Covert Gestures: Crypto-Islamic Literature as Cultural Practice in Early Modern SpainU of Minnesota Press - 202 sidor Forcibly expelled from Spain in the early seventeenth century, the substantial Muslim community known as the moriscos left behind them a hidden yet extremely rich corpus of manuscripts. Copied out in Arabic script and concealed in walls, false floors, and remote caves, these little-known texts now offer modern readers an absorbing look into the cultural life of the moriscos during the hundred years between their forced conversion to Christianity and their eventual expulsion. Covert Gestures reveals how the traditional Islamic narratives of the moriscos both shaped and encoded a wide range of covert social activity characterized by a profound and persistent concern with time and temporality. Using a unique blend of literary analysis, linguistic anthropology, and phenomenological philosophy, Barletta explores the narratives as testimonials of past human experiences and discovers in them evidence of community resistance. In its interdisciplinary approach, Vincent Barletta's work is nothing less than a rewriting of the cultural history of Muslim Spain, as well as a replotting of the future course of medieval and early modern literary studies. |
Innehåll
1 Toward an ActivityCentered Approach to AljamiadoMorisco Narrative | 1 |
2 Written Narrative and the Human Dimension of Time | 31 |
3 Contexts of Rediscovery Contexts of Use | 56 |
4 The Prophet Is Born Muslims Are Made | 79 |
5 A Morisco Philosophy of Suffering and Action | 104 |
6 Language Ideologies and Poetic Form | 133 |
Conclusions | 156 |
Acknowledgments | 161 |
Notes | 163 |
Bibliography | 178 |
Index | 197 |
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Covert Gestures: Crypto-Islamic Literature as Cultural Practice in Early ... Vincent Barletta Ingen förhandsgranskning - 2005 |
Covert Gestures: Crypto-Islamic Literature as Cultural Practice in Early ... Vincent Barletta Ingen förhandsgranskning - 2005 |
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Abraham adulterio al-Awwal alayhi al-çalam alfakíes Alhadith del xakrifixiyo aljamiado aljamiado-morisco literature aljamiado-morisco texts Allah Allahu akbar analysis annabi Arabic language Arabic script Aragonese crypto-Muslims Aragonese Moriscos argued BRAH Castile and Aragon Castilian and Aragonese Christian complex context cuaderna vía cultural practice discourse dixo diya Eid al-Adha encoded engaged Estébanez focus folios frame frameworks Gayangos genre Hadith Hadith de Yuçuf Halima handwritten Historia human Iberian peninsula interaction intersect Ishmael kalamador kuwando language ideologies Libro linguistic literary luces Madrid manuscript copies manuscript texts Mawlid meaning mediate medieval Morisco communities Morisco scribes Muhammad Muslim narrative texts performance Poema de Yuçuf poetic present Prophet Qur'an Qur’anic readers reading Real Academia Real Academia Española relation religious sense shape socially embedded Spain Spanish speak specific story temporal textual tion tokó torpex traditional Islamic Western Apache written narratives written texts xakrifixiyo de Isma’il Ziryab
Populära avsnitt
Sida 21 - Believing, with Max Weber, that man is an animal suspended in webs of significance he himself has spun, I take culture to be those webs, and the analysis of it to be therefore not an experimental science in search of law but an interpretive one in search of meaning.
Sida 113 - And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns : and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.
Sida 113 - My father: and he said, Here am I, my son. And he said, Behold, the fire and the wood: but where is the lamb for a burnt offering? And Abraham said, God will provide himself the lamb for a burnt offering, my son...
Sida 113 - And they came to the place which God had told him of ; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.
Sida 113 - Do not lay your hand on the lad or do anything to him; for now I know that you fear God, seeing you have not withheld your son, your only son from me.
Sida xxxiv - The chronotope in literature has an intrinsic generic significance. It can even be said that it is precisely the chronotope that defines genre and generic distinctions, for in literature the primary category in the chronotope is time.
Sida 113 - Abraham said, God will provide himself the lamb for a burnt offering, my son : so they went both of them together.
Sida xiii - In short, the practically cognized present is no knife-edge, but a saddle-back, with a certain breadth of its own on which we sit perched, and from which we look in two directions into time.
Sida 22 - What makes Balinese cockfighting deep is thus not money in itself, but what, the more of it that is involved the more so, money causes to happen: the migration of the Balinese status hierarchy into the body of the cockfight.
Hänvisningar till den här boken
Framing Iberia: Maqāmāt and Frametale Narratives in Medieval Spain David A. Wacks Ingen förhandsgranskning - 2007 |