Publications by Donald W Wood
A Companion to Mester de Clerecía Poetry, 2024
Series: Brill's Companions to Medieval Literatures and Cultures, Volume: 3
Volume Editors: Rob... more Series: Brill's Companions to Medieval Literatures and Cultures, Volume: 3
Volume Editors: Robin M. Bower and Matthew V. Desing
Mester de clerecía is the term traditionally used to designate the first generations of learned poetry in medieval Ibero-Romance dialects (the precursors of modern Castilian and other Romance languages of the Iberian Peninsula). In its time, this poetry was anything but traditional. These long poems of structured verse reappropriate the heroic past through the retelling of legends from Classical Antiquity, saints’ lives, miracle stories, Biblical apocrypha, and other tales. At the same time, the poems recast the place of their authors, and learned characters within their stories, in the shifting dynamics of their thirteenth and fourteenth century present.
This chapter examines the version of the Coplas contained in Cambridge University Library, MS. Add. 3355, published by González Llubera. Following a brief consideration of the text’s position relative to the phenomenon of mester de clerecía, I will conduct a close reading of the Coplas alongside parallel accounts of the story of Joseph found in Genesis, early collections of midrashim or Jewish Biblical exegesis—particularly the one known as Sefer HaYashar—as well as the General estoria, which was initiated by Alfonso X of Castile. This analysis will demonstrate how the scribe’s lexical and content choices created a version of this narrative whose central themes of local governance, measured heroism, and filial devotion fit within medieval Iberian conceptions of courtly culture.
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La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures, 2021
At its core, the present article is a response to Jerry R. Craddock's brief work "Concerning the ... more At its core, the present article is a response to Jerry R. Craddock's brief work "Concerning the Transliteration of Aljamiado Texts," published in La corónica in 1976. Craddock's critique of the cumbersome system by which scholars render Aljamiado texts in Latin characters provided a starting point from which to survey key theoretical trends and approaches to working with Aljamiado-Morisco texts that have emerged during the past half century. Our journey begins in Europe, particularly in the Universities of Oviedo and Alicante where Álvaro Galmés de Fuentes, Antonio Vespertino Rodríguez, and their students set the standards for creating critical editions of Aljamiado works on both sides of the Atlantic. Important contributions from other parts of Europe are also highlighted. From there, we turn to North Africa, particularly Tunisia, to highlight the work of Abdeljelil Temimi and the Fondation Temimi pour la Recherche Scientifique et l'Information (FTERSI). Our survey concludes with the work of American scholars and emerging, often interdisciplinary, tendencies that are currently pushing the boundaries of theoretical interpretation in American universities.
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Church History , 2022
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Open Iberia/América, 2021
Pedagogical edition, transcription, and translation of the Aljamiado-Morisco Legend of the Damsel... more Pedagogical edition, transcription, and translation of the Aljamiado-Morisco Legend of the Damsel Carcayçiyona (Aragón, ca. 1587) found in MS J57 of the Biblioteca Tomás Navarro Tomás, CSIC, Madrid. A variant of the folktale of the “handless maiden,” this narrative details the conversion of the pagan princess Carcayçiyona to Islam and the trials that befall her. The English version contains a short introduction in English, a transliteration of the Aljamiado into Latin characters, and English translation translation, accompanying notes, and a short bibliography.
Housed at: Open Iberia/América: Online, Open Access Teaching Anthology of Premodern Iberian and Latin American Texts https://openiberiaamerica.hcommons.org/
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free to download, share, adapt and republish, provided you attribute the source and do not use for commercial purposes.
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Open Iberia/América, 2021
Pedagogical edition, transcription, and translation of the Aljamiado-Morisco Legend of the Damsel... more Pedagogical edition, transcription, and translation of the Aljamiado-Morisco Legend of the Damsel Carcayçiyona (Aragón, ca. 1587) found in MS J57 of the Biblioteca Tomás Navarro Tomás, CSIC, Madrid. A variant of the folktale of the “handless maiden,” this narrative details the conversion of the pagan princess Carcayçiyona to Islam and the trials that befall her. The Spanish version contains a short introduction in Spanish, a transliteration of the Aljamiado into Latin characters, a modern Spanish translation, accompanying notes, and a short bibliography.
Housed at: Open Iberia/América: Online, Open Access Teaching Anthology of Premodern Iberian and Latin American Texts
https://openiberiaamerica.hcommons.org/
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free to download, share, adapt and republish, provided you attribute the source and do not use for commercial purposes.
