Podcasts about Andalus

We've resisted reform for decades, and now the whole caliphate is on fire: the empire is contracting from al-Andalus to Khorasan with threats both internal and external. Will Hisham be able to hold it together, or is this the end for the Umayyads? You can find all the images on our website! https://soyouthinkyoucanrulepersia.wordpress.com/2026/06/14/103-hisham-ibn-abd-al-malik/ Here's the link to our Patreon! www.patreon.com/soyouthinkyoucanrulepersia Our new merch store is here! https://sythycarp-store.printify.me/

Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana Provide me your email to get notified for my upcoming book: https://subscribepage.io/N3KOMF How did the Caliphate of Córdoba fall and fragment into dozens of taifa kingdoms? In Episode 50, I explain the decisive civil war that ended the political and military hegemony of al-Andalus. Among other things, I discuss the revolutionary atmosphere in Córdoba, the Castilian and Catalan expeditions, the siege and ruin of the capital, the formation of the underrated Hammudid Caliphate, and the consequences of the fragmentation of al-Andalus into some thirty states. TIMESTAMPS: 00:00 Hook 01:19 Historical Context of the Fitna 03:20 Abd al-Rahman Sanchuelo, the Destroyer of Almanzor's Legacy 05:47 The Revolution of Córdoba: The Coup d'État of Muhammad II al-Mahdi 10:24 Al-Mahdi's Loss of Support and the Anti-Berber Pogrom 13:44 The Berber-Castilian Coalition and the Fall of al-Mahdi 17:22 The Catalan Expedition to Córdoba of 1010 and the Battle of Guadiaro 22:25 The Siege of Córdoba, 1010–1013 27:40 Sulayman's Pyrrhic Victory and the Birth of the Taifas 29:06 The Hammudid Caliphate: Al-Andalus's Forgotten Caliphate 33:15 The Hammudid-Umayyad Disputes over Córdoba 38:11 The Expulsion of the Umayyads from Córdoba: The Abolition of the Caliphate and the End of the Fitna? 41:16 Causes and Consequences of the Fitna of the Caliphate of Córdoba 44:12 The Verdict: The Fall of the Caliphate of Córdoba Was Avoidable 45:23 Outro

León, Barcelona, and Pamplona: no kingdom was safe from Almanzor's reach. In episode 48 you will discover how he forced kings to their knees and built a military machine that brought al-Andalus to its peak of power. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:37 Exploiting Christian Division: León, 981–985 03:59 The Barcelona Campaign of 985 08:20 Relentless Pressure on León, 986–995 12:15 The Submission of the Christian Kingdoms 14:50 Almanzor's Military Reform 19:36 The Subh Crisis of 996 24:23 The Santiago de Compostela Campaign of 997 27:47 The Battle of Cervera: When Almanzor Nearly Lost 31:21 Almanzor's Final Campaign and Death 33:28 The Verdict: The Legacy of Almanzor 35:13 Outro

Episode 47 explains the rise to power of Almanzor, the fearsome hajib who became the true ruler of al-Andalus, replacing the Umayyads. I explain how he eliminated various political rivals, what circumstances allowed the usurpation of Umayyad power, and how the Amirid dynasty of Almanzor and his sons was legitimized. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:45 Almanzor Before His Seizure of Power 03:34 The Decision That Doomed a Dynasty 05:48 The Enthronement of Hisham II of Córdoba 09:51 Almanzor Against al-Mushafi 12:46 The Legitimization of the Amirid Dynasty 18:47 Almanzor Against Ghalib 24:03 The Verdict: An Alternative Succession to al-Hakam II 24:46 Outro

Greg Jenner is joined in medieval Spain by historian Professor Nora Berend and comedian Toussaint Douglass to learn about the colourful life and afterlife of the warrior known as El Cid. El Cid – real name Rodrigo Díaz – was a mercenary in eleventh-century Spain who fought for both Christian kings and Muslim rulers before setting himself up as ruler of Valencia. This episode explores his dramatic life in the period before religious divisions were key on the Iberian Peninsula, and an ambitious warrior might fight for whoever would pay him. It then traces the legend that grew up around him after his death, taking in the medieval romances written about El Cid, the surprising role his bones played in the Napoleonic wars, his appropriation by General Franco after the Spanish Civil War, and even the classic Hollywood film starring Charlton Heston and Sophia Loren.If you're a fan of legendary but mysterious figures from the past, medieval romances, and the use and misuse of history for political purposes, you'll love our episode on El Cid. If you want to learn more about other historical events mentioned in this episode, listen to our episodes on al-Andalus and Young Napoleon. And for more from Toussaint Douglass, check out our episodes on Frederick Douglass and the Causes of the British Civil Wars.You're Dead To Me is the comedy podcast that takes history seriously. Every episode, Greg Jenner brings together the best names in history and comedy to learn and laugh about the past. Hosted by: Greg Jenner Research by: Adam Simcox Written by: Adam Simcox, Dr Emmie Rose Price-Goodfellow, Dr Emma Nagouse, and Greg Jenner Produced by: Dr Emmie Rose Price-Goodfellow and Greg Jenner Audio Producer: Steve Hankey Production Coordinator: Gill Huggett Senior Producer: Dr Emma Nagouse Executive Editor: Philip Sellars

The Greek ὑπομονή (hypomone) is a compound: ὑπό (hypo, under) and μονή (mone, a remaining, from μένω, meno). Literally: remaining under. The one who endures is the one who remains standing under the pressure of weight. This is not a second concept grafted onto μένω (meno); it is the same root with the load made explicit.The one who stands is the one upon whom weight is placed. This is why Paul's μενέτω (meneto) in 1 Corinthians 7, “let him remain,” is not passive advice. It is not: be comfortable where you are. It is a warning: stand under the weight that God has placed on you. The calling in which you were called is not a lifestyle; it is load-bearing. God appointed you (Hiphil: הֶעֱמִיד, heʿemid, he caused to stand) in a particular place, and that place has weight. To remain is to bear. The slave remains a slave not because slavery is good but because God placed him there, and the weight of that position is God's test. The unmarried remains unmarried not because marriage is deficient but because God stationed him there, and the weight of that station is the discipline. Paul's μενέτω (meneto) is the Qal pregnant with the Hiphil: the causative is already gestating inside the simple form, it's pregnant, waiting to be recognized: you stand because God caused you to stand, and the weight you bear is his imposition, not yours.This is the power of the Andalus method: the root carries more than the surface morphology reveals, and it takes lexicographic attention to proclaim what is carried in the womb. The root speaks across the corpora, habibi, and the Andalus method is the midwife.ὑπομονή (hypomone), then, names what the root ע-מ-ד (ʿayin-mem-dalet) does when it functions properly. It is not patience in the English sense, not waiting politely, not gritting your teeth. It is structural. It is the pillar (עַמּוּד, ʿamud / عَمُود, ʿamūd) bearing the load of the edifice. Remove the pillar, and the building collapses. The one who exercises ὑπομονή (hypomone) is the one who holds up what God placed above him. This is why Paul says in Romans 5:3-4: θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν (thlipsis hypomonen katergazetai, he de hypomone dokimen), “tribulation produces endurance, and endurance produces proven character.” The tribulation is the load; the endurance is the standing under the load; and what is produced is δοκιμή (dokime), the testing that proves the metal. The sequence is Levitical: the priest examines the mark, and it עָמַד (ʿamad), it stood in its place, and the verdict follows. Tribulation examines; ὑπομονή (hypomone) stands; the verdict is rendered.You may recall that I traced the Qurʾanic correspondence of this function in Rise, Andalus. It runs through two roots. The first is ص-ب-ر (ṣād-bāʾ-rāʾ), ṣabr: patience, endurance, the cactus that bears fruit in the desert against all odds. The second, and structurally deeper, is ص-م-د (ṣād-mīm-dāl), ṣumūd: steadfastness, the act of remaining unmoved under strain. And the divine epithet الصَّمَد (al-Ṣamad) in Sūrat al-Ikhlāṣ 112:2, اللَّهُ الصَّمَدُ (allāhu ṣ-ṣamad), God the everlasting Refuge, the one upon whom all depend, the absolute pillar. God is the عَمُود (ʿamūd) who does not move. God is the ṣamad who bears all weight and is borne by nothing.The formula holds in both directions. What God causes to stand, stands. This is μένω (meno), this is Paul's μενέτω (meneto), this is the עֹמְדִים לְפָנַי (ʿomedim lefanay) of Isaiah 66:22, the new heavens and new earth standing before God. What men cause to stand, stands still and cannot answer: the idol of Isaiah 46:7, propped up, immobile, mute. Conversely, ὑπομονή (hypomone) is the human participation in God's standing: not the standing of the idol, the manmade burden which bears no weight and answers no one, but the standing of the unseen pillar, which bears the load that God imposed and remains under it until the verdict is rendered.Paul's “stay as you are” is therefore not conservatism, caution, or circumspection. It is ṣumūd. It is the command to be a pillar of the Kingdom, deliberately (عمداً, ʿamdan), structurally, under weight, in the place where God baptized you (عَمَّدَ, ʿammada) into standing, against whatever pressures befall you in your assigned station.This week I discuss Luke 9:4. ★ Support this podcast on Patreon ★

