Download After Jews And Arabs: Remaking Levantine Culture by Ammiel Alcalay PDF

By Ammiel Alcalay

Alcalay (Hebrew literature, urban U. of recent York) argues that the very parts of the ancient family members among Jews and Arabs, and the character of the Levant itself, supply instruments for resolving the present state of affairs within the heart East. His sections hide discontinued strains drafts for an itinerary,

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I can only hope that those who find things of value here and go on to investigate them further will refine and improve upon my preliminary conjectures. Chapter 1 Discontinued Lines: Drafts for an Itinerary I. Militant Archeology: Dispossessing Native Jews The "old" Levantine world coincides with but is not exclusive to Islamic rule. Although its central source of nourishment remains the fertile symbiosis of Arabic, Jewish, and Romance culture created in the Western Caliphate of Spain from the tenth to the thirteenth centuries and known as the Golden Age, the culture formed there also refers back to Baghdad and the Eastern Caliphate.

5 No matter how diverse or connected these communities might have been in the old world, their radical displacement and realignment in the new order meant that they would share a common fate, albeit one with entirely different, unfamiliar, and externally imposed elements binding them together. People from places as various as Marrakesh, Baghdad, Aden, and Isfahan all found themselves dispossessed in the promised land. No matter to what extent current Israeli discourse assumes it has put the transit camp period under its belt (so to speak—as if it has been thoroughly assimilated and absorbed with the iconic image of immigrants being sprayed with DDT), the explication of the human cost of those years has not yet begun; even less examined is the densely symbiotic relationship between the oppression of dispossessed Jews in Europe and the policies of empowered Jews in Palestine and Israel: We were wearing our Sabbath clothing.

Beyond all of this, the fundamental problem is not technical, in the form of even more stringent textual and linguistic requirements, but conceptual: What is required, is considerably more difficult and challenging, the alteration of our attitudes toward European literary history (and thus, in considerable measure, toward ourselves). With this done, and with a vision of Arabic and Hebrew, Morisco and Mozarabic, as central rather than peripheral, the amount of material available even to the scholar with no knowledge of Arabic becomes exceedingly rich, and the number of future generations who would accept that Arabic and Hebrew are important reading languages .

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