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Medieval Encounters , 2020
The subject of this study is the Aljamiado-Morisco narrative, the "Alḥadix đe Musā kon Yako el-ka... more The subject of this study is the Aljamiado-Morisco narrative, the "Alḥadix đe Musā kon Yako el-karniçero," found in Madrid, BNE, MS 5305; an adaptation of the popular “Companion in Paradise” folktale type. Through a comparative reading of this and similar renderings of this tale, I will demonstrate that the Aljamiado narrative develops a detailed exemplification of ritual-like domestic practices that, within a Morisco context of use, served as a model for the proper care of one’s parents. For his fulfillment of these practices, the protagonist Jacob, condemned by the members of his community identified collectively as Banī Isrā’īl, is promised a privileged place in Paradise along the prophet Moses. Contextualized within an Aljamiado-Morisco manuscript, Jacob’s reward is reframed as a polemical victory for Islam over other monotheistic traditions; a recurrent theme linking several of the texts contained in this manuscript.
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eHumanista, 2019
The present study approaches sixteenth-century Aljamiado-Morisco narratives as spaces of cultural... more The present study approaches sixteenth-century Aljamiado-Morisco narratives as spaces of cultural and religious negotiation. Specifically, it examines the insertion of the initial two verses of the Latin Ave Maria prayer into an Islamic ḥadīṯ of the life of Jesus. Applying sociolinguistic theories of diglossia to examine the use of language in this and comparable texts, I argue that the Morisco appropriation of a Latin Christian text is an organic step in the evolution of their religious identities.
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Conference Presentations by Donald W Wood
In May of this year, I participated in a roundtable on the topic of race in medieval Ib... more In May of this year, I participated in a roundtable on the topic of race in medieval Iberian contexts at the International Congress on Medieval Studies in Kalamazoo. This paper is a continuation of that discussion situated in the context of Aljamiado-Morisco manuscript texts. Scholarship on the topic of race as applied to the Moriscos has tended toward historical studies of the Spanish state’s approaches to defining the race and social status of the Morisco subject or toward representations of Morisco characters in Golden Age literature. What interests me is how and why Moriscos wrote what can be interpreted as racialized language into their Aljamiado manuscript texts.
To the question of how I have focused, as a starting point, on the physiognomic and symbolic uses of color; specifically, blackness and whiteness, or blackness and non-blackness. In this session, I will focus on two casos or capítulos—Morisco Islamic legal rulings—to demonstrate how Morisco scribes wrote blackness as both a physiognomic means of differentiating or othering particular individuals or groups. Such labeling in some cases carries with it further ideological or social implications.
The question of why is muddier to navigate. In both of the selected casos, I argue that black figures are cast in roles of exemplary protagonists to present a heterogeneous alternative to “native born” or “Arabo-centric” Islam that elevates the social and spiritual attributes of the convert and enslaved Muslim as meritorious. In so doing, the didactic core of these casos serves as an edifying counterpoint to the Spanish imperial model rooted in Christian hegemony, orthodoxy, and blood purity.
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In the case of Iberia’s Morisco populations, race – which I use here as a broad categorical marke... more In the case of Iberia’s Morisco populations, race – which I use here as a broad categorical marker of difference – was more often than not assigned from by entities external to themselves. In his Memorial to the Christian court of the recently-conquered Kingdom of Granada, Francisco Núñez Muley argued that royal prohibitions against the use of Arabic language and surnames, Islamic-style dress, zambras, and other customs, which Christian officials determined were remnants of the converted Moriscos’ former religious identity, were in fact part of their culture as granadinos. In their own Aljamiado writings, Morisco authors and scribes rarely provide information as to how they understand race or assign it to themselves. More often than not, we are left to infer Morisco conceptions of race through the descriptions that they provide of other groups and their practices. Descriptions of Banī Isrā’īl (Jews) or cristianos, their practices, and customs, for instance, often negatively or critically charged in timbre, allow the reader to postulate an understanding of how the Moriscos may have conceived of their own identities in contrast. This practice of writing the other in a negative light of course returns circles back to my opening sentence in as much as the Moriscos, like the Old Christian authorities whom Núñez Muley addressed, assigned identity to groups to which they considered themselves external. Complicating this statement, however, is the legal reality that Moriscos were, by definition, Christian. My comments in this roundtable will attempt to bridge these two realities – clandestine and public, Islamic and Christian – of Morisco religious and racial identity.