The caliphate is at peace and has only to rise and grasp its destiny. Al-Walid will oversee the greatest expansion since the caliphate's founding, leading us to Transoxiana, Sindh, and al-Andalus.   You can find all the images on our website! https://soyouthinkyoucanrulepersia.wordpress.com/2026/03/22/99-al-walid-i/ Here's the link to our Patreon! www.patreon.com/soyouthinkyoucanrulepersia Our new merch store is here! https://sythycarp-store.printify.me/

Join acclaimed food writer Fiona Dunlop and scholar Daniel L. Newman for a sensory journey through the rich culinary heritage of al-Andalus. Dunlop's Andaluz explores the lasting influence of Moorish cuisine in southern Spain, featuring ingredients like saffron and almonds rooted in Arab and Berber traditions. Newman's translation of The Exile's Cookbook offers rare insight into medieval food culture across al-Andalus and North Africa. Together, they discuss the historical and modern significance of these dishes, revealing how centuries of cultural exchange continue to shape the region's vibrant flavours. A feast of stories, history, and taste.

The Battle of Simancas–Alhándega was a turning point in medieval Iberia. Episode 43 explores how it unfolded and its consequences for al-Andalus and the Kingdom of León, while also examining King Ramiro II's reign and the end of internal revolts after Zaragoza's submission. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:30 King Ramiro II of León and His Time 06:05 The Osma Campaign of 934: The Submission of Pamplona? 10:42 The Submission of Zaragoza in 937: An Umayyad Victory? 16:51 The Battle of Simancas–Alhándega, the Caliph's Most Resounding Defeat 23:42 The Consequences of the Battle of Simancas–Alhándega 31:48 The Verdict: The Ideas of Political Legitimacy of the Umayyads of Córdoba 33:01 Outro

Nous sommes le 7 juin 1886, à Florence. Un an avant de s'éteindre, se souvenant d'une journée particulière du début des années 1840, quand il n'était qu'une jeune recrue des gouverneurs de Tunis, l'ancien esclave, venu du Caucase, Husayn Ibn Abdallah, devenu dignitaire de l'empire ottoman, écrit à un ami et ancien collègue : « Quand nous eûmes atteint le village de Qal'at al-Andalus, nous trouvâmes la rivière en pleine crue. Il nous fallait traverser cette rivière à cheval. Au milieu du gué, je ne pouvais plus bouger. Il me fallait nager. Une fois la rivière traversée, je restais des heures dans des vêtements mouillés, au point que je ressentais une douleur à mon rein ; une peine dont je souffrirais tout au long de ma vie. » Husayn Ibn Abdallah meurt un an et vingt jours plus tard , six ans après le début de l'occupation, par les troupes françaises, de la Tunisie. La transmission de son patrimoine va provoquer une série de conflits qui vont opposer le sultan ottoman, l'administration française, des juristes européens et des membres des communautés musulmanes et juives, sur les deux rives de la Méditerranée. Que nous raconte cette trajectoire hors du commun de l'histoire du Maghreb ? En quoi nous permet-elle d'échapper au seul prisme colonial ? Invité : M'hamed Oualdi, professeur à Sciences-Po Paris. « Un esclave entre deux empires – Une histoire transimpériale du Maghreb » Editions Seuil. Sujets traités : Husayn Ibn Abdallah, esclave, général, Empire Ottoman, Caucase, sultan Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Homily: The Prodigal Son, The Lost Sheep, and the RavenFr. Marc BoulosSunday, February 8, 2026In the name of the Father and of the Son and of the Holy Spirit. Amen.Today's Gospel (Luke 15:11-32) forms a diptych with the parable of the Lost Sheep (Luke 15:3-7), which unfortunately is used systematically by the followers of Epstein, or, more accurately, by those captivated by the mentality of Epstein ecclesiology: the business model of church growth that treats the neighbor as a commodity.Which is everyone.Because if you are an American, or a European, or anyone who subscribes to the ideology of the elite class, the success ideology, the growth ideology, the manifestation ideology, you ultimately view your neighbor as property, as lesser, as acquisition. Or, as Satan has taught the Church in the West to say, you refer to your neighbor as a “giving unit.” It is a disgusting phrase.No less ugly than what they used to say when I was a child. They claimed to count souls, but they were counting giving units.Now, the key to hearing the parable of the Lost Sheep is to hear the accusation of the Pharisees and the scribes that prompted the parable, and to hear it in the context of Noah, which governs Luke. Jesus gives the parable of the Lost Sheep because he is accused of receiving:“This man receives sinners and eats with them.” (Luke 15:2)That is the key. He is accused of receiving sinners. What is returned to him from the wilderness is what is received.The prodigal, as you should know by now, is not praised for coming back. He simply returns. The parable of the Lost Sheep is about instruction, about remaining under command whether inside the fold or outside it. This is what is at stake when the follower says “No.”It is also what is at stake with the two birds in the account of the flood. You have a raven (Genesis 8:7) and you have a dove (Genesis 8:8-12).For those of you who study what I teach, you know the significance of the raven. For those who do not, the work is here. The rest is between you and God.In Hebrew, the word often associated with the raven is derived from three consonants, ʿayin, resh, bet. It refers to a migratory, nomadic bird, associated with the locality of the ʿArabah, the Syro-Arabian wilderness known to you as Mesopotamia, encompassing Lebanon, Syria, Palestine, and Iraq. The raven is nomadic in a very specific biblical sense. It pertains to peoples who mix among tribes and who come out at night. These are the tribes that fed Elijah. That is the raven Noah sends out.The word used is “release.” It corresponds to the same verb Jesus uses when he sends out the Twelve to proclaim the judgment of the Kingdom in Luke chapter 9, verse 2. He releases them under instruction.What is interesting is that this corresponds to the usage of the word “Bedouin” in the Qur'an. You have heard me speak about Bedouins, and many of you assume I am speaking about Arab culture. I could not care less about culture. I am speaking about Scripture.The Bedouins appear in the Bible and in the Qur'an, and they have a function. In Genesis 8:6-12, Noah sends out the raven before the Lord breaks his silence. The Lord had not spoken since the flood began, when he shut the ark with his own hand behind Noah (Genesis 7:16). He does not speak again until Genesis 8:15. There is release from Noah, but there is no command from God. The raven goes out into a world not yet ordered by divine speech. Noah releases the raven into disorder in anticipation of God's instruction, which alone can establish order. The same is true of the dove. Both are sent out, released in hope that they might return. It is not demanded. It is a free gesture. That is how it works.In this absence, the dove's return unfolds within divine silence, not compelled by a new command but moving in anticipation of the word by which God alone restores order. The decisive reality is the command of God, not human initiative.The prodigal, sitting on the dung heap, cannot boast, “I came back.” He came back because he was hungry. In the house of the Father, every voice is silenced before the obedience of Jesus (Philippians 2:6-11).In the Qur'an, the striking thing about the Bedouins is their obstinacy. (Rise, Andalus, p. 53; Sūrat al-Tawbah, “The Repentance, The Return” 9:97) They exist on the edge. That is why this question of sinners among the peoples on the boundaries, in the night watches, matters. Those are the ones Jesus receives. That is what angers the Pharisees and the scribes in Luke. Those whom they despise, the ravens, exist on the edge, beyond the proclamation of what is read aloud. And now they are stepping within range of that proclamation.The word Qur'an means “what is read aloud,” the proclamation of the word of God. It is rooted in Arabic, a Semitic tongue like Hebrew. Those on the margins live beyond the reach of that proclamation. The lost are released, sometimes under instruction, sometimes in hope of the instruction that alone can call them back.So for Jesus, the concern is whether the sinners and the tax collectors are within reach of the proclamation. What is truly problematic is that the scribes and Pharisees complain when the prodigals return from the edges to hear what Jesus is announcing.That is the issue.But the problem with the Epstein business model of church growth is that it does not care what Jesus is saying. In that model, the neighbor is a giving unit. So it cannot let the prodigal go.In the parable of The Prodigal (Luke 15:11-32), the father never compels the son to return. In Paul's teaching, you are never permitted to force someone to remain married to you (1 Corinthians 7:15). It is forbidden. This teaching carries over into the Qur'an as well: you are not allowed to compel anyone (Sūrat al-Baqarah 2:256; see also 4:19; 2:231).But in the Epstein model of church growth, it does not work that way. In that model, it is the opposite of what we heard today, namely, that your body does not belong to you:“You are not your own.” (1 Corinthians 6:19)The body to which Paul refers is the body politic of Jesus Christ. You are not permitted to sin against it for profit. You may not exploit any living soul for gain, least of all your own. Not according to the parable of the Lost Sheep.According to that same instruction, a sheep may be sent away and allowed to go until it heeds the call and returns, and is then received with joy according to the command, but never chased or coerced. Some sheep may even be handed over to Satan for a time, unto destruction, if they jeopardize the fold (1 Corinthians 5:5;1 Timothy 1:20). But not in the Epstein model of church growth, which cares only about security, growth, and success.God does not care about buildings, institutions, or church growth. He does not care about constitutions, or borders, or nations, or tribes. He cares about your living, breathing, precious soul.“For what does it profit a man to gain the whole world and lose his soul? For what can a man give in return for his soul?” (Mark 8:36-37)I am not God. But I am responsible to teach what God has commanded us to teach.May we submit to God's instruction like the dove, returning in hope of the word by which God alone establishes order.To him alone be the glory, the dominion, and the majesty, now and ever and unto ages of ages. Amen....

