By M. Hamilton
This e-book 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 range considerably from reliable ecu 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 diversity of voices that characterizes medieval Iberian tradition. Representing Others explores the procedures of identification formation in a society/geographical area frequently excluded from discussions of either eu and center japanese histories and literatures.
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Additional info for Representing Others in Medieval Iberian Literature (The New Middle Ages)
But he also had to hope that his go-between/ courtier was one of the just (an Ibn Hazm, for example) and not one led by Iblis. Once Ibn Hazm has opened up a space for the go-between in his world/text, in the court and in the lover’s intellect, she negotiates with and constructs for him the objects of his desire. Her activity, this production of meaning/channeling of desire, engages the very forces of good and evil behind that desire. Unfortunately neither the past nor the future was as ideal as Ibn Hazm envisioned.
3 In this earliest recorded description of the go-between from al-Andalus, Ibn Hazm moves from an abstract ideal, the generic “he” of the first section, to the specific, the old women of Cordoba. He tells us that he remembers from his youth many women in Cordoba who conformed to his ideal of the trustworthy go-between. The go-betweens that inhabit Ibn Hazm’s memories become part of the Andalusi identity constructed in The Dove’s Neck Ring. These old women are absent from the Bedouin poetry Ibn Hazm refers to as Eastern and non-Andalusi.
He tells us that he remembers from his youth many women in Cordoba who conformed to his ideal of the trustworthy go-between. The go-betweens that inhabit Ibn Hazm’s memories become part of the Andalusi identity constructed in The Dove’s Neck Ring. These old women are absent from the Bedouin poetry Ibn Hazm refers to as Eastern and non-Andalusi. Whereas much of the rest of this treatise echoes beliefs and codes of love similar to those set forth by eastern Baghdadi authors, the chapter on the go-between is marked as Andalusi.
Representing Others in Medieval Iberian Literature (The New Middle Ages) by M. Hamilton