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The Judeo-Castilian Coplas de Yosef has been framed historically as an outlier of the mester de c... more The Judeo-Castilian Coplas de Yosef has been framed historically as an outlier of the mester de clerecía corpus. Composed in Hebrew-Aljamiado by a Jewish scribe for a Jewish audience, this poem partially recounts the story of Yosef ben Yaakov (Joseph, son of Jacob) based on Genesis 37-50. Specifically, the fragmentary version of the Coplas found in MS Add. 3355 of the Cambridge University Library opens as God reveals to Jacob that his son, Joseph, lives and concludes with the death of this latter, corresponding to Genesis 46:3-50:25. The proposed paper will focus on a portion of a chapter devoted to this work that I recently composed for a companion to mester de clerecía anthology. I will offer a close reading of the ways in which the poet wrote the protagonist of Joseph as a model of local authority within the confines of fourteenth-century Castilian courtly protocols without sacrificing his Jewish identity. To this end, I will analyze this text alongside parallel accounts of the story of Joseph in the book of Genesis, early collections of midrashim—particularly the Sefer HaYashar—and Alfonso X’s General estoria.
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The history of Spain’s Morisco populations is marked by borders, both physical and conc... more The history of Spain’s Morisco populations is marked by borders, both physical and conceptual, that were perpetually reconceived throughout the sixteenth century first by edicts mandating the conversion of Mudejars to Catholicism and ultimately by edicts calling for the expulsion of the Moriscos from Spanish territories between 1609 and 1614. Such edicts forged conceptual boundaries between Muslim, Morisco, Old Christian, and New. Prohibitions on cultural practices deemed “Islamic” or “Arab” further deepened these divisions, while edicts delineating the boundaries of Morisco environments and restricting Morisco movement created physical borders between them and their Old Christian neighbors, and between Moriscos and external threats to the Catholic empire including European Protestants and Ottoman Turks. The edicts of expulsion drew one last physical border between the Moriscos and Spain itself; one that, despite the most determined of attempts, remained permeable.
In their Aljamiado writings, Moriscos drew their own borders. Legends of biblical and Qur’ānic figures derived from isrā’īliyyāt (tales of Jewish origin) and the Arabic genre of qiṣaṣ al-anbiyā’ (tales of the prophets) contain numerous examples of conceptual and physical boundaries. This study will explore examples from a selection of these tales that allow the reader to perceive borders from a Morisco point of view. In some cases, fictional borders reiterate those to which the Moriscos were subjected, speaking to notions of religious delineation promulgated by Catholic Spanish authorities. In others, borders serve as a form of protection, self-isolation, and preservation.
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My contribution to this conversation proposes an alternative approach to formulas thought to exem... more My contribution to this conversation proposes an alternative approach to formulas thought to exemplify Morisco magical practices that focuses on the ecology of their manuscript context. That is, to consider the ways in which written organisms—talismans, potions, formulas, prescriptions, diagrams and other imagery, ingredients, vocabulary, grammatical and syntactical structures, handwriting styles, and other topographical features—coexist within their pages. How do words and ideas move through a text? Where does connective tissue give way to moments of separation and vice versa? How do segments of text speak to or question one another? Such an approach is messy and uncomfortable. It challenges the reader to suspend preconceptions of the magical and the medicinal; to resist the temptation to compartmentalize according to Arabized Galenic, Neoplatonic, or Scholastic Christian interpretations. Rather, each formula in a text must be scrutinized objectively, allowing it to speak from and through its environment. As I hope to demonstrate, this type of close reading may help to parse out a more nuanced understanding of how Morisco practitioners may have classified magic and medicine, not as static points along a spectrum of religion, magic, and science, but as moving and evolving constructs.
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Within approximately two centuries of the birth of Islam, Sunni mystics were developing a doctrin... more Within approximately two centuries of the birth of Islam, Sunni mystics were developing a doctrine of nūr Muḥammadī (the Light of Muḥammad), which proposes that the soul of the Prophet Muḥammad existed prior to the creation of humankind. Bestowed in the form of resplendent light to Adam, the nūr Muḥammadī was passed from prophet to prophet until the coming of Muḥammad himself. This study proposes a relationship between this doctrine and the practice of writing upon bodies. Forms of Islamic magic, including the fabrication of amulets and talismans (alherçes), employed individual letters, words, phrases, and symbols—constructed of specific materials often under precise circumstances—that, in combination with their placement on a physical body, harnessed and focused magical powers. The term “bodies,” in this case, is employed broadly to refer to both the human form and materials such as paper or cloth, metals, tablets, and even buildings. This analysis will consider a range of Aljamiado documents produced by the Moriscos of Spain between the fifteenth and sixteenth centuries.