Mesmo que vá contra as modas da política, não podemos negar a influência islâmica em Portugal, desde a linguagem à comida. Foram cinco séculos de domínio do Islão nas terras do Gharb al-Andalus numa altura que Bagdade criava tendências, qual Nova Iorque da altura. No entanto, não existe literatura suficiente que faça jus a essa influência e não podemos culpar só as trevas da idade média ou o deslumbramento com o ouro e açúcar do Brasil ou as especiarias da India. É hora de estudarmos melhor as comidas que o Islão nos deu. Foi através delas que nos chegaram laranjas e limões, amêndoas, massas trigueiras (como os cuscuz e a aletria), ervas aromáticas como os coentros (somos dos poucos países europeus que os consomem), pratos como a muxama e as migas.See omnystudio.com/listener for privacy information.

Ilmu agama ‘fast food’ berbanding kelas agama berstruktur- ada yang lebih baik ke nak belajar agama dalam era TikTok dan AI sekarang? Macam mana nak pastikan tak hilang adab dan sumber yang sahih? Bersama Natasha Mustafa, hos NoTapis, episod ini menampilkan perkongsian Cik Sutinah Sujaair dan Encik Amirul Aqmal, pelajar Diploma Pengajian Islam Cordova, serta Ustazah Zulaikha Ishak dari Andalus. Andalus, Cordova dan Al-Zuhri menawarkan program-program agama untuk semua peringkat. Dapatkan informasi lanjut di:ANDALUS: www.andalus.com.sgCORDOVA: www.cordova.com.sgAL-ZUHRI: www.zuhri.com.sg 00:00 – Fenomena ilmu 'segera' di media sosial02:05 – Semuanya bermula di rumah09:54 – Ilmu 'fast food' tak semestinya ilmu 'sahih'14:33 – Peranan guru, adab belajar dan amanah ilmu18:46 – AI dan teknologi: Memudahkan atau mengelirukan?21:35 – Belajar fikir, bukan 'telan' saja apa yang tersedia26:29 – Belajar agama 'online' + bersemuka dengan guru = Ilmu lebih menyeluruh37:28 – Mula dengan langkah kecil duluSee omnystudio.com/listener for privacy information.

Abbiamo spesso incontrato il termine "musica arabo-andalusa" e potremmo pensare che indichi una fusion fra musica araba e flamenco.  Si tratta di tutt'altra coas, invece.Iniziamo l'analisi con un brano di Paco de Lucía dedicato a Ziryāb. Nel 1990 Paco de Lucía pubblicò un intero CD dedicato a Ziryāb, e in un concerto a Siviglia suonò  con due chitarristi, suo nipote, José María Bandera e Juan Manuel Cañizares.Ma chi era Ziryāb?Ziryāb, ossia Abū al-Ḥasan ʿAlī ibn Nāfīʿ, nasce intorno al 789 nell'area dell'attuale Iraq, probabilmente vicino a Baghdad; l'origine etnica è dibattuta (persiano, curdo, africano o arabo). Il nome d'arte significa “usignolo nero” o “merlo”, indicazione della dolcezza della voce e della carnagione scura. Da giovane si formò alla corte abbaside di Hārūn al‑Rashīd a Baghdad, presso il maestro di musica ʿIshāq al‑Mawsilī, e si distinse perle sue qualità artistiche. Lasciò Baghdad, forse in fuga per rivalità con il suo maestro. Dopo un periodo in Nord Africa, intorno al 822 si trasferì alla corte di ʿAbd al‑Raḥmān II a Córdoba, allora centro politico e culturale dell'Islam occidentale.A Córdoba Ziryāb non si limitò alla musica: promosse innovazioni nella musica e divenne un vero influencer dell'epoca, tanto che lo stile estetico e di vita della corte andò modellandosi su di lui. Morì intorno all'857 d.C. a Córdoba, lasciando un'eredità che abbraccia costume, moda, gastronomia e performance.A Córdoba la musica classica araba di Baghdad si fuse con tradizioni visigote-cristiane e berbere nord-africane: questo è il seme della musica che oggi definiamo “musica arabo-andalusa”.Nel contesto di al-Andalus e grazie all'impulso dato da Ziryab, sorsero nuove forme poetico-musicali: il muwashshah (che significa ornato, ricamato) canto accompagnato da musica, in lingua colta e lo zajal in lingua dislettale. Lo zajal è una cantillazione più che un canto. Ascoltiamo un esempio di zajal del più famoso poeta del genere, Ibn Qūzmān (Córdoba ca. 1080-1160). Ti ricordo il Trovo, forma poetica che esiste ancor oggi in Spagna.Per capire come suona un muwashshah ascoltiamo la voce della cantante libanese Fairuz nell'esecuzione di “Jādaka al-Ghaithu”, panegirico dedicato al sultano Muhammad V of Granada verso la fine del 1300.Con il declino del potere arabo in Spagna nel XIII secolo e la caduta dell'ultimo emirato musulmano a Granada nel 1492, la cultura musicale trovò rifugio nel Maghreb (Marocco, Algeria, Tunisia).  Da tempo gli arabi avevano perso potere in Al Andalus ed era iniziato un processo di espulsione, conversione forzata e migrazione delle comunità musulmane (e spesso ebraiche) verso il Maghreb. Queste migrazioni portarono con sé tradizioni musicali e culturali dell'Andalusia.La "musica arabo andalusa" o “musica ispano-araba” era musica colta, di corte. Le narrazioni che la collegano direttamente al flamenco appartengono al mito: utili come simboli, non come fatti documentati.L'evoluzione della musica di Al Andalus nel mondo arabo generò le forme della nūba in Nord Africa  e della wasla in Medio Oriente.Nūba (plurale nūbāt) significa “turno” o “successione”: è una suite musicale colta della tradizione di al-Andalus trasmessa nel Maghreb, costruita su un maqām (modalità musicale) con sezioni ritmiche (mīzān/wazn) che cambiano e spesso accelerano. Wasla (plurale waslat) significa “connessione” o “sequenza”: indica un concerto o suite della tradizione classica araba orientale, centrata su un maqām, concatenazione di brani strumentali/vocali, introdotta tramite dulab, un fenomeno paragonabile al compas. Il compas è un modo di esprimere la frase ritmica e gli accordi principali della chitarra inun paricolare genere flamenco, il dulab esprime l'atmosfera musicale di un maqam attraverso un motivetto orecchiabile e facile da ricordare, che si ripete più volte nel concerto, a ricordare il tema ai partecipanti.Interessante nella Wasla è l'uso di improvvisazioni vocali: il Layālī (lett. o notti) che gioca sulla improvvisazione su due parole, ya leil ya ain (o notte o occhio) da cui la salida del cante flamenco è stata molto influenzata (soprattutto tiento e tango) e il Mawwāl, un canto poetico con melodia improvvisata, che ricorda un fandango grande, di melodia più libera.E anche del Taqsīm, improvvisazione strumentaleStrumenti tipici del complesso di musica, il Takht, sono: liuto arabo (ūd), flauto nay, la cetra qanūn, il violino kamanja o rababa, tamburelli (deff o riqq) e tamburi a cornice, la voce solista e il coroSpesso si definisce “musica arabo-andalusa” qualche concerto in cui musicisti arabi e flamenchi mescolano repertori, includendo brani famosi di musicisti arabi contemporanei o canzoni modaiole, con pezzi di “fusione”. Alla fusione dedicherò un altro episodio.Sono Sabina Todaro mi occupo di flamenco e danze e musiche del monndo arabo dal 1985. Dal 1990 insegno a Milano baile flamenco e Lyrical Arab Dance, un lavoro ull'espressione delle emozioni attraverso le danze e le musiche del mondo arabo.In conclusione: le storie su Ziryāb e sulla continuità diretta fra l'arte arabo-andalusa e il flamenco appartengono al mito: utili come simboli, non come fatti documentati. La musica arabo-andalusa è un ponte fra culture e tempi, non una linea ininterrotta. E tutto ciò pone le basi per comprendere anche le influenze che, nel tempo, hanno arricchito tradizioni come il flamenco. 

