PhDThesis: Courtly Love was a comprehensive cultural phenomenon brought about by changes in the s... more PhDThesis: Courtly Love was a comprehensive cultural phenomenon brought about by changes in the social environment and influences from the Arab world. The crisis of the aristocracy in fifteenth-century Spain was a major determining factor in the revival of poetic themes and forms inspired by this literary and sentimental ideology. Oblectives: 1. To study the various trends in scholarship from the sixteenth century to the present day so that the term 'Courtly Love' can be redefined as a valid instrument for critical analysis; II. To investigate the socioeconomic background to the revival of troubadour poetry and chivalric idealism in late medieval Spain. The study inquires into: - I. The Origin and Meaning of Courtly Love. The theories are examined chronologically and analytically. For purposes of analysis they are divided into those concerned with the origins of amour courtois and those concerned with the meaning and validity of the concept. 1. Chronological survey: this survey shows the extent to which opinions on the medieval love lyric reflect contemporary literary fashions and political ideas. 2., Theories of origin: include Chivalric-Matriarchal., Crypto-Catharg Neoplatonic, Bernardine-Marianistg Spring Folk Ritual, Feudal-Sociological and the Hispano-Arabic. The Hispano-Arabio theory stresses the impact of Arab medical doctrines and Slid mysticism on European literature; the Sociological theory attributes the emergence of the troubadour movement to social and economic factors. 3. Theories of meaning: include the interpretation of Courtly Love as a collective fantasy fulfilling a psychological function; as an example of the play element in culture; as a figment of the imagination projected on the Middle Ages by nineteenth-century writers and scholars. II. Background to the Troubadour Revival. Courtly Love was from the start an aristocratic phenomenon. A considerable number of the nine hundred poets who flourished in the courts of Spain and Naples during the fifteenth century were related by ties of kinship and dependence to a rebel aristocracy, whose moral authority had been diminished by changes in the art of war and in the structure of society. Many were court officials Jewish conversos and the lesser landless sons of noble families. The rise of the Castilian love lyric is linked with the prevalence of baronial anarchy and with the rapid inflation of the titular nobility. It was a conservative reaction to social crisis by the dominant minority. 1. The aristocratic theory of society: examines the theory of the three estateat different forms of patronage, and the court as a centre of culture. 2* Historical background to the troubadour revival: outlines events during the reign of the Trastamaran dynasty, and attempts to assess the influence of personalities on cultural attitudes. 3. Documents: include decrees issued by Joan I of Aragon and his successor Harti" extollling the benefits of the Gay Science
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
ANOUAR MAJID, We Are All Moors: Ending Centuries of Crusades against Muslims and other Minorities... more ANOUAR MAJID, We Are All Moors: Ending Centuries of Crusades against Muslims and other Minorities. Minneapolis: University of Minnesota Press. 2009. 228 pp. ISBN 978-0-8166-6080-3 (pbk).The title is obviously provocative, paradox- ical and eye-catching, perhaps inspired by the headline displayed on the front page of Le Monde on 12 September 2001, 'We are all Americans', which expressed the universal response of outrage and empathy for the victims of 9/11, before the invention of the phrase War on Terror' and the introduction of the rhetoric of 'us' and 'them'. The Moor, which is not a term much favoured by modern historians, here symbolizes the outsider, or the Other, and the message of this book by a Moroccan-American seems to be that in today's multicultural and interdependent world of plural identities, especially in the melting-pot of the USA, we have all become, in some sense, minorities or outsiders; and if we fail to embrace the Other, at the very least in the imagination, and overcome our religious, cultural and ethnic differences, then we are in danger of losing our humanity.The general thesis of this book is that the cultural roots of European and American xenophobia are to be found in the expul- sion of the Moors from Spain in the early seventeenth century, a shameful example of ethnic cleansing that deserves to be much better known. These Moors, or - to be more accurate - Moriscos, were the descendants of Arabs who were nominally Christian, but continued to practise Islam in secret. In the author's opinion, all minorities living in the West after 1492 are 'in a symbolic or metaphorical sense [...] the descendants of the Moors' and 'the world's non-European natives or religions were all stamped with the taint of Muslim impurity' (p. 5). His argument is that prior to 1492 the European sense of identity was shaped by antagonism to the Moors, or Muslims, and after this watershed many minorities in the West, including Jews, descendants of black African slaves and Hispanic immigrants in North America, would be invested with Moorish attributes, many of them for the good reason that they did actually share an oriental or Judaeo-Muslim heritage. The discovery of that heritage by Jewish orientalists in