t Believe the Arabian Historian Cide Hamete Benengeli: Islam and the Arabian Cultural Heritage in Don Quixote”","translated_title":"","metadata":{"abstract":"TIn lieu of an abstract, here is a brief excerpt of the content:\r\nIn Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration.\r\n\r\nIn growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus.\r\n\r\nThrough addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote.\r\n\r\nIt is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par...\r\nhttp://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html","ai_title_tag":"Cervantes' Don Quixote: Islam's Complex Influence","publication_date":{"day":null,"month":10,"year":2014,"errors":{}},"publication_name":"The Comparatist, Volume 38, 206-226."},"translated_abstract":"TIn lieu of an abstract, here is a brief excerpt of the content:\r\nIn Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration.\r\n\r\nIn growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus.\r\n\r\nThrough addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote.\r\n\r\nIt is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par...\r\nhttp://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html","internal_url":"https://www.academia.edu/2451594/_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_","translated_internal_url":"","created_at":"2013-01-23T11:17:49.163-08:00","section":"Papers","preview_url":null,"current_user_can_edit":true,"current_user_is_owner":true,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":56976315,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976315/thumbnails/1.jpg","file_name":"project_muse_557622.pdf","download_url":"https://www.academia.edu/attachments/56976315/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_You_Can_t_Believe_the_Arabian_Histo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976315/project_muse_557622-libre.pdf?1531322128=\u0026response-content-disposition=attachment%3B+filename%3DWhy_You_Can_t_Believe_the_Arabian_Histo.pdf\u0026Expires=1738497883\u0026Signature=hOMdY~JMbtwPiWu9l1Au5qiHmtwbKTaqnWxpPtKB8H2ikmWSZN0a8HnNU~THXVe~tUpuswl4xxh0MLd72Sv41nf0hF5t6Nzky0gbIOc8D1SFJNVaz~hhrwuV0UmgV00WJxY-TRFUmp6RO44VVp027raXfQJaqPcemv4nusrgkft8TJRQWi8nLq2mowRcK0NP3qG62X2GfoIe2u0sDXat4FN9hdWRxew7o00E4YaZkVpUYYnwCb8Ee227I4Vu0NRNdr31Z7wczjoQJLpIbJBRLiM1dYQQJrp2tE99Uxwfef8Pl5-5svBWo7XLw-0GJ4OIvrW8iGbgAy05-51R6o2Y8g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Why_You_Can_t_Believe_the_Arabian_Historian_Cide_Hamete_Benengeli_Islam_and_the_Arabian_Cultural_Heritage_in_Don_Quixote_","translated_slug":"","page_count":22,"language":"en","content_type":"Work","summary":"TIn lieu of an abstract, here is a brief excerpt of the content:\r\nIn Don Quixote: A Touchstone for Literary Criticism (2005), distinguished Cervantine scholar James A. Parr does not seem to go too far when he hails Miguel de Cervantes Saavedra’s El ingenioso hidalgo don Quijote de la Mancha (1605–1615)—hereafter Don Quixote—as the perfect model of a “pivotal text,” that is “prescient in its formulation of the strategies of the self-conscious, self-questioning, and other experimental and historical texts of our time” (6). Indeed, in addition to its superlative literary merit and fictional uniqueness, Don Quixote is historically and culturally rich. This is very much true, for example, of the text’s distinctively complex dramatization of the early modern encounter between Europe and Islam. This encounter, of course historically speaking, was primarily embodied in the conflict between Habsburg Spain and the Ottoman Empire, then Europe’s and the Islamic world’s two leading powers. Although the Spanish-Ottoman rivalry was performed in different territorial and, mainly, maritime battlegrounds—the Battle of Lepanto (1571) looms large in this regard—the textual ones were not less significant and Don Quixote is a compelling textual illustration.\r\n\r\nIn growing numbers, scholars are arguing that the “contact zone,” between Europe and Islam is textually and contextually very detectable throughout the works of Cervantes. “Islam,” to quote Frederick Quinn’s The Sum of All Heresies: The Image of Islam in Western Thought (2008), “was a topic not only in French and English political, religious, and cultural writings but also was the focus of a major seventeenth-century Spanish writer, Miguel de Cervantes” (83). While a fair amount of ink has been spilled on the Islamic theme, and that of Algiers in particular, in works such as Los Bagnos de Argel (The Bagnios of Algiers), Los Tratos de Alger (The Traffic of Algiers), El Galardo Español (The Gallant Spaniard) and La Gran Sultana (The Grand Sultana), there still exits a lacuna when it comes to exploring Cervantes’ complex representation of Islam and his attitude towards the Arabo-Islamic cultural heritage in his magnum opus.