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Sixteenth-century Aljamiado-Morisco manuscripts play a crucial role in shaping our understanding ... more Sixteenth-century Aljamiado-Morisco manuscripts play a crucial role in shaping our understanding of how the Moriscos conceived of and negotiated the structures of rituals and sacred space. Aljamiado recontamientos, particularly miracle narratives and works pertaining to the Islamic genre of dalā’il or “proofs,” reveal a complex interplay between performance, space, and manifestations of the divine that come together to form and transform sacred spaces. As the following analysis will demonstrate, Aljamiado texts challenge traditional theories of the sacred and profane and of the formation of sacred space proposed by Mircea Eliade, Arnold Van Gennep, and Joel Brereton of a clear delineation between the sacred and the profane and the notion of a central axis mundi, or point of contact between the three realms of heaven, earth, and the underworld. Rather, they manifest multifarious interpretations of these constructs that challenge us to reconsider traditional or canonical definitions of sacred space. The present study will illustrate these points as they appear in the miracle narrative "Alḥadīth de Ibrahīm." I have chosen this text for two reasons. First, the proliferation of this work in at least five manuscripts suggests relatively widespread popularity within Aragonese Morisco communities. Second, the work exemplifies multiple types of sacred space, thereby offering a microcosmic glimpse at the variety of religious experiences and manifestations of sacred found throughout the Aljamiado corpus.
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The present study considers Aljamiado narrative texts [ḥadīth] broadly as spaces in which the soc... more The present study considers Aljamiado narrative texts [ḥadīth] broadly as spaces in which the socio-cultural and religious identities of their composers and users are negotiated. Specifically, I examine the insertion of the first two verses of the Latin Ave Maria prayer into an otherwise Islamic ḥadīth of the lives of Mary and Jesus. A consideration of the roles of code-switching and diglossia in this text—and in an Aragonese Moriscos context, more broadly—will allow us to being to understand how the various languages used in the narrative were comprehended and what purposes they may have served. It is my contention that this insertion is, in part, the result of what Mukul Saxena has termed “critical diglossia;” a form of diglossia that moves beyond language to consider the consequences of state-sponsored efforts to ideologically shape the Moriscos. In this way, the syncretistic appropriation of the Ave Maria, that, for decades, had formed part of the Moriscos’ environment, is testimony to inevitable evolution of Aragonese Morisco religious thought.
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The aim of this study is twofold: to demonstrate how the Moriscos’ appeal to their historical pas... more The aim of this study is twofold: to demonstrate how the Moriscos’ appeal to their historical past through the figure of Mūsā ibn Nuṣayr situates the Aljamiado "El-rrekontamiyento del-çibdad del-aranbere" (Junta (CSIC) MS 57, fols. 112v-144v) within the larger historical narrative of Islamic expansion and the conquest of Al-Andalus and to demonstrate the processes of textual preservation, translation, and gloss employed by Morisco scribe’s, which reproduce methods employed by ibn Nuṣayr in the tale. Through careful consideration of the scribe’s the semantic choices and syntax, we can begin to piece together the ways in which this narrative may have been utilized in a Morisco framework of textual performance to at once bridge the spatial and temporal distances between the Morisco present and their historical past and to shape the ideologies of its audience.
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Drafts by Donald W Wood
The present study constitutes an attempt to catalogue the many forms and functions of angels th... more The present study constitutes an attempt to catalogue the many forms and functions of angels that appear in Aljamiado manuscripts. Aljamiado legends of the prophets and the early followers of Islam – identified as ‘alḥadīth’ (legend), ‘rrekontamiyento’ (recounting), or ‘estoriya’ (story) – supplemented with Morisco translations of prophetic traditions and other non-legendary didactic materials, provide an ideal platform to this end. The traditional isnād, or chain of transmission, accompanying many of these texts helps to identify the types of sources available to the Moriscos. Legendary materials drew heavily from the qiṣāṣ al-anbiyā’ genre, which includes the compilations of Muḥammad ibn ᶜAbd Allāh al-Kisā’ī (hereafter al-Kisā’ī) (c. eleventh century CE) and Abū Isḥāq Aḥmad ibn Muḥammad ibn Ibrāhīm al-Thaᶜlabī (hereafter al-Thaᶜlabī) (d. 1036 CE), as well as from earlier Judeo-Christian, Persian, and Indian materials. Morisco prophetic traditions, to quote Chejne, ‘relied on the established traditions contained in the collections based on the accepted Six Canonical Books’. A comparative approach of these materials reveals multifarious and often overlapping representations of angelic forms and functions from one Aljamiado text to the next. While this study is encyclopaedic in nature, it is not exhaustive. In most cases, I have selected texts that have been transcribed and published in Latin characters and are thus accessible to a general audience.
