Syllabus and Course Reader (Creative Commons Licensed) of survey course of premodern Hispanic literature and culture taught as a series of debates on social questions (see https://davidwacks.uoregon.edu/2017/12/14/survey4/)

Course description: This class introduces students to a variety of texts written in Spain and the New World from 1100-1600…[Read more]

Syllabus and Course Reader (Creative Commons Licensed) of survey course of premodern Hispanic literature and culture taught as a series of debates on social questions (see https://davidwacks.uoregon.edu/2017/12/14/survey4/)

Course description: This class introduces students to a variety of texts written in Spain and the New World from 1100-1600…[Read more]

Reading of two medieval Spanish ballads featuring fairies in light of ethnographic evidence of fairy consciousness in Spain

Syllabus and Course Reader (Creative Commons Licensed) of survey course of premodern Hispanic literature and culture taught as a series of debates on social questions (see https://davidwacks.uoregon.edu/2017/12/14/survey4/)

Course description: This class introduces students to a variety of texts written in Spain and the New World from 1100-1600…[Read more]

Reading of two medieval Spanish ballads featuring fairies in light of ethnographic evidence of fairy consciousness in Spain

This paper examines a 9th-century Arabic text of genethlialogical astrology, arguing that while it presents itself as heir to a Greek science deriving from India, it is also a testament to the pervasive role played by Sasanian intellectual culture in the 8th- to 10th-century Greek-Arabic translation movement. After a description of the…[Read more]

This paper examines a 9th-century Arabic text of genethlialogical astrology, arguing that while it presents itself as heir to a Greek science deriving from India, it is also a testament to the pervasive role played by Sasanian intellectual culture in the 8th- to 10th-century Greek-Arabic translation movement. After a description of the…[Read more]

The complexity of Medieval Iberia’s linguistic, religious, and cultural diversity is a commonplace. Descriptions abound of the lands that are now modern Spain and Portugal as a “melting pot” or a “multicultural” space. However, modern literary history, with its tendency toward monolingual, national narratives, has produced a vision of medieval…[Read more]

The complexity of Medieval Iberia’s linguistic, religious, and cultural diversity is a commonplace. Descriptions abound of the lands that are now modern Spain and Portugal as a “melting pot” or a “multicultural” space. However, modern literary history, with its tendency toward monolingual, national narratives, has produced a vision of medieval…[Read more]

The complexity of Medieval Iberia’s linguistic, religious, and cultural diversity is a commonplace. Descriptions abound of the lands that are now modern Spain and Portugal as a “melting pot” or a “multicultural” space. However, modern literary history, with its tendency toward monolingual, national narratives, has produced a vision of medieval…[Read more]

The complexity of Medieval Iberia’s linguistic, religious, and cultural diversity is a commonplace. Descriptions abound of the lands that are now modern Spain and Portugal as a “melting pot” or a “multicultural” space. However, modern literary history, with its tendency toward monolingual, national narratives, has produced a vision of medieval…[Read more]

The complexity of Medieval Iberia’s linguistic, religious, and cultural diversity is a commonplace. Descriptions abound of the lands that are now modern Spain and Portugal as a “melting pot” or a “multicultural” space. However, modern literary history, with its tendency toward monolingual, national narratives, has produced a vision of medieval…[Read more]

Thābit b. Qurra (d. 288/901), a Sabian of Ḥarrān, and his descendants remained in their ancestral religion for six generations. Why did they persist despite pressure to convert? This article argues that religious self-identification as a Sabian could be a distinct advantage in Baghdad’s elite circles. It focuses on Thābit’s great-grandson Abū…[Read more]

Thābit b. Qurra (d. 288/901), a Sabian of Ḥarrān, and his descendants remained in their ancestral religion for six generations. Why did they persist despite pressure to convert? This article argues that religious self-identification as a Sabian could be a distinct advantage in Baghdad’s elite circles. It focuses on Thābit’s great-grandson Abū…[Read more]

Thābit b. Qurra (d. 288/901), a Sabian of Ḥarrān, and his descendants remained in their ancestral religion for six generations. Why did they persist despite pressure to convert? This article argues that religious self-identification as a Sabian could be a distinct advantage in Baghdad’s elite circles. It focuses on Thābit’s great-grandson Abū…[Read more]

Thābit b. Qurra (d. 288/901), a Sabian of Ḥarrān, and his descendants remained in their ancestral religion for six generations. Why did they persist despite pressure to convert? This article argues that religious self-identification as a Sabian could be a distinct advantage in Baghdad’s elite circles. It focuses on Thābit’s great-grandson Abū…[Read more]