\r\n\r\nThrough addressing what I see as Cervantes’ reference to the medieval propaganda myth of “the idol Mahomet,” his literary transfiguration of the early modern subversive phenomenon of the conversion to Islam, and his ambiguous feelings towards the Arabian historian Cide Hamete Benengeli, I will re-visit Cervantes’ views of Islam and Muslims. I will, further, explore—again, what I see as—the not yet duly studied possible Arabic influence on Don Quixote. I will do so by comparing, for the first time in Cervantine scholarship, the Moorish tale (i.e., “The Captive’s Tale”) to the Arabian Alf Layla wa-Layla’s Frankish tale known alternatively as “Princess Miriam the Girdle-girl, Daughter of the King of France” and “The Love Tale of ʿAli Nur al-Din the Cairene and Princess Mariam, Daughter of the King of France.” I will finally, albeit briefly, draw attention to the Arabic maqāma genre whose features and motifs bear some striking similarities to some of the salient narratological and structural aspects of Don Quixote. The hope is to stir further interest and future research on the possible (in)direct influence of the Arabic maqāma genre on Don Quixote.\r\n\r\nIt is “universally acknowledged” that Don Quixote is introduced at the beginning of the narrative as an obsessive reader of romances of chivalry and a zealous admirer of Christian knights. “In short,” we are told, “our gentleman became so caught up in reading that he spent his nights from dusk till dawn and his days reading from sunrise to sunset” (21). In his seemingly never-ending disputes with his entourage, specifically the learned curate of the parish and the connoisseur Master Nicholas, barber of La Mancha, he prides himself on fervently defending the valor of his favorite knights Amadís de Gaula, El Cid Ruy Díaz, Bernardo del Carpio, giant Morgante, and Reinaldos de Montalban. We need to keep in mind that most, if not all, of the aforementioned knights are largely celebrated in late medieval and early modern European romances for their gesta against the Moors. In many respects, some of them might even be described as matamores (Moor killers) par...\r\nhttp://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. Hermes","url":"https://virginia.academia.edu/NizarFHermes"},"attachments":[{"id":56976315,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/56976315/thumbnails/1.jpg","file_name":"project_muse_557622.pdf","download_url":"https://www.academia.edu/attachments/56976315/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_You_Can_t_Believe_the_Arabian_Histo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/56976315/project_muse_557622-libre.pdf?1531322128=\u0026response-content-disposition=attachment%3B+filename%3DWhy_You_Can_t_Believe_the_Arabian_Histo.pdf\u0026Expires=1738497883\u0026Signature=hOMdY~JMbtwPiWu9l1Au5qiHmtwbKTaqnWxpPtKB8H2ikmWSZN0a8HnNU~THXVe~tUpuswl4xxh0MLd72Sv41nf0hF5t6Nzky0gbIOc8D1SFJNVaz~hhrwuV0UmgV00WJxY-TRFUmp6RO44VVp027raXfQJaqPcemv4nusrgkft8TJRQWi8nLq2mowRcK0NP3qG62X2GfoIe2u0sDXat4FN9hdWRxew7o00E4YaZkVpUYYnwCb8Ee227I4Vu0NRNdr31Z7wczjoQJLpIbJBRLiM1dYQQJrp2tE99Uxwfef8Pl5-5svBWo7XLw-0GJ4OIvrW8iGbgAy05-51R6o2Y8g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":659,"name":"Comparative Literature","url":"https://www.academia.edu/Documents/in/Comparative_Literature"},{"id":668,"name":"Spanish Literature","url":"https://www.academia.edu/Documents/in/Spanish_Literature"},{"id":1270,"name":"Arabic Literature","url":"https://www.academia.edu/Documents/in/Arabic_Literature"},{"id":1727,"name":"Early Modern History","url":"https://www.academia.edu/Documents/in/Early_Modern_History"},{"id":2722,"name":"Arabic Language and Linguistics","url":"https://www.academia.edu/Documents/in/Arabic_Language_and_Linguistics"}],"urls":[{"id":3749762,"url":"http://muse.jhu.edu/login?auth=0\u0026type=summary\u0026url=/journals/the_comparatist/v038/38.hermes.html"},{"id":8190790,"url":"https://muse.jhu.edu/article/557622/pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="2188835"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/2188835/_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_"><img alt="Research paper thumbnail of "The Moor’s First Sight: An Arab Poet in a Ninth-Century Viking Court.” " class="work-thumbnail" src="https://attachments.academia-assets.com/53542997/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/2188835/_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_">"The Moor’s First Sight: An Arab Poet in a Ninth-Century Viking Court.” </a></div><div class="wp-workCard_item"><span>Historic Engagements with Occidental Cultures, Religions, Powers: Perceptions from Europe and Asia.