How did al-Andalus become a country of Arab culture and a Muslim majority? Was there good coexistence between the Muslims, Christians, and Jews of al-Andalus? What legal restrictions were imposed on Christians and Jews? In episode 34, an essential chapter on the history of al-Andalus and medieval Iberia, I answer these and more questions. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:26 Arabization in al-Andalus 05:59 Islamization in al-Andalus 14:01 The Legal Status of the Dhimmis 18:00 Conflict or Coexistence in al-Andalus? Interreligious Relations 29:04 The Verdict: Sexual Domination under Islamic Hegemony 30:45 Outro

In episode 33 you will learn the political history of Muslim Iberia under Emir Abd al-Rahman II, as well as the diplomacy, administration and taxation of Umayyad al-Andalus. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:32 Opposition to Emir Abd al-Rahman II 07:57 Territorial Reorganization and the Founding of Murcia 11:06 The Viking Attack of 844: The Sacking of Seville 19:49 Nasr, the Great Eunuch of Abd al-Rahman II 23:14 Diplomatic Relations of the Emirate of Córdoba 28:05 Taxation and Administration in Umayyad al-Andalus 42:44 The Verdict: Who Broke the Andalusi Social Contract? 44:00 Outro

Subscribe now for the full episode! Derek welcomes back historian Aymenn Jawad Al-Tamimi for a discussion about developments in Syria under the new government, which toppled that of Bashar al-Assad in December 2024. They talk about the massacres of Alawites at the beginning of this year, the non-governmental militias still operating in the country, clashes between Druze and Bedouin armed groups in the southern city of Suwayda, Israeli involvement, Syrian Democratic Forces activity in the northeast of the country and Turkey's role, and whether the government under Ahmed al-Sharaa can make a “Syria for all Syrians.” Check out Aymenn's book The Conquest of al-Andalus: a Translation of Fath al-Andalus. Learn more about your ad choices. Visit megaphone.fm/adchoices

In episode 31, I explore the turbulent reigns of Hisham and al-Hakam I of Córdoba—two emirs who faced family conspiracies and uprisings that threatened the very survival of an independent Umayyad Emirate in al-Andalus. Moreover, we explore the early reign of Alfonso II of Asturias and how the Revolt of Saqunda unfolded. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:24 Hisham I of Córdoba, the Emir of Jihad 08:13 Alfonso II of Asturias, the King in the North 14:10 Al-Hakam I, A Ruthless Emir 23:17 The Revolt of the Suburb of Saqunda 33:43 The Verdict: Problems of Authority 36:13 Outro

