Bibliographie
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Al‑Baraddūnī, ‘Abd Allāh, Funūn al‑adab al‑sha‘bī fī al‑Yaman (Arts of popular literature in Yemen), Beirut Dār al‑Ḥadātha, 1988b.
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Al‑Ḥakīm, I., “ʻAbd Allāh al‑Baraddūnī: al‑shā‘ir al‑rāʾy” (ʻAbd Allāh al‑Baraddūnī: The Yemen’s Visionary in Blind Time), Aljazeera (online), 2008, Accessed on January 2018, URL: https://www.aljazeera.net/programs/almashaa/2018/1/2/%D8%A7%D9%84%D9%85%D8%B4%D8%A7%D8%A1-%D8%B9%D8%A8%D8%AF-%D8%A7%D9%84%D9%84%D9%87-%D8%A7%D9%84%D8%A8%D8%B1%D8%AF%D9%88%D9%86%D9%8A-%D8%A7%D9%84%D8%B4%D8%A7%D8%B9%D8%B1.
Al‑Ḥarāzī, Tawfīq, “Al‑safar ilā ayyām al‑Baraddūnī” (Traveling to al‑Baraddūnī’s time), Al‑Waḥdawī (online), 2015, Accessed on January 2018, URL: http://www.alwahdawi.net/articles.php?id=2003.
Al‑Iryānī, Muṭahar, Fī tārīkh al‑Yaman : nuqūsh musnadīyya wa‑taʻlīqāt (Yemeni History: script inscription), Sana’a, Markaz al‑Dirāsāt wa‑al‑Buḥūth al‑Yamanī, 1990.
Al‑Khamisi, Fāṭima ‘Alī, “Al‑ Baraddouni’s Poetic Sense: Insight of the Blind”, Journal Of Humanities And Social Science, 2017, Volume 22, Issue 11, Ver. 8(2017), p. 14–17.
Al‑Maqarī, A., “‘An al‑Baraddūnī al‑Yamanī wa ‑lkhuṭba allatī sajjanathu wa sabbabat ṣiyānan madanīyyan”, The New Arab (Online), 2014, Accessed on January 2018, URL: https://www.alaraby.co.uk/miscellaneous/2014/8/14/%D8%B9%D9%86‑%D8%A7%D9%84%D8%A8%D8%B1%D8%AF%D9%88%D9%86%D9%8A‑%D8%A7%D9%84%D9%8A%D9%85%D9%86%D9%8A‑%D9%88%D8%A7%D9%84%D8%AE%D8%B7%D8%A8%D8%A9‑%D8%A7%D9%84%D8%AA%D9%8A‑%D8%B3%D8%AC%D9%86%D8%AA%D9%87‑%D9%88%D8%B3%D8%A8%D8%A8%D8%AA‑%D8%B9%D8%B5%D9%8A%D8%A7%D9%86%D8%A7‑%D9%85%D8%AF%D9%86%D9%8A%D8%A7.
Al-Shawkānī, Muḥammad, Al-badr al-ṭāliʿ bi-maḥāsin min baʿd al-qarn al-sābiʿ (the rising of moon’s virtues post to the 7th century), Cairo, al-Sa‘ada press, 1929.
Al‑Wāsi‘ī, ‘Abd al-Wāsa‘ b. Yaḥyā, Tārīkh al‑Yaman al‑musammā furjat al‑humūm wa‑l‑ḥazan fī ḥawādith wa‑tārīkh al‑Yaman (The Yemeni History: Relief of the concerns and sadness in the events and the history of Yemen), Cairo, al‑Maṭbaʻah al‑ Salafīyya wa‑Maktabatuhā, 1928.
Al‑Ziriklī Khayr al-Dīn., Al‑ā‘llām lil-Ziriklī (The prominent names), Beirut, Dār al‑‘ilm lil‑malāyīn, 2002.
Bamberg, Michael, Fina, Anna (de) & Schiffrin, Deborah (Eds.) Selves and Identities in Narrative and Discourse, Amsterdam / Philadelphia, John Benjamins Publishing Company, 2007.
Bamberg, Michael & Andrews, Molly (eds.) Considering Counter‑Narratives: Narrating, resisting, making sense, Amsterdam / Philadelphia, John Benjamins Publishing Company, 2004.
