This Noble House explores the preoccupation with biblical genealogy that emerged among Jews in the Islamic Near East between the eleventh and fourteenth centuries. Arnold Franklin looks to Jewish society's fascination with Davidic ancestry, examining the profusion of claims to the lineage that had already begun to appear by the year 1000, the attempts to chart the validity of such claims through elaborate genealogical lists, and the range of meanings that came to be ascribed to the House of David in this period. Jews and Muslims shared the perception that the Davidic line and the noble family of the Prophet Muhammad were counterparts to one another, but captivation with Davidic lineage was just one facet of a much broader Jewish concern with biblical ancestry. Based on documentary material from the Cairo Geniza, the book argues that this "genealogical turn" should be understood as a consequence of Jewish society's dynamic encounter with its Arab-Islamic milieu and constituted a selective adaptation to the importance of ancestry in the dominant cultural environment. While Jewish society surely had genealogical materials and preoccupations of its own upon which to draw, the Arab-Islamic regard for tracing the lineage of Muhammad provided the impetus for deploying those traditions in new and unprecedented ways. On the one hand, the increased focus on ancestry is an instance of medieval Jews reflexively and unselfconsciously making use of the cultural forms of their Muslim neighbors; on the other, it is an expression of cultural competitiveness or even resistance, an implicit response to the claim of Arab genealogical superiority that uses the very methods of the Arab "science of genealogy." To be sure, Franklin notes, Jews were only one of several non-Arab minority groups to take up genealogy in this way. At the broadest level, then, This Noble House illuminates a strategy that various minority populations utilized as they sought legitimacy within the medieval Arab-Islamic world.
This Noble House explores the preoccupation with biblical genealogy that emerged among Jews in the Islamic Near East between the eleventh and fourteenth centuries. Arnold Franklin looks to Jewish society's fascination with Davidic ancestry, examining the profusion of claims to the lineage that had already begun to appear by the year 1000, the attempts to chart the validity of such claims through elaborate genealogical lists, and the range of meanings that came to be ascribed to the House of David in this period. Jews and Muslims shared the perception that the Davidic line and the noble family of the Prophet Muhammad were counterparts to one another, but captivation with Davidic lineage was just one facet of a much broader Jewish concern with biblical ancestry. Based on documentary material from the Cairo Geniza, the book argues that this "genealogical turn" should be understood as a consequence of Jewish society's dynamic encounter with its Arab-Islamic milieu and constituted a selective adaptation to the importance of ancestry in the dominant cultural environment. While Jewish society surely had genealogical materials and preoccupations of its own upon which to draw, the Arab-Islamic regard for tracing the lineage of Muhammad provided the impetus for deploying those traditions in new and unprecedented ways. On the one hand, the increased focus on ancestry is an instance of medieval Jews reflexively and unselfconsciously making use of the cultural forms of their Muslim neighbors; on the other, it is an expression of cultural competitiveness or even resistance, an implicit response to the claim of Arab genealogical superiority that uses the very methods of the Arab "science of genealogy." To be sure, Franklin notes, Jews were only one of several non-Arab minority groups to take up genealogy in this way. At the broadest level, then, This Noble House illuminates a strategy that various minority populations utilized as they sought legitimacy within the medieval Arab-Islamic world.
Building on the groundbreaking 2012 exhibition “Byzantium and Islam: Age of Transition,” which explored the transformations and continuities in the Byzantine Empire from the seventh to the ninth century, the present volume extends the exhibition catalogue’s innovative investigation of cultural interaction between Christian and Jewish communities and the world of Islam. Eleven essays by internationally distinguished scholars address such topics as the transmission of Christian imagery to the Mediterranean, icons preserved in The Holy Monastery of Saint Catherine at Sinai, interaction between Jewish communities and the Muslim world, the purposeful mutilation of figurative floor mosaics in places of worship, the evolution of classical and Byzantine motifs in a new cosmology for Muslim rulers, and interconnections in the realm of music. Each essay provides compelling evidence that the era of transition from Byzantine to Islamic rule in the eastern Mediterranean and North Africa resulted in unprecedented cultural cross-fertilization and significantly affected the development of the Mediterranean world for centuries to come.
Ralph Ellison is justly celebrated for his epochal novel Invisible Man, which won the National Book Award in 1953 and has become a classic of American literature. But Ellison’s strange inability to finish a second novel, despite his dogged efforts and soaring prestige, made him a supremely enigmatic figure. Arnold Rampersad skillfully tells the story of a writer whose thunderous novel and astute, courageous essays on race, literature, and culture assure him of a permanent place in our literary heritage. Starting with Ellison’s hardscrabble childhood in Oklahoma and his ordeal as a student in Alabama, Rampersad documents his improbable, painstaking rise in New York to a commanding place on the literary scene. With scorching honesty but also fair and compassionate, Rampersad lays bare his subject’s troubled psychology and its impact on his art and on the people about him.This book is both the definitive biography of Ellison and a stellar model of literary biography.
February 1, 2002 marks the 100th birthday of Langston Hughes. To commemorate the centennial of his birth, Arnold Rampersad has contributed new Afterwords to both volumes of his highly-praised biography of this most extraordinary and prolific American writer. The second volume in this masterful biography finds Hughes rooting himself in Harlem, receiving stimulation from his rich cultural surroundings. Here he rethought his view of art and radicalism, and cultivated relationships with younger, more militant writers such as Richard Wright, Ralph Ellison, James Baldwin, and Amiri Bakara. Rampersads Afterword to volume two looks further into his influence and how it expanded beyond the literary as a result of his love of jazz and blues, his opera and musical theater collaborations, and his participation in radio and television. In addition, Rempersad explores the controversial matter of Hughess sexuality and the possibility that, despite a lack of clear evidence, Hughes was homosexual. Exhaustively researched in archival collections throughout the country, especially in the Langston Hughes papers at Yale Universitys Beinecke Library, and featuring fifty illustrations per volume, this anniversary edition will offer a new generation of readers entrance to the life and mind of one of the twentieth centurys greatest artists.
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