Between 1450 and 1550, a remarkable century of intellectual exchange developed across the Eastern Mediterranean. As Renaissance Europe depended on knowledge from the Ottoman Empire, and the courts of Mehmed the Conqueror and Bayezid II greatly benefitted from knowledge coming out of Europe, merchants of knowledge—multilingual and transregional Jewish scholars—became an important bridge among the powers. With this book, Robert Morrison is the first to track the network of scholars who mediated exchanges in astronomy, astrology, Qabbalah, and philosophy. Their books, manuscripts, and acts of translation all held economic value, thus commercial and intellectual exchange commingled—knowledge became transactional as these merchants exchanged texts for more intellectual material and social capital. While parallels between medieval Islamic astronomy and the famous heliocentric arrangement posited by Copernicus are already known, Morrison reveals far deeper networks of intellectual exchange that extended well beyond theoretical astronomy and shows how religion, science, and philosophy, areas that will eventually develop into separate fields, were once interwoven. The Renaissance portrayed in Merchants of Knowledge: Intellectual Exchange in the Ottoman Empire and Renaissance Europe (Stanford UP, 2025) is not, from the perspective of the Ottoman Muslim contacts of the Jewish merchants of knowledge, hegemonic. It's a Renaissance permeated by diversity, the cultural and political implications of which the West is only now waking up to. Robert G. Morrison is a professor at Bowdoin College. He is the author of The Light of the World: Astronomy in al-Andalus (2016). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Between 1450 and 1550, a remarkable century of intellectual exchange developed across the Eastern Mediterranean. As Renaissance Europe depended on knowledge from the Ottoman Empire, and the courts of Mehmed the Conqueror and Bayezid II greatly benefitted from knowledge coming out of Europe, merchants of knowledge—multilingual and transregional Jewish scholars—became an important bridge among the powers. With this book, Robert Morrison is the first to track the network of scholars who mediated exchanges in astronomy, astrology, Qabbalah, and philosophy. Their books, manuscripts, and acts of translation all held economic value, thus commercial and intellectual exchange commingled—knowledge became transactional as these merchants exchanged texts for more intellectual material and social capital. While parallels between medieval Islamic astronomy and the famous heliocentric arrangement posited by Copernicus are already known, Morrison reveals far deeper networks of intellectual exchange that extended well beyond theoretical astronomy and shows how religion, science, and philosophy, areas that will eventually develop into separate fields, were once interwoven. The Renaissance portrayed in Merchants of Knowledge: Intellectual Exchange in the Ottoman Empire and Renaissance Europe (Stanford UP, 2025) is not, from the perspective of the Ottoman Muslim contacts of the Jewish merchants of knowledge, hegemonic. It's a Renaissance permeated by diversity, the cultural and political implications of which the West is only now waking up to. Robert G. Morrison is a professor at Bowdoin College. He is the author of The Light of the World: Astronomy in al-Andalus (2016). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Between 1450 and 1550, a remarkable century of intellectual exchange developed across the Eastern Mediterranean. As Renaissance Europe depended on knowledge from the Ottoman Empire, and the courts of Mehmed the Conqueror and Bayezid II greatly benefitted from knowledge coming out of Europe, merchants of knowledge—multilingual and transregional Jewish scholars—became an important bridge among the powers. With this book, Robert Morrison is the first to track the network of scholars who mediated exchanges in astronomy, astrology, Qabbalah, and philosophy. Their books, manuscripts, and acts of translation all held economic value, thus commercial and intellectual exchange commingled—knowledge became transactional as these merchants exchanged texts for more intellectual material and social capital. While parallels between medieval Islamic astronomy and the famous heliocentric arrangement posited by Copernicus are already known, Morrison reveals far deeper networks of intellectual exchange that extended well beyond theoretical astronomy and shows how religion, science, and philosophy, areas that will eventually develop into separate fields, were once interwoven. The Renaissance portrayed in Merchants of Knowledge: Intellectual Exchange in the Ottoman Empire and Renaissance Europe (Stanford UP, 2025) is not, from the perspective of the Ottoman Muslim contacts of the Jewish merchants of knowledge, hegemonic. It's a Renaissance permeated by diversity, the cultural and political implications of which the West is only now waking up to. Robert G. Morrison is a professor at Bowdoin College. He is the author of The Light of the World: Astronomy in al-Andalus (2016). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Between 1450 and 1550, a remarkable century of intellectual exchange developed across the Eastern Mediterranean. As Renaissance Europe depended on knowledge from the Ottoman Empire, and the courts of Mehmed the Conqueror and Bayezid II greatly benefitted from knowledge coming out of Europe, merchants of knowledge—multilingual and transregional Jewish scholars—became an important bridge among the powers. With this book, Robert Morrison is the first to track the network of scholars who mediated exchanges in astronomy, astrology, Qabbalah, and philosophy. Their books, manuscripts, and acts of translation all held economic value, thus commercial and intellectual exchange commingled—knowledge became transactional as these merchants exchanged texts for more intellectual material and social capital. While parallels between medieval Islamic astronomy and the famous heliocentric arrangement posited by Copernicus are already known, Morrison reveals far deeper networks of intellectual exchange that extended well beyond theoretical astronomy and shows how religion, science, and philosophy, areas that will eventually develop into separate fields, were once interwoven. The Renaissance portrayed in Merchants of Knowledge: Intellectual Exchange in the Ottoman Empire and Renaissance Europe (Stanford UP, 2025) is not, from the perspective of the Ottoman Muslim contacts of the Jewish merchants of knowledge, hegemonic. It's a Renaissance permeated by diversity, the cultural and political implications of which the West is only now waking up to. Robert G. Morrison is a professor at Bowdoin College. He is the author of The Light of the World: Astronomy in al-Andalus (2016). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Between 1450 and 1550, a remarkable century of intellectual exchange developed across the Eastern Mediterranean. As Renaissance Europe depended on knowledge from the Ottoman Empire, and the courts of Mehmed the Conqueror and Bayezid II greatly benefitted from knowledge coming out of Europe, merchants of knowledge—multilingual and transregional Jewish scholars—became an important bridge among the powers. With this book, Robert Morrison is the first to track the network of scholars who mediated exchanges in astronomy, astrology, Qabbalah, and philosophy. Their books, manuscripts, and acts of translation all held economic value, thus commercial and intellectual exchange commingled—knowledge became transactional as these merchants exchanged texts for more intellectual material and social capital. While parallels between medieval Islamic astronomy and the famous heliocentric arrangement posited by Copernicus are already known, Morrison reveals far deeper networks of intellectual exchange that extended well beyond theoretical astronomy and shows how religion, science, and philosophy, areas that will eventually develop into separate fields, were once interwoven. The Renaissance portrayed in Merchants of Knowledge: Intellectual Exchange in the Ottoman Empire and Renaissance Europe (Stanford UP, 2025) is not, from the perspective of the Ottoman Muslim contacts of the Jewish merchants of knowledge, hegemonic. It's a Renaissance permeated by diversity, the cultural and political implications of which the West is only now waking up to. Robert G. Morrison is a professor at Bowdoin College. He is the author of The Light of the World: Astronomy in al-Andalus (2016). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Between 1450 and 1550, a remarkable century of intellectual exchange developed across the Eastern Mediterranean. As Renaissance Europe depended on knowledge from the Ottoman Empire, and the courts of Mehmed the Conqueror and Bayezid II greatly benefitted from knowledge coming out of Europe, merchants of knowledge—multilingual and transregional Jewish scholars—became an important bridge among the powers. With this book, Robert Morrison is the first to track the network of scholars who mediated exchanges in astronomy, astrology, Qabbalah, and philosophy. Their books, manuscripts, and acts of translation all held economic value, thus commercial and intellectual exchange commingled—knowledge became transactional as these merchants exchanged texts for more intellectual material and social capital. While parallels between medieval Islamic astronomy and the famous heliocentric arrangement posited by Copernicus are already known, Morrison reveals far deeper networks of intellectual exchange that extended well beyond theoretical astronomy and shows how religion, science, and philosophy, areas that will eventually develop into separate fields, were once interwoven. The Renaissance portrayed in Merchants of Knowledge: Intellectual Exchange in the Ottoman Empire and Renaissance Europe (Stanford UP, 2025) is not, from the perspective of the Ottoman Muslim contacts of the Jewish merchants of knowledge, hegemonic. It's a Renaissance permeated by diversity, the cultural and political implications of which the West is only now waking up to. Robert G. Morrison is a professor at Bowdoin College. He is the author of The Light of the World: Astronomy in al-Andalus (2016). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Between 1450 and 1550, a remarkable century of intellectual exchange developed across the Eastern Mediterranean. As Renaissance Europe depended on knowledge from the Ottoman Empire, and the courts of Mehmed the Conqueror and Bayezid II greatly benefitted from knowledge coming out of Europe, merchants of knowledge—multilingual and transregional Jewish scholars—became an important bridge among the powers. With this book, Robert Morrison is the first to track the network of scholars who mediated exchanges in astronomy, astrology, Qabbalah, and philosophy. Their books, manuscripts, and acts of translation all held economic value, thus commercial and intellectual exchange commingled—knowledge became transactional as these merchants exchanged texts for more intellectual material and social capital. While parallels between medieval Islamic astronomy and the famous heliocentric arrangement posited by Copernicus are already known, Morrison reveals far deeper networks of intellectual exchange that extended well beyond theoretical astronomy and shows how religion, science, and philosophy, areas that will eventually develop into separate fields, were once interwoven. The Renaissance portrayed in Merchants of Knowledge: Intellectual Exchange in the Ottoman Empire and Renaissance Europe (Stanford UP, 2025) is not, from the perspective of the Ottoman Muslim contacts of the Jewish merchants of knowledge, hegemonic. It's a Renaissance permeated by diversity, the cultural and political implications of which the West is only now waking up to. Robert G. Morrison is a professor at Bowdoin College. He is the author of The Light of the World: Astronomy in al-Andalus (2016). Morteza Hajizadeh is a Ph.D. graduate in English from the University of Auckland in New Zealand. His research interests are Cultural Studies; Critical Theory; Environmental History; Medieval (Intellectual) History; Gothic Studies; 18th and 19th Century British Literature. YouTube Channel: https://www.youtube.com/user/a48266/videos Learn more about your ad choices. Visit megaphone.fm/adchoices

Too often misunderstood as the opposite of HaRambam's approach, Yehuda HaLevy's Kuzari reveals deep insights rooted in the same Sepharadi tradition. Join us as we explore key themes including science vs. superstition, the meaning of Aboda Zara, and the Geonic halakhic system.Talmid Takeover at TheHabura.com Hosted on Acast. See acast.com/privacy for more information.