Boyd, Douglas, & Larson, Mary (eds.), Oral History and Digital Humanities: Voice, Access, and Engagement, New York, Palgrave Macmillan, 2014.
Brandt, Marieke, Tribes and Politics in Yemen: A History of the Houthi Conflict, London, Hurst/Oxford University Press, 2017.
Burgat, François & Camberlin, Marie, « Révolution : mode d’emploi », Chroniques yéménites [Online], 9 | 2001, Online since 07 September 2007. URL: https://journals.openedition.org/cy/68, DOI: https://doi.org/10.4000/cy.68.
Burrowes, Robert, Historical dictionary of Yemen, Boston, Scarecrow Press, 1995.
Caton Steven, Peaks of Yemen I Summon: Poetry as Cultural Practice in a North Yemeni Tribe, University of California Press, 1993.
DELGADO, Richard, “Storytelling for Oppositionists and Others: A plea for narrative”, Michigan Law Review, Vol. 87, No. 2411, 1989, p. 2411‑2441.
Douglas, Leigh, The Free Yemeni Movement 1953–1962, Beirut, The American Universit of Beirut, 1987.
Dresch, Paul, Tribes, Government, and History in Yemen, New York, Oxford University Press, 1989.
Gochenour, David Thomas, “The penetration of Zaydi Islam into medieval Yemen”, Ph.D. Thesis, Harvard University, 1984.
Jones, Siân & Russell, Lynette, “Archaeology, Memory and Oral Tradition: An Introduction”, International Journal of Historical Archaeology, Vol. 16, No. 2, 2012, p. 267–283.
Kamal, Noura, “Alternative Historiography: Al‑Baraddūnī’s Perspective on Popular Literature and Folk Art in Yemen”, Archiv Orientální, (forthcoming).
Leavy, Patricia, Oral History: Understanding Qualitative Research, New York, Oxford University Press, 2011.
“Lil‑ṭullāb dūr rā’id fī al‑niḍāl al‑waṭanī” (The students have a pioneering role in the national struggle), Al-Thawra, 2013, Accessed on Feb, 2020, URL:https://althawra‑news.net/news60006.html.
Momtahen, M., & Naniz, S. “A Pause with the Yemeni Present Writer, Abdelaziz AlMaqaleh, and Analysis of his Poetry”, Contemporary Literature Journal, Vol 3, No. 11, 2011, p. 97‑112.
Mu‘Jam Al‑Babṭayn, Muḥammad Zabbārah, Accessed on Feb, 2020, URL: https://www.almoajam.org/lists/inner/6419.
Nājī, S., “Al‑ḥuqūq al‑ijtimā‘īyya wa al‑siyāsiyya wa al‑iqtiṣādiyya lil‑mar’a fī al‑mujtama‘ al‑Yamanī” (The Social, Political and Economic rights for women in Yemeni Society”), Journal of the Social Sciences ‑ Kuwait University, Issue 1, 1980, p. 35–74.
Ramadān, Y., Muʻjam al‑muʼallifīn al‑muʻāṣirīn fī āthārihim al‑makhṭûṭa wa‑l‑mafqûda wa‑mā tubiʻ minhā ʼaw ḥuqiq baʻd wafātihim (lexicon of contemporary authors and their manuscripts, and what was lost, printed or achieved after their death), Riyad, king Fahad National Library, 2004.
Taminian, Lucine, “Persuading the Monarchs: Poetry and Politics in Yemen, 1920–1950”, Leveau R., Mermier F., and Steinbach U., (Eds.), Le Yémen contemporain, Paris, Karthala, 1999, p. 203–219.
Vom Bruck, Gabriele, “Kinship and the Embodiment of History”, History and Anthropology, 1998, Vol. 10, No. 4, p. 263–298.