Europe was a way of resisting European anti-Semi- tism. This is well documented in the chapter entitled 'Muslim Jews'.The extraordinary life of Lev Nussim- baum, the son of an Ashkenazi Jew of Baku, Azerbaijan, who converted to Islam in Berlin when it was a centre of Arab scholarship and died in Positano, Italy, in 1942, was a revela- tion to me, and whetted my appetite to know more. I was equally surprised to learn how the great Jewish orientalist Ignaz Goldziher became convinced that he was a Muslim when he visited Damascus in 1890; and how Benjamin Disraeli, a baptised Anglican who was nevertheless proud of his Sephardic ancestry, regarded Jews as an 'Arabian tribe' and Arabs as 'Jews on horseback', claiming that 'God never spoke except to an Arab' (p. 110). The biography of Muhammad Asad, or Leopold Weiss, who converted to Islam in Berlin in 1926 and chose to be buried in Granada in 1992, fits into the same pattern as the Hungarian Goldziher. Asad, the son of a Rabbi from Lvov in what is now the Ukraine, not only helped to draft the constitution of Pakistan and served as an ambassador for that country at the United Nations but he also completed one of the best and most erudite translations of the Qur'an into English. The rediscovery by black Africans of their Islamic roots is another fascinating, but better- known, story. All of which goes to show how far the status of Muslims has declined since the nineteenth and early twentieth century.There is perhaps one flaw, if that is the right word, in the author's thesis and he himself is dimly aware of it. The Jew was never feared as a member of a civilization that once posed a threat to the whole of Chris- tendom, but surely has a stronger claim to be the prototype of the essential Other, having inherited the 'sin of deicide', for which it was thought the Jewish race was condemned to wander the Earth. …
In Secrets of Pinar’s Game , Roger Boase deciphers a card game completed in 1496 for Queen Isabel... more In Secrets of Pinar’s Game , Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
I examine a short cycle of poems on folios 62r-64v of the manuscript known as the Cancionero de l... more I examine a short cycle of poems on folios 62r-64v of the manuscript known as the Cancionero de la British Library (LB1-192-201). I have strong grounds for suspecting that the poems on these folios are associated with King Afonso V of Portugal and his courtship of Princess Isabel of Castile and that they were composed for the entertainment of the young princess circa 1468.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
PhDThesis: Courtly Love was a comprehensive cultural phenomenon brought about by changes in the s... more PhDThesis: Courtly Love was a comprehensive cultural phenomenon brought about by changes in the social environment and influences from the Arab world. The crisis of the aristocracy in fifteenth-century Spain was a major determining factor in the revival of poetic themes and forms inspired by this literary and sentimental ideology. Oblectives: 1. To study the various trends in scholarship from the sixteenth century to the present day so that the term 'Courtly Love' can be redefined as a valid instrument for critical analysis; II. To investigate the socioeconomic background to the revival of troubadour poetry and chivalric idealism in late medieval Spain. The study inquires into: - I. The Origin and Meaning of Courtly Love. The theories are examined chronologically and analytically. For purposes of analysis they are divided into those concerned with the origins of amour courtois and those concerned with the meaning and validity of the concept. 1. Chronological survey: this survey shows the extent to which opinions on the medieval love lyric reflect contemporary literary fashions and political ideas. 2., Theories of origin: include Chivalric-Matriarchal., Crypto-Catharg Neoplatonic, Bernardine-Marianistg Spring Folk Ritual, Feudal-Sociological and the Hispano-Arabic. The Hispano-Arabio theory stresses the impact of Arab medical doctrines and Slid mysticism on European literature; the Sociological theory attributes the emergence of the troubadour movement to social and economic factors. 3. Theories of meaning: include the interpretation of Courtly Love as a collective fantasy fulfilling a psychological function; as an example of the play element in culture; as a figment of the imagination projected on the Middle Ages by nineteenth-century writers and scholars. II. Background to the Troubadour Revival. Courtly Love was from the start an aristocratic phenomenon. A considerable number of the nine hundred poets who flourished in the courts of Spain and Naples during the fifteenth century were related by ties of kinship and dependence to a rebel aristocracy, whose moral authority had been diminished by changes in the art of war and in the structure of society. Many were court officials Jewish conversos and the lesser landless sons of noble families. The rise of the Castilian love lyric is linked with the prevalence of baronial anarchy and with the rapid inflation of the titular nobility. It was a conservative reaction to social crisis by the dominant minority. 1. The aristocratic theory of society: examines the theory of the three estateat different forms of patronage, and the court as a centre of culture. 2* Historical background to the troubadour revival: outlines events during the reign of the Trastamaran dynasty, and attempts to assess the influence of personalities on cultural attitudes. 3. Documents: include decrees issued by Joan I of Aragon and his successor Harti" extollling the benefits of the Gay Science