In episode 27 I tell the story of how a refugee became the ruler of al-Andalus. The man was Abd al-Rahman I, founder of the Emirate of Córdoba from the Umayyad dynasty that was overthrown in the Middle East. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain PayPal: https://paypal.me/lahistoriaespana Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com Or Twitter/X: https://x.com/newhistoryspain YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700 Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana TIMESTAMPS: 00:00 Hook 00:32 The Epic of Abd al-Rahman ibn Muawiya 06:07 The Foundation of the Emirate of Córdoba 12:41 Al-Andalus, a Rebellious Land 26:09 Foreign Policy of Abd al-Rahman I 30:45 Domestic Policy of Abd al-Rahman I 34:28 The Umayyad Family in Al-Andalus 37:41 The Construction of the Great Mosque of Córdoba 43:53 The Verdict: Abd al-Rahman I's Political Genius 45:44 Outro

The author of "Blood and Faith: The Purging of Muslim Spain, 1492 to 1614," delves into the complex history of Muslim Spain, starting from the arrival of Muslims in Spain in 711 under a North African general, the formation of al-Andalus, and its eventual decline. Matthew Carr explains how the Spanish Christians perceived the conquest of Granada in 1492 as a divine and final victory, leading to the expulsion of Jews and Muslims. The discussion highlights the forced conversions, the life of the Moriscos (converted Muslims) under Christian rule, and the extreme measures taken by the Spanish Inquisition to ensure religious uniformity. Carr also reflects on the modern parallels of ethnic cleansing in Palestine and societal intolerance, linking historical events to contemporary issues.00:00 Introduction: The Concept of Blood and Faith01:10 Historical Context: Muslim Arrival in Spain02:24 The Fall of Granada and Its Aftermath03:37 Carr's Inspiration for Writing the Book03:59 The Moriscos: A Forgotten History05:20 The Expulsion of the Moriscos from Spain18:49 The Concept of Purity of Blood22:54 The Fall of Granada: A Religious and Political Triumph31:07 The Aftermath of 1492: Forced Conversions and Rebellions34:15 Forced Conversions in Spain34:50 Muslim Workers in Valencia37:48 Christian Intolerance and Inquisition40:38 Cultural Resistance and Rebellion45:27 The Expulsion of the Moriscos54:32 Historical Reflections and Modern ParallelsMatthew Carr is a writer, journalist, and author of several books of nonfiction, including Blood and Faith :The Purging of Muslim Spain. He has written for a variety of publications, including The New York Times, The Observer, The Guardian and others.Hosted by:Mikey Muhanna

In episode 26 I explain how and why the Umayyad Caliphate of Damascus fell, how that affected al-Andalus, and the establishment of the little-known Fihrid Emirate that preceded the Umayyad Emirate of Córdoba. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain  PayPal: https://paypal.me/lahistoriaespana  Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC  Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com  Or Twitter/X:  https://x.com/newhistoryspain  YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain  Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700  Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi  Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana  TIMESTAMPS: 00:00 Hook 00:23 Why Did the Umayyad Caliphate of Damascus Fall? 06:23 The Outbreak of the Third Fitna 10:08 The Abbasid Revolution 17:37 The Qays-Yaman Civil War in al-Andalus 23:07 The Fihrid Emirate 26:51 The Verdict: The Fihrid Alternative 28:17 Outro

En este artículo se presenta un minucioso trabajo de identificación de los distintos espacios agrarios asociados a la acequia Gorda, uno de los principales canales de agua de época medieval en la Vega de Granada (sureste de la península Ibérica). Esta identificación está basada en la caracterización morfológica, combinando el trabajo directo de campo con el estudio de la cartografía histórica y la fotografía aérea, y una identificación toponímica a partir de documentos árabes y traducidos. Así, se proponen algunas pautas para comprender la evolución de este gran espacio agrícola que comenzó a partir de pequeñas huertas en época andalusí y que acabaría conformando una gran vega a finales de la Edad Media. Historia Agraria, 94. https://doi.org/10.26882/hista... Ferran Esquilache Martí[orcid.org/0000-0003-2971-2469] es profesor lector de Historia Medieval en la Universitat Autònoma de Barcelona. Guillermo García-Contreras Ruiz[orcid.org/0000-0002-0655-7067] es profesor contratado doctor de Historia Medieval en la Universidad de Granada. El trabajo forma parte del proyecto Re-thinking the “Green Revolution” in the Medieval Western Mediterranean (6th-16th centuries), dirigido por la Universidad Autónoma de Barcelona, la Universidad de Granada, la Universidad de Reading y la Universidad de York, con colaboradores de la Universidad de València, la Universidad de Murcia, la University College de Londres y la Universidadde Basel. Presenta Elena Catalán Learn more about your ad choices. Visit megaphone.fm/adchoices

In 711 an Arab and Berber army crossed the Strait of Gibraltar and invaded the Iberian Peninsula. Seven years later, their conquests had birthed the Muslim kingdom of al-Andalus. This marked the beginning of roughly 8 centuries of Moorish rule, during which al-Andalus became a conduit for the transmission of knowledge between the Islamic world and Europe.Joining us today is Brian Catlos, a Professor of Religious Studies at the University of Colorado, Boulder and the author of 'Kingdoms of Faith: A New History of Islamic Spain'. He takes us through the history of al-Andalus, from its inception and expansion through to its dramatic downfall.Produced by James Hickmann and edited by Max Carrey.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe.We'd love to hear your feedback - you can take part in our podcast survey here: https://insights.historyhit.com/history-hit-podcast-always-on.You can also email the podcast directly at ds.hh@historyhit.com.

In episode 23 you will learn about the political history of the Umayyad Caliphate of Damascus and al-Andalus between 720 and 742, covering events like the Battle of Tours, the beginning of the Umayyad Caliphate's crisis with the Great Berber Revolt, and details about how many Arabs and Berbers settled in the Iberian Peninsula. SUPPORT NEW HISTORY OF SPAIN: Patreon: https://patreon.com/newhistoryspain  Ko-Fi: https://ko-fi.com/newhistoryspain  PayPal: https://paypal.me/lahistoriaespana  Bitcoin donation: bc1q64qs58s5c5kp5amhw5hn7vp9fvtekeq96sf4au Ethereum donation: 0xE3C423625953eCDAA8e57D34f5Ce027dd1902374 Join the DISCORD: https://discord.gg/jUvtdRKxUC  Follow the show for updates on Bluesky: https://bsky.app/profile/newhistoryspain.com  Or Twitter/X:  https://x.com/newhistoryspain  YOUTUBE CHANNEL: https://www.youtube.com/@newhistoryspain  Apple Podcasts: https://podcasts.apple.com/us/podcast/new-history-of-spain/id1749528700  Spotify: https://open.spotify.com/show/7hstfgSYFfFPXhjps08IYi  Spotify (video version): https://open.spotify.com/show/2OFZ00DSgMAEle9vngg537 Spanish show 'La Historia de España-Memorias Hispánicas': https://www.youtube.com/@lahistoriaespana  TIMESTAMPS: 00:00 Hook 00:28 Important concepts of al-Andalus 05:47 The Governorate of al-Andalus in the 720s 08:31 Al-Gafiqi and the Battle of Tours 13:43 The Umayyad Caliphate of Hisham ibn Abd al-Malik 18:36 The Great Berber Revolt and the Arrival of the Syrians 24:15 The Arab and Berber Colonization of al-Andalus 28:22 The Verdict: Muslim Spain 30:13 Outro

Nos vamos al monte para hablar con los pastores que están pendientes de sus rebaños de la mano de Juan Daniel y la asociación Andalus para el cuidado de la naturaleza y conocer un poco más de este mundo. Porque el pastoreo tradicional se debe cuidar, proteger y fomentar para que pueda subsistir en las mejores condiciones porque con él, ganamos todos.Escuchar audio