</span><span>, Oct 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845. <br /> <br />In his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.” <br /> <br /><a href="https://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006" rel="nofollow">https://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5573e6e57a2cd5f5b23c161744ac6657" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":53542997,"asset_id":2188835,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/53542997/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2188835"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2188835"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2188835; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2188835]").text(description); $(".js-view-count[data-work-id=2188835]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2188835; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2188835']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2188835, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5573e6e57a2cd5f5b23c161744ac6657" } } $('.js-work-strip[data-work-id=2188835]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2188835,"title":"\"The Moor’s First Sight: An Arab Poet in a Ninth-Century Viking Court.” ","translated_title":"","metadata":{"abstract":"Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845.\r\n\r\nIn his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.”\r\n\r\nhttps://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006","more_info":" Palgrave, Postcolonialism and Religions Series","publication_date":{"day":null,"month":10,"year":2014,"errors":{}},"publication_name":"Historic Engagements with Occidental Cultures, Religions, Powers: Perceptions from Europe and Asia."},"translated_abstract":"Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845.\r\n\r\nIn his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.”\r\n\r\nhttps://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006","internal_url":"https://www.academia.edu/2188835/_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_","translated_internal_url":"","created_at":"2012-11-23T23:42:18.974-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53542997,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53542997/thumbnails/1.jpg","file_name":"AnArabPoetinaNinthCenturyVikingCourt__1_.pdf","download_url":"https://www.academia.edu/attachments/53542997/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Moor_s_First_Sight_An_Arab_Poet_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53542997/AnArabPoetinaNinthCenturyVikingCourt__1_-libre.pdf?1497623589=\u0026response-content-disposition=attachment%3B+filename%3DThe_Moor_s_First_Sight_An_Arab_Poet_in.pdf\u0026Expires=1738483237\u0026Signature=Ygbu3bMjucuYVIYwHMaaHQxpNZY6rIv9jS1jDTwAYpl-k~VpqYfvgEwnu-Q7aI~trHhixZ7pN6~Vm1CzZNK17NMDLBEBokJ43P~Y3HU2z8OA23bb422NvhrUBO5AOHrX5CLH0fSyI8Vs6xVqYdimhHmlh~nbgkWVBuEeRki~s2N~014PG4FrYnPT6TBDG3oePQ8XiwkDR-kN1i7UHONxUr7VpeitlQTjxlCDv3z3yPnKACebba5cOu9SC1KiOOQ2d6WejPsC1WkTaW4hGnp-W2GP2nzbdMPmd5RIbdM5SZ7QShZvuinCnVSDMB4vuBor6z75DDkcP3QCzBnENvr3pg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_The_Moor_s_First_Sight_An_Arab_Poet_in_a_Ninth_Century_Viking_Court_","translated_slug":"","page_count":8,"language":"en","content_type":"Work","summary":"Lauded by Andalusian historian Ibn Hayyan (d. 1076) as ḥakīm al-andalus (the sage of Muslim Spain), Muslim poet and diplomat Abu Zakariyya Yahya Ibn al-Hakam al-Bakri al-Jayyani (d. 864), known as al-Ghazal (the gazelle) for his physical beauty and intellectual nimbleness, traced his noble lineage to the powerful Arab tribe of Bakr ibn Waʾil. “Al-Ghazal,” Abdurahmane el-Hajji writes, “was a distinguished and shrewd personality famous for his sociable nature, gaiety, smartness, adroitness, and quickness of wit.” Given these qualities, al-Ghazal was, in the words of Judith Jesch, “a confidant” of five consecutive Umayyad emirs of Cordoba, two of whom dispatched him on important diplomatic missions outside dār al-Islām. The first of these missions was to Byzantium (Constantinople) in 840, and the second to the land of al-Majūs (very loosely, unbelievers; here, the Vikings) in 845.