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• W291339377 abstract "We were taught that our civilization stemmed from classical and Christian roots: Greco-Roman and Judeo-Christian, and that classical elements had been largely lost until rediscovery known as Renaissance. But, now that world is smaller, communication easier, organized religion more relaxed and scholarly exchange more widespread, our common ground with Arabian tradition is being recognized. Medieval culture is, in fact, Greek, Latin, and Arab (italics mine). E.L. Ranelagh Throughout bulk of Arthurian literary tradition, romancers, novelists, poets, and historians of King Arthur and his Knights have relegated world's medieval games to that of European chessboard. This Eurocentric mentality--that is unfortunately not uncharacteristic of an astounding number of western medievalists--has (un)intentionally participated in widening of cultural gaps between Islam and West. Such an inflexible essentialism might debunk many medievalists' assumptions of the uncontested humanism and universalism of Arthurian tradition. What is meant here is that any liberal humanization of Arthurian literature from a western critical and cultural standpoint cannot be divorced from what Maria Rosa Menocal aptly labels as the myth of westerness in medieval literary historiography(1). This becomes particularity significant if one, for instance, explores cultural and literary reception of Arthurian text in very land of of King Arthur and his Knights, that is to say, lands of Saracens. (1) Through a comparative reading of themes of chivalry and courtly love, I will try, in first part of my paper, to highlight literary and cultural elements that might attract a Middle Easterner to Arthurian literature. Setting example of Sir Thomas Malory' s Morte D'Arthur, I will try in second part, to interrogate Arthurian discourse of alterity and explore polemical representation of Islam so as to unveil some of literary and cultural elements that might, indeed, make King Arthur feel unwelcome in lands of Saracens. Chivalry is indubitably a major source of literary and cultural identification that can make of Arthurian tradition both readable and enjoyable in Middle East. In fact, one must not forget that throughout centuries and centuries, both pre-Islamic and Islamic Arabs have hailed knight and his horse in an almost unequaled way in human history. (2) Both knight and his horse have been a source of power, pride, poetry, and tribal celebration and romance. observations of A. F. L. Beetson, renowned for his study of Arabic literature until Umayyad dynasty, and albeit their Orientalist spice, merit quoting in this regard: The idea of chivalrous behavior, Beetson observes was part of inter-tribal moral code. Arabs were great horsemen, as good breeders of horses as they were of camels, and they claim their pedigree horses were descended from Jin (63). Although heydays of Arab chivalry have dramatically dwindled, both Arab knight and Arab horse are still engraved in collective memory of all Arabs across world. Chivalry, one must not forget, is still colonizing a great space of folklore of mashriq and maghrib where festivals of al-furussia are annually organized. real desert, as such, is most revealing mnemotopos. infatuation of Arabs with cult of chivalry has encouraged some comparatists to see very idea of Western chivalry as deeply rooted in Arab cult of al-furussiya. In many other cases, it is our job as comparatists to conclude so. Marion Zimmer Bradley in her Mists of Avalon (1982), to set a postmodern Arthurian text, inadvertently acknowledges this theory through Gwydion (Mordred), who informs King Arthur of unrivaled horses and conquering knights that come from land of Saracens: My uncle and my lord, says Gwydon, the best horses come from further still. …" @default.
• W291339377 created "2016-06-24" @default.
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• W291339377 date "2007-12-01" @default.
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• W291339377 title "King Arthur in the Lands of the Saracens" @default.
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