Esta semana falamos da origem do termo “gémeos siameses” e de um vilancete do século XVI sobre a proibição de usar borzeguis pretos.Sugestões da semana1. Marc Bloch - Apologia da História ou o Ofício de Historiador. Almedina, 2025.2. Ana Luísa Sérvulo Miranda - Ulemas do Garb al-Andalus no século das taifas (5 H./XI D. C.): o contributo da Prosopografía de los ulemas de al-Andalus. Consejo Superior de Investigaciones Científicas, 2025. Disponível online em: http://libros.csic.es/product_info.php?products_id=1869----Obrigado aos patronos do podcast:André Silva, Bruno Ricardo Neves Figueira, Cláudio Batista, Isabel Yglesias de Oliveira, Joana Figueira, NBisme, Oliver Doerfler;Alessandro Averchi, Alexandre Carvalho, Daniel Murta, David Fernandes, É Manel, Francisco, Hugo Picciochi, João Cancela, João Pedro Tuna Moura Guedes, Jorge Filipe, Luís André Agostinho, Luisa Meireles, Patrícia Gomes, Pedro Almada, Pedro Alves, Pedro Ferreira, Rui Roque, Tiago Pereira, Vera Costa;Adriana Vazão, Alfredo Gameiro, Ana Gonçalves, André Abrantes, André Chambel, André Silva, António Farelo, Beatriz Oliveira, Bruno Luis, Carlos Castro, Carlos Ribeiro, Carlos Ribeiro, Catarina Ferreira, Diogo Camoes, Diogo Freitas, Fábio Videira Santos, Francisco Fernandes, Gn, Hugo Palma, Hugo Vieira, Igor Silva, João Barbosa, João Canto, João Carlos Braga Simões, João Diamantino, João Félix, João Ferreira, Joel José Ginga, José Santos, Luis Colaço, Miguel Brito, Miguel Gama, Miguel Gonçalves Tomé, Miguel Oliveira, Miguel Salgado, Nuno Carvalho, Nuno Esteves, Nuno Silva, Pedro, Pedro Cardoso, Pedro Oliveira, Pedro Simões, Peter, Ricardo Pinho, Ricardo Santos, Rúben Marques Freitas, Rui Curado Silva, Rui Rodrigues, Simão, Simão Ribeiro, Sofia Silva, Thomas Ferreira, Tiago Matias, Tiago Sequeira, Vitor Couto, Zé Teixeira.-----Ouve e gosta do podcast?Se quiser apoiar o Falando de História, contribuindo para a sua manutenção, pode fazê-lo via Patreon: https://patreon.com/falandodehistoria-----Música: "Hidden Agenda” de Kevin MacLeod (incompetech.com); Licensed under Creative Commons: By Attribution 4.0 License, http://creativecommons.org/licenses/by/4.0Vilancete “Não tragais borzeguis pretos”, disco 'O Lusitano' (1992), de Gérard Lesne.Edição de Marco António.Apoio técnico: 366 Ideias (366ideias@gmail.com)

Source sheet: https://docs.google.com/document/d/1YJGHBKD90rKI6t7Yl_wgPudTdPUYcmpUpsPS4N7_v84/edit?usp=sharing Rabbi Yehudah Halevi is the fourth of the great Jewish poets from Muslim Spain (al-Andalus), who served as an inspiration for Jews across the centuries through his lyrics as well as by his life story. This pivotal writer left a legacy through his great book on Jewish thought, hundreds of poems, and by his personal example as a man who ventured out to the Land of Israel in his last stage of life. What drove this spiritual giant to turn his back on everyone and everything he loved in Muslim Spain to follow in the footsteps of the prophets? ***NOTE: This is the second version of the episode; the first version published, which was slightly shorter than 2 hours, is missing a piece beginning at 1:15 (1 hour 15 sec into the podcast) For more sheets and other info check out ⁠⁠⁠⁠⁠⁠⁠⁠https://sites.google.com/view/rishonim⁠⁠⁠⁠⁠⁠⁠⁠ Do you want to send me some suggestions? Criticism or corrections? Comments or questions? Contact me at ⁠⁠⁠⁠⁠⁠⁠therishonim@gmail.com⁠⁠⁠

During the 1240s, the Kingdom of Aragon and the Kingdoms of Leon and Castile go on the offensive against al-Andalus, in a campaign known as 'the great game'. 

Derek once again speaks with translator and historian Aymenn Jawad Al-Tamimi, this time to break down the ousting of Bashar Al-Assad from power in Syria. They discuss why the regime collapsed so quickly after this particular offensive, the armed groups at play, what this means for Syrian civilians, how support from outside actors factors into things, what kind of polity might emerge, and more. Subscribe now for the full episode. Check out Aymenn's forthcoming The Conquest of al-Andalus: a Translation of Fatḥ al-Andalus.

Derek is joined by translator and historian Aymenn Jawad Al-Tamimi to take a closer look at the past week's events in Syria. They delve into groups like Hayat Tahrir Al-Sham, Turkey's role and its current goals, the timing of the offensive, the quick seizure of Aleppo, the mood on the ground, and more. Check out Aymenn's forthcoming The Conquest of al-Andalus: a Translation of Fatḥ al-Andalus.

The Christians succeed in taking one of the most important cities in al-Andalus - the city of Cordoba which surrendered in 1236.

As the Muslims of al-Andalus fight each other, King Fernando of Leon and Castile takes advantage of an opportunity to strike Cordoba.

For more than four centuries, Muslims, Christians and Jews dwelt side by side on the Mediterranean island of Sicily. For around half of that time—from 827 to 1091—they lived under the rule of Arab Muslims, and for the other half under Norman then Swabian Christian kings, before the Muslims were finally expelled in 1245. Since Sicily had been part of the Byzantine Empire, its Arab conquerors inherited a population who spoke Greek, prompting centuries of linguistic, literary, and wider cultural exchanges that became richer still when the Normans introduced Latin. After sketching the historical background, this episode explores the complex society that developed on Sicily, along with the literature and architecture that emerged from the collusion and shifting hierarchy of cultures. Through the Arabic geographical manual patronized by King Roger II, the translation of classical Greek works to Latin via Arabic, and the Arab-Norman churches of Palermo and Cefalù, Sicily was the lesser-known counterpart to al-Andalus. Nile Green talks to Alex Metcalfe, author of The Muslims of Medieval Italy (Edinburgh, 2009).

As Caliphs come and go at a dizzying rate, Almohad rule in al-Andalus crumbles - giving rise to a new ruler, ibn Hud.

You can't think about clean water without also thinking about removing dirty water and other waste. In this episode we take a deep dive into sewage (figuratively speaking) on the basis of excavations and documents that survive about cities in Muslim Spain in the Middle Ages. Speaker: Ieva Rèklaityte. Interviewer: Edmund Hayes. Ieva Reklaityte is an independent researcher. She graduated in Archaeology at the University of Vilnius, Lithuania, and did her PhD thesis at the University of Saragossa in Spain. This episode was produced by Edmund Hayes and Jouke Heringa. Further reading Ieva Reklaityte, Vivir en una ciudad de Al-Andalus: hidraulica, saneamiento y condiciones de vida (University of Saragossa, 2012). Ieva Rèklaityte, (ed.), Water in the Medieval Hispanic Society: Economic, Social and religious implications (Helsinki: Finnish Academy of Science and Letters, 2019). Ieva Rèklaityte,  “Les latrines en al‑Andalus : leurs principales caractéristiques et les conditions sanitaires urbaines  (The Latrine in Al‑Andalus : its Main Characteristics and the Urban Hygienic Conditions)” in “Lieux d'hygiène et lieux d'aisance en terre d'Islam (VIIe-XVe siècle)” special issue of Médiévales 70 (Spring 2016) edited by Patrice Cressier, Sophie Gilotte et Marie-Odile Rousset, https://doi.org/10.4000/medievales.7683 (and see this special issue in general). Edmund Hayes twitter.com/Hedhayes20 https://www.linkedin.com/in/edmund-hayes-490913211/ https://leidenuniv.academia.edu/EdmundHayes https://hcommons.org/members/ephayes/ Abbasid History Podcast is sponspored by IHRC Bookshop Listeners get a 15% discount on all purchases online and in-store.  Visit IHRC bookshop at shop.ihrc.org and use discount code AHP15 at checkout.  Terms and conditions apply. Contact IHRC bookshop for details. https://linktr.ee/abbasidhistorypodcast  