\r\n\r\nIn his account of the life and achievements of al-Ghazal, Andalusian literary chronicler Ibn Dihya (d. 1235) focused more on al-Ghazal’s contribution to Andalusian history than on his poetry. Nowhere was this more evident than in Al-Mutrib min Ashʿar Ahl al-Maghrib (The Melodious Compilation from the Poetry of the People of the West), wherein Ibn Dihya described at length the strained relations between the Muslims of al-Andalus (Islamic Spain) and al-Majūs. As Sarah Pons-Sanz wrote, “The Vikings terrorised most of Western Europe from the end of the eighth century to approximately the middle of the eleventh century. The Iberian Peninsula was no exception, though the Viking raids there were much less significant than those on the British Isles and Frankia.”\r\n\r\nhttps://secure.palgraveconnect.com/pc/doifinder/10.1057/9781137405029.0006","owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. 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It discusses the mutual influences and evolving relationships marked by both enmity and collaboration, particularly in the context of political and cultural exchanges, examining how these dynamics shaped artistic expressions during the medieval period."},"translated_abstract":null,"internal_url":"https://www.academia.edu/2188573/The_Byzantines_in_Medieval_Arabic_Poetry_Abu_Firas_Al_Rumiyyat_and_the_Poetic_Responses_of_al_Qaffal_and_Ibn_Hazm_to_Nicephore_Phocas_Al_Qasida_al_Arminiyya_al_Mal%CA%BFuna_The_Armenian_Cursed_Ode_","translated_internal_url":"","created_at":"2012-11-23T22:25:30.338-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":104617,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":53542856,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/53542856/thumbnails/1.jpg","file_name":"3121-6449-1-PB_1.pdf","download_url":"https://www.academia.edu/attachments/53542856/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Byzantines_in_Medieval_Arabic_Poetry.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/53542856/3121-6449-1-PB_1-libre.pdf?1497622959=\u0026response-content-disposition=attachment%3B+filename%3DThe_Byzantines_in_Medieval_Arabic_Poetry.pdf\u0026Expires=1738483238\u0026Signature=OSQkaHymE2i-qgwXr4VDvw7mXd0eeJK6xykdcaGVd6DmLYDTzACEcdzzbzLFbfRTyKsy~0PsYv3VpOCpBL1lrGnIgvQpyY6LvOgVSF3~IlNc12h~-kJyirsUEBWB9EnplGZoRKZLo-5QumEUD-pcHlZSk0144gRu-CHL8Upup4a4Cg9PxaNzQekPpCjLPSgwl5IQyMkyAFrlS1jJtMfmn6WDj05et6eVw5WZDh8qI0MppfE~5hlicHU7uPPoueMtjVtNK8iX2Ju4L5UNGhevJW1EgPlpJBFyYW62pV49~9bKVrPYSLz-CIfxEqUSkO5qXb9KpJcE2FhtAmNStnrorw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Byzantines_in_Medieval_Arabic_Poetry_Abu_Firas_Al_Rumiyyat_and_the_Poetic_Responses_of_al_Qaffal_and_Ibn_Hazm_to_Nicephore_Phocas_Al_Qasida_al_Arminiyya_al_Malʿuna_The_Armenian_Cursed_Ode_","translated_slug":"","page_count":28,"language":"en","content_type":"Work","summary":null,"owner":{"id":104617,"first_name":"Nizar F.","middle_initials":null,"last_name":"Hermes","page_name":"NizarFHermes","domain_name":"virginia","created_at":"2009-12-22T20:37:24.243-08:00","display_name":"Nizar F. 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Couldn't stand it anymore. Hated that job. I just wasn't cut out for sales. Because your ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">I quit. Couldn't stand it anymore. Hated that job. I just wasn't cut out for sales. Because your granddad was high up in the company, there was even more pressure. He watched over everything I did. So instead of going back to London, I check into this hotel in Sault Ste Marie. It's a run down place that has a bar downstairs. Been there before. Know the owner. Even get a deal on the room because I tell him I don't have a job. Anyway, I'm sitting at the hotel bar thinking about my future, what I'm suited for, what I wanna do. I'm pretty mixed up. Don't know if I'm coming or going. I had no work and that got me worrying. So I'm having a beer and dipping into the pretzels. They have them in those wood salad bowls your mother used to have. You know when you see something that reminds you of another time in your life and even though it's years later it brings you right back to it. I don't even like pretzels but keep eating them until I get a canker on my tongue from the salt. I drink some beer and it goes away, and then, for some reason, I have more pretzels and it comes back worse. I keep doing this until I feel sick, and then I get mad at myself and push the bowl away. This real attractive lady comes and sits down in front of the bowl but doesn't take any pretzels. She's so attractive, I think, This lady's gotta be a model. And sure enough. We get to talking, Rudy and I. That's