El cos: objecte i subjecte de les ciències humanes i socials El ...

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28.01 tarda/tarde/afternoon
S. PARAL·LELES/ S. PARALELAS/ PARALLEL SESSIONS:_______________
I. Sala d’actes de la IMF:
In Sickness and In Health: Disease, Healing, and Muslim Religious Identity
According to Ibn ‘Asim al-Gharnati (d. 857/1453)
6
Linda G. Jones
Institució Milà i Fontanals
CSIC, Barcelona
The literary work Jannat al-rida fi-l-taslim li-ma qaddara Allah wa-qada (The Garden of Delight in
Surrendering to God’s Will) by Ibn ‘Asim al-Gharnati 1 is a belles-lettristic (adab) compendium of
edifying anecdotes of real people who were afflicted with calamity and obtained relief from it. Ibn
‘Asim’s typology of affliction includes suffering the loss of honor, social status, and wealth; the
loss of personal liberty through incarceration; the loss of one’s homeland through forced exile;
and suffering physical harm through shipwreck, torture, or illness. The anecdotes were
dedicated to the deposed Nasrid sultan al-Ghalib bi-Llah and sought to vindicate the legitimacy
of his reign by portraying him as the personification of triumph over adversity through his
exemplary reliance upon God and, ultimately, to exhort the Granadans to wage jihad against
Castile.
This paper will analyze Ibn ‘Asim’s stories about bodily disease and healing, treating them as an
example of the body as a site of ideological production that is constituted by the author’s
particular vision of Sunni Islam and deployed by him in his quest to attain Andalusi Muslim
redemption from the threat of Christian Castile. I will first discuss the author’s theology of
disease, illustrating that although he attributes the affliction of disease to God, significantly he
avoids depicting illness as punishment for sin. I then analyze Ibn ‘Asim’s representations of
healing, offering a complement to Bryan Turner’s observations that “disease is not religiously
neutral” 2 by arguing, likewise, that healing is not religiously neutral, but rather is represented
here as an indicator of orthodox faith in and reliance upon God. I conclude that Ibn ‘Asim does
not intend to construct an image of Granada’s Muslims as model sufferers, but rather as
exemplary in their mode of treating disease, and suggest that this image accords with his
underlying goal of confronting Castile.
1
Abu Yahya Muhammad b. ‘Asim al-Gharnati, Jannat al-rida fi-l-taslim li-ma qaddara Allah wa-qada, ed. Sallah Jarrar, 4
vols.,
Amman, 1989.
2 nd
Bryan S. Turner, The Body and Society, London 1984, 2 ed., 2004, p. 89.
De la misoginia heredada: María Magdalena y la mujer
neogranadina en el siglo XVII
Tania Lizarazo
Ser mujer no es una condición anatómica. La existencia binaria de la humanidad, con base en
su clasificación sexual obedece a construcciones culturales e ideológicas tan interiorizadas que
están camufladas bajo categorías biológicas. Este proceso de construcción de identidades a
partir del sexo ha sido extenso; pero fue la inclusión de dogmas religiosos en la sustentación de