Download Representing Others in Medieval Iberian Literature (The New by M. Hamilton PDF
By M. Hamilton
This publication makes a speciality of the methods exiled medieval Iberian intellectuals--Jewish, Arabic, and Christian--used canonical discourses to shape/create cultural versions that "go opposed to the grain," i.e. that vary considerably from professional eu and japanese discourses. Representing Others examines how Iberian authors used the fictitious go-between to mirror on their position as cultural intermediaries and to open up areas within the dominant discourse for the range of voices that characterizes medieval Iberian tradition. Representing Others explores the strategies of identification formation in a society/geographical zone usually excluded from discussions of either eu and heart japanese histories and literatures.
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Ibn Hazm legitimizes the son of the ‘Amirid usurpur al-Mansur, al-Muzaffar, by including him in this list. Ibn Hazm is 22 REPRESENTING OTHERS careful to point out here that love is not forbidden by religion. Using the Andalusi caliphs and sovereigns as exemplary lovers reinforces Ibn Hazm’s assertion that love is an ennobling and divinely inspired sentiment and legitimates it as the courtly discourse of power. Ibn Hazm sets forth in The Dove’s Neck Ring a guide to love designed not only to shape the perfect lover, but also to simultaneously create the ideal member of the Andalusi court.
The trick in “Maqama 12” centers on the sexual slave, which in medieval al-Andalus was associated not only with prostitution and go-betweens, but also with the court and courtiers. Unlike the slave women in The Dove’s Neck Ring who, as objects of affection and desire, circulate and participate in the courtly desire of Ibn Hazm, here the fictional narrator al-Sa’ib adopts the role of a would be go-between, and fleetingly, that of client (as we see his lustful excitement when inspecting the girl’s body) involved in an illicit, but seemingly common act of prostitution—one framed almost exclusively in terms of a financial interaction.
21 These pleasure gatherings replaced the formal ceremonial court gatherings of the Umayyad dynasty, during which courtiers interacted with the caliph in a very limited capacity and only then as part of his official duties. 22 An entire ritual of behavior came to be associated with the majlis, and poetry had a central role in it, both reflecting and producing the themes of the garden wine party. ”23 The love affair provided the zarif with a suitable pretext for showing off his elegant manners and literary skills.