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
ANOUAR MAJID, We Are All Moors: Ending Centuries of Crusades against Muslims and other Minorities... more ANOUAR MAJID, We Are All Moors: Ending Centuries of Crusades against Muslims and other Minorities. Minneapolis: University of Minnesota Press. 2009. 228 pp. ISBN 978-0-8166-6080-3 (pbk).The title is obviously provocative, paradox- ical and eye-catching, perhaps inspired by the headline displayed on the front page of Le Monde on 12 September 2001, 'We are all Americans', which expressed the universal response of outrage and empathy for the victims of 9/11, before the invention of the phrase War on Terror' and the introduction of the rhetoric of 'us' and 'them'. The Moor, which is not a term much favoured by modern historians, here symbolizes the outsider, or the Other, and the message of this book by a Moroccan-American seems to be that in today's multicultural and interdependent world of plural identities, especially in the melting-pot of the USA, we have all become, in some sense, minorities or outsiders; and if we fail to embrace the Other, at the very least in the imagination, and overcome our religious, cultural and ethnic differences, then we are in danger of losing our humanity.The general thesis of this book is that the cultural roots of European and American xenophobia are to be found in the expul- sion of the Moors from Spain in the early seventeenth century, a shameful example of ethnic cleansing that deserves to be much better known. These Moors, or - to be more accurate - Moriscos, were the descendants of Arabs who were nominally Christian, but continued to practise Islam in secret. In the author's opinion, all minorities living in the West after 1492 are 'in a symbolic or metaphorical sense [...] the descendants of the Moors' and 'the world's non-European natives or religions were all stamped with the taint of Muslim impurity' (p. 5). His argument is that prior to 1492 the European sense of identity was shaped by antagonism to the Moors, or Muslims, and after this watershed many minorities in the West, including Jews, descendants of black African slaves and Hispanic immigrants in North America, would be invested with Moorish attributes, many of them for the good reason that they did actually share an oriental or Judaeo-Muslim heritage. The discovery of that heritage by Jewish orientalists in Europe was a way of resisting European anti-Semi- tism. This is well documented in the chapter entitled 'Muslim Jews'.The extraordinary life of Lev Nussim- baum, the son of an Ashkenazi Jew of Baku, Azerbaijan, who converted to Islam in Berlin when it was a centre of Arab scholarship and died in Positano, Italy, in 1942, was a revela- tion to me, and whetted my appetite to know more. I was equally surprised to learn how the great Jewish orientalist Ignaz Goldziher became convinced that he was a Muslim when he visited Damascus in 1890; and how Benjamin Disraeli, a baptised Anglican who was nevertheless proud of his Sephardic ancestry, regarded Jews as an 'Arabian tribe' and Arabs as 'Jews on horseback', claiming that 'God never spoke except to an Arab' (p. 110). The biography of Muhammad Asad, or Leopold Weiss, who converted to Islam in Berlin in 1926 and chose to be buried in Granada in 1992, fits into the same pattern as the Hungarian Goldziher. Asad, the son of a Rabbi from Lvov in what is now the Ukraine, not only helped to draft the constitution of Pakistan and served as an ambassador for that country at the United Nations but he also completed one of the best and most erudite translations of the Qur'an into English. The rediscovery by black Africans of their Islamic roots is another fascinating, but better- known, story. All of which goes to show how far the status of Muslims has declined since the nineteenth and early twentieth century.There is perhaps one flaw, if that is the right word, in the author's thesis and he himself is dimly aware of it. The Jew was never feared as a member of a civilization that once posed a threat to the whole of Chris- tendom, but surely has a stronger claim to be the prototype of the essential Other, having inherited the 'sin of deicide', for which it was thought the Jewish race was condemned to wander the Earth. …
In Secrets of Pinar’s Game , Roger Boase deciphers a card game completed in 1496 for Queen Isabel... more In Secrets of Pinar’s Game , Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
I examine a short cycle of poems on folios 62r-64v of the manuscript known as the Cancionero de l... more I examine a short cycle of poems on folios 62r-64v of the manuscript known as the Cancionero de la British Library (LB1-192-201). I have strong grounds for suspecting that the poems on these folios are associated with King Afonso V of Portugal and his courtship of Princess Isabel of Castile and that they were composed for the entertainment of the young princess circa 1468.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel,... more In Secrets of Pinar’s Game, Roger Boase deciphers a card game completed in 1496 for Queen Isabel, Prince Juan, her daughters and her 40 court ladies. This book reveals information about the court culture that cannot be found in official sources.
