By Paulina B. Lewicka
It is a pioneering learn which analyzes the meals cultures of medieval Cairenes at the foundation of a giant corpus of historic texts in Arabic. person chapters talk about what, why, and the way the population of medieval Cairo ate what they did, and during which methods nutrition formed their daily lives. Given the complicated nature of nutrients and foodways as components of study, the booklet covers such different topics because the genesis of the culinary tradition of Egypts capital and numerous practices relating to meals and consuming. This monograph additionally considers a number of suitable social, political and fiscal situations in medieval Cairo, learning meals tradition in its broader context.
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Additional info for Food and Foodways of Medieval Cairenes: Aspects of Life in an Islamic Metropolis of the Eastern Mediterranean
The most remarkable and dramatic example of the sophisticated nature of the inter-Arab discord was the attitude of hostility between the Arabs of northern descent and those of southern descent. Going far back into the past, after the rise of Islam this hostility was enhanced by the rivalry that developed between the prophet Muḥammad’s supporters from Medina and his fellow-tribesmen of Qurayshi migrants from Mecca. 25 Banū al-Azraq and Banū Yanna (according to al-Maqrīzī altogether ca. 500 men) were most probably remnants of the Byzantine army, who embraced Islam and apparently joined the Muslim Arab army at Cesarea.
2 However, whenever 1 The present “Survey” does not discuss sources such as manuals of table manners. These are dealt with in a section titled “Note on the Arabic-Islamic medieval texts related to the etiquette of eating,” which opens chapter II “Sharing the Table” of pt. III of the book. In the case of chapter titled “Sharing the Table,” which deals with table manners and eating behavior, the discussion on sources could not be separated from the argument, if only because a quite detailed reconstruction of presumed usages and customs presented in this chapter is based primarily on table manners manuals.
Urbanized and named al-Qāhira, the place soon turned into a city which became also the seat of the Fatimid caliph and the capital of the Fatimid state. ” The rest of the intra muros area, divided into quarters populated according to ethnic and racial criteria of the troops, was to serve as army barracks. Unlike the Arab troops of Amr who settled in al-Fusṭāṭ, the army of Jawhar was not multitribal only—it was also multiethnic and multiracial. The core of it and, at the same time, its elite made up the Kutāma Berbers, or the tribe which had sheltered the Fatimids in North Africa.