her name. Turns out she's this real interesting person. She tells me how she used to work for K-mart, modeling for flyers, and then one day she got a call and boom she was a model. Just like that. She travelled all over the States, even went to England. She doesn't brag though. She's actually kind of shy. She talks about it like it's just her life and not a big deal. I think, I should buy her a drink. So I offer, but she says no because she's an alcoholic and in the AA. She takes a silver medallion out of her purse, and says that's what AA gives you when you've been sober a year. I ask her if it's hard being in a bar and not drinking. She says she used to it. I say it'd be hard for me, and I'm not an alcoholic. I just like the taste of beer. Rudy says she knows what I mean. I'm impressed. I think, This lady's really got it together. You know when you meet someone and it's like you've known them, and you think, I could tell this person anything. That's what it was like. I tell Rudy all about your mother and getting married young. How we lived in a basement apartment in her parents' house in Peterborough and your grandmother coming down every single day. And how, when I wanted to apply to Teacher's College, your grandmother said I didn't have what it takes to make it as a teacher. So I never applied. I tell Rudy about moving back to London with you and your mother and working for Stallard. And how the pressure used to make me so mad, I'd throw things. I tell her about throwing that beer bottle through the living room window and later closing it up with wood boards. And how I brought your mother flowers because I felt so bad, and then I left for good. Rudy has a real good sense of humour. She gets a kick out of my stories. Like the time your Uncle Chuck and I swatted at that beehive on St. George Street with our hockey sticks. And when we went to St. Thomas to drink and got caught and got our names in the paper and how your granddad was so mad because he had business there. And that summer job in Godrich. The crummy hotel and how we peed out the window. And the cop that said people were complaining but we didn't get a fine even though it was Saturday night. When the bartender comes to take my empty glass, I order another. Before he leaves, Rudy stops him and orders a drink too: a beer. At first I think she's kidding. Putting me on as a way to liven things up. When she lets the bartender walk away, I start getting real upset. For a few minutes I can't say a thing. Eventually I ask her if she's sure she knows what she's doing. She says she does. I feel bad. Like if it weren't for me she wouldn't be drinking. She says it's her decision. After a while I think, Well, she's right. So she has her beer and the world doesn't fall apart and then she has two more and then she stops. So I think, Hell, she seems to be handling</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="64c3677bc17cbda600aec37c7154be2b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30874311,"asset_id":2188639,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30874311/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2188639"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2188639"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2188639; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2188639]").text(description); $(".js-view-count[data-work-id=2188639]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2188639; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2188639']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 2188639, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "64c3677bc17cbda600aec37c7154be2b" } } $('.js-work-strip[data-work-id=2188639]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2188639,"title":"“\u0018Sind(a)bad and the Un-found/ed Dream” in Transverse: Journal of Comparative Poetics(2005)","translated_title":"","metadata":{"ai_title_tag":"Reflections on Career, Alcoholism, and Personal History","grobid_abstract":"I quit. Couldn't stand it anymore. Hated that job. I just wasn't cut out for sales. Because your granddad was high up in the company, there was even more pressure. He watched over everything I did. So instead of going back to London, I check into this hotel in Sault Ste Marie. It's a run down place that has a bar downstairs. Been there before. Know the owner. Even get a deal on the room because I tell him I don't have a job. Anyway, I'm sitting at the hotel bar thinking about my future, what I'm suited for, what I wanna do. I'm pretty mixed up. Don't know if I'm coming or going. I had no