In this paper I analyse a poem of anti-Semitic invective in a manuscript of fifteenth-century son... more In this paper I analyse a poem of anti-Semitic invective in a manuscript of fifteenth-century songs, copied c. 1560, which reflects the climate of increasing intolerance that existed in Spain immediately prior to the establishment of the Inquisition and shows how in the late fifteenth century a New Christian of Jewish ancestry could not shield himself from racial abuse even if he had royal patronage and had married into the very highest echelons of the aristocracy. This poem also sheds some light on the history of jousting and on the myth of Gothic ancestry and ‘purity of blood’ to which some of the oldest noble families of Spain adhered.
One of the most surprising discoveries of my research on Pinar’s Juego trobado — a card game in t... more One of the most surprising discoveries of my research on Pinar’s Juego trobado — a card game in the form of a poem, completed in 1496 — was that certain court ladies who participated in this game reappear as prostitutes in the anonymous Carajicomedia, written two decades later. Another discovery was that the Juego trobado allows us to reinterpret a series of poems by Acevedo addressed to six ladies who took part in some festivities in Murcia c. 1508. Information derived from Gonzalo Fernández de Oviedo’s Batallas y quinquagenas enables to expand our knowledge of Acevedo and to identify his presence and that of his wife Mayor Dávila in the Carajicomedia.
This is a speech given on 10 November 2005 for the launch of Islam and Global Dialogue: Religious... more This is a speech given on 10 November 2005 for the launch of Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace, ed. Roger Boase (Aldershot: Ashgate, 2005; paperback 2007).
The story of Rodrigo Díaz de Vivar y Mendoza, Marquis of Zenete, Cardinal Mendoza's eldest son, a... more The story of Rodrigo Díaz de Vivar y Mendoza, Marquis of Zenete, Cardinal Mendoza's eldest son, and his second wife María de Fonseca would furnish a writer with ample material for an exciting novel and certainly deserves to be better known, especially in the Anglophone world. Among other things, this article sheds some light on the vulnerable status of women in late medieval and Renaissance Spain at a time when noble ladies had greater educational opportunities, and castes doubt on the myth of the role played by Queen Isabel in championing the freedom and the rights of women; and it discusses how the Marquis of Zenete expressed his personality through jousting invenciones and inscriptions in Latin on the walls of his palace of La Calahorra, and introduced many features of Italian art and architecture into Spain almost in defiance of the status quo. I explain why he wrote the words NULA SECUNDA on a harp that he gave as a present to Prince Juan, I discuss the possible significance of a quotation by Ovid formerly in the Salón de los Marqueses in the Palace of La Calahorra, and I draw attention to the appearance of the Fonseca sisters in the anonymous Carajicomedia. La historia de Rodrigo Díaz de Vivar, marqués de Zenete, el hijo primogénito de Cardenal Mendoza, y su segunda mujer María de Fonseca podría proveer un escritor con materia más que suficiente para escribir una novela apasionante, y ciertamente merece ser mejor conocida, sobre todo en el mundo anglófono. Entre otras cosas, este artículo arroja algo de luz sobre la condición social vulnerable de la mujer en España durante la baja Edad Media y el Renacimiento cuando había más oportunidades educativas para las damas de la nobleza, y pone en duda el mito del papel jugado por la reina Isabel en defensa de la libertad y los derechos de la mujer; y discute como el marqués de Zenete exprimió su personalidad en letras y invenciones y en inscripciones en latín sobre los paredes de su palacio de La Calahorra, y introdujo en España muchas características del arte y arquitectura italiano casi a despecho del status quo. Doy una explicación de las palabras NULA SECUNDA escritas sobre una arpa que dió como regalo al príncipe don Juan, discuto la posible significación de una citación de Ovidio antiguamente en el Salón de los Marqueses en el Palacio de La Calahorra, y llamo la atención sobre la presencia de las hermanas Fonseca en la anónima Carajicomedia. Fig. 1. Rodrigo Díaz de Vivar, Marquis of Zenete (CC0 1.0). Fig. 2. Castle of La Calahorra, CC-BY-NC-ND Miguel Bueno Jiménez [http://miguelbueno.blogspot.co] Magnificat Cultura i Literatura Medievals, 3 (2016)