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Manuscript Transcriptions / Transliterations by Donald W Wood
This is my own complete transcription, transliterated into Latin characters of the Aljamiado MS R... more This is my own complete transcription, transliterated into Latin characters of the Aljamiado MS RESC/8 (antigua Junta 8), housed in the Tomás Navarro Tomás Library of the CSIC, Madrid. This has not been thoroughly proofed, but is being made available to anyone that might benefit from it.
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Publications by Donald W Wood
Volume Editors: Robin M. Bower and Matthew V. Desing
Mester de clerecía is the term traditionally used to designate the first generations of learned poetry in medieval Ibero-Romance dialects (the precursors of modern Castilian and other Romance languages of the Iberian Peninsula). In its time, this poetry was anything but traditional. These long poems of structured verse reappropriate the heroic past through the retelling of legends from Classical Antiquity, saints’ lives, miracle stories, Biblical apocrypha, and other tales. At the same time, the poems recast the place of their authors, and learned characters within their stories, in the shifting dynamics of their thirteenth and fourteenth century present.
This chapter examines the version of the Coplas contained in Cambridge University Library, MS. Add. 3355, published by González Llubera. Following a brief consideration of the text’s position relative to the phenomenon of mester de clerecía, I will conduct a close reading of the Coplas alongside parallel accounts of the story of Joseph found in Genesis, early collections of midrashim or Jewish Biblical exegesis—particularly the one known as Sefer HaYashar—as well as the General estoria, which was initiated by Alfonso X of Castile. This analysis will demonstrate how the scribe’s lexical and content choices created a version of this narrative whose central themes of local governance, measured heroism, and filial devotion fit within medieval Iberian conceptions of courtly culture.
Housed at: Open Iberia/América: Online, Open Access Teaching Anthology of Premodern Iberian and Latin American Texts https://openiberiaamerica.hcommons.org/
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free to download, share, adapt and republish, provided you attribute the source and do not use for commercial purposes.
Housed at: Open Iberia/América: Online, Open Access Teaching Anthology of Premodern Iberian and Latin American Texts
https://openiberiaamerica.hcommons.org/
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free to download, share, adapt and republish, provided you attribute the source and do not use for commercial purposes.
Conference Presentations by Donald W Wood
To the question of how I have focused, as a starting point, on the physiognomic and symbolic uses of color; specifically, blackness and whiteness, or blackness and non-blackness. In this session, I will focus on two casos or capítulos—Morisco Islamic legal rulings—to demonstrate how Morisco scribes wrote blackness as both a physiognomic means of differentiating or othering particular individuals or groups. Such labeling in some cases carries with it further ideological or social implications.
The question of why is muddier to navigate. In both of the selected casos, I argue that black figures are cast in roles of exemplary protagonists to present a heterogeneous alternative to “native born” or “Arabo-centric” Islam that elevates the social and spiritual attributes of the convert and enslaved Muslim as meritorious. In so doing, the didactic core of these casos serves as an edifying counterpoint to the Spanish imperial model rooted in Christian hegemony, orthodoxy, and blood purity.
In their Aljamiado writings, Moriscos drew their own borders. Legends of biblical and Qur’ānic figures derived from isrā’īliyyāt (tales of Jewish origin) and the Arabic genre of qiṣaṣ al-anbiyā’ (tales of the prophets) contain numerous examples of conceptual and physical boundaries. This study will explore examples from a selection of these tales that allow the reader to perceive borders from a Morisco point of view. In some cases, fictional borders reiterate those to which the Moriscos were subjected, speaking to notions of religious delineation promulgated by Catholic Spanish authorities. In others, borders serve as a form of protection, self-isolation, and preservation.