work and that got me worrying. So I'm having a beer and dipping into the pretzels. They have them in those wood salad bowls your mother used to have. You know when you see something that reminds you of another time in your life and even though it's years later it brings you right back to it. I don't even like pretzels but keep eating them until I get a canker on my tongue from the salt. I drink some beer and it goes away, and then, for some reason, I have more pretzels and it comes back worse. I keep doing this until I feel sick, and then I get mad at myself and push the bowl away. This real attractive lady comes and sits down in front of the bowl but doesn't take any pretzels. She's so attractive, I think, This lady's gotta be a model. And sure enough. We get to talking, Rudy and I. That's her name. Turns out she's this real interesting person. She tells me how she used to work for K-mart, modeling for flyers, and then one day she got a call and boom she was a model. Just like that. She travelled all over the States, even went to England. She doesn't brag though. She's actually kind of shy. She talks about it like it's just her life and not a big deal. I think, I should buy her a drink. So I offer, but she says no because she's an alcoholic and in the AA. She takes a silver medallion out of her purse, and says that's what AA gives you when you've been sober a year. I ask her if it's hard being in a bar and not drinking. She says she used to it. I say it'd be hard for me, and I'm not an alcoholic. I just like the taste of beer. Rudy says she knows what I mean. I'm impressed. I think, This lady's really got it together. You know when you meet someone and it's like you've known them, and you think, I could tell this person anything. That's what it was like. I tell Rudy all about your mother and getting married young. How we lived in a basement apartment in her parents' house in Peterborough and your grandmother coming down every single day. And how, when I wanted to apply to Teacher's College, your grandmother said I didn't have what it takes to make it as a teacher. So I never applied. I tell Rudy about moving back to London with you and your mother and working for Stallard. And how the pressure used to make me so mad, I'd throw things. I tell her about throwing that beer bottle through the living room window and later closing it up with wood boards. And how I brought your mother flowers because I felt so bad, and then I left for good. Rudy has a real good sense of humour. She gets a kick out of my stories. Like the time your Uncle Chuck and I swatted at that beehive on St. George Street with our hockey sticks. And when we went to St. Thomas to drink and got caught and got our names in the paper and how your granddad was so mad because he had business there. And that summer job in Godrich. The crummy hotel and how we peed out the window. And the cop that said people were complaining but we didn't get a fine even though it was Saturday night. When the bartender comes to take my empty glass, I order another. Before he leaves, Rudy stops him and orders a drink too: a beer. At first I think she's kidding. Putting me on as a way to liven things up. When she lets the bartender walk away, I start getting real upset. For a few minutes I can't say a thing. Eventually I ask her if she's sure she knows what she's doing. She says she does. I feel bad. Like if it weren't for me she wouldn't be drinking. She says it's her decision. After a while I think, Well, she's right. So she has her beer and the world doesn't fall apart and then she has two more and then she stops. 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Couldn't stand it anymore. Hated that job. I just wasn't cut out for sales. Because your granddad was high up in the company, there was even more pressure. He watched over everything I did. So instead of going back to London, I check into this hotel in Sault Ste Marie. It's a run down place that has a bar downstairs. Been there before. Know the owner. Even get a deal on the room because I tell him I don't have a job. Anyway, I'm sitting at the hotel bar thinking about my future, what I'm suited for, what I wanna do. I'm pretty mixed up. Don't know if I'm coming or going. I had no work and that got me worrying. So I'm having a beer and dipping into the pretzels. They have them in those wood salad bowls your mother used to have. You know when you see something that reminds you of another time in your life and even though it's years later it brings you right back to it. I don't even like pretzels but keep eating them