Wattad, N., Hārits takshif ‘an ṭalab sa‘ūdī bi‑tadakhkhul Isrā’īl fī ḥarb al‑Yaman ḍiḍ ‘Abd al‑Nāṣir (Haaretz reveals a demand by the Saudi Arabia to interfere in the war in Yemen against Abd al‑ Nāṣir), The New Arab (Online), 2018, Accessed on January 2020, URL: https://www.alaraby.co.uk/politics/2018/5/23/%D9%87%D8%A2%D8%B1%D8%AA%D8%B3‑%D8%A7%D9%84%D8%B3%D8%B9%D9%88%D8%AF%D9%8A%D8%A9‑%D8%AD%D8%AB%D8%AA‑%D8%A5%D8%B3%D8%B1%D8%A7%D8%A6%D9%8A%D9%84‑%D8%B9%D9%84%D9%89‑%D8%A7%D9%84%D8%AA%D8%AF%D8%AE%D9%84‑%D8%A8%D8%AD%D8%B1%D8%A8‑%D8%A7%D9%84%D9%8A%D9%85%D9%86‑1962.
Zabbārah, Muḥammad b. Muḥammad b. Yaḥyā, A’immat al‑Yaman bi‑al‑qarn al‑rābiʻ ʻashar lil‑ḥijra, wa‑wafiyāt al‑aʻlām aʻwāmihim ilā sanat 1375H, Cairo, al‑Maṭba‘a al‑Salafīyya wa‑Maktabatuhā, 1955.
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Notes
Al‑Shawkānī, 1929. Al‑Shawkānī was a Yemeni Islamic scholar who was born in Sana’a in 1760 and died in 1834. He worked as a jurist and reformer. He wrote many books and poems and some were published after his death. See: https://www.almoajam.org/lists/inner/6181.
Zabbārah, 1955. Zabārah (1883–1960) was born in Yemen and lived in various countries (Yemen, Egypt, Hijaz, Palestine, Lebanon, Iraq, India and Iran). He was a Yemeni scholar who worked with the authorities and supported Imām Yaḥyā Muḥammad Ḥamīd al‑Dīn who invited him to be part of the peace process with the Ottomans. See https://www.almoajam.org/lists/inner/6419.
Al‑Wāsi‘ī, 1928. Al‑Wāsi‘ī (1878–1960) was a Yemeni historian. See Al‑Ziriklī, Vol. 4, p. 178.
There are others who wrote about Yemen and the history of Yemen from different perspectives, such as Sulṭān Nājī, who wrote about Yemeni women and Sinān Abu Luḥūm, who reflected upon the history of Yemen during the twentieth century from the perspective of narration, rather than focusing on the rulers. See Sulṭān Nājī, 1980, and Sinn Abu Luḥūm, 2004.
Al‑Baraddūnī 1988a, p. 25.
This led me to examine other aspects of al‑Baraddūnī’s writings (popular culture and folk art in Yemen) in two other papers. See Kamal, “Alternative Historiography: Al‑Baraddūnī’s Perspective on Popular Literature and Folk Art in Yemen”. Pragu, Archiv Orientální, forthcoming. The second article is under review.
I wish to convey my special thanks to Prof. Daniel Varisco for his valuable review and suggestions for improvement. I would also like to thank Dr. Marieke Brandt for her rich insights and valuable comments. My thanks also go to Dr. Mohammed Almahfali as well as anonymous reviewers who both provided vital comments.
‘Abd al‑‘Azīz al‑Maqāliḥ is a Yemeni poet and writer (1937–). His writings deal with various subjects, such as praise, lamentation, dramas, patriots, descriptions, asceticism, Sufism…etc. He started to write poems during the 1950s under another name (Ibn al‑Shāṭī‘). His production is prolific, and he has written some very popular poems in Yemen. See Momtahen and Naniz, 2011.
e.g. al‑Baraddūnī, 1988a, 1993, 1988b.
Al‑Khamisi, 2017, p. 14.
Lucine Taminian (1999) explored Al‑Baraddūnī’s writings within the framework of poetry in Yemen. See Taminian, 1999.
Delgado, 1989, p. 2412.
Bamberg and Andrews, 2004, p. 2.
Bamberg, De Fina and Schiffrin, 2007, p. 5.
Boyd and Larson, 2014, p. 2.
Leavy, 2011, p. 9 and 16.
Al‑Ḥakīm, 2008.
When Imām Yaḥyā took power, he demolished the School for Teachers (Dār al‑mu‘allimīn), which had been built by the Ottomans, and made it Yemeni property and government homes. Dār al‑‘Ulūm was entirely funded by the state and many rich farmers donated land to help fund the school. See al‑Baraddūnī 1993, p. 111.