During the Middle Ages, the Iberian Peninsula was home not to Spain and Portugal but rather to al-Andalus. Ruled by a succession of Islamic dynasties, al-Andalus came to be a shorthand for a legendary place where people from the Middle East, North Africa, and Europe; Jews, Christians, and Muslims lived together in peace. That reputation is not entirely deserved, yet, as On Earth Or in Poems: The Many Lives of Al-Andalus (Harvard UP, 2023) shows, it has had an enduring hold on the imagination, especially for Arab and Muslim artists and thinkers in Europe, the Middle East, and North Africa. From the vast and complex story behind the name al-Andalus, Syrians and North Africans draw their own connections to history's ruling dynasties. Palestinians can imagine themselves as “Moriscos,” descended from Spanish Muslims forced to hide their identities. A Palestinian flamenco musician in Chicago, no less than a Saudi women's rights activist, can take inspiration from al-Andalus. These diverse relationships to the same past may be imagined, but the present-day communities and future visions those relationships foster are real. Where do these notions of al-Andalus come from? How do they translate into aspiration and action? Eric Calderwood traces the role of al-Andalus in music and in debates about Arab and Berber identities, Arab and Muslim feminisms, the politics of Palestine and Israel, and immigration and multiculturalism in Europe. The Palestinian poet Mahmud Darwish once asked, “Was al-Andalus / Here or there? On earth … or in poems?” The artists and activists showcased in this book answer: it was there, it is here, and it will be. Eric Calderwood is Associate Professor of Comparative and World Literature at the University of Illinois Urbana-Champaign and the author of the award-winning Colonial al-Andalus. He is a contributor to NPR, the BBC, and Foreign Policy. Tugrul Mende holds an M.A in Arabic Studies. He is based in Berlin as a project coordinator and independent researcher Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

During the Middle Ages, the Iberian Peninsula was home not to Spain and Portugal but rather to al-Andalus. Ruled by a succession of Islamic dynasties, al-Andalus came to be a shorthand for a legendary place where people from the Middle East, North Africa, and Europe; Jews, Christians, and Muslims lived together in peace. That reputation is not entirely deserved, yet, as On Earth Or in Poems: The Many Lives of Al-Andalus (Harvard UP, 2023) shows, it has had an enduring hold on the imagination, especially for Arab and Muslim artists and thinkers in Europe, the Middle East, and North Africa. From the vast and complex story behind the name al-Andalus, Syrians and North Africans draw their own connections to history's ruling dynasties. Palestinians can imagine themselves as “Moriscos,” descended from Spanish Muslims forced to hide their identities. A Palestinian flamenco musician in Chicago, no less than a Saudi women's rights activist, can take inspiration from al-Andalus. These diverse relationships to the same past may be imagined, but the present-day communities and future visions those relationships foster are real. Where do these notions of al-Andalus come from? How do they translate into aspiration and action? Eric Calderwood traces the role of al-Andalus in music and in debates about Arab and Berber identities, Arab and Muslim feminisms, the politics of Palestine and Israel, and immigration and multiculturalism in Europe. The Palestinian poet Mahmud Darwish once asked, “Was al-Andalus / Here or there? On earth … or in poems?” The artists and activists showcased in this book answer: it was there, it is here, and it will be. Eric Calderwood is Associate Professor of Comparative and World Literature at the University of Illinois Urbana-Champaign and the author of the award-winning Colonial al-Andalus. He is a contributor to NPR, the BBC, and Foreign Policy. Tugrul Mende holds an M.A in Arabic Studies. He is based in Berlin as a project coordinator and independent researcher Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

During the Middle Ages, the Iberian Peninsula was home not to Spain and Portugal but rather to al-Andalus. Ruled by a succession of Islamic dynasties, al-Andalus came to be a shorthand for a legendary place where people from the Middle East, North Africa, and Europe; Jews, Christians, and Muslims lived together in peace. That reputation is not entirely deserved, yet, as On Earth Or in Poems: The Many Lives of Al-Andalus (Harvard UP, 2023) shows, it has had an enduring hold on the imagination, especially for Arab and Muslim artists and thinkers in Europe, the Middle East, and North Africa. From the vast and complex story behind the name al-Andalus, Syrians and North Africans draw their own connections to history's ruling dynasties. Palestinians can imagine themselves as “Moriscos,” descended from Spanish Muslims forced to hide their identities. A Palestinian flamenco musician in Chicago, no less than a Saudi women's rights activist, can take inspiration from al-Andalus. These diverse relationships to the same past may be imagined, but the present-day communities and future visions those relationships foster are real. Where do these notions of al-Andalus come from? How do they translate into aspiration and action? Eric Calderwood traces the role of al-Andalus in music and in debates about Arab and Berber identities, Arab and Muslim feminisms, the politics of Palestine and Israel, and immigration and multiculturalism in Europe. The Palestinian poet Mahmud Darwish once asked, “Was al-Andalus / Here or there? On earth … or in poems?” The artists and activists showcased in this book answer: it was there, it is here, and it will be. Eric Calderwood is Associate Professor of Comparative and World Literature at the University of Illinois Urbana-Champaign and the author of the award-winning Colonial al-Andalus. He is a contributor to NPR, the BBC, and Foreign Policy. Tugrul Mende holds an M.A in Arabic Studies. He is based in Berlin as a project coordinator and independent researcher Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Al-Andalus exists in history, geography and the Western cultural imaginary. Professor Eric Calderwood talks to us about Al-Andalus, examining it as both a place and an idea which is productive in memory, culture and politics. He explains how this cultural imaginary has transcended its geographic bounds and has created fruitful debates around the identity not only of this place, but of Spain and Morocco as modern nations.We reflect on why it's difficult to put an exact date on when al-Andalus actually "ended", the brotherhood it has created between Spain and Morocco and the importance of these interconnected histories.Finally, Eric shares how music and dance led him to study al-Andalus and why he chose to explore this topic from five different perspectives including from Pan-Arab, Feminist and Palestinian viewpoints.Eric Calderwood is Associate Professor of Comparative and World Literature at the University of Illinois Urbana-Champaign and the author of the award-winning Colonial al-Andalus: Spain and the Making of Modern Moroccan Culture. He is a contributor to NPR, the BBC, and Foreign Policy. His most recent publication is On Earth or in Poems: The Many Lives of Al Andalus.THIS SERIES IS PART OF THE AFIKRA PODCAST NETWORKThe afikra Podcast is our flagship series featuring experts from academia, art, media and beyond who are helping document and/or shape the histories and cultures of the Arab world through their ‎work. Our hope is that by having the guest share their expertise and story, the community walks away with a new ‎found curiosity and maybe some good recommendations about new nerdy rabbit holes to dive into head first. ‎Explore all episodes in this series: https://www.youtube.com/playlist?list=PLfYG40bwRKl5xaTkBDrUKLCulvoCE8ubXABOUT AFIKRAafikra | عفكرة is a movement to convert passive interest in the Arab world to active intellectual curiosity. We aim to collectively reframe the dominant narrative of the region by exploring the histories and cultures of the region – past, present and future – through conversations driven by curiosity.

The Almohads finally achieve their goal, becoming the uncontested rulers of al-Andalus.  Their next move will be to focus on defeating the Christians.

When the new Caliph turns his attention to al-Andalus, he concentrates on two threats - the Portugese freelancer Geraldo the Fearless and the Almohad's traditional foe the Wolf King.

Ambitious plans by the Almohads to dominate al-Andalus are interrupted by the death of the Caliph.