until I get a canker on my tongue from the salt. I drink some beer and it goes away, and then, for some reason, I have more pretzels and it comes back worse. I keep doing this until I feel sick, and then I get mad at myself and push the bowl away. This real attractive lady comes and sits down in front of the bowl but doesn't take any pretzels. She's so attractive, I think, This lady's gotta be a model. And sure enough. We get to talking, Rudy and I. That's her name. Turns out she's this real interesting person. She tells me how she used to work for K-mart, modeling for flyers, and then one day she got a call and boom she was a model. Just like that. She travelled all over the States, even went to England. She doesn't brag though. She's actually kind of shy. She talks about it like it's just her life and not a big deal. I think, I should buy her a drink. So I offer, but she says no because she's an alcoholic and in the AA. She takes a silver medallion out of her purse, and says that's what AA gives you when you've been sober a year. I ask her if it's hard being in a bar and not drinking. She says she used to it. I say it'd be hard for me, and I'm not an alcoholic. I just like the taste of beer. Rudy says she knows what I mean. I'm impressed. I think, This lady's really got it together. You know when you meet someone and it's like you've known them, and you think, I could tell this person anything. That's what it was like. I tell Rudy all about your mother and getting married young. How we lived in a basement apartment in her parents' house in Peterborough and your grandmother coming down every single day. And how, when I wanted to apply to Teacher's College, your grandmother said I didn't have what it takes to make it as a teacher. So I never applied. I tell Rudy about moving back to London with you and your mother and working for Stallard. And how the pressure used to make me so mad, I'd throw things. I tell her about throwing that beer bottle through the living room window and later closing it up with wood boards. And how I brought your mother flowers because I felt so bad, and then I left for good. Rudy has a real good sense of humour. She gets a kick out of my stories. Like the time your Uncle Chuck and I swatted at that beehive on St. George Street with our hockey sticks. And when we went to St. Thomas to drink and got caught and got our names in the paper and how your granddad was so mad because he had business there. And that summer job in Godrich. The crummy hotel and how we peed out the window. And the cop that said people were complaining but we didn't get a fine even though it was Saturday night. When the bartender comes to take my empty glass, I order another. Before he leaves, Rudy stops him and orders a drink too: a beer. At first I think she's kidding. Putting me on as a way to liven things up. When she lets the bartender walk away, I start getting real upset. 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Hermes</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://princeton.academia.edu/LaraHarb">Lara Harb</a></span></div><div class="wp-workCard_item"><span>Call for Participation: TransFormations of Arabic Literary Theory AY2021 - Columbia University / Sheikh Zayed Book Award</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The primary focus of this conference is on Arabic literary theory, engaging with its development ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The primary focus of this conference is on Arabic literary theory, engaging with its development from the pre-modern era up to the present. We invite scholars to explore a plethora of thematic issues tied to the challenges of mapping, reconstructing, and studying varied sets of Arabic literary theoretical frameworks with the aim of identifying cross-temporal and trans-local conceptualizations and terms for a genealogy of Arabic literary theory. While focusing on the formation, transformation, re-organization and enduring legacy of pre-modern literary conceptualizations across the Arabic literary continuum, the conference approaches modernist literary explorations as invitations to the study of paradigmatic shifts in Arabic literary theory. The conference aspires to cement a dialogue between classical and modern epistemic systems while questioning their boundaries.