This is an anthology of oral tales collected in the Tribal Areas on the Pakistan-Afghan frontier,... more This is an anthology of oral tales collected in the Tribal Areas on the Pakistan-Afghan frontier, a region that has been described as the last free place on earth. It was here, at the crossroads of Asia that the caravan routes from Persia, India and China once converged. These tales were translated from Pashto, the language of the largest Muslim tribal society in the world. They reflect the Pashtun code of honour and a way of life now seriously threatened by social changes and recent political events. At the same time they contain elements that transcend geographical and linguistic boundaries, including themes from Persian romance and The Arabian Nights. There are stories about miracles and magic, wise and wily women, heroic exploits, riddles, and romantic quests. There are also some stories about tricksters and fools that are purely comic or farcical. It is a world of princes and princesses, jinns and fairies and far-off mountains, fabulous lands where birds and beasts talk and understand the language of men. But in all these tales, even the most fantastic, there is a vein of down-to-earth realism and popular wisdom, which is characteristic of a tribal peasant society. Most of the tales, such as the exciting epic account of the adventures of Hazrat Ali, have never been recorded before, and might otherwise have been lost forever. Some are recognisable as universal types, such as a version of ‘Androcles and the Lion,’ first recorded in Greek nearly two thousand years ago, and a version of the tale that provided Shakespeare with the plot of King Lear. There are notes at the end of the book for those interested in such parallels.
At a time when the world is becoming increasingly interdependent, multi-cultural and multi-religi... more At a time when the world is becoming increasingly interdependent, multi-cultural and multi-religious, the concept of religious pluralism is under assault as a result of hatred, prejudice and misunderstanding from both religious exclusivists and dogmatic secularists. In this important and timely book, twenty internationally acclaimed scholars and leading religious thinkers respond to contemporary challenges in different ways. Some discuss the idea of a dialogue of civilisations; others explore the interfaith principles and ethical resources of their own spiritual traditions. All of them reject the notion that any single religion can claim a monopoly of wisdom.
Revew article about 2 books on the Aragonese poet Pedro Manuel Ximénez de Urrea published in BHS,... more Revew article about 2 books on the Aragonese poet Pedro Manuel Ximénez de Urrea published in BHS, 92 (2013), 473-476
Review of Gilles Kepel, Jihad: The Trail of Political Islam, trans. Anthony E. Roberts (London an... more Review of Gilles Kepel, Jihad: The Trail of Political Islam, trans. Anthony E. Roberts (London and New York: I. B. Tauris 2002), x + 454 pp ISBN 1 86064 685 9, Interreligious Insight, vol. 1, no. 1 (January 2003), 74-76.
This is a favourable review of The Arabic in Medieval Literary History: A Forgotten Heritage (Phi... more This is a favourable review of The Arabic in Medieval Literary History: A Forgotten Heritage (Philadelphia: University of Pennsylvania Press, 1987) by María Rosa Menocal.
This is an introduction to The Letters and Diary of Alice Fripp (1886-1887), Polish Period Piece ... more This is an introduction to The Letters and Diary of Alice Fripp (1886-1887), Polish Period Piece Paperback – 1 Jan. 2022
This is chapter 17 of my book Islam and Global Dialogue: Religious Pluralism and the Pursuit of P... more This is chapter 17 of my book Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace, ed.Roger Boase (Aldershot: Ashgate, 2005; 2007), pp. 247-265. Islam, I argue, is an ecumenical way of life entirely compatible with the experience of religious pluralism, which is the topic of the book. I invited a selection of leading Jewish, Christian and Muslim scholars to send me an essay on this topic. The book as a whole would not have come to fruition had it not been for the events iof 9/11.
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ed. Roger Boase (Aldershot: Ashgate, 2005; paperback 2007).