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–908. See Reiner, ‘L’attitude envers les proselytes,’ pp. 99–119. 15 Eliezer ben Joel ha-Levi, Sefer Ra’aviah, ed. V. Aptowizer, 5 vols. Jerusalem 1983, 2008, Vol. 2, Megillah 549. 16 G. Porton, The Stranger Within Your Gates, Chicago 1994, pp.  194–195; M. Lavie, ‘“A Convert is Like a Newborn Child,”’ pp. 103–105; M. Lavee, ‘Converting the Missionary Image of Abraham: Rabbinic Traditions Migrating from the Land of Israel to Babylon,’ in: Abraham, the Nations, and the Hagarites: Jewish, Christian, and Islamic Perspectives on Kinship with Abraham, eds. M. Goodman, G

in Apostasy and Jewish identity in High Middle Ages Northern Europe
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Greeks and Saracens inGuy of Warwick

contamination that may linger in him as a result of the temptations he faced, and only partly overcame, in Constantinople. The blackness of Guy’s hair and skin, moreover, demonstrate visually for the Duke, as they will for the audience later, another identity marker he assumes in his disguise: Guy implicitly marks himself as a Saracen, or Muslim, by emphasising that the Saracen who raised his MUP_McDonald_11_Chap10 233 11/18/03, 17:06 234 Rebecca Wilcox steed is his cousin. Thus Guy prepares the reader to associate blackness with Islam and with infiltration. After all

in Pulp fictions of medieval England

parenthetically in the text. Childress, ‘Between romance and legend’, p. 316. MUP_McDonald_02_Ch1 40 11/18/03, 16:57 Siege of Melayne 41 14 Shepherd, ‘Journee’, pp. 128, 129. 15 Suzanne Conklin Akbari, ‘Imagining Islam: the role of images in medieval depictions of Muslims’, Scripta Mediterranea, 19–20 (1998–99), 9–27. 16 Six Middle English Romances, ed. Mills, p. xiii. 17 Patrick Geary, ‘Humiliation of saints’, in Stephen Wilson (ed.), Saints and their Cults: Studies in Religious Sociology, Folklore, and History (Cambridge, 1983), pp. 123–40. Hardman similarly notes the

in Pulp fictions of medieval England

turban’, in D. Blanks (ed.), Images of the Other: Europe and the Muslim World Before 1700 (Cairo, 1997), pp. 39–54 for an informative account of the politics of turbans and Turks’ heads in Renaissance England; Matar’s argument has clear implications for medieval representations of Islam and the Arab world. 14 Quoted during the 2001 Israeli election campaign in Independent on Sunday, 28 January 2001; Jean Marie Le Pen, leader of France’s ultra rightwing Front National, makes a similar claim: ‘Je mange du musulman MUP_McDonald_07_Ch6 145 11/18/03, 17:02 146 Nicola

in Pulp fictions of medieval England
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became a religion that influenced rulers and was dominant organizationally, politically, and theologically throughout Europe, one that Goldin, Apostasy and Jewish identity.indd 4 20/08/2014 12:34:42 Early beginnings 5 was victorious over Islam and that established the Crusader Kingdom of Jerusalem. During each of these stages, the attitude of Judaism towards those who converted to the rival religion was a clear indication of its own self-perception and identity. The Jews were familiar with the view that Christianity was the heir of Judaism and that it was the

in Apostasy and Jewish identity in High Middle Ages Northern Europe
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The wall texts of a Percy family manuscript and the Poulys Daunce of St Paul’s Cathedral

Archaeology plan]). 65 Google’s most well-known virtual tour explores Abbey Road, https:// insideabbeyroad.withgoogle.com/en. In a more serious example of the political and historical role virtual imagery like that provided by Google Earth can play: at the time of the writing of this chapter, satellite imagery was used by the UN to assess the state of the late antique ruins at Palmyra, much of which had been overtaken and demolished by the Islamic State (ISIS) in 2016. 66 Mimi Sheller, ‘Virtual islands: mobilities, connectivity, and the new Caribbean spatialities’. Small

in Participatory reading in late-medieval England