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c441a9311e093e37a7dd2312b3df84ba" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64949446,"asset_id":44509706,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64949446/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44509706"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44509706"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44509706; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44509706]").text(description); $(".js-view-count[data-work-id=44509706]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44509706; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44509706']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44509706, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c441a9311e093e37a7dd2312b3df84ba" } } $('.js-work-strip[data-work-id=44509706]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44509706,"title":"Call for Participation - TransFormations of Arabic Literary Theory AY2021 - Columbia University / Sheikh Zayed Book Award","translated_title":"","metadata":{"abstract":"The primary focus of this conference is on Arabic literary theory, engaging with its development from the pre-modern era up to the present. 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(The Middle Ages.) Philadelphia: University of Pennsylvania Press, 2021. Pp. xiii, 284. $49.95. ISBN: 978-0-8122-5288-0." class="work-thumbnail" src="https://attachments.academia-assets.com/120284729/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/126401863/review_of_Ross_Brann_Iberian_Moorings_Al_Andalus_Sefarad_and_the_Tropes_of_Exceptionalism_The_Middle_Ages_Philadelphia_University_of_Pennsylvania_Press_2021_Pp_xiii_284_49_95_ISBN_978_0_8122_5288_0">review of Ross Brann, Iberian Moorings: Al-Andalus, Sefarad, and the Tropes of Exceptionalism. (The Middle Ages.) Philadelphia: University of Pennsylvania Press, 2021. Pp. xiii, 284. $49.95. ISBN: 978-0-8122-5288-0.</a></div><div class="wp-workCard_item"><span>Speculum</span><span>, 2025</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="501a89ff72f71d2e589a5c7c74e8b414" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":120284729,"asset_id":126401863,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/120284729/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="126401863"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="126401863"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 126401863; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=126401863]").text(description); $(".js-view-count[data-work-id=126401863]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 126401863; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='126401863']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 126401863, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "501a89ff72f71d2e589a5c7c74e8b414" } } $('.js-work-strip[data-work-id=126401863]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":126401863,"title":"review of Ross Brann, Iberian Moorings: Al-Andalus, Sefarad, and the Tropes of Exceptionalism. 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Writing the Twilight The Arabic Poetics of Ageing in Medieval Sicily and al-Andalus" class="work-thumbnail" src="https://attachments.academia-assets.com/120008581/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/126075092/Review_Carpentieri_Nicola_Writing_the_Twilight_The_Arabic_Poetics_of_Ageing_in_Medieval_Sicily_and_al_Andalus">Review Carpentieri, Nicola. Writing the Twilight The Arabic Poetics of Ageing in Medieval Sicily and al-Andalus</a></div><div class="wp-workCard_item"><span>The Medieval Review</span><span>, 2024</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="64d24fffcac0d3c69ba02aba7de8128c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":120008581,"asset_id":126075092,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/120008581/download_file?st=MTczODUwNTQ5NSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="126075092"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="126075092"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 126075092; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=126075092]").text(description); $(".js-view-count[data-work-id=126075092]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 126075092; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='126075092']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 126075092, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-6755cc7b199f6915bc04b434d6f9f816cab16dd0d4b8651e65db5d41dbdbbb98.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "64d24fffcac0d3c69ba02aba7de8128c" } } $('.js-work-strip[data-work-id=126075092]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":126075092,"title":"Review Carpentieri, Nicola. 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