The Al‑Wazīr coup led to the assassination Imām Yaḥyā in 1948. The coup failed and Yaḥyā’s son, Aḥmad, became the new Imām. See Burrowes, 1995.
Al‑Maqarī, 2014.
An interview by ‘āydā ‘Abd al‑Ḥumayd in 2005 with al‑Baraddūnī’s wife, which is published online: http://www.almotamar.net/2014x/23876.htm. During the interview his wife mentioned students who were in contact with al‑Baraddūnī, such as Tawfīq al‑ Ḥarāzī and ‘Abd al‑Wahhāb al‑Dhārī.
Al‑Ḥarāzī, 2015.
See Burgat and Camberlin, 2001.
Al‑Baraddūnī, 1993, p. 209.
It is important to mention that there are also some sayyid‑s among the Shāfī‘ī‑s.
Dresch, 1989, p. 142–143.This aspect reflects the Yemeni cultural context which is underlined by the anthropological research of Paul Dresch at the end of the 1980s.
Vom Bruck, 1998, p. 283
Gochenour, 1984.
e.g. Brandt 2017, and Dresch, 1989.
Al‑Baraddūnī, 1997, p. 73.
Al‑Baraddūnī ,1997, p. 83.
The following pages will illustrate this in more detail.
Al‑Baraddūnī, 1997, p. 83.
Al‑Maqāṭira Governorate was not part of Lahj, which became one of the nine British Protectorates in 1839.
Al‑Baraddūnī,1997, p. 112.
See his book Al‑ḥikma fī sīrat Imām al‑umma.
Al‑Baraddūnī, 1997, p. 89.
Al‑Baraddūnī, 1997, p. 111.
Douglas, 1987, p. 41.
Douglas, 1987, p. 76–77.
Al‑Baraddūnī, 1997, p. 114. For more details and a comparison with al‑Baraddūnī’s writings see Douglas, 1987, p. 157
Al‑Baraddūnī, 1997, p.129. If we compare al‑Baraddūnī’s reflections on the Zarānīq uprising with offical sources, we notice that the Zarānīq were considered differently depending on the point of view of the teller.
Burrowes, 1995, p. 251.
Al‑Baraddūnī, 1988a, p. 114.
Dresch, 1989, p.142–143.
In 1955 a senior Army officer and a brother of Imām Aḥmad planned a coup to depose the Imām, but this coup also failed, see Burrowes, 1995, p. 250.
Al‑Baraddūnī, 1993, p. 67.
Al‑Baraddūnī, 1993, p.70. Al‑Baraddūnī does not define the middle class, but most likely he refers to those of an educated class as middle class.
It is called the ‘white coup’ because it was a peaceful movement which took power without a direct confrontation, see al‑Baraddūnī, 1997, p. 511.
Al‑Baraddūnī, 1988a, p.129.
Al‑Baraddūnī ,1988a, p. 130.
Al‑Baraddūnī, 1993, p. 72.
Douglas, The Free Yemeni movement 1935–1962, American University of Beirut, Beirut, 1987, 287 pages.
There is no mention in his work that Al‑Baraddūnī spoke or was able to read English, which leads me to assume that he did not know the language. In addition, he was blind and being able to study Arabic and continue his education was a huge achievement for him.
Al‑Baraddūnī, 1997, p.40.
Al‑Baraddūnī does not use the word sāda /sayyid‑s per se. He uses the two terms middle and upper class.
Al‑Baraddūnī, 1993, p. 117. According to Douglas, al‑Ḥikma was established by Aḥmad ‘Abd al‑Wahhāb during the late 1930s, see Douglas, 1987, p. 44.
J. Leigh Douglas explains that “It was just this sort of activity, undertaken in secret and using books and magazines smuggled in by returning Yemeni emigres that helped crystallise the opposition to Imam Yahya”, see Douglas, 1987, p. 39.
For Douglas, the “first signs of opposition arose neither from the tribes nor from the major sayyid families of al‑Wazir and Sharaf al‑Din, but from the young generation of urban intellectuals, the Shaba.”, see Douglas, 1987, p. 33.
The reasons that led to the failure of the 1948 coup will be explained in the next pages.
Al‑Baraddūnī, 1997, p. 41.
Al‑Baraddūnī, 1997, p. 43.
Al‑Baraddūnī 1997, p. 43. Al‑Zubayrī was the most influential reformer, and he is still celebrated as such. Al‑Zubayrī built close contacts with Muslim Brothers in Egypt during his school years. His mutable position regarding the Imām was justified by the fact that he first encouraged the Imām to adopt the poet’s dream, i.e. political reforms; but he later revoked his eulogies. See Taminian, 1999. All the quotations are translated by the author from Arabic to English unless otherwise noted.
The intellectuals were divided into two groups: one that saw the assassination of Imām Yaḥyā as a means of stopping the oppressor; the other that condemned this act. For more information on the coup see Douglas, 1987, p. 134–150.
Al‑Baraddūnī, 1988a, p. 42–44
See “Aḥmad ‘Abd al‑Wahhāb al‑Warīth”, Almoheet web site, 20 Jan. 2018, and “‘Abdallāh al‑A’zb”, Ramadān, 2004, p.406; and “Aḥmad al‑Muṭa‘”, Almoheet web site, 2017; Douglas, 1987, p. 43–46.
Al‑Baraddūnī, 1988a, p. 38. See also Douglas, 1987, p. 43–46.
Before al‑Ḥikma, Imām Yaḥyā established a daily newspaper called al‑Īmān. See Douglas, 1987, p. 43.
“The Nu‘māns were large landowners and among the most important families of shaykhs in al‑Hujariyya. Aḥmad’s father was a farmer; his uncle, ‘Abd al‑Wahhāb Nu‘mān, was the Turkish‑appointed ḥākim of al‑Ḥujarriyya until he dismissed, when Imām Yahya took over the district.” Douglas, 1987, p. 41.
Al‑Baraddūnī mentioned a few journals such as Sawt al‑Yaman (“The voice of Yemen”), Fatāt al‑jazīra (“The women of the Island”). See al‑Baraddūnī, 1997, p. 317. In addition to that, al‑Baraddūnī says (1997: 56) that the radio became a source of information for people.
Al‑Baraddūnī, 1993, p. 304–305.
Jones and Russell, 2012, p. 273.
He does not use this word per se; rather he explains that the revolution is a public event and folk need to confront corruption. Besides, the popular need and the strength of the will to change the current situation lead to revolutionary changes. See al‑Baraddūnī, 1993, p. 63.
Al‑Baraddūnī, 1997, p. 248.
Al‑Baraddūnī, 1997, p. 249.
Al‑Baraddūnī, 1997, p. 249.
See Al‑Thawra, https://althawra‑news.net/news60006.html
Al‑Baraddūnī does not provide an explanation about this school, but it seems that it is different from those that were demolished by Imām Yaḥyā.
Al‑Baraddūnī, 1997, p. 256.
Al‑Baraddūnī, 1997, p. 255.
Al‑Baraddūnī, 1997, p. 262–264.
Nājī, 1980, p. 35–74.
Al‑Baraddūnī 1997, p. 270–271.
Al‑Baraddūnī does not explain about them and I did not find anything written about them.
أهدت إليه قرطها وسوارها ••• وما تذخر الأنثى لحالات أطوارِ‟
وقالت له: بِعْها لتشري كرامةً ••• وحرية لا يشتري مثلها الشاري‘
She gave her earring and bracelet to him ••• And all her savings for emergencies
She said to him: Sell them to buy dignity ••• freedom is priceless”
The poem is translated by the author.
Al‑Baraddūnī, 1997, p. 280; al‑‘Aqāb, 2009, p. 86.
Al‑Baraddūnī, 1997, p. 281.
Al‑Baraddūnī, 1988b, p. 399.
For more information about how women played an important role in Yemeni society and their involvement in traditional practices such as mediation processes see Adra, 2016.
Al‑Baraddūnī, 1988b, p. 400.
Al‑Baraddūnī reflects also on the Egyptian army and their role in Yemen. See al‑Baraddūnī, 1997, p. 66–67.
Wattad, 2018, The New Arab (online).
Douglas, 1987, p. 240–241.
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