Drafts by Donald W Wood
Manuscript Transcriptions / Transliterations by Donald W Wood
Volume Editors: Robin M. Bower and Matthew V. Desing
Mester de clerecía is the term traditionally used to designate the first generations of learned poetry in medieval Ibero-Romance dialects (the precursors of modern Castilian and other Romance languages of the Iberian Peninsula). In its time, this poetry was anything but traditional. These long poems of structured verse reappropriate the heroic past through the retelling of legends from Classical Antiquity, saints’ lives, miracle stories, Biblical apocrypha, and other tales. At the same time, the poems recast the place of their authors, and learned characters within their stories, in the shifting dynamics of their thirteenth and fourteenth century present.
This chapter examines the version of the Coplas contained in Cambridge University Library, MS. Add. 3355, published by González Llubera. Following a brief consideration of the text’s position relative to the phenomenon of mester de clerecía, I will conduct a close reading of the Coplas alongside parallel accounts of the story of Joseph found in Genesis, early collections of midrashim or Jewish Biblical exegesis—particularly the one known as Sefer HaYashar—as well as the General estoria, which was initiated by Alfonso X of Castile. This analysis will demonstrate how the scribe’s lexical and content choices created a version of this narrative whose central themes of local governance, measured heroism, and filial devotion fit within medieval Iberian conceptions of courtly culture.
Housed at: Open Iberia/América: Online, Open Access Teaching Anthology of Premodern Iberian and Latin American Texts https://openiberiaamerica.hcommons.org/
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free to download, share, adapt and republish, provided you attribute the source and do not use for commercial purposes.
Housed at: Open Iberia/América: Online, Open Access Teaching Anthology of Premodern Iberian and Latin American Texts
https://openiberiaamerica.hcommons.org/
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. You are free to download, share, adapt and republish, provided you attribute the source and do not use for commercial purposes.
To the question of how I have focused, as a starting point, on the physiognomic and symbolic uses of color; specifically, blackness and whiteness, or blackness and non-blackness. In this session, I will focus on two casos or capítulos—Morisco Islamic legal rulings—to demonstrate how Morisco scribes wrote blackness as both a physiognomic means of differentiating or othering particular individuals or groups. Such labeling in some cases carries with it further ideological or social implications.
The question of why is muddier to navigate. In both of the selected casos, I argue that black figures are cast in roles of exemplary protagonists to present a heterogeneous alternative to “native born” or “Arabo-centric” Islam that elevates the social and spiritual attributes of the convert and enslaved Muslim as meritorious. In so doing, the didactic core of these casos serves as an edifying counterpoint to the Spanish imperial model rooted in Christian hegemony, orthodoxy, and blood purity.
In their Aljamiado writings, Moriscos drew their own borders. Legends of biblical and Qur’ānic figures derived from isrā’īliyyāt (tales of Jewish origin) and the Arabic genre of qiṣaṣ al-anbiyā’ (tales of the prophets) contain numerous examples of conceptual and physical boundaries. This study will explore examples from a selection of these tales that allow the reader to perceive borders from a Morisco point of view. In some cases, fictional borders reiterate those to which the Moriscos were subjected, speaking to notions of religious delineation promulgated by Catholic Spanish authorities. In others, borders serve as a form of protection, self-isolation, and preservation.
Contents:
1. Alhadith de Musa con Yaacob el carnicero (fols. 1r-4v)
2. ᶜUmar con Ḥudīfata (5r-5v)
3. Alhadith de dos hombres (6r-13v)
4. Historia que acaeció en tiempo de Isa (14r-16v)
5. Alhadith y recontamiento de Isa con la calavera (16v-22v)
6. Historia y recontamiento de Ayub (23r-41r)
7. Historia de la ciudad de alatun y de los alqanqamās de Sulaymān (41v-60v)
8. Porofecía de Fray Juan de Rocasia (61r-68r)
9. Alhadith de Sulayman (68v-103v)
We encourage approaches to the study of Aljamiado that challenge or cross hermeneutical boundaries. These may include, but are not limited to, approaches to race, liminality, postcolonial theory, history of emotions or of the senses, history of the book, and sociolinguistics. We also invite proposals whose contributions will bring diverse disciplines – literary studies, history, material culture, linguistics, political science, interdisciplinary studies, etc. – into productive dialogue. Papers by graduate students and emerging scholars are particularly welcome.
and literatures that fall outside of the Castilian dominant canon. In that vein, this panel seeks papers on any area of Aljamiado language or literary studies. “Aljamiado” may be interpreted broadly to include Romance language texts composed in Hebrew or Arabic characters in the Iberian Peninsula or in the post-expulsion diasporas from the Middle Ages through 1700.