Power in the Portrayal: Representations of Jews and Muslims by Ross Brann
By Ross Brann
Energy within the Portrayal unveils a clean and very important standpoint on energy relatives in 11th- and twelfth-century Muslim Spain as mirrored in historic and literary texts of the interval. using the equipment of the recent historic literary examine in quite a number texts, Ross Brann unearths the paradoxical kin among the Andalusi Muslim and Jewish elites in an period whilst lengthy classes of tolerance and admire have been punctuated via outbreaks of hysteria and hostility.The tested Arabic texts display a fragmented belief of the Jew in eleventh-century al-Andalus. They depict possible contradictory figures at whose poles are an clever, expert, and noble Jew deserving of homage and a vile, silly, and fiendish enemy of God and Islam. for his or her half, the Hebrew and Judeo-Arabic texts reveal a deep-seated reluctance to painting Muslims in any gentle in any respect. Brann cogently demonstrates that those representations of Jews and Muslims--each of that is eager about problems with sovereignty and the workout of power--reflect the transferring, fluctuating, and ambivalent kin among elite individuals of 2 of the ethno-religious groups of al-Andalus.Brann's available prose is enriched by way of his correct translations; the unique texts also are incorporated. This booklet is the 1st to review the development of social which means in Andalusi Arabic, Judeo-Arabic, and Hebrew literary texts and old chronicles. the unconventional technique illuminates nuances of recognize, disinterest, contempt, and hatred mirrored within the courting among Muslims and Jews in medieval Spain.
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Extra resources for Power in the Portrayal: Representations of Jews and Muslims in Eleventh- and Twelfth-Century Islamic Spain.
For a different assessment of this relationship in the taifa states, see Wasserstein, 1985, pp. 149–51. Wasserstein contends that Andalusi men of religion were actually associated closely with taifa political authorities and as a rule did not assert themselves independently in political life until the end of the period. 78 Humphreys, pp. 137–39, identiﬁes this kind of activism as one of three paradigms of political behavior Muslims have followed. ” 79 A Abu¯ Ja far al-Dabb¯ ı, pp. 332–33, cited in Wasserstein, 1985, pp.
Pp. 429–30. On public opposition to Jewish ofﬁcials in Fatimid Egypt, see Fischel, 1937, pp. 88–89; and Goitein, 1967–93, 2:374–76. For study of dhimm¯ı public service in general see Tritton, pp. 18–36; Fattal, pp. 232–63; and Mark R. Cohen, 1994, pp. 65–68. Ibn Qayyim al-Jawziyya, 1:208– 203, treats the prohibition of dhimm¯ıs exercising authority over Muslims. 52 Lewis, 1984a, pp. 28–30. 53 Fierro, 1994; and Benabboud, 1994. 54 A Ibn Hayy an ¯ is said to have been a staunch supporter of the Umayyad caliphate and thus a critic of the ខta’ifa ¯ kingdoms that replaced it.
78 Humphreys, pp. 137–39, identiﬁes this kind of activism as one of three paradigms of political behavior Muslims have followed. ” 79 A Abu¯ Ja far al-Dabb¯ ı, pp. 332–33, cited in Wasserstein, 1985, pp. 210–11, and Ashtor, 1992, 2:298, 366. 80 Abd al-Rah¯ ខ ım al-Jawbar¯ı, p. 55; Damascus ed. (1885), trans. Perlmann, 1972, p. 316. Perlmann also cites traditions brought by the fourteenth-century North African A ajj scholar Ibn al-H ¯ (al- Abdar¯ı) (ed. 82 In times of religious turmoil and political crisis, pious Muslims perceived Islam as failing rather than as triumphant.