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The Practice Of Everyday Life

In the present paper a research has been done on the essay ‘Can the Subaltern Speak’ by’ Gayatri Chakravorty Spivak’. It has been explained into much simpler language about what the author conveys for better understanding and further references. Also the criticism has been done by various critiques from various sources which is helpful from examination point of view. The paper has been divided into various contexts with an introduction and the conclusions. Also the references has been written that depicts the sources of criticism.

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Can the Subaltern Speak

La cultura del Barroco

On Good Friday, 1626, Franciscus Quaresmius delivered a sermon in the Church of the Holy Sepulcher in Jerusalem calling on King Philip IV of Spain to undertake a crusade to ‘liberate’ the Holy Land. Jerusalem Afflicted: Quaresmius, Spain, and the Idea of a 17th-century Crusade introduces readers to this unique call to arms with the first-ever edition of the work since its publication in 1631. Aside from an annotated English translation of the sermon, this book also includes a series of introductory chapters providing historical context and textual commentary, followed by an anthology of Spanish crusading texts that testify to the persistence of the idea of crusade throughout the 17th century.
Quaresmius’ impassioned and thoroughly reasoned plea is expressed through the voice of Jerusalem herself, personified as a woman in bondage. The friar draws on many of the same rhetorical traditions and theological assumptions that first launched the crusading movement at Clermont in 1095, while also bending those traditions to meet the unique concerns of 17th-century geopolitics in Europe and the Mediterranean. Quaresmius depicts the rescue of the Holy City from Turkish abuse as a just and necessary cause. Perhaps more unexpectedly, he also presents Jerusalem as sovereign Spanish territory, boldly calling on Philip as King of Jerusalem and Patron of the Holy Places to embrace his royal duty and reclaim what is rightly his on behalf of the universal faithful. Quaresmius’ early modern call to crusade ultimately helps us rethink the popular assumption that, like the chivalry imagined by Don Quixote, the crusades somehow died along with the middle ages.

Jerusalem Afflicted : Quaresmius, Spain, and the Idea of a 17th-century Crusade

A life-long dedication to the study of medieval Spain ably fits Joseph F. O'Callaghan to address one of the most discussed issues in this field. Spanish historiography has had to deal for years with the topic of the specificity of the Iberian Peninsula during the Middle Ages, because of its Muslim inhabitants. Whether it be as a state or as subjects of Christian kings (known as Mudejars), these people felt they were as much 'Spaniards' as were the Christians. Christian propaganda depicting the 'Reconquista' as a war to eject the Muslims from territories rightfully owned by Christians (dealt with in O'Callaghan's first chapter, 'The Reconquest: Evolution of an Idea') has been idealised in Spain, both as part of the origins of the nation, and because of the traditional alignment in the modern Roman Catholic church. Despite some challenges in the last thirty years, the word 'Reconquest' is still used generally, with the public continuing to use the term in common conversation. It is no surprise that Hispanists such as O'Callaghan himself, J. Hillgarth, P. Linehan, the late D. Lomax and A. MacKay have all discussed at great length the convenience (or otherwise) of using this concept for the history of medieval Spain.

Reconquest and Crusade in Medieval Spain

The expelled morisco Ricote in Don Quijote (1615) is on a quest to reunite his family and recover a cache of buried treasure, including a substantial volume of coins. This paper diverges from current critical trends focused on economic discourse in Cervantes by approaching Ricote’s coins not as economic signifiers but as material artifacts. Contrasting the numismatic messages materially embodied in Ricote’s coins with his own personal drama, a fundamental dissonance emerges, problematizing Cervantes’s representation of the morisco expulsion, and opening Ricote’s story to a broader interrogation of the relationship between numismatic propaganda and contemporary justifications of the mass expulsions of 1609–1614 (such as those penned by apologists like Aznar Cardona, Bleda, Corral y Rojas, Fonseca, and Guadalajara y Javier).

"Dineros en cruzados": The Morisco Expulsion, Numismatic Propaganda, and the Materiality of Ricote's Coins

This article explores the fusion of epideictic rhetoric and biblical source material in a 1601 romance dubiously attributed to Lope de Vega and argues that the rhetorical model of urban praise known as enkomion poleos, as articulated by Menander of Laodicea, fundamentally structures the poem's refiguring of Israel's Babylonian exile. This overlaying of enkomion poleos with biblical narrative ultimately serves as a persuasive means both of praising Madrid and of criticizing the Duke of Lerma's move of the court to Valladolid. The poem's sacralized rhetoric of urban praise further points to an important mode of urban writing that has not received due critical attention. This article also highlights some commonalities between this pliego and other works by Lope de Vega, tentatively suggesting that the question of the pliego's authorship demands further consideration.

The Rhetoric of enkomion poleos and the Sanctification of Madrid in a pliego suelto Attributed to Lope de Vega

Lope de Vega's Isidro: poema castellano (1599) includes an extended episode in which the protagonist journeys to Jerusalem. This episode has been widely ignored by critics, who have discarded it as symptomatic of Isidro's problematic hybridity (i.e. its heavy-handed erudition and uneasy engagement with epic conventions, in a poem still read as a fundamentally intimate, lyrical paean to the Castilian countryside). This paper argues, on the contrary, that Isidro's eminently political programme of constructing an encomium of the new Court capital, Madrid, hinges precisely on manipulating models of sacred geography and history established during Isidro's extended Holy Land ekphrasis, models that are subsequently appropriated throughout the poem in a bid to sacralize national territory. Far from constituting an onerous distraction from the poem's eminently local interests, then, I propose to rehistoricize the Holy Land voyage, arguing that Isidro's journey—and particularly its centrepiece, an ekphrasti...

Re-Placing the Holy Land in Lope de Vega's Isidro: poema castellano (1599)

La representation du “desir” dans les recits de voyage a la Terre Sainte ecrits pendant les xvie et xviie siecles en Espagne obeit a une serie de strategies rhetoriques, dont le fonctionnement, a ce jour, n’a guere suscite l’interet de la critique. Ces strategies visent a satisfaire des objectifs tres precis, aussi bien spirituels que materiels,  qui devraient etre considerees comme un aspect clef de tels textes, afin de parvenir a une interpretation mieux historicisee de l’un des genres les plus populaires de la periode.

Chad Leahy

Papers

Jerusalem Afflicted : Quaresmius, Spain, and the Idea of a 17th-century Crusade

"Dineros en cruzados": The Morisco Expulsion, Numismatic Propaganda, and the Materiality of Ricote's Coins

The Rhetoric of enkomion poleos and the Sanctification of Madrid in a pliego suelto Attributed to Lope de Vega

Re-Placing the Holy Land in Lope de Vega's Isidro: poema castellano (1599)

La retórica del deseo en